Day 446 | 1 April 2016 | Kapurthala City walk | The Walk of Hope 2015-16

  • Reception at the start of the walk - Kapurthala
  • Releasing the balloons of hope - Sainik School Kapurthala
  • A young roller-skater garlands Sri M - Sainik School Kapurthala
  • The walk starts off - Kapurthala
  • 5.It-will-be-peace-all-over-when-these-kids-grow-up!,-Kapurthala,-Punjab
  • WOH Day 446 - Sainik School to Cambridge International School - Kapurthala
  • Reception inside the Sate Gurudwara Kapurthala
  • 8.Well-stocked-to-combat-the-summer-heat!,-Red-Cross-Market,-Kapurthala,-Punjab
  • Reception on Jalanadhar Road Kapurthala
  • 10.A-quizzical-look-as-the-Padayatra-swarms-all-over!,-Cantonment,-Kapurthala,-Punjab)
  • At the wheels of a JD tractor - Police Line Chowk Kapurthala
  • Sri M speaks at the Cambridge International School Kapurthala
  • Sri M launches - Cambridge Girls School - Jalandhar,-Cambridge-Girls
  • Satsang at Cambridge Girls School Jalandhar
Speaking at the Gymkhana Club on the rest day which is usually filled with many activities for Sri M, he said, "People ask me how I've walked so much. If one gets inspired about something good, physical realities are not of much concern. Secondly, from the age of 10 I have been doing yoga. My diet is controlled, even this morning I did 40 minutes of yoga. Also, follow yama, niyamas. If one can follow yama, niyamas in everything, then health will definitely be good. I am proof of this, standing before you."

The Journal Of Hope Archive

"We've walked so many kilometers, we have not got any criticism. It's because we aren't affiliated to any party. I'm only affiliated to humanity. If there were to be a party for humanity that's ours. And that party doesn't belong to us, it belongs to all of us. This is what we've been explaining everywhere we go. Since we're a democracy, differences of opinion are bound to exist. If this isn't there it would become an autocracy. There's freedom to think, freedom of speech. Solving these problems is possible through dialogue and discussion. There's no need of any violence." "I would like to give you another good news. When we walked past Haryana and entered Gurgaon, at Hodal, which is the entry point of Haryana, there were people from Khap, Mewar, and the village, they welcomed us. There were people from a ladies' college as well, who welcomed us. I told them the same thing. If you have a problem, solve it through dialogue and discussion. After that we entered Delhi. There we did a Nirahar Satyagraha. At every big city we have visited, we have done a one day Nirahar Satyagraha against violence. On the second day of the fast in Delhi, Mr Chowdhary who had welcomed us in Hodal, attended the event. He asked for the microphone, I asked him why he wanted it. He said he had come to give good news. He is a Jat, so he said that when the Jat agitation happened all across Haryana, it happened in his village as well. But there was no violence or destruction of private property. He told me that he had invited all the Khap people and people from Mewar once again and reminded them that Sri M had visited us just a week ago and spoken to everyone. He also told them that if they wanted to revolt, they could but asked them not to resort to any violence. If this is the effect of the yatra, I hope it spreads everywhere. So we don't have to go back to square one each time." Today was a day when music held centre stage, that too by children of the Cambridge Schools, first at Kapurthala (the end point of the walk) and then at Jalandhar (the evening satsang venue). There was something full throated and uninhibited about their singing that really tugged the soul of the audience. That they are used to performing during similar occasions does not take away any credit. The only wish is that their skills should not diminish in the highly competitive academic race they are going to embark on. Addressing the children at the school Sri M said, "First of all I must congratulate and thank the group of friends who sang so beautifully. You brought the essence of the songs to us because you have very innocent hearts. It is so important to have open and innocent hearts. I wish even after we grow old we have hearts like yours." "This walk comes from a certain understanding I had when I was with Maheshwarnath Babaji in the Himalayas. I will tell you the story later. Through his blessings I understood that the all pervading supreme reality, you may call him God, Allalh, Khuda, Wahe Guru, whatever you want, there is a small particle or 'amsha' of that supreme reality in all our hearts. There's nobody who doesn't have him sitting inside our hearts as the 'antaryaami', as the witness. It's that which gives us consciousness, and that is common to all. There is nobody who doesn't have this spark of the divine in their hearts. Therefore, all of us are walking temples of God. The only way to worship that divinity in our hearts is not through arati but through service. Helping someone who is less privileged than us is the best seva to the God who sits inside our hearts. Love and affection are the incense sticks that you light to invoke this God who sits inside us. This is very important to understand. This is the root of this walk." Sri M then retold the story of the