you Where will you go? Find out about your body. Where did you come from?
Where will you go? Find out about your body. If you find a true guru, then tell the secret, the inner kirti will bloom.
The Prime Minister has been present here with his team. His great brothers and sisters are also listening to the Dhoor Darshan. You are also listening and watching.
But today, it is a good omen that we are all here in front of you. We will enjoy the music of the holy But I have done nothing. I have done nothing.
I have not even seen the car, I have seen the car with the lights on, and I have not seen the people behind it. I have not seen anything. I have not seen anything.
The religion of black people, the religion of white people, the religion of black people, the religion of white people, the religion of black people, the religion of black people, the religion of white people, the religion of black people, The people of this village are very poor. They are living in poverty. They are starving.
They are not happy. They are not able to live here. They are The main thing is not that we are Hindus or Muslims or that we are Christians or non-Christians.
The main thing is that because of which you and I are alive. We need to hold on to that. We need to live with that. But where we have lost our way, One poor soul, and you left him.
Sadgur Kabir never did anything for the people, he only did things to leave them. But I don't know what I should do. Should I lock them up with a lock?
Or should I lock them up with a lock? Or should I let them all go? Or should I let them all go?
Who will find a solution to unblock a person? Do something, do something! The one who will take it in a moment will be released.
Listen to me, I am a sage, I am a sage, I am a sage Where did you come from, where will you go, tell me your story If you meet a true guru, tell him your secret, forget your secrets Hey brother, forget your secrets I am sorry, but I cannot give you more than this. The public is so small, how did you come here? How did this happen so quickly?
This is a serious injustice against the public. Mr. Tipane has been facing problems for the past 2-3 days. The villagers were told that they had to go for government work. So they told me to keep my program as soon as possible. They are coming from 150 km away.
They have only listened to your 4 bhajans. And you have not heard anything. We have more expensive audio and video CD artists present. You will take the benefit of this session.
We have rested for 2-4 days. We rest for 2 days and work for 1 day. And you?
You rest for 1 hour and work for 4 hours. We don't rest in the village. We don't play songs.
We are forced to work. Today is 24th, and they called me again. Tell them that I am going. Tell them that I am going.
Tell them that I am going. I am ready to go. I am not going to sing bhajans.
If you don't want to sing, then don't do it. I am tied to many ties. What can I do?
I am a man. You are a man. You are doing the work of a man. I am doing the work of a leader.
You have tied everyone up. I used to look for my beloved I used to run to find my beloved I used to look for my beloved In the valley, Lord Ram speaks The Lord of the Universe says Don't run away from the Lord Run to the temple, the mosque, the Gurudwara Where are you taking me? To the temple. The village temple.
Come. Which community is there in the village? Brahmin community. And in the colony? There is an origin in the colony.
Origin. Yes. Malvi. Malvi. I came to see my temple.
Okay. Open the door. Yes. Open the door.
Okay. Inside. They lie that if a girl comes to the temple, who should she meet? And today she lied to sister. And today she lied to you.
I never spoke to you Hey, the door is open for the crazy Hey, the door is open for the crazy In the village, mostly people sit very little. Once, there was a Katha Bhagwad in the village. He called me and said, come, I have been to the village to see if there is any water supply.
I have seen that the utensils are kept separately. I have not been to the village yet. It is not right to go to a place where there is no respect for human beings.
This is the Kabeer monument. This is just a memory of Kabeer. And the rest are his words? Yes, we have to do the words. Because Kabeer's ship is a ship of words.
That's why we didn't put Kabeer's idol here. Why? Because people will go to the market and buy it.
...Brahma Singh Tipaneya will become a priest and a pundit. And the money will keep coming and going. So don't put that idol.
