Wisdom of the Mystics: Ravidas ji

Transcript

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Hello and welcome to another episode of The Bearded Mystic Podcast and I'm your host Rahul N Singh.

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Today we will be continuing on with a series called Wisdom of the Mystics and as you know, last month we looked at the teachings of Namdev Ji, and today we will be looking into the teachings of Ravidas Ji, or Raidas Ji, and he is the famous guru of Mirabai, who we will be looking at next month, so we are looking forward to learning from both of them.

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So, Ravidas Ji is the one that blessed Mirabai with this wisdom to see her Sri Krishna as the Lord.

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Now, we will get started with Ravidas Ji's poems and let's start with the first one.

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Between you and me, between me and you, what difference is there?

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The same as between gold and the bracelet made from gold, between water and its ripples.

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If I do not commit sin, O Eternal One, then how you should have gained the name of purifier of sinners.

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You are the Lord, who possesses the faculty of knowing others thoughts.

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The servant is known from his master, and the master from his servant.

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Grant me the wisdom to worship you with full concentration of mind and body.

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Some rare saints may explain to me about the unity in diversity, says Ravidas.

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Very beautiful teachings, a lot to grasp, again, these poems...

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Always have something of nature if you notice in them, but also they give us some analogies which we can relate to and which we can then decipher going forward.

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So he first begins with between you and me, between me and you, what difference is there?

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So initially Brahman.

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But, ultimately we know that when we realise this truth, we realise there's always been this eternal oneness.

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And that's why he says, between you and me, between me and you, what difference is there?

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Is there a difference?

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The answer obviously is no, it's a rhetorical question, somewhat.

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So this is a question, someone who's realized will always ask and will always guide you into thinking about oneness.

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Then he says, the same as between gold and the bracelet made from gold, between water and its ripples.

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Now think about it, the gold is not different to the bracelet that's made from the gold.

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It's still gold.

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You know, I can have a bracelet, I can have a chain here, a necklace, a ring.

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It can be made out of gold.

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It may be a bracelet, a ring, necklace, whatever, but ultimately, it's all made from one same substance, which is gold.

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It's just a modification of gold.

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But it's still the same thing.

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We just call it something different.

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Same thing between water and its ripples.

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The ripples are water itself, it's not anything different, it's not anything separate to it.

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So this is something we can understand as well, that there's no...

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Separation.

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Yeah, although there's multiple, there's a multiplicity of name and form, but ultimately it's just the one.

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Yeah, it's the one that's playing this game of name and form.

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Then he says, and this is an interesting one, because you know, when people who are in duality, this may say, or there's some philosophies that believe that, oh, I'm a sinner.

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I have done a lot of bad things in my life.

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I've done bad karma in my life.

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Who knows what I did in my past What then?

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You know, so, Ravidas Ji goes a step further.

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He says, if I do not commit sin, O Eternal One, then how should you have gained the name of purifier of sinners?

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It's an interesting line.

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So he says, if I do not commit sin, if I do not commit bad deeds, then you cannot be called the purifier of sinners.

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The purifier of bad karma, right?

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You only have that name because of sin, so it's okay.

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Again, it's a very subtle line, a subtle leap you have to take to understand this.

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So he's saying, because of my actions, you, you have been given a name.

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Again, remember between me, you and me, and between me and you, what difference is there?

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Then he says, you are the lord who possesses the faculty of knowing others thoughts.

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So, if it's the same one, then it knows the thoughts of everyone, because everyone is the one itself.

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So, anyone who thinks they have a separate thought out of this one, is misguided, there's only the one.

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Then he says, the servant is known from his master, and the master from his servant.

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Let's translate the servant to disciple and master to a guru.

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The disciple is known from his guru and the guru is known from his disciple.

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If you think of it in this way because I feel this is what Ravidas Ji is trying to say.

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The disciple is as good as the guru, and the guru is as good as the disciple.

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So you know sometimes we think that there are false gurus.

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Most likely, if you deeply look, there are false disciples there.

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And whenever there's a good guru, there's a guru that you respect and you like, you'll notice that there are disciples there that are good.

