19840714 Guru Puja, Gurupada - The State of Guru [导师普迦，导师的状态]

Guru Puja, Leysin (Switzerland), 14 July 1984.

导师普迦，Leysin（瑞士），1984年7月14日。

I bow to all the sahaja yogis of the world. It is very heartening to see so many of you assembled here to do the Guru Puja.

我向世界上所有的霎哈嘉瑜伽士致敬。很高兴看到你们这么多人聚集在这里做导师普迦。

To worship your Guru in person is regarded as the highest blessing. But in My case it’s a very different combination that I am your Mother and your Guru.

崇拜你的导师真身被视为最高的祝福。但就我而言，这是一个非常不同的组合，我既是你的母亲，又是你的导师。

So you can understand how Shri Ganesha worshipped his Mother. You all are created in the same image of Shri Ganesha who worshipped His Mother and then He became the Adi Guru, the first Guru. He is the primordial essence of mastery.

所以你可以理解Shri Ganesha如何崇拜他的母亲。你们都是Shri Ganesha的同一个形象创造的，祂崇拜祂的母亲，然后祂成为了第一位导师 - Adi Guru。他是导师性的原初精要。

Only the Mother can make the child a master. And the motherhood in any Guru – whether male or female – can only make the disciple a Guru. So, first you have to become the prophets and develop that motherhood within yourself, then you can make others also prophets. Now, to become a Guru, what do we have to do after our realisation?

只有母亲才能让孩子成为导师。任何导师 - 无论是男性还是女性 - 其内在的母性都能使门徒成为导师。所以，首先你必须成为先知，并在自己内部发展母性，然后你也可以让别人也成为先知。现在，要成为一名导师，我们在自觉之后还必须做些什么呢？

Guru word means gravity. Gravity means a person who is grave, who is deep, who is magnetic. Now as you have learnt in Sahaja Yoga that realisation takes place in complete effortlessness. So normally a Guru tries to make his disciples effortless, which is called as prayatna shaytilya – means ’relax your efforts’. Without doing anything you got your prayatna shaytilya, otherwise Kundalini would not have risen.

导师一词意味着引力。引力意味着一个人具备重力（地心引力），深邃，有磁力。现在，正如您在霎哈嘉瑜伽中所学到的那样，自觉完全是无费力（无为）的。因此，通常一个导师试图使他的门徒无为，这被称为prayatna shaytilya - 无费力的觉醒，意味着“放下你的努力”。没有做任何事情，你得到了你的prayatna shaytilya - 无费力的觉醒，否则昆达利尼不会上升。

Then the second stage is vichara shaithilya – the thoughtless awareness. This also you got it without doing anything.

然后第二阶段是vichara shaithilya - 无思虑的觉醒。这也是你没有做任何事情。

And the third is complete negation of thought, abhava, and the bliss of peace.

第三个是完全地否定思想 - abhava（反习气），以及和平的极乐。

So one has to understand that you have to pass then, through three stages. First, when you get your realisation， all these things come spontaneously, for that moment. When you raise the Kundalini of others, these things happen to them spontaneously. You too have that power now to raise the Kundalini of people and to establish it in them.

所以你必须明白，你必须通过三个阶段。首先，当你得到自觉，所有这些事情在那一刻都是自发的到来。当你提升他人的昆达利尼时，这些事情也会自发地发生在他们身上。你现在也有这种力量来提升人们的昆达里尼，并在他们的内在建立它。

But we must understand why it has to be done that way, why we have to have vichara shaithilya – [it is] because when you project any thought, it is artificial, it is not reality. Thought always stands between you and the reality. When you put in an effort, you stand against becoming.

但是我们必须理解为什么必须那样做，为什么我们必须有vichara shaithilya（无思虑的觉醒）  - [这是]因为当你投射任何想法时，它是人为的，它不是实相。思想总是站在你和实相之间。当你放入任何努力，你是在对抗成为实相（的一分子）。

For example, if I have to cure you, I just put my hand and finished – no effort, because I am that. You get your realisation because I am that. I don’t put in any effort, I don’t think about it, I am that. Just looking at someone, it can be done. Just putting attention to someone, it can be done. Just with a small desire, it can be done – because you are that. You can mould it the way you like. You can get an example from gold. Now gold is untarnishable. It does not have to think it is untarnishable, it does not have to put in an effort it is untarnishable – it is. So to be, to be, you don’t have to put in any effort. If you have to put in an effort, that means you are not yet that.