three blind men but before that, speaking of its origin he said, "This is an ancient story that comes from Jain sources. Do you know that Jain religion is one of the oldest in this country? We have so many religions in India. And among the Jains we have something called 'Anekantavad' which means something which you see, may be so, may not be so. If everybody thinks this way there will be no fanatics left in this country. May be so, may not be so. The story was later on adapted by a great Sufi teacher in Turkey by name Maulana Jalaluddin Rumi who wrote the famous Maznavi. And Sri Ramakrishna Paramahamsa was also very fond of this story." Continuing he said, "If the blind lead the blind you know what happens? Both fall into a ditch. In the Mundaka Upanishad, much before Shakespeare said 'blind leading the blind', they said, 'andhai neva niyamana yat andhaha', thousands of years before Shakespeare." "The great spiritual teachers who have come down to us from all countries, are those who could see beyond these limitations. They said, the Supreme Being is much greater than you can even imagine. None of our definitions can actually fit there. So some called it Parabrahma that which is ever growing and expanding, the infinite Brahman. Some called it Akaal Purush which means, that which no time can touch. Some called him 'that which cannot be described'.” “So all religions, all communities, all sampradayas are definitions of one part of that supreme. Only the great saints know exactly what it is. So all fights between different communities saying 'we are right', has to make a change now. We have to understand that we can look at it from different views. So ultimately, we're looking at the same truth. The Vedas declared, 'Ekam Sat Viprah Bahuda Vadanti'. But the wise men call it by different names.” “This is the reason why I'm taking this walk. Because unfortunately, sometimes we think that we are different from others. Remember that we are all human beings, who breathe, who drink, who eat and who die. Of course we love each other, sometimes we hate also and then we die. So we stand on a common ground. And all our religious teachings are meant to make us better not worse. This is the reason to teach especially, youngsters like you, because the future of this nation is in your hands. We might have committed some mistakes, but you should not. Treat everyone on an equal footing, we're all human beings, we're all citizens of this great nation. We will keep this nation together and we will not let anyone break or create any fissures in the unity of this nation This is the Manav Ekta Mission's yatra and I hope, the seeds of unity, peace and love for each other will grow in your hearts and become very big trees and we will be able to sit under their shade and when the cooling breeze of Manav Ekta blows, here will be a country that lives in peace and with Manav Ekta. Now, it is your responsibility, I've said what I had to say. Please think about this in your home, outside your home, in your neighbour's house, we are all human beings and we are citizens of this great country and we will not allow anyone to break the unity of this country. Please keep this in mind. If you remember this much, my job is done. Thank you very much." In the evening, the founder's day Celebration at Cambridge Girls' School and inauguration of the website srim were done very professionally. It was a delight to see Sri M on a giant LED screen speaking about his autobiography. Afterwards, Sri M started his Satsang and with thee invocatory chant: “Akhaṇḍa-maṇḍalākāram vyāptam yena carācaram Tatpadam darśitam yena tasmai śrī guravenamah (Which) pervades the entire unbroken form of the circle (of creation), moving and unmoving. To that beautiful and benevolent Guru through whom that state was revealed (to me), salutations. Loka samasta sukinoh bhavantu” - May the entire universe be happy. "The young lady just now said that I have to talk about who I am, who we are, and how to find out who we are and so on and so forth. Let me begin. This is a very intelligent question. On the face of it, it would appear that it's a silly question. Because she asked me who you are? It's very easy to say who you are. An old friend of my father, who was a building construction contractor, was told that if he had any business problems, he was running through some loss, he should go to this great Yogi, Ramana Maharshi who lived in Tiruvannamalai and that he would be blessed and things would be sorted out. Usually that's why we go to a great yogi, to buy a new car or pass in an exam or something. It's actually very stupid but that's what we usually do. So he went there, you know how Ramana Maharshi was, what a personal experience of reality he had. He hardly spoke, he thought, the very experience of sitting in the presence was enough, there was no need to explain anything. And he stressed on this particular aspect that this young lady spoke about today, and asked everybody ‘Who am I?’” “First of all, Ramana Maharshi had nothing to do with improving your business. He was a simple fakir sitting under a small hut. So, he went to him, and he said, 'Sir, my business is in a terrible state, lots of losses, I'm in great trouble, please help me decide what to do. So Maharshi smiled and said, 'When you say you are in great trouble, who are you? Who are you referring to that is in trouble?' It was a very high Vedantic expression. Our man got very angry. He replied in Malayalam. I don't want to tell you that. He said, 'What do you mean, I am Bhaskaran Nair. Did I come all the way to Tiruvannamalai to be asked who I am? I know who I am!’ That's one way of finding out who I am.” “But the actual fact is, that if you carefully look at your life, we are not the same individual always. When you're a child, you like toys, you have to be fed. Then you become a teenager, are you the same person as you were when you were a child? No, you are different. It's when you think you know everything, mumma, pappa are very ignorant they don't know anything. We have all gone through that, even I have gone through it. Then comes a stage when you grow up and go beyond teenage, unless, you begin to think that many of the things you thought you knew, you actually did not know. Somebody will be right, somebody will be wrong. Somebody maybe right and wrong at the same time. So then you're not the same person, you have changed! Then comes the most effective part of our teaching process, in this world, you get married. I'm not saying this because I have a bad experience. I have a very good marriage, thank you! It's also a good way when you find out that your ego is being trimmed at home. So when you go out, you behave better with others.” “In this connection I want to tell you a story. There was a Sufi saint who used to be known as Mullah Nasruddin. You might have read stories of Mullah Nasruddin, they are very funny stories. Many people thought he was a clown. Actually, every story has a significance which is much beyond ordinary jokes. One day Mullah Nasruddin was walking on the streets of Baghdad when he saw somebody on the footpath selling old swords, spears and charging very high for it. He got very curious, why is he charging so high for old knives and swords? So the man lifted up a sword and said ‘this may appear like a rusted sword, but when Sultan Salauddin used this sword, nine people's heads would be cut off at once. This is the importance of this sword’.. Next day, on the other side of the footpath, one saw Mullah Nasiruddin with old pots, and pans, old glasses and tumblers and a few kitchen utensils among which there was a pair of tongs used to adjust kitchen stoves. So he picked it up and quoted a very high price for it. The other guy said, 'why are you charging so much for an ordinary pair of tongs? They look like an ordinary rusty old pair of tongs from the kitchen.’ He said, 'it may appear to you as an ordinary pair of tongs. But when my wife throws it, it usually clears nine feet and hits me exactly on the right temple. This is Nasruddin's story. There are many variations to it and many conclusions you can draw”. “Even Mullah Nasruddin had to cut his ego you see. So it's a good thing. I'm not blaming anybody, don't get upset. It helps you to adjust and learn many things. But you are not the same when you were a teenager, you may have the same name. When you were a child you had very soft rosy cheeks. When you grew up you became more refined. Then comes the time when you become old, grey and you're once more back to when you were a little child when you couldn't even get up and get something. Somebody had to carry you and take you to the toilet and wash your bottom. You are back to that when you grow old. You can't do anything. Somebody looks after you. We undergo this change. So in this change, is there something that always remains the same? That must be the real 'you'. There must be something that remains the same inspite of all the changes that come over you.” “Therefore, the Yogis said - when I say, 'this is my body'; when I say, 'these are my clothes'; now I am sitting here before you wearing a green jacket and white clothes, and you say M, your name is always fixed together right? You're not looking only at my body, everything is together when you say M. So the great Rishis said, 'when I say these are my clothes, if I take off my clothes and hang them in the cupboard, (you realize that) I am definitely not my clothes. In the same when I say - I am the body (I cannot be my body because, this body too is not permanent) you cannot be your body, just like you cannot be your clothes that you take off and hang in the cupboard. But even when you wear a different set of clothes, you continue to be the same person. In the same way, perhaps, this body which you say is mine.... because what you say ‘is mine’, cannot be ‘me’. It has to be ‘mine’. If it is mine, then I have to be something different as I possess it. But ‘I ‘have to be there separately to hold or possess it. Therefore, who is it that says 'this is my body?' I say many a time - this is my brain, this is my mind. So who am I really? To whom does my mind belong? To whom does this body belong to? This is the beginning of the enquiry into the discovery of who I am.” “'Who am I’ enquiry doesn't mean you should sit cross legged and say 'who am I, who am I!' If you go to Tiruvanamalai you'll see some people wearing kaupins. Ramana Maharishi used to wear a kaupin. This is called imitation. 