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I'm not saying that everyone is good, or everyone is bad.

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In, in any case, what I'm saying is, you'll find that the majority is of that.

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So, a good guru, a decent guru, a genuine guru will have genuine disciples.

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And between the disciples and the guru, they know they're one and the same.

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They know, the ultimate understanding is that they're one and the same.

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And they, there's only this one reality.

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There's no need to entertain this difference when it's met its course, yeah.

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There's a...

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There's a beautiful relationship you get with a Guru when there's a oneness there, when there's a true unity and these, the idea of separation and difference, when that ends, then I believe the Guru is born in that moment.

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Before they're just a teacher that you learn from, but the moment you become one with the Guru, that's when the Guru is born, that's when the relationship really blossoms and it becomes a deep leveled friendship, deep deep leveled friendship.

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Then he says, grant me the wisdom to worship you with full concentration of mind and body.

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So again, of this one, grant me the wisdom, give me the viveka, give me the discernment to understand that you are the only real one.

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So that with the full concentration of mind and body, my whole body and mind should be able to concentrate on you.

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When we sit down for meditation, sometimes we're aching, sometimes our mind is going elsewhere.

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Now he's saying, allow me to have that discernment, that strength to just concentrate fully on you.

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No other thoughts should enter, no other feelings should enter, nothing else should enter, only the remembrance of you.

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Then he says, some rare saints may explain to me about the unity in diversity, says Ravidas.

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Only rare people talk about unity in diversity.

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How many people understand that even though there's diversity, there's a single thread going through that diversity.

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That there's unity, that there's oneness in that diversity.

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How many people accept it?

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How many people really practice it?

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Only a rare few discuss it.

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Everybody else is telling you how you're different.

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There's only one unique you, everyone else is different.

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You're unique to everyone.

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You know, if you ever get into the, uh, trap of...

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This um, law of attraction, get whatever you desire, whatever you dream, you know, you're Tony Robbins and all these type of people.

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When you fall under their trap, I'm not saying it's not beneficial, I think it's beneficial for some.

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But once you fall under their trap, they always say that you're different to everyone.

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Their fundamental message is that you're different.

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They're saying you're different.

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I've done this.

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I'm, think about it.

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They're saying they're rich.

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How are they rich?

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They've, they've put these seminars for thousands of dollars.

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You pay for it.

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Who's made them rich?

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You.

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But a lot of people don't see this.

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They'll say to you, Oh, yeah, I've got successful businesses.

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Which business?

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They're talking about this one.

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And because they're successful here, they invest in other businesses.

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But guess who gave the money?

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You.

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So they're not rare saints, those people.

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The rare saints are those who are spiritual, who say that you are not different to the Lord, you're not different to God, you're one and the same.

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Do not fall under the trap of the appearance of the world, that diversity, even that is held by the One.

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That has arisen from the One, that's the reflection of the One.

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This diversity is united.

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So, it's pretty simple, right?

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If you think about it.

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But only a rare few ever talk about it, and even today, the takers of truth are extremely rare, very, very rare, and that's the way it is.

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It's always been this way, it's never been different, it's always been this way.

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So that's the end of the first quote.

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Now let's get to the second one.

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He says, and we'll read the whole poem, then we'll go line by line.

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All souls are a part and parcel of the Atma who is true and self illuminated.

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He is self existent, continuous and sustains without food.

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The man, creation of five elements, remains busy in the imagination of God.

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He is the beginning, middle and end of this world.

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He is eternal authority and constant.

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He is independent.

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He remains present in the elements of earth, insects, moths, etc.

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He is absorbed in everything.

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He is the lord of everyone, and is complete in all respect.

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He is the creator.

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He is neither auspicious nor inauspicious.

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He is himself in the master, and himself is the servant.

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He is above duality.

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He is the abode of God.

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There is neither religion nor irreligion.

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Neither freedom, nor enslavement, neither old age, nor death.

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Ravidas says, the God is present in all visible and invisible objects.

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He is the only one on this earth who is to be known.

