THE DHAMMAPADA: THE WAY OF THE BUDDHA, VOL. 9-12 The ...

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128 THE DHAMMAPADA: THE WAY OF THE BUDDHA, VOL. 9-12 Once you have become silent and you have understood the words of the awakened ones, what is there to want? You have already got it. You have got the inexhaustible treasure. You have become a king. ”VICTORY IS MINE, KNOWLEDGE IS MINE, AND ALL PURITY, ALL SURRENDER.” In silence, everything is yours: victory victory for which you have been struggling your whole life, maybe many lives, is suddenly yours. And without any fight it is yours because it has been yours from the very beginning. You simply never looked within. You are not a beggar, nobody is; everybody is born an emperor. But look within. If you look without you are a beggar. In fact, to look without means to become a beggar, and to look within means to become an emperor. ”VICTORY IS MINE, KNOWLEDGE IS MINE....” And now a totally different kind of knowledge happens to you. It is not coming from the outside; it is arising from your very depth, it is welling up within you. It is not borrowed; it is authentically yours. ”... AND ALL PURITY....” Silence is virgin. The most innocent and the purest experience of life is to know a deep silence when everything stops. Time stops, space disappears, ego is nowhere to be found. Not a single thought on the mind, just silence from end to end. This is purity. By ”purity” Buddha does not mean any moral purity. Moral purity is never real purity. It is calculated, it is greed. It is greed for the other world, it is greed for heavenly pleasures. There are three persons in the world, three categories. First, the sinners: they have chosen to be immoral. Second, the saints: they have chosen to be moral. But both are half, nobody is whole. The sinner is half, the saint is half. The sinners are attracted towards the saints, the sinners go and bow down to the saints. And the saints are continuously thinking in their minds that maybe they are missing; maybe the sinners are enjoying life. I have heard that one great saint and a prostitute who lived just in front of him died on the same day, and the messengers from the beyond came and started dragging the saint towards hell and the prostitute towards heaven. The saint said, ”Wait! There must be something wrong. You must have misunderstood the orders. I am the great saint and that woman is the greatest sinner. What are you doing?” And the messengers said, ”We have asked God. We also thought that there is some misunderstanding.... But God said, ’No, there is no misunderstanding. The prostitute was continuously thinking how bad she was, how ugly she was, and she was continuously thinking how pure the saint was. And whenever the saint would do his prayers, would chant his sutras, she would sit silently by the door and listen. She never thought herself capable of entering into the temple. She would sit outside the door and listen from there, and tears would flow from her eyes. And she always thought that the saint was living the life of bliss. ”’And the saint? He was continuously thinking of the prostitute, how beautiful she was. And whenever visitors would come to the prostitute he would suffer very much. ”They must be enjoying. She is enjoying her life, and what have I done to myself? I have become an ascetic. Who knows but maybe I have done something wrong.” The saint was continuously obsessed with the prostitute. In his dreams he was making love to the prostitute. And in the prostitute’s dreams there was a totally different flavor: she was always worshipping the saint, bowing down to the saint hence the decision.’” God said, ”Take the saint to hell; he has lived respectably long enough. And bring the prostitute to heaven; she has suffered enough in the world.” The sinner is half, the saint is half and they both are attached to each other, both are thinking of each other. I know many saints who have confessed to me in their privacy, ”Sometimes the question happens in our minds that maybe the whole world is right and we are wrong. But now it is too late. We may have missed real joys to attain something abstract which may not exist at all. Who knows about God and who knows about paradise? We may prove to be fools finally.” That doubt lingers in your so-called saints; it is bound to linger. The more they feel this doubt, the more they condemn the sinner. The more they condemn the sinner, so the sinner thinks they are great saints; he goes to worship them. The opposites attract each other. But there is a third category also: the sage. He is neither a sinner nor a saint; he is beyond both. And he is the person who is always misunderstood in the world. You understand the sinner very well: he lives in immorality. You understand the saint: he lives in morality. The sage is a mystery; you cannot understand him. He seems to be beyond comprehension; hence Jesus is misunderstood, Socrates is misunderstood, Buddha is misunderstood. That has been the fate of all the sages. They have been misunderstood for the simple reason that you cannot put them in the ordinary categories; they are beyond the categories. When Buddha says ”purity” he means the purity of the sage who knows nothing of morality or immorality, who has become again a child, who is reborn.