So keep your feet on the ground so that people can join their hands and leave. My name is Linda Hess and I teach in the Department of Religious Studies here at Stanford and my work is in India and I'm a scholar of the poet Kabir and a translator and a devotee and lover of the poet Kabir. Kabir is a great poet of 15th century North India. who composed in the Hindi language and probably was illiterate and as far as we know never wrote anything down and yet we have hundreds and maybe thousands of poems attributed to Kabir and how that happened was other people wrote them down in India its literature but more than that it's oral performative musical living utterances And his language changes when he gets to Gujarat.
Funny, his Hindi is going to sound kind of Gujarati. And when he gets to Rajasthan, he's going to sound Rajasthani. So Kabir speaks... all these languages, he changes colors, he changes musical styles, he takes on the colors of the earth from which his lovers spring, to put it a little bit poetically.
One thing about oral tradition is that it's just out of control. It's boundless. Everywhere you go, it's just popping up. More Kabir, more texts. The words will change.
The order will change. The same singer sings it. Three days later, something will change.
I'll say, no, this is the way you gave it to me. So the texts are kind of, it's very exciting. It's very much alive. But for a scholar, it's a little anxiety provoking.
For a scholar, who wants to know what text he has on the table, it's like there's no text. Yeah. So when he says pundit, hey pundit.
You know, does your book tell you about how to get rid of your own stupidity? Or something like that. You know, it's very easy to leap across all the cultural specificity of it and see that, you know, he's talking about us. What are the key words for reality for him?
One of them could be shunya, one of them could be sahaj, meaning spontaneous or simple or easy or natural. This meaning empty or emptiness. An even more important key word for him is, guess what, shabda.
He often talks about that ultimate reality as shabda. The word. Did you get the word?
No, I don't mean those careless words that you use every day. I don't mean those ordinary words. I mean the real word.
The word, you know, the essence. Have you gone down deep inside, as deep as you can go, and found out the word? Have you heard it? You can't touch it.
He says one place, it won't come on your tongue. There's a very challenging tone in Kabir that says you have to be very fearless to follow this path. This path takes you up to a high peak. Shunya is often metaphorized as a peak that you have to get to.
Meet me up there on the summit of Shunya if you can make it. And he says, how subtle is this? Let me tell you. Much thinner than water.
Subtler than smoke. Swifter than wind. The red, the blue, the precious, the priceless, it's not in everyone's hands.
There is no gap. I went to that village and they asked me, where is Barkheda? I said, there is a Karakam here, a Satsangh. They asked, where is the Karakam? I said, there is no Karakam here.
They said, there is another Barkheda, that is the other one. I said, where is the Karakam? I have to go from Mahidpur to Mahidpur.
I have to go from Mahidpur to Mahidpur. I have to go from Mahidpur to Mahidpur. I have to go from Mahidpur to Mahidpur.
I heard the dog barking. Dogs bark very loudly. I stood there and said, I heard the dog barking. I said, let's go.
I went around and at 1 am I heard the dog barking. We got off at 7-8 pm and reached at 1 pm. We did our morning exercises and then came back. Music This is a picture of the time I used to study in Mouki College.
Which one? The picture of the time I used to study in Mouki College. I have earned a lot at the age of 30-30 years. I never went to satsang. I never rode a motorcycle.
I used to go by bicycle. I used to go to satsang at 12 o'clock. And today I eat two rotis every day. I used to eat at one time.
And the 6-6 people would sit on the Sumanand at night. They would sit on the Sumanand at 3 am and they would sit there till 5-6 am. That was our most memorable time. The experience we had, that experience became our place. And that should happen once in everyone's life.
And the event that happens in a person's life, then he will not be able to forget it. And when he will not forget it, then whenever he will want, when he will not take much time to connect with that situation. Did Prahlad ever talk to you about Kabir or Sumran? He never told me, but I used to ask him. I used to ask him, if he would do the bhajan, then I would know.
He would say, if you sit on the Sumran, then you won't see any meaning. So I would tell him. So I would sit on the Sumran. I don't think I can do it.
You can do it by yourself. You can sit for 6 hours. I have never seen anything like this.
It's very difficult. Did you ever think that you would be able to do it? People have it. People have a lot of weight to lose. But if we have a real marriage, we can also take it out.