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He is only self illuminated.

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We'll go through this together and we'll...

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discuss what it means.

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All souls are part and parcel of the Atma.

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If you notice here, he says part and parcel.

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So once that's established, he's saying they're one.

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It's the one same Atma, which is Brahman.

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So he says all these souls that you see, that you claim are different, they're all part of the One.

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In fact, they are the One.

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And that one is true.

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Because, remember, it's ultimately real because it's changeless and it's self illuminated.

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It doesn't need anyone else to shine the light upon it.

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It is light itself.

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So, it is self existent.

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It does everything by itself, it doesn't need somebody to shine their light upon it, even their light is shining from Its light, so that's what that means, he is self existent, nothing has created it, nothing can destroy it, it's continuous, it's everlasting, and sustains without food, it doesn't need food for sustenance.

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It doesn't have a body, therefore it doesn't need food.

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The man creation of five elements remains busy in the imagination of God.

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We are all just a dream of God.

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You can see it that way.

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Once you see it that way, you also start realising, well, if this is all the imagination of God, why should I take this too seriously?

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Yes, take one task seriously, and that is, one must become jivan-mukt.

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That is the only task to be taken seriously, but everything else with a smile.

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Even that task, if you do it with a smile, but with seriousness and sincerity, then, you know, you're going to achieve what you need to achieve.

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In fact, you'll realize you've attained already what you had to attain.

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Then the other way you can interpret this is that sometimes man just imagines things about God.

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Doesn't know what God is, but imagines what God is.

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Oh, God must be up there.

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God must have a big beard.

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God must be compassionate.

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God must be this.

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God must be that.

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But do they know what God is?

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Have they experienced what God is?

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That's the question.

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Have we experienced God?

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Have we truly experienced the oneness?

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Have we experienced that unity and diversity?

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Have we experienced that it is self existent and continuous and eternal?

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Have we experienced that we are part and parcel of the Atma?

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Have we?

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Then he says he is the beginning, middle and end of this world.

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Because it is the world.

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It is, we are living in its imagination.

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It is the beginning, middle and end.

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He is the eternal authority.

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And constant.

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Everything happens according to His will.

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Basically, that's what that's saying.

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And it's constant.

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It's continuous.

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He's independent.

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He's not dependent upon anyone.

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If the atheist denies Him and the believer believes in Him, it doesn't matter to the One.

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It doesn't matter to Brahman.

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What is Brahman going to do with belief or disbelief?

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Nothing.

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He remains present in the elements of earth, insects, and moths.

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So even though, you know, as Ravidas Ji says, he's absorbed in everything.

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Even though he's absorbed in everything, he's present in all elements of the earth, in all living beings, despite this, he's independent.

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He's beyond that too.

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So, he's trying to tell us that he's both the transcendent and the imminent.

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Then he says, He is the lord of everyone and is complete in all respect.

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He is the creator.

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So, ultimately, He is the lord of everyone.

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Why?

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Because He is everyone.

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And He is complete in all respect.

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Remember, if you say that God, we are a part of God, that means we are separate and God has lost something.

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But God is one.

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Therefore, and since he's absorbed in everyone, he's complete in all respect.

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So the part, it doesn't mean that it's separate, but it's still united.

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Then, he says, he is the creator.

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Now this is interesting, because in traditional Vedanta, God is seen not simply just as the creator.

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We tend to see, only in Advaita Vedanta, we see that this Brahman is actually manifested in Maya.

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And it is maya itself, because there's only one reality.

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So, in that way, we say he's the creator, yeah?

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And then, he's neither auspicious nor inauspicious.

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You know, people think about, oh, there's auspicious timings.

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He's neither that, or they say God says that this is the auspicious time.

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And then God says it's an auspicious time.

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And then when did he say it's an inauspicious time?

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If you do this, this will happen against you.

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You know people believe in horoscopes.

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If you believe in horoscopes, you don't believe in this One.

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Maybe you do.

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But you should know that the horoscopes is only of nature, not of the One.

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If you understand that, then it's all good.

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Then we are all fine.