例如，如果我要治愈你，我只是伸出手，就完成了 - 没有费力，因为我就是那样。（通过我）你得到了自觉，（我没有费力），因为我就是那样。我没有放入任何努力，我没也有思考它，我就是这样。（当你到达那程度），只看着某人，事情就成就。只关注某人，事情就办到。只是一个小小的愿望，事情就办到 - 因为你就是那样。你可以按自己喜欢的方式塑造它。以黄金为例。黄金是永不退色的。它不必想着它是永不退色，它也不需要努力去做到永不退色 - 它本身就是永不退色。所以，要去成为，要去成为，而不是注入任何努力。如果你必须努力，这意味着你还不是。

If you look at the sun – it shines. It doesn’t have to put in effort to shine – it shines. So to be that, if you have to put in an effort, that means you are not that, you are trying, you are artificial. The flowers are beautiful, so they don’t have to beautify themselves. And this is what one has to understand – that innately if you are that, if you have already become, then what is the need to put in any more effort? But when we say these things, you see, then people think you have to be lethargic, that you need not do anything, you become a Guru without doing anything. That’s why, at the very outset, I said it goes in stages.

如果你看着太阳 - 它会发光。它不需要努力发光 - 它自动发光。所以，如果你必须努力，这意味着你不是那样 - 你是在努力，你是人为做工。花很美，所以它们不必美化自己。这就是人们必须要理解的 - 如果你天生就是如此，如果你已经成为那，那么哪里需要付出更多的努力？但是当我们说出这些事情时，你看，人们又会认为必须昏聩懒惰，你不用做任何事情，你成为一个无所事事的导师。这就是为什么，在一开始，我说它要分阶段进行。

So the first stage is of Shri Ganesha – how He surrenders to the Shakti, to the Mother – that is the beginning. If one cannot surrender…That doesn’t mean you don’t do anything, but surrendering means the worship, the respect of the higher, the obedience to the higher. Not to argue it out, not to react, acceptance, absorption. Like a child absorbs the milk of the mother without questioning, without reasoning. That’s why Christ has said, “You have to become like children”. But if you are questioning, then you are no more a child.

因此，第一阶段是Shri Ganesha - 他如何向shakti臣服交托，向母亲臣服交托 - 这是开始。如果一个人不能臣服交托......交托并不意味着你什么也不做，交托意味着崇拜、敬重更高的存有，顺从更高者。不去争辩，不做反应，只接受，只吸收（这才是臣服交托）。就像一个孩子在母亲的怀里吸奶，没有任何质疑，任何推理。这就是为什么基督已经说过，“你必须像孩子一样”。但如果你在质疑，那么你就不再是孩子了。

So first is the state, which you have to develop, is the child-like state. But child, which is a realised child, which has to have a gravity. If you can develop childhood first, then everything takes proper course, because maturity cannot take place unless and until you start from the very beginning, and gravity means maturity not frivolousness.

首先，你必须发展的是一个像孩子一样的状态。当然这里说的孩子是一个已经自觉的孩子，且具有重力（磁引力）。如果你可以先发展童真，那么一切都在妥善的进程上。除非你从一开始就发展它，否则成熟不会到来。重力（磁引力）出现意味着成熟，但绝不是轻浮。

So now the quality of Ganesha, as you know, is that He has viveka, means He has discretion. He ’has’ means He is discretion. So try to develop your discretion power so that Shri Ganesha gives you the wisdom – subuddhi – wisdom. And this is why you have to have a dependence on Shri Ganesha.

所以现在Ganesha的品质，如你所知，是他有viveka，意味着他有明辨力。他'有'意味着他就是明辨力本身。所以尽量发展你的明辨力，以便格涅沙给你智慧 - subuddhi - 智慧。这就是为什么你必须依赖Shri Ganesha。

So at this point you have to make a negation of efforts. Like, whatever efforts  are anti-Ganesha, or anti-innocence must be negated. So the negation of effort is to be achieved by negating whatever is the effort – means the effort of negation. So in the beginning you will not be effortless, you will have to put in effort for that. Like Christ has said, “Thou shalt not have adulterous eyes”.

所以在这一点上你必须否定努力。就像，无论是什么努力，都是反Ganesha，或反纯真，都必须被否定。因此，反努力是通过否定任何努力来实现的。因此，一开始你到达不了“无费力"的状态，你将不得不为此付出努力去到达。就像基督所说的那样，“你不应该有淫邪的眼睛”。

So how do you make your eyes innocent? In Sahaja Yoga we have a method by which we try to distract our eyes from effort that makes it adulterous. Like, we try to put our attention, our eyes, on the Mother Earth, on the grass, on the trees.