THE DHAMMAPADA: THE WAY OF THE BUDDHA, VOL. 9-12 129 ”VICTORY IS MINE, KNOWLEDGE IS MINE, AND ALL PURITY, ALL SURRENDER.” When you become absolutely silent, ego disappears; it is not found at all. Just the other day Vedant Bharti asked, ”Why should I drop the ego? That too is part of the divine play.” You don’t understand what divine play is, and you don’t understand that no buddha has ever said to you, ”Drop the ego.” I am not saying to you, ”Drop the ego,” either. What I am saying is: Try to find it... and you will not find it at all! That is how it disappears, that’s how it is dropped. When you can’t find it, what can you do with it? It has never been found. It exists only when you don’t search for it. It exists only like a shadow. If you look and search, then you come to understand that a shadow is a shadow; it has no substance in it. There is no need to drop it; in understanding it and not finding it there, it is dropped. This is surrender. In silence surrender happens because in silence you can’t find the ego at all. Surrender is not something that you have to do. If you do it, it is not surrender, because if you are the doer how can it be surrender? One day you do, another day you can undo it. One day you can say, ”I surrender”; another day you can come and you can say, ”I withdraw it.” Who can prevent you? It was your doing, you can withdraw it. But surrender cannot be withdrawn, you cannot undo it, because it is not your doing in the first place. It is a happening. When you are silent, suddenly you see there is no ego; ego disappears. This is surrender, this is purity, this is wisdom, this is freedom. ”I WANT NOTHING. I AM FREE. I FOUND MY WAY. WHOM SHALL I CALL TEACHER?” Buddha says: Now, whom should I call my teacher? The whole life has been a learning, the whole life has been my teacher. I have learned through failure, through success, through poverty, through richness. I have learned through pain, through pleasure. I have learned through agony, through ecstasy. Whom should I call my teacher? It is impossible because the whole life, in fact, is a teaching device. Life exists so that you can grow up towards wisdom, so that you can grow up towards godliness. And a very beautiful sutra: THE GIFT OF TRUTH IS BEYOND GIVING. Truth is always a gift. You cannot snatch it away, you cannot conquer truth. It is always a gift. When you are silent it simply descends in you. It fills your silence, overfills it, starts overflowing. THE GIFT OF TRUTH IS BEYOND GIVING. But when you have it, the problem is you cannot give it to anybody else. You would like, you would love to share it, but how to share it? The other person has to be utterly silent, only then can it be shared. But when the other person is silent, he need not share YOUR truth; truth descends in him on its own accord. Hence it is beyond giving. THE TASTE BEYOND SWEETNESS.... It is far sweeter than sweetness itself, it is beyond sweetness. THE JOY BEYOND JOY. We can call it blissfulness, but it is a blissfulness that goes far beyond our idea of blissfulness. In fact, it is incomprehensible for the mind. It is impossible to express it in adequate words. If we call it joy, yes, only a bit of it is expressed. If we call it sweet, only just a fragment of it is expressed; the total remains unexpressed. It has to be experienced, there is no other way. THE END OF DESIRE IS THE END OF SORROW. You do only one thing: let desire be gone. And how will desire go? QUIETEN YOUR MIND. REFLECT. WATCH. NOTHING BINDS YOU. YOU ARE FREE. Contemplate over these sutras. Try to experience them... because Buddha is not an ordinary religious person. He is not interested in miracles. He is not interested in anything occult, esoteric. He is interested in transforming you. He is very down to earth. Moses and Jesus were playing a round of golf at the Celestial Country Club. First, Jesus teed up and made a hole in one. Then Moses also drove a hole in one. ”Well, Moe, we are even so far,” said Jesus. ”Now look here, Jake,” Moses protested. ”We made our point. Now what do you say we cut out the miracles and play a little golf?”
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