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But if you believe that God created horoscope, then no.

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He himself is the master and himself is the servant.

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This one is the master and this one is the servant.

00:20:28.941 --> 00:20:31.990
This One is the guru and this One is the disciple.

00:20:33.070 --> 00:20:34.371
He is above duality.

00:20:35.371 --> 00:20:38.300
Do not try to bring this One into duality.

00:20:38.800 --> 00:20:43.500
Do not try to bring this one into separation, in ignorance.

00:20:45.141 --> 00:20:46.070
It's above it.

00:20:48.550 --> 00:20:50.240
My Guru is better than yours.

00:20:50.520 --> 00:20:51.721
That is the same problem.

00:20:51.721 --> 00:20:52.611
That's duality.

00:20:53.631 --> 00:20:55.721
I'm a better disciple than the other person.

00:20:56.131 --> 00:20:57.131
That's duality.

00:21:01.101 --> 00:21:07.768
The true understanding, like in the Ribhu Gita, there is a line that says there is no Guru, there is no disciple.

00:21:07.778 --> 00:21:08.107
Why?

00:21:08.127 --> 00:21:09.938
Because there's only Brahman, there's only Shiva.

00:21:10.938 --> 00:21:14.798
Why should I say there's something else, when it's only the One?

00:21:17.448 --> 00:21:20.867
And here you're saying, He Himself is a Guru, He Himself is a disciple.

00:21:21.057 --> 00:21:25.857
He Himself is the Master, He Himself is the Servant, He Himself is the Das.

00:21:27.428 --> 00:21:28.758
Das meaning Servant.

00:21:30.057 --> 00:21:40.478
And in Bhakti movement, when someone says Das, what they're doing is, is they are, they're keeping themselves humble.

00:21:41.198 --> 00:21:51.373
Because you know, with awakening, with enlightenment, very easy it is to get an ego, a subtle ego of I've achieved something spiritually.

00:21:51.962 --> 00:22:00.553
So that's why if you keep yourself humble as a daas, as a servant, then all is good, all is well.

00:22:02.002 --> 00:22:08.712
Then he says in the abode of God there is neither religion nor irreligion, neither atheism nor theism.

00:22:12.472 --> 00:22:15.353
For God it doesn't matter if you deny him, okay.

00:22:16.127 --> 00:22:17.357
You accept him, okay.

00:22:19.548 --> 00:22:21.688
We think, oh, if you accept God, you're better.

00:22:22.357 --> 00:22:29.228
You know, the argument for religious people when they speak to atheists is, what harm is it if you believe there's a God?

00:22:29.728 --> 00:22:31.768
If you're right, good.

00:22:31.778 --> 00:22:33.577
If you're wrong, what are you going to do then?

00:22:33.657 --> 00:22:35.208
That's the argument people use.

00:22:36.028 --> 00:22:41.387
Here, Ravidasji says, in the abode of God, there is neither religion nor irreligion.

00:22:42.577 --> 00:22:44.228
There's realisation only.

00:22:45.248 --> 00:22:47.768
There's no belief nor non belief like you said earlier.

00:22:49.067 --> 00:22:52.678
So, whenever somebody says, What's the harm in believing God?

00:22:53.557 --> 00:22:59.172
This simple question can be asked back what's the harm in not believing in God, what if you're wrong?

00:22:59.682 --> 00:23:03.971
Then you wasted all your life believing in some imagination.

00:23:04.369 --> 00:23:22.789
And then there's neither freedom nor enslavement You see, in the true way, in The true understanding There is no liberation and there's no bondage of the Atma.

00:23:25.551 --> 00:23:30.511
Neither freedom nor enslavement Wow look at it think about this?

00:23:33.412 --> 00:23:36.192
In the abode of God in realization is there mukti?

00:23:37.301 --> 00:23:37.632
No.

00:23:38.781 --> 00:23:40.902
In realization are you bound?

00:23:41.632 --> 00:23:42.551
Are you trapped?

00:23:43.051 --> 00:23:44.172
Are you enslaved?