Music This is the place where I live. I have at least 150 wells. There must be at least one well that hasn't been used.
Is it a work of your own? Yes, I mean labour work. My father worked a lot in his village. Is he a child? Yes, he is.
He is a monthly worker. He takes money for 12 months. He worked for 5 rupees a month. I have been living outside for 15 years.
You must have heard about this. I have been to an Ashram for the past 5 months. Which one?
The one in Keshav. Yes. I went to the Ashram. I don't know why my mind changed. I said, I will stay at an Ashram.
You don't have to return home. Then, the Ashram owner of the Ashram, he said, When Guruji came home, he cried a lot. He came 50-100 kms away and kept crying.
There was a time when my mother and father were in the royal family. I was scared that a woman might leave her children. I was sitting in the car with three children.
We have a bed, utensils, clothes. We take everything to the service. We left it there.
We left it there and came back. As soon as we came back from school, we asked why we came back. We said, we will send you home.
We said, no. We will stay at home. We will serve our parents. We left it there. We left it there.
We will sleep at the door. We will go to the Gorkhedi Bhajan Gavah. I have opened the door. I have eaten all the food I had.
How did you feel? I felt sad inside. But I tried to explain to him. I got used to it.
I thought it was okay to do the exercise. We were also blessed with a child. We were I have earned some money, can you give me some money? What? What did you say at the end?
At the end? That I have to do the worship of God. I have got it.
Whatever you do, I will give you some money. I will give you some money. I will give you some money.
Will you get it? Will you get it? Will you get it? Will you get it? Yes, yes, Haldi Patangi Yes, yes, Haldi Patangi The color of the black watch will fly away This is a turmeric kite The color of the black watch will fly away The black clock The black clock, the black clock Nothing is there to be heard It's just something that we can understand in our family That yes, this is a wife, son, sister, brother, everything I don't even put it here to remind me of going out.
I want to go away from here and remember. That's not the case. Is it a good thing or a bad thing? Look, I am an ordinary person. It's a bad thing for me.
But for me, it's good. If someone is sad, everyone will cry. If someone dies, they will go home. Everyone will cry. If we talk about love, we should only love one another.
Why is love not connected to love? Then all that is lost. That is how it is. But these things, the continuous bhajans, these bhajans keep us bound to them. If the bhajans are not established, then one will definitely be confused.
Because this kind of association has a lot of effect. This happens because these bhajans remind us. As soon as a tree goes here and there, because your tree is going here and there, then that memory comes. And that memory is the remembrance, the memory is the bhajan.
Because the meaning of remembrance is the garland. I don't believe that the meaning of remembrance is that you take the garland and sit down. Sumran means to remember. And that memory is what gives the consciousness to a person. So, it is like this.
Okay, enough is enough. Abhi hodas bhajan se maari eb bishri Aeb bishri, eb bishri O my country, tell me your love city I think he has grown in his emotions. What?
He has grown in his emotions. He has grown in his emotions. Yes.
He has grown in his emotions. He has grown in his emotions. Love or... The same. Heart.
and our Tipeneji expressed it in his own words and brought it to the people. Music People have been singing Kabir for a long time, Kabir has been singing since the Anadi Kaal. But Kabir has not come to Chopat or Chopal.
Music First of all, Dhani Dharamdas Swamy Kabir's promise was stolen. Secondly, our Tirpaniya ji, who is in the field of Music This is the third volume of Adanya Tipani sir's song, I am crazy for you. Music This is the second CD of Sir's album.
And the first one is the cassette that Mr. Mahant Prilatsingh Tipania sang to us. We have launched a video of the video CD of the video of Guru Sharan Mereyana Ray, which I am showing you. How is it working? It is working fine. Yes, its duplicate CD is being sold in the market in small places.
But we are not able to do anything because it is a cancer-like disease of piracy. No one can cure it. Namaskar to everyone.
Ok, bye. Ok, aunt. Ok, Namaskar.
