All writing in this blog are from the Masters who returned to THIS (this moment) after crossing THAT (enlightenment). Putting the names & images of the masters will change your perception about the content. That is against the teaching of the Masters. Unless all these images are dissolved, you cannot see yourself.
Millions of fingers can point to the same moon. Fingers are bound to be different -- but the moon is the same. By clinging to the fingers you will not see the moon. Forget the finger and look at where it is pointing. It is the very essence of all the teachings of all the buddhas of all the ages -- past, present, and future too.
The words of a Buddha may not be able to communicate the truth, but they can communicate the music, the music that exists in one who is enlightened.

Friday, June 5, 2009

If they say everybody is right you will be more confused...

All masters are always in a secret conspiracy. If they are masters at all, they are always together -- even if they contradict each other, they belong to the same conspiracy; even if they say sometimes that the other is wrong, they are in a conspiracy.

Buddha and Mahavira were contemporaries and they moved in the same province, Bihar. It is known as Bihar because of them: BIHAR means their field of movement, they walked all over that part. Sometimes they were in the same village.

Once it happened that they were staying in the same roadside inn -- half the inn was engaged by Buddha and half by Mahavira -- but they never met each other and continuously they refuted each other. Disciples used to move from one master to the other. It has remained a problem -- why? Buddha would even laugh, he would joke about Mahavira. He would say, 'That fellow! So he claims that he is enlightened? He claims that he is all-knowing? But I have heard that he says it once happened that he knocked at a door to beg food and there was no one inside, and I have heard that he claims that he is all-knowing! And even this much he didn't know -- that the house was vacant?'

He goes on joking. He says, 'Once Mahavira was walking and he stepped on the tail of a dog. Only when the dog jumped and barked did he know that the dog was there, because it was morning and dark. And that fellow says that he is all-knowing?' And he goes on joking. He cuts many jokes against Mahavira; they are beautiful.

They are in a conspiracy, Buddha and Mahavira, and this has not been understood, neither by Jainas nor by Buddhists -- they have missed the whole point. They think they are against each other, and Jainas and Buddhists have remained against each other for these two thousand years.

They are not against each other! They are playing roles, and they are trying to help people. They are two different types. Somebody can be helped by Mahavira, and somebody else can be helped by Buddha. The person who can be helped by Buddha cannot be helped by Mahavira -- that person has to be taken away from Mahavira. And the person who can be helped by Mahavira cannot be helped by Buddha -- that person has to be taken away from Buddha. That's why they talk against each other; it is a conspiracy. But everybody should be helped, and they are two different types, absolutely different types.

How can they be against each other? Nobody who ever became enlightened is against any other enlightened person, cannot be. He may talk as if it is so because he knows the other will understand. Mahavira is never reported to have said anything about the jokes that Buddha was telling here and there. He kept completely silent. That was his way. By being completely silent, not even refuting, he was saying, 'Leave that fool to himself!' -- by being completely silent, not saying anything.

Every day reports would come, people would come and they would say, 'He has said this,' and Mahavira would not even talk about it. And that was fitting, because he was very old, thirty years older than Buddha; it was not good for him to come down and fight with a young man -- this is how young fools are! But he was the same as Buddha against other teachers who were older than him. He would talk about them, talk against them, argue against them.

They are in a conspiracy. They have to be -- because you cannot understand. They have to divide paths, because you cannot understand that life exists through opposites. They have to choose opposites. They have to stick to one thing, and then they have to say, FOR YOU, 'Remember that all others are wrong' -- because if they say everybody is right you will be more confused. You are already confused enough. If they say, 'Yes, I am right. Mahavira is also right, Buddha is also right -- everybody is right,' you will immediately leave them; you will think: 'This man can't help, because we are already confused. We don't know what is right and what is wrong, and we have come to this man to know exactly what is right and what is wrong.'

So masters stick to something and they say, 'This is right and everything else is wrong,' knowing all along that there are millions of ways to reach the Way; knowing all along that there are millions of paths which reach the final path. But if they say that millions of paths reach, you will be simply confused.

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