00:23:47.352 --> 00:23:47.662
No.

00:23:58.561 --> 00:24:14.692
You see there's pair of opposites here yeah and you're seeing here how if you're capturing what I'm talking about, what you're seeing is there's a space above this, these pair of opposites, and we have to reside there.

00:24:14.801 --> 00:24:32.432
It's not a space, but for the sake of words, I have to use space, but there's this transcendence that happens, which allows you to kind of see the map, see the terrain of the pair of opposites.

00:24:34.826 --> 00:24:37.567
Then he says, neither old age nor death.

00:24:38.537 --> 00:24:41.086
In realisation, where's death and where's old age?

00:24:41.487 --> 00:24:43.876
You're forever young, because you're the One.

00:24:44.176 --> 00:24:46.717
You're eternal, you're constant, you're continuous.

00:24:49.336 --> 00:24:55.144
And then he says, Ravidas says God is present in all visible and invisible objects.

00:24:55.798 --> 00:24:58.578
He is the only one on this earth who is to be known.

00:24:58.788 --> 00:25:00.608
He is only self illuminated.

00:25:01.019 --> 00:25:02.118
Ultimate teaching.

00:25:02.209 --> 00:25:05.118
This is non duality completely.

00:25:06.138 --> 00:25:12.128
He says, Ravidas says, God is present in all visible and invisible objects.

00:25:15.469 --> 00:25:20.489
Whatever you see and do not see, it's present.

00:25:22.199 --> 00:25:24.179
For example, you cannot see space.

00:25:25.209 --> 00:25:27.449
You see the absence of objects.

00:25:29.384 --> 00:25:32.763
But even in this absence of objects, it is there.

00:25:33.554 --> 00:25:35.084
In the objects, it is there.

00:25:36.023 --> 00:25:37.683
What you can see, it is there.

00:25:37.683 --> 00:25:39.314
What you cannot see, it is there.

00:25:42.574 --> 00:25:43.884
He is the only one on this earth.

00:25:44.933 --> 00:25:45.693
It is the earth.

00:25:47.253 --> 00:25:48.203
It's the only One.

00:25:49.044 --> 00:25:53.384
All this manifestation that you see in this world is nothing but this One.

00:25:55.804 --> 00:25:56.983
And that is to be known.

00:25:58.564 --> 00:25:59.784
That One is to be known.

00:25:59.794 --> 00:26:00.834
Nothing else.

00:26:02.814 --> 00:26:04.094
Nothing more needs to be known.

00:26:04.104 --> 00:26:09.433
Once you know this, then you can learn about other things, but first know about this One.

00:26:11.554 --> 00:26:13.564
And he says he is only self illuminated.

00:26:14.453 --> 00:26:17.044
Only this One is self illuminated.

00:26:17.604 --> 00:26:19.733
Nobody can give you illumination.

00:26:21.044 --> 00:26:24.554
The Guru shows you how to become self illuminated.

00:26:26.709 --> 00:26:31.739
Actually, it doesn't show you how, it tells you, you are self illuminated, realise it now.

00:26:35.148 --> 00:26:36.479
And that's the power of the Guru.

00:26:36.479 --> 00:26:44.949
So here, Ravidas Ji is very clear, it's a very non dual message, and we have to try to grasp this very teaching.

00:26:46.638 --> 00:26:49.969
Okay, the third poem, and the last one of the day.

00:26:51.509 --> 00:27:01.409
If you see carefully, you will find that the people are reciting the name of God superficially, only to show and to gain cheap praise.

00:27:01.848 --> 00:27:07.028
A man will get the praise according to his meditation upon God's name.

00:27:07.848 --> 00:27:13.548
See the hypocrites, they receive education from me and later start quarrelling with me.

00:27:13.959 --> 00:27:22.618
Those silly persons, by ignoring the vast kingdom of the One, of God, feel proud in little what they have achieved.

00:27:22.959 --> 00:27:26.409
Such disturbed people strike a false bargain.

00:27:27.489 --> 00:27:31.578
But the pretenders involved in the false deeds forget the truth.