Bless me, I forgot to touch the tree. Now there is a field in my heart. Now there is a field in my heart. Now there is a field in my heart. Before this, there was no one.
There are many tambours that have been used to play the drums. Today, the drums are being played through the medium of the Deepanyaji. There are still many tambours being played.
The drum that has not been used to play the drums has been used to play the drums. The elders say that the boys are watching TV and playing CDs. Earlier, we used to go out with a drumstick and people would ask us where we went. They would ask us to get water. They had made the place clean.
There were no injuries. There was no dust. I brought the tambourine from Newarka.
I went to sleep in a dharamshala and everyone was angry at me. This is a place where you can ask for food. This is a picture. This is a picture with the tambourine. No, not now.
Those who know about Ram and Laxman, they don't know Kabir, they feel ashamed. Those who know Kabir, they don't feel ashamed. Everyone is asking about the meaning of being ashamed. When did you become a fan of tambora? It's been almost 10 years.
10 years? Yes. How did you start? I just listened to their bhajans and got some ideas.
There is nothing more beautiful than this. So we have been sent here. Making notes.
This, that. These are notes for your paper, notes for the evening, notes for your book. Notes for my paper, notes for my book, and notes for my life.
I had been brought up Jewish in California in the 50s. There was a central traumatizing experience that happened in my family that was related to Jewishness that made me just walk out forever, really. And that had to do with my older sister, five years older than I.
She started going out with guys who weren't Jewish. And I witnessed a brutal series of developments in the way my mother treated my sister and the young man she was at that time in love with when she was in college. When I saw that, I opted out.
I opted out of my family, I opted out of the Jewish religion. This was done in the name of Judaism, or, you know, of being Jewish. You have to be with somebody Jewish. I made a resolve, a quiet resolve. She'll never do this to me.
I'm out of here. It was a connection about why my personal experience led me to be, to identify with a voice like Kabir's. And it connected to a poem of Kabir. I've translated the first line, I remember at least, as many owners share this body. You know, this body has a lot of owners.
It catalogs all. all the different family relationships and the different ways in which people claim to own that person and try to control that person and get their reality from their ownership of that person and from that relationship, you know, it's not only stupid and deluded to be attached in that proprietary way to somebody where you just try to grab them and own them, but it's also violent. It's also really harmful. So, I was looking for a place where that wasn't the way we look at life, you know. Even people who aren't religious, but they are just kind of desperately attached to their communal identity as if they don't have anything else.
If they lose that, what will they have? And that is inability to actually face the reality of your human... Being a human being, who's born, who dies, who lives in this body, as Pramaji is always saying, the bodies are all the same.
Some people walk on the throne And some people are tied up The earth says to the prince Hey, what are you crying for? One day Esau will come and I will weep Samarth is named Kabir and Satguru is named Kabir There are many stories in Amaransh. Many people have come. Almost everyone has come.
All the people have come. Not once, but twice or thrice people have come. And the crowd is so big that you don't even ask.
Still there is no change. Nothing. I have seen that in India, there are the most temples, the most pilgrimage, the most worshipers, the most people who believe in religion and the most reverse work is done here.
You are right. No, no, he is right. Like, if we were looking for our Hali in a temple, we would have sung bhajan there. In that, it is possible that someone would have thought that we are digging a temple.
Whereas, it is not digging a temple. In the beginning, it is a way to bring your mind in a place, a place. is a means of stabilizing the mind.
And when your mind is stable, you can go to the temple and sit, or you can sit at home. You can sit in the jungle, or you can sit in your hut. Sit here. We are sitting here, so we are not thinking that we are sitting in our temple.
But our view is that we are sitting in the train. This is, you know, one of the major neighborhoods of my life. I've lived, you know, all these years, but this compares in importance with any place I've ever lived in terms of time and experiences.
These places are all kind of my place. He is the son of the family's Pancham. He is one of the boys.
Do you remember Linda ji when you were young? Yes. Her name is written on the door. It is written on the door.