所以你怎么让你的眼睛纯真？在霎哈嘉瑜伽中，我们有一种方法，通过这种方法，我们可以把我们注意力从淫邪上抽离。比如，我们试图将我们的注意力，我们的眼睛，放在地球母亲，草地上，树上。

So the avoidance, the avoiding of the effort itself is effort. So those people who have come now, recently, have to understand also that they have to put in all kinds of efforts to stop the efforts.  For example, some people are used to very comfortable life, they may talk of all kinds of renunciation, [but] when it comes to comfort, they want to have comfort. Such people should try to get out of the habit of comfort – Sleep on the ground, sleep on the Mother Earth. Some people have an attention which is all the time looking this side, that side – cannot see to one point – so fix your attention. So gradually, you will find, you’ll discipline yourself. So the effort that you put in is very important in the beginning of Sahaja Yoga.

所以初期”避免努力“本身就是一种努力。因此，那些最近才来到这里的人们也必须明白，他们必须付出各种努力来阻止这些用力的习惯。例如，有些人习惯了非常舒适的生活，他们可能谈论各种弃绝物欲（注：断舍离），[但]当一到面临舒适与否的境地，他们希望得到舒适。这样的人应该尽量摆脱要舒适的积习 - 睡在地上，睡在大地母亲上。有些人的注意要么在事情的这一面，那一面 - 但却看不到点子上 - 所以要修复你的注意力。渐渐地，你会发现，你能规范你自己。因此，在霎哈嘉瑜伽开始时，你付出的努力是非常重要的。

Another thing is very common, in the West, is the harsh tongue, the sarcasm, and hurting others – is a very subtle way of violence. Or if they are really blunt they can start with ego expressions also “I, I, I…” Such people should stop talking completely, make an effort to stop – just don’t talk. Now watch your mind – is it trying to talk something sarcastic, nonsensical? So, this watching also requires effort.

另一件事是非常普遍的，在西方，是言辞刻薄，讽刺和伤害他人 - 是一种非常微妙的暴力。又或者他们真的生硬，因此他们从自我的表达“我，我，我......”开始。这样的人应该完全停止说话，试着努力去停止它 - 只是不要说话。现在观察你的脑子 - 它是否试图说一些讽刺，荒谬的东西？所以，这种观察也需要付出努力。

So, to sprout the seed is easy, but then one has to put in the effort to look after the little plant. And when it matures, then it’s on its own.  So the, first the effort should be made to protect yourself against the mind which you have built in, through your ego or superego, that goes into the wrong direction of effort.

种子很容易发芽的，但之后人们必须努力照顾好小嫩芽。当它成熟时，它才是它自己。所以，（练习霎哈嘉），你首先应该放入努力来保护自己免受你内置的思想体系的干扰，因为它通过你的自我或超我，会把你带入错误的方向。

But sometimes, be very careful, you have to be discreet. And the best way to be safe on discretion is to keep in the centre – never go to any extreme of anything. For example, some people are fond of music, say, so they’ll go on after the music part of it. Some people, say, are fond of poetry, then they’ll go after the poetry only. There is nothing wrong in those things, but whatever you achieve in all these things must be brought back to the collective and must be enjoyed by everyone, and you should also enjoy what others have found.

有时候你要非常小心，你必须谨慎/明辨。在明辨力上获得安全的最佳方法是保持在中心 - 永远不要去向任何极端。（集体中），例如，有些人喜欢音乐，他们在音乐这部分结束后还想继续。例如，有些人喜欢诗歌，那么他们会只追求诗歌。这些事情没有任何问题，但无论你在所有这些事情上取得什么成就，都必须被放入集体层面，且应该是每个人都享受它，你也应该享受别人组织的。

For example, somebody is a very learned man and a dry person. So he has to make an effort to make himself sweet. So try to neutralise your extreme nature by coming in the centre, and the best way to say is, “I like everything. The way You keep me, I am happy in that state.” And to suggest yourself that, “I am the peace” – suggest, autosuggestion, “I am the satisfaction, I am the dignity.” Try to impose these artificialities upon yourself of these virtues and righteousness, and then ask yourself, “If I am dignified how can I do such a thing?” Ask yourself, you judge yourself with those. For example, somebody is a miserly person and he says, “Oh you must be generous” – then you can call him a hypocrite. But supposing the miserly, you see, questions himself then he is not a hypocrite.

例如，某人是一个非常博学但枯燥的人，他就必须努力让自己变得甜美。因此，尝试试着来到中正中央，来中和你的极端本性，最好的方式是“我喜欢一切。我很高兴你对待我的方式“。并建议自己”我是和平“ - 建议，自我暗示，”我是满足，我是尊严“。试着将这些人为的美德和正义强加给自己，然后问自己，“如果我有尊严，我怎么能做这样的事情？” 问问自己，你用这些来审判自己。假如有人是一个吝啬鬼，他说“哦，你必须慷慨” - 那么你可以称他为伪君子。但是，假设这是吝啬鬼质问自己的内心，那么他就不是一个伪君子。

So when you put all these artificial, so-called, values upon yourself – sort of a goal – and then try to achieve that goal through your own effort, then you become that. So automatically you criticise yourself and you don’t criticise others and you know what’s wrong with you. Because, what’s the use of knowing what’s wrong with others? It is like England trying to improve the conditions in India, and India trying to improve the conditions in England.