00:27:32.358 --> 00:27:36.868
Water flows downstream, not upstream.

00:27:37.588 --> 00:27:39.808
Keep your bundle of knowledge with you.

00:27:40.769 --> 00:27:45.128
Those people are looting the wealth belonging to others in small parts.

00:27:45.568 --> 00:27:51.868
Ravidas says, O saints, listen to me and perform true worship.

00:27:54.628 --> 00:27:56.028
So very, very deep.

00:27:56.189 --> 00:28:02.449
Again, it's something to reflect upon and again, I've chosen this as a last poem.

00:28:03.364 --> 00:28:12.733
Because it's very easy to get into the false imagery of being religious or spiritual or non dual.

00:28:13.933 --> 00:28:24.523
And only when we listen to a Guru, when we listen to a true teacher, a true spiritual teacher, do we really understand how to be.

00:28:25.034 --> 00:28:30.749
And I've seen this in my life, where if I follow what my Guru says I'm happy.

00:28:31.298 --> 00:28:36.989
The moment I go astray, I realize that problems are starting to occur.

00:28:37.969 --> 00:28:43.028
And it's not that problems aren't occurring when I'm in the awareness of the Guru's teachings.

00:28:43.368 --> 00:28:51.324
It's more or less because when I'm not aware of the Guru's teachings, my problems start appearing right in my face.

00:28:51.814 --> 00:28:56.354
When I'm in the Guru's teachings, the problems appear, but they don't disturb me.

00:28:57.628 --> 00:28:59.548
So let's go into this poem.

00:28:59.558 --> 00:29:01.209
It's really, really remarkable.

00:29:01.398 --> 00:29:07.509
And actually they're more or less like kind of, uh, they're group of sayings that are together.

00:29:09.239 --> 00:29:21.368
So he says, if you see carefully, you will find that the people are reciting the name of God superficially only to show and to gain cheap praise.

00:29:22.118 --> 00:29:47.808
Think about this, the katha vachaks, the people who do these long discourses on the scriptures, or people who just say Hari Rama, Hari Krishna, Hari Krishna, Hari Krishna, or they recite the name Radha Krishna, Radha Krishna, anything like that, yeah, or they do the Lord's Prayer, or they do the Namaz, anything.

00:29:48.749 --> 00:29:53.588
Anyone doing any of these things, they recite the names only superficially.

00:29:53.588 --> 00:29:53.919
Why?

00:29:54.368 --> 00:29:59.028
Oh, you know, look, this person's so spiritual, so religious, look what they're doing.

00:30:00.128 --> 00:30:15.348
You know, for example, I see this a lot, when people think just because someone has an attendance, means that they are spiritual, or they're really religious, they're really dedicated.

00:30:17.328 --> 00:30:19.798
How do we know someone is really dedicated?

00:30:21.878 --> 00:30:22.669
How do we know?

00:30:24.098 --> 00:30:26.499
You can have someone go to the mandir every day.

00:30:28.163 --> 00:30:37.784
They can go to any place of worship any day, and they may go home and treat their family like crap.

00:30:39.433 --> 00:30:40.334
What is the point?

00:30:46.314 --> 00:30:48.784
What, what, what is the point of such?

00:30:49.534 --> 00:30:54.804
But, to the people around in the Mandir, they're like, what a religious person.

00:30:56.193 --> 00:31:02.233
Look, we should be inspired by him or her, but at home they torture their loved ones.

00:31:06.203 --> 00:31:17.074
So that's why Ravidas Ji says if you see carefully you will find that the people are reciting the name of God superficially only to show and to gain cheap praise.

00:31:17.989 --> 00:31:19.048
It's superficial.

00:31:20.429 --> 00:31:21.578
It doesn't mean anything.

00:31:21.638 --> 00:31:22.368
There's no depth.

00:31:24.969 --> 00:31:27.558
They know that if they do this they will get praise.

00:31:28.328 --> 00:31:29.259
Hence they do it.

00:31:32.898 --> 00:31:37.749
He says a man will get the praise according to his meditation upon God's name.