Her name is Linda. 178 Asikhan. Who wrote this?
You wrote this? I think it's my handwriting. You can get it checked and tested. Then you will know that it is very old.
Yes. Psychologically I wasn't fit to do the kind of Guru Bhakti that was the norm in the culture. And I wasn't fit for all the... Really overtly personal God-centered bhakti.
You know, all the talk about God as somebody just didn't suit me. Anyway... So yes, Nirgun was suited to me. You hadn't at that point got involved with Zen Buddhism. Yes, I had.
You had? Hmm. The kind of Buddhism I was doing, you could say, is very Nirgun, meaning that...
it aims at an experience rather than an idea of the ultimate deity and that experience you'll chase it away if you describe it too much or name it you wreck it if it if you think you know what it is The upper They work in the fields of water, or they work in the fields of knowledge, or they work in the fields of obtaining things. That is a valley. If a river is made into a valley, then it is for bathing. And there are some valleys where, like in their shop, That is the loss of their shop. That is the loss of the place where we bought the clothes.
Yes, there are such losses. There are losses of Shirdi, Manikanda, Rajgat. That is what we are talking about. That is the loss of bathing. But there is also a loss of buying the things.
Loss means a special place. Yes, a special place where they get it. There are clothes, laundry, there are separate losses.
Yes, they are saying something else. There are separate losses of their clothes. So, that loss, all those losses are filled with water. They are all filled with water.
But there is no place where there is no such dam. There are very few people who fill water in such places. That means, if you fill water on the dam, you will be in the border. They have a dam of Banarasi saree, so you will take a saree from there. You will not get any other type of saree from there.
Because there is its priority. So, because of this, you have become a Muslim. Because of this, you have a South Indian Sari. If you come to Banaras and show us your South Indian Sari, we will not buy it.
We will buy a Banaras Sari. So, until a person is built on those walls, because the limit is not only for the religion, caste, and religion. There is a limit to the level of knowledge, singing, and entertainment.
I say that I sing very well, but I have reached the limit of singing. Many say that I am very knowledgeable or very learned, but I have reached the limit of that. Whereas, for the sake of comfort, all these limits should be abolished.
If a person will find a way to get rid of these, then it will happen. Like you have caught the camera, but the camera did not catch you. So, in this way, where did the camera say to catch me? You have held it, so you are bound to it.
Whatever kind of attachments are there, we have bound them. See Kabir was against lying and you could say that Kabir was just teaching honesty. Let's just be kind of really unpretentious in the language we use. But what does honesty mean?
We lie to each other and we lie to ourselves. Why? Lots of good reasons. We, you know... We lie to each other because of our greed for this and that.
We want this, we want that. We don't want things to be a certain way. So we lie to manipulate things.
We lie to ourselves because we have to keep up the structure of our ego, our whole personality, our whole... some scars are... So we have to kid ourselves, we have to lie to ourselves about things everywhere. Like what?
I'm a good person. I'm a devout person. I'm a good person.
I understand the Divine is in everything. I'm honest. I'm nice. I'm never going to die.
That's of course what it comes right down to. And so therefore I thought it was quite apt that we're arriving in Manikarnika Khat. Excuse me for laughing.
You know, we just arrive at this part of the conversation as we come within sort of the scent of the fires of the burning god, the famous burning god of Benares. You know, we shouldn't bear down too much on that. We just happen to be arriving. You know, our fear, our biggest fear is death. And that's the kind of fundamental basis for our lying to ourselves.
All the friends come to Margat. And I am alone. Dura Desi Dura Desi Dhasigai dhinte padhane laagi taati E re haan In your tatt, in your tatt I found a foreign land I found a foreign land In your hands Come here sis, face it. You're a liar and a violent person.
You're mean. You're pretentious. Face it.
The things that you think are noble are just forms of self-aggrandizement. Face it. You don't mind hurting other people for your own benefit. And at bottom I think, though I barely get to the place where I'm really contemplating this seriously, we're just trying to not face death.