'Who am I' is an enquiry, not a chant. It's an enquiry into who you are. Who is it that says 'this is my mind?' There's a beautiful upanishad called the Keno Upanishad, it comes from the Samaveda. It's one of the principal Upanishads. The name of the Upanishad itself is 'Keno Upanishad'. In Sanskrit, 'Keno' means 'who'? It starts by saying, 'Who is it that sees, when you say I see? Who is it that hears, when you say I hear?' 'Who is it that speaks when the tongue moves?', 'Who is it that thinks when the mind thinks?'” “Kene ishitam patati pretitam manaha Kena pranah prathamah praiti yuktaha” “Who is this deity who hears when I hear? I can keep my eyes open but since eyes are like a camera with lens, with a screen behind, the retina, all the images in front of me move on into my retina. But who is it that recognizes it and says 'oh, this is so and so'. So the other line of thinking is that perhaps it's the recognizer who is the real me. Not the 'I' who sees but one who sees through the 'I'. This is the enquiry of who I am. Not the external paraphernalia of my name, my form, or what I possess, or which is my family or so on. But who am I, who is the essence of my being who sees everything. And who does not change when everything changes. This is the real me. So they said. But it is open to enquiry, 'Who am I'?” “Now, when you are awake, I hope you're awake! I am sure that it's not so boring that you've fallen asleep, but you're awake. What you call in Vedanta, Jagrit avastha. You see with your eyes, you hear with your ears, but there's something which is permanent. Suppose my eyes are open and you're sitting in front of me. But what if my mind was in the Himalayas? Image will be there but I'm thinking of the Himalayas. So the mind is more important than the eye. Here the eyes see but it doesn't register. We are saying, there's another thing which is more important than the mind which if it is not there then even the mind cannot function. So we call it the core of your consciousness.” “So when you're awake, you see many things, you register many things. When you dream what happens in the dream state? You dream and the dream is so real, you know it's a dream only when you wake up. Right? Suppose this dream had stretched for many years you wouldn't have believed that it was a dream. It's only when you wake up that you say 'oh it was a dream'. In the dream if you're being chased by a tiger, and you run and you wake up and realise there's no tiger, you realise it's a dream. But you're still sweating, your heart is pumping. It's is so real. But when you are in deep sleep, with no dream at all, you're not awake, but you're not dreaming. You are in deep sleep and you don't recognize anything. Are we dead? No! Because when we wake up, we always say 'ah, that was a very blissful sleep'. So, there is something there still which is aware. Just that we are not aware of it at that point. But we have a memory of it that it was blissful. So the great sages said, that there is a witness that sits and passes through all these stages, enjoys everything but is not caught up by it. This is another link to the enquiry of who I am. In the beginning what I said was theory, in the end what I said was one way of a practical understanding of what it is, which is to realise that there is a witness to the waking state, in deep sleep and dream state. If there is some element like that in us, which is my true 'I and sages have said and it's the experience of many yogis, that what stays even when the body is dead, is the real I. Please don't accept it. Please think about what we said today. Don't accept it. Because if you accept it, you will imagine. Think about it, go into it. See yourself in the different stages of your life, see how there's something that's different from all that happens. When you've discovered that, you're actually free. In a way where things may happen but the real essence which is me, will remain and its very nature is bliss.” “Therefore, the ancient Vedas call it 'Sat Chit Ananda'. It is truth, it is consciousness, it is bliss. It is this bliss that we seek in the outside world. Not knowing that it is actually in us. That it is our own. Why do we live? If you ask this question. If I live what happens? Nobody lives for sadness or pain. Everybody lives for happiness. This happiness that you seek outside, is the quality of your true essence which is your real I. Like the musk deer, the Kasturi Mriga which has a small pouch, below its tail which produces the musk, Kasturi, and in a particular season, there's a lovely fragrance that wafts in the air. The poor deer looks around for it, wondering where it is coming from. That is how we are. What we are actually seeking is the blissful self which is the real I. We think we can find it in the outside world. Turn around and look within, it's there. If you find it in oneself you find it in others. You see that spark in everybody. That spark of the all pervading Supreme Being, call it God, Bhagavan or Guru. It's that Supreme Being. An ‘amsha’ or essence of it is in every human heart. What I said today is the movement towards finding out who you are. This is what I say. It is for you to find out what you say through personal experience.” “Om Shanti Shanti Shanti.”

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