OSHO: Kabir – Buddha Aur Meera Ka Sangam
. Try to understand this statement of Kabir word by word, because Kabir is not a man of many words. There are few words, so it is necessary to dive into every word. Peevat Ramras Lagi Khumari. First word is drinking. Truth has not to be known– It has to be drunk, has to be lived, has to be allowed to flow down your throat. Has not be filled into the head– Has to be allowed to reach the innermost life sources. Why? Because truth is not an inquisitiveness, not a curiosity– It is a thirst. And thirst can only be removed by drinking. And hunger will only be satisfied by eating. A thousand times you can sit in front of a thirsty man to discuss thirst, explain the whole science of water, tell him also that oxygen and hydrogen molecules come together to make water, explain the formula of H2O completely, but what can happen? The thirsty will say, stop talking nonsense, I am thirsty. Give me water. I do not want to know about water. What will I do by knowing about water? What will that knowing do? Should I drink this knowledge? Eat it? Cover myself with it? What to do? Give water, I need to drink. And remember to drink it is not necessary to know. If knowledge was necessary for drinking then man would have died long ago, because this formula of H2O has come to our knowledge just now in this century and man has been living for millions of years. And why only man; even animals are drinking, animals are also drinking, birds are also drinking; Why only birds and animals, trees are also drinking. Without knowing! They know nothing of the science of water and keep on drinking. Do you see this fraudulent game! No awareness or anything. Trees are drinking water. Not only are they drinking, they are enjoying the drinking. They are dancing in the winds, in the sun’s rays. Flowers are blossoming. No-one is worried about it that this tree should not have flowers blossoming, it does not even know the chemistry of water. Right now it does not know even the mechanism of water and you are continously blossoming, and going on laughing, and spreading fragrances! There should be shame/modesty of some kind; being ignorant at least behave like an ignorant. You are ignorant but display the delight of a knowledgeable one! It is good that thirst has no relation with knowledge, else the trees would have died of thirst long ago, Flowers would have wilted long ago. Queen of the night flower would have no fragrance, No fragrance would rise from a jasmine, roses would not blossom, lotuses would not blossom. Birds and animals would die. Man himself would not be able to live. Knowledge and experience are different things. Therefore there is emphasis on drinking. Peevat Ramras Lagi Khumaari Drink. And that is why Kabir, Nanak, Farid, Raidas, Dadu, near them a different type of pilgrimage was built. As it is we have seen the twenty four thirtankaras of Jainas building pilgrimages, but their pilgrimage is very rational, extremely rational. Kabir has also built a pilgrimage, but it is not a pilgrimage based on reason. That pilgrimage is of a different kind– it is of Satsang – living with truth. Sit near the master, sway, sing,dance– sometimes in silence, sometimes in his speech, be drowned. Sometimes drink his silences, sometimes his drink his verbosity. Sometimes live his songs, sometimes his nothingness. Sit in satsang — quiet, silent, empty– like a cup, so that when he rains your cup has space. A master is the monsoon month’s rain filled cloud. If you are empty you will be filled. Dance, like the peacocks dance on seeing the monsoon clouds gathering in the rainy season. Let the raga Megh-Malhaar rise. This is something else completely. Mahavir explains in a reasonable way, he argues, there are criticisms and corrections. With Kabir all these things do not exist. With Kabir is a gang of drunkards. And what is there to drink? Ramras, drink of Ram! Keep in mind, here Ram does not refer to the son of king Dasratha Ram. How do you make a drink out of him? In doing that you will become a cannibal. There will be a lot of mess in that. Now do you use Dasrath’s son Ramchandra to grind him and make a cannabis drink? Or to make tea or to make coffee what will you do? Dashrath’s son Ram has no use here. Here Ramras means, that which is the eternal truth. For that one name — Ram. Give any name, All names are his. Call him Ram, call him Rahim, call him Rahman — all names are his. Give any name. Because he is nameless. All names are utilitarian. And he is the juice. Its the same sutra the upanishads have, which describes god –Raso vai sah! He is the juice. The very meaning of juice is that if even one drop goes inside you then the thirst is forever satisfied. The art of the taking this juice in has been called rasayan in this country. Now there is a big mess. Now chemistry is translated to the science of rasayan. Rasayan was a very beautiful word; It had great spiritual value. Chemistry should not be called Rasayan. Alchemy was named as rasayan. Rasayan meant: Satsang, where juice ripens where the juice flows, where the juice is drunk. Peevat Ramras Lagi Khumaari And the word khumaari is very deep. Khumaari means — Not unconsciousness, not consciousness; Both but neither. A little bit consciousness, a little bit unconsciousness; where both are meeting. That dusk time, where day and night meet. Neither can you say that it is day, nor can you say that it is night. This is the inner state. When seen from one side it looks like drunkenness. You will appear to be swaying, you will appear intoxicated. Look at it from the other side you will find everything is still, Everything is found unperturbed. On one side is the dance of Meera and on the other side is the silence of Buddha. Where these have met, that is called “Khumaari” If you ask Buddha “Khumaari”?, Buddha will not be able to give an answer, Buddha will remain silent. In his logic “khumaari” will not fit. Buddha will talk only of awareness. awakening, remembrance. Mahavir will also talk of discernment, will talk of comprehension; like Krishnamurti talks