My love, wake up, my love, I have heard your heart beat. Somebody the other day said, don't you find Kabir depressing? He's always talking about death. I told her, you know, his approach to death is very joyous. But why is that?
The joy of it is that you're expressing your complete freedom from fear, your freedom. There's no fear. I don't, I haven't achieved that, no way, but I hear it, you know, just, and I also hear that until you have faced death and just are no longer denying it and your mind is...
isn't working overtime to hide this reality from you then you're free and you can sing. So in a sense I think abuse songs of death are really about life yeah that's my take So it's all here, you know, samsara and nirvana and life and death. So that's one of the great things about this place, is you see it.
It's not hidden. The dogs. And people sitting right next to it taking their morning bath. Music Work is done Work is done?
What else? Laughter The lady poured water from inside and then up and flew away. Pour water on yourself and become pure.
Hahaha. Hmm. Now, shall we make you pure?
Yes, make everyone pure. Hahaha. Don't make my camera pure.
Hahaha. Won't we make your camera pure? No. Hahaha. Hahaha.
We will meet again, Asha. We will keep meeting. I have the shit factories.
Shit factories? You have a shit place? Yes, I have the shit factories.
Fantastic. So many kinds of shit. You're a comedian.
Yeah, I have this nice some shit shirt, some shit dress. some shit so and many crepe quality shit if you like you can test the shit you can try the shit fantastic i really i give you the price is really bullshit yeah you should be in an advertising agency I'm from America. Are you Santa Cruz shit or are you Berkeley shit? I'm Berkeley shit.
Berkeley shit is quite different from Santa Cruz shit. I heard about Berkeley shit is quite, you know, the people they don't like it because that is very old shit they have. You know, somebody from Santa Cruz has been telling you this shit.
Any more questions? No. Okay.
You didn't come here before. Now I'm here at last. Slowly, slowly, Manoj, slowly.
Everything is going on. We all know that you are Indian. Yes, I am Indian. I live in Bangalore. I have worked hard for 20 years.
I have worked hard. You can see where the country is. We have searched for 700 more pages of this book.
But I can ask you something. Yes, please ask. What is your religion?
What is my religion? Is it important to tell? Does it matter?
Yes, it is important. Has anyone from any group told you? I was born in a Punjabi family.
Yeah. I'm sorry. Power?
Up. Um. What is your religion in Punjab? Sikh or Hindu? Punjabi Hindu Punjabi Hindu Sanatani Arya Samaji I was 23 years old when I was born I had to ask my mother what my caste is.
Because my upbringing is such that we don't know. It doesn't matter. So you believe in Krishna only? Who? Krishna.
No, I don't believe in any Deva or form or Saghun form. You believe in Nirguna? Yes, I believe in it. You have to accept that you don't know where you came from and where you will go.
I want to ask you something. Are you a Arja or an Arja? Aria?
Anaria? What does Aria mean to me? They are Jews.
They are Jews, they are the same. They are two different branches. Yes, they are Jews. They can only be called Aria.
How can they be called Aria? I don't believe in Aria and Anaria. What will happen if you believe in them? No one will die because of you.
Your blood is not of the Anarja. I believe in God. Kabir said that we are all one. Blood is one.
One drop of sev, half a prasad. There is a difference in blood. Why is there a difference in caste and creed? This is illogical.
What is illogical is that different people of different culture came here. We did not marry in the same culture. Even today, the illiterate have proved that we should not eat anything that is not good for us. We should not eat anything that is bad for us. The group that was impure, impure, impure, impure, where there was a lot of infectious diseases, we would stay away from it.
This was our protection. This was our illiteracy. What do you think about this?
about this custom. Ask him. No, I am asking you. I know his meaning. I want to know yours.
What do you want? You are great. You are knowledgeable.
I am asking you, not him. You will not be able to bind Kabir Saheb. Kabir Saheb will be ready for you everywhere.