00:31:38.538 --> 00:31:56.088
Reciting it is not enough, remembering it is more important, meditating upon it is more important, bringing the essence of the Lord within and without, that is ultimate.

00:31:59.749 --> 00:32:08.798
There's so many people now, they just do the singing, they do the chanting, and they're like, you know, I'm very spiritual.

00:32:10.618 --> 00:32:17.739
Next thing you know they call themselves swamis and rishis and acharyas and all sorts.

00:32:18.519 --> 00:32:18.878
Why?

00:32:18.909 --> 00:32:21.679
Just because they can sing the name of God?

00:32:21.838 --> 00:32:22.858
Do they know God?

00:32:23.648 --> 00:32:25.628
Do they feel the presence of the One?

00:32:26.638 --> 00:32:30.035
Or do they still think of God Sri Krishna or something else?

00:32:34.244 --> 00:32:41.789
Where is that silent awareness upon God's name, upon the Lord?

00:32:42.799 --> 00:32:44.259
When is that there?

00:32:46.809 --> 00:32:50.210
If you're reciting or chanting, you're just distracting the mind.

00:32:51.779 --> 00:32:54.650
Chanting is to invite meditation.

00:32:58.710 --> 00:33:01.490
Chanting is not the ultimate, the only thing to do.

00:33:01.490 --> 00:33:03.119
You have to start meditating.

00:33:03.890 --> 00:33:05.670
Meditating is so important.

00:33:07.109 --> 00:33:09.160
And that's what Ravidas Ji is saying.

00:33:10.130 --> 00:33:12.460
Then he says, See the hypocrites.

00:33:12.980 --> 00:33:16.759
They receive education from me and later start quarreling with me.

00:33:18.500 --> 00:33:23.109
And this is one thing we find actually, and it is hypocritical.

00:33:24.549 --> 00:33:29.619
We want to learn from a teacher, and then we start fighting with the teacher afterwards.

00:33:31.670 --> 00:33:42.920
Now, Ravidas Ji is not saying that these people are wrong for asking questions.

00:33:42.930 --> 00:33:44.039
He's not saying this.

00:33:44.779 --> 00:33:47.818
But when we become, when we start quarrelling, when we start...

00:33:48.674 --> 00:33:51.035
Acting the opposite of what we're being taught.

00:33:51.394 --> 00:33:52.884
That's the real argument.

00:33:54.815 --> 00:34:01.015
Saying that you're against the teaching of a Guru is not more important than being against it by action.

00:34:02.664 --> 00:34:06.275
If the Guru says be a good human being and you say why should I be a good human being?

00:34:06.474 --> 00:34:07.755
Other people are bad to me.

00:34:08.135 --> 00:34:08.985
That's one thing.

00:34:09.815 --> 00:34:14.704
But then if you start being bad to others, that's the real argument.

00:34:16.184 --> 00:34:17.704
That's the real quarrelling.

00:34:20.835 --> 00:34:27.295
Being argumentative with words is not as bad as actually doing the deed that is worse.

00:34:27.565 --> 00:34:29.244
That's true hypocrisy.

00:34:30.844 --> 00:34:33.255
We say, oh, we learn so much from our Guru.

00:34:34.244 --> 00:34:36.135
We learn so much from our scriptures.

00:34:37.755 --> 00:34:39.914
And then the next thing we're doing the exact opposite.

00:34:48.364 --> 00:34:50.775
Or they achieve a little bit in spirituality.

00:34:51.125 --> 00:34:53.054
And suddenly they think they know everything.

00:34:53.105 --> 00:34:55.385
We see this in the pseudo non dual circles.

00:34:56.755 --> 00:34:59.554
They understand non duality very superficially.

00:35:01.125 --> 00:35:06.664
And then if I come along and I talk about knowing the foundation, they start arguing with me.

00:35:07.324 --> 00:35:08.684
You're missing the point.

00:35:11.474 --> 00:35:13.815
I'm saying, have you even got to the point?

00:35:20.724 --> 00:35:22.425

Wisdom of the Mystics: Ravidas ji

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