of awareness, he cannot talk of “khumaari”. Krishnamurti is of the same tradition as Buddha and Mahavira, of the same series. He may deny it a million times, but what does denial do? In reality he denies so much, that denial shows that somewhere he is afraid that I also will be counted in the same series. That fear is telling us. But it is so clear. What Buddha calls sammasati, right remembrance and Mahavir calls discernment and Gurdjieff has called Self-Remembering, Self-Remembering, Krishnamurti has called awareness. There is no difference in the two, only words are different. But among these ‘khumaari’ never comes. Yes, Meera speaks of ‘khumaari’, Sahajo does that, Omar Khayyam does that, Al-Hillaas does that, Sarmad does it. But they talk only of this “khumaari”; Then with them there is no question of awareness. Kabir is that miraculous confluence who talks of “khumaari”; not of unconsciousness, not of consciousness either; the dusk between the two, where consciousness and unconsciousness meet — they meet in such a way that consciousness becomes unconsciousness, unconsciousness becomes consciousness. That moment is called “khumaari”. “Khumaari” is a very miraculous state– You are swaying with intoxicattion and yet awake also; you are dancing and also awake. Let the song arise let the song arise and the music be played. Let the song arise and let the music be played. Let silence touch the delicate strings of words Let silence touch let the silence touch the delicate strings of words and let the words and let the words sing the poetry of silence. Let the song arise and let the music play. Open all the windows, and raise the curtains let the new wind enter the closed house. For so long the angel of moonlight has been peeping from the rooftops put out the lamp, let it enter your courtyard. The climate has begun to be coloured the climate has begun to be coloured with the tint of spring The climate has begun to be coloured with the tint of spring Let the jasmines blossom, let the jasmines blossom, let the roses become fragrant. Let the song arise and let the music be played. Let the dancing anklets of Meera steady a little Let them steady a little Let the dancing anklets of Meera steady a little and let Gautam’s steady feet go a little astray. Let the dancing anklets of Meera steady a little and let Gautam’s steady feet go a little astray. Let the song arise and let the music be played. Let the laughing lips taste the moistness of tears and let the moist eyes and let the moist eyes smile a little again. Let the laughing lips taste the moistness of tears a little and let the moist eyes smile a little again. Let the feelings of the heart flow down without words At times let your eyes tear up. Let the night tell a few secrets to the flowerbuds Let the secrets be revealed from the lips of the flowers. Let the earth rise a little Let the earth rise a little own its feet Let the arms of the sky bow down a little Let the earth rise a little own its feet Let the arms of the sky Let the arms of the sky bow down a little. Let the song arise and let the music be played. Let the dancing anklets of Meera steady a little Let Gautama’s steady feet go a little astray. At times let the temple resound At times let the temple resound with the prayers of the mosque At times let the temple resound with the prayers of the mosque At times let the temple bells resonate in the mosque. At times let the temple bells resonate in the mosque. Let the caged parrots repeat lies Allow your myna allow your myna to open its wings and sing its song. Let them lament over the destruction of dead rituals Let us build a new land, let us build a new sky. One day we will give the other due respects today let my own feet become steady a little. One day we will give the other due respects today let my own feet become steady a little. Let the song arise and let the music be played. Let the dancing anklets of Meera steady a little let Gautama’s steady feet go a little astray. Let the ocean become the cloud and rain down and the cloud’s river get lost in the ocean. Let my body sunbathe a little in the soft moonlight let me be drenched in the moonlight of the sun. Let it be lost, let it be lost, that which was never near. Let it be lost, that which was never near. That which has never been lost, that which has never been lost, let it be found again. Let it be lost, that which was never near That which has not been lost, let it be found again. Let the song arise and let the music be played. Let the dancing anklets of Meera steady a little let Gautama’s steady feet go a little astray. Oh yes we have gone crazy for other people, now let other people come to a little consciousness. It is true that the drink from this taverner is bitter It is true that it is very bitter the drink from this taverner it will pay off, if you let it go into your breathing. The goblets of wine will overflow when the climate of khumaari arrives The goblets of wine will overflow when the climate of khumaari arrives let the glasses of the drunkards steady a little. Let the taverner’s attitude change a little. Let the song arise and let the music be played. Let Meera’s dancing anklets steady a little. Let Gautama’s steady feet go a little astray. The tavern disappears, the tavern disappears, the drunkard disappears, the taverner disappears, the liquor disappears the tavern disappears, the drunkard disappears, the taverner disappears, the liquor disappears let the drunkenness cross such an extent. The tavern, the drunkard, the taverner, the liquor all disappears let the drunkenness cross such an extent. Let him sing, let him sing, his song from my lips let him sing his song from my lips and let me hum his silences. Let Meera’s dancing anklets steady a little let Gautama’s steady feet go astray a little. Let the song arise and let the music be played. Let the song arise let the song arise and let the music be played. That moment, that time of desk — where Meera comes to her senses and where Buddha begins to dance, is called as — Khumari. Peevaat Ramras Lagi Khumaari!