Kabir sahib aisa aaj ke bhautik vadi nahi the ki sab gun gowar ekkan milaayi deo. Aisa nahi the. You know I went to the Kumbh Mela.
And the Kumbh Mela is like the world, the... Solar system's greatest extravaganza of religious conventions. So we got there and I pulled out that poem.
And I had some questions. And they all started giving these very... Pontificating explanations and Sanskrit references about what this word means and what that word means.
So we were all doing that. And this one guy was, had just been sitting quietly and suddenly spoke up. He said, in this poem the bull represents the patwari. He said, it's that person in the village who... counts up what other people have produced and keeps a record of it but doesn't produce anything himself.
And you know I remember just getting like this with my pencil and sort of stopping with my pen and just saying and then looking at him and then he just caught my look and he said you may write and write you can write and write all you want but you won't get anything. I knew this was a great moment because I knew I'd been caught. And I knew this was a very valuable, beautiful thing.
I had a chance to be hit by Shabd Ki Chod, you know? He's in. If you just keep reading books and writing words, you won't get it.
You won't... it's only... you have to get experience.
You have to get a real experience. And then he started... and he was jumping up and down. He was moving his body around. And then that's when he started saying, Kuch bajega!
You know? He was trying to explain to me what would be the difference between this pundit's work that I was doing and something really deep. And he said, you know, Kuch Bajega! And he did it with his body and everything. Kuch Bajega!
And that's the end of the story. That's it. Of course, he never came to see me. And that was it! That was what he gave me.
And that was one of the greatest things anybody ever gave me. But then you say, well, so what did you do with that experience? Well, I wrote a great story that everybody likes in my book. And, you know, did I become less of a pundit?
Yeah, I did. After being a textual scholar for a long time, I knew that the real life of Kabir is not in books. So I finally got around to going to India on a project that was called Kabir Oral Traditions, which had a very...
very respectable academic description, and whose goal, my personal goal, was to hang out with singers. Suddenly all the Kabir that I knew that was fixed in lines on a page became currents in a big river and they were singing it and they were kind of taking me along with it. I recognized that Kabir.
I knew it was the Kabir that I knew but it was also a Kabir that I was discovering for the first time. I was able to see the Kabir. But there's this bhajan that has this repeated line, Chalo hamara desh.
And in India, when we were traveling together, I kept thinking, Chalo, Hamaradesh, that's exactly right. Please come to my country. Please come.
And I imagined kind of, you know, in my... performative personality I imagine singing this to him you know like some kind of Hindi film you know Chalo Hamara Desh Fade to America I don't want to die without water. I don't want to die without fish. Who will bring me peace?
Ram or Hela? Music What is this offering? Let's go inside. Prasad is not for us to eat. Prasad is for us to eat.
We will not eat it. It is for those who will come. We will share it with everyone. Where is the box?
There are also sweets. This is the Haranji that you have got. The material that is made, the material that is visible, the material that is made will get spoiled.
And the material that is visible is the same Maya. People generally believe that Maya is a coin. or in particular we see Maya as a woman.
But the visible thing is Maya. Maya. We were talking about Maya. We are very...
They have a fight over Maya. They feel bad because Maya is a woman. They believe Maya is a woman. We know Maya Mahatagni.
She is the daughter of Keshav's son Kamla and the daughter of Shiva. She is the daughter of Keshav's son Kamla and the daughter of Shiva. She is the daughter of Shiva. She was Maya. She was born as a woman.
It is because of Sita that the war between Ram and Ravan took place. What else? What happened because of Sita? It happened because of Sita.
What happened? The war between Ram and Ravan took place. The war between Ram and Ravan took place because of Sita.
Didn't it happen because of Ram, Ravan, Dashrath? No, it happened because of Sita. It is still a man's opinion. I always say that Maya Rupi Nadi is a very important person. If there is a beautiful girl, she is not a Maya.
Yes, she is. Why doesn't she know to sing? Most of the men are men. Yes, now I understand.
I am I have been sitting for a while now, but I don't understand. But when I am standing and sitting, what do I feel? There is a very good bhajan by Kabir about the elements. In that he said that you should test the elements naturally. This is the true meditation.
This is the true meditation. But, does the Sahaj Samadhi not come so easily? Yes, it does not come.
For the Sahaj Samadhi, there is a need for continuous practice. For that, he will have to practice a little in the beginning. In the beginning?
In the beginning, it means that until he gets the proper experience, till then, and once he gets the experience, then he will reach that stage quickly. Then he will not understand much. Then my... The practice that I do in the Buddhist tradition, Yes.
has a different thought. Our Gurus... Gurus tell us another thing. Tell us what they tell you. You said that when you become a bhagwa, then there is no need to sit.
It is a practice from the beginning. But when will you become educated? That is the question.
And how will you become educated? And how do you know that you have become educated? In our tradition, it is said that you can have a completely natural experience of Samadhi. After that, you have to sit for 30-40 years because you are not educated yet. This is my experience.
In our daily lives, we cannot get what we want. We can get upset, we can say or say something wrong. If we don't get our samadhi in those circumstances, I will say that we are educated.
That's why we should practice. It's a matter of every moment. That's why I will sit wherever I live. Yes, of course. This is the Zen Do, the meditation hall.
And this is a place I spent many hours back in the late 70s. This term shunya is key for Kabir and it's key for Buddhism. So we translate it as emptiness. The way I understand it is that there's no permanent thing that you can call yourself.
There's no anything that you can grasp. Everything is in flux. Everything is transient. Everything is this shimmering reality.
So emptiness means that we are empty of graspable, permanent selfhood. Although it seems very fearful, and many people wouldn't like to hear that. There's no eternal soul. You're not eternal.
Forget it. See? Like that guy isn't worried about it.
So, but actually when you get even a little hint of it, you get even a little hint of it, of this fact that you're, the self that you're grasping at, that you really need to be there, that you're afraid isn't there, that you're afraid is going to die, that is there, or something is there and you're going to die, and you know, you don't have any security, and you don't have anything you can hold on to. We're so afraid of that, but, but... If you're practicing something like this or if you're attracted to Kabir, you have an intuition that actually to be present in that fact is liberation. You know?
You no longer are afraid. You no longer are afraid of losing the thing that you never had. And that you never will have, and that's fine. The world is there.
You just are free in it. It's really impressive that I know this and say all this to you. Still in 99% of my life I forget it and behave as if I didn't know it. I forget about the present moment, I get lost in fear and clinging and anxiety and fantasy.
Tense control, it's just, you know, it's just whatever my life habits are. And to stop that seems like the simplest thing in the world, and yet I don't, usually. Then I come and sit in the zendo, so then in that formal ritualized space, I stop a little bit, you know, then I remember.
Yes, yes, let's go, O Master, the whole country is waiting for you, the city of emotions. Ya haldi patangi yaar rang ur jaye ga heli kaal ki gharin Haan kaal ki gharin wo heli kaal ki gharin heli Kaal ki gadi Tamto aavo hamara Ho des batayda Thare bhaav nagri Haan kaachi kadiya Kachnaar kaari gar kaya Ajab bani Haan kaachi kadiya Yes, yes, the Kachikali is the Kachnar, the Kari, the Kaya, the Ajab Bani Yes, the Ajab Bani is the Kaya, the Ajab Bani Yes, yes, let's go, the master of the whole country will tell you the feeling of the city I'm Bawu Nagari Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, Keli, K Abhi hodas bhajan se maari eb bishri Haan eb bishri, eb bishri I want to see you, my dear, in the temple of the Lord. Oh, I am a devotee of the Lord, in the refuge of the Lord. I am a devotee of the Lord, in the refuge of the Lord. Sukhman ajoya, ghar sukhman golijare Aj pa jape, japosu miran ka Arhayul munwa san nijare, bhagati razi hoinai kijare There is no one like Guru Samdaka There is no one like him There is no one like Guru Samdaka