因此，当你把所有这些人为的所谓的价值观放在自己身上 - 一种目标 - 然后通过自己的努力尝试实现这个目标，那么你就会成为那样。由此你会自动批评自己，而不是批评别人，你知道你有什么问题。了解别人的错误有什么用呢？这就像英国人试图改变印度人的积习，而印度人试图改便英格兰人的积习。（注：印度殖民统治印度时期）

But in this also human brain has an escape. When they want to criticise themselves, they find a pouch called the left Vishuddhi and become settled there. The more cunning you are, the more clever you are, the worse is the left Vishuddhi. Then you put everything there, settled down nicely to stagnate, to get all kinds of filth in it and to be settled with yourself nicely. It’s like any lousy housewife – she takes all the dirt of the house and all that and piles up into a room, locks it up, and thinks,  oh she has been very efficient.

但在这一点上，人的脑子也会逃避。当他们想批评自己时，他们在左喉轮找到了一个小口袋，并在那里安顿下来。（译注：指找个理由原谅自己）。你越狡猾，你越聪明，左喉轮i就越糟糕。然后你把所有不好的东西都放在那里，而后心安理得，停滞不前。这就像任何糟糕的家庭主妇一样 - 她把房子的所有脏物和污物都堆积在一个房间里，把它锁起来，然后想 - 啊，她真是很高效。

You have to face it and you have to correct it and see to it! And that’s how you become powerful. Because if your machinery is out of gear, what’s the use of improving somebody else’s machinery? And when your machinery is out of gear, you put it in a lock and key, and lock it up and say, “Now it’s alright.” Or you blame somebody because of this, because of that – something else other than you. Thank God to Sahaja Yoga today that you all have got realisation, so I don’t have to do all that cleaning, you can do yourself.

你必须直面问题，看到它并纠正它！这就是你变得强大的方式。如果你的机器坏了，修别人机器有什么？当你的机器坏了，你把它用把锁锁上然后说：“现在好了”；或者你把故障推到别人身上，因为这个、因为那个 - 除了你自己的原因。感谢上帝，通过霎哈嘉瑜伽，你们都已经得到自觉，所以我不需要做所有的清洁工作，你们可以自己做。

So, in short, you become your own Guru to begin with. You try to tell yourself, separate your self from yourself and say, “Hello Sir, how are you now, come along.” But in Sahaja Yoga, you see, people suddenly assume, you see, a big sort of a ego nonsense, and they think they are big gurus, you see, big, great people, avadhutas, you see, like that. And if you ask them, they say, “Mother, Mother I loved You very much.” So they think if they love Me, then it is My duty that I should really keep you clean. That’s not the attitude of a guru. What guru does, is to purify himself and others and give those flowers to the Deity. Till you all become gurus, I am your Guru, but once you become the guru then I become your Deity.

简而言之，您将成为您自己的导师。你试着告诉自己，把你的真我从你自己处分开，并说：“你好先生，你现在怎么样，前进吧”。但是在霎哈嘉瑜伽中，你看，人们突然觉得 - 你看，这是一种自我的荒谬 - 他们觉得他们是导师，大人物，甚至avadhutas（有神通的圣人），你看，就像那样。如果你责问他们，他们会说“母亲，我非常爱你”。他们认为如果他们爱我，那么我就有责任来洁净你。那不是真导师的态度。真导师所做的是净化自己和他人，并向神献上献花。

你们还没有成为导师时，我是你们的导师，但一旦你成为导师，我就成了你的神祇。

[The translator asks Mother to clarify] Till they are not yet gurus, I am their Guru. Till they reach that state. Once they become the guru, then I am their Deity.

[现场口译人员请求母亲澄清刚才那句话]你们还没有成为导师，我是你们的导师。直到你到达那状态，成为导师，那么我就是你们的神祇。

Like all the Gurus, we can say Mohammad sahib – He talked of “Allah Hu Akbar”. He talked of the Holy Ghost, He talked of the resurrection, because He was a Guru. And whatever He had to say, He said it with full confidence pointing out towards the point where He looks, or where He gets His guidance from. Like Moses, like Christ also put His two fingers denoting His Father.

像所有的导师一样，我们可以说穆罕默德萨希伯 - 他谈到了“Allah Hu Akbar”（神啊真伟大），他谈到了圣灵，他谈到了复活，因为他是一位导师。无论他怎么说，他都充满信心地指出了他所看到的点，或者他得到天启的来源。像基督，也用他的两根手指指出他的父。

So till you become your own guru, you have to put in effort in the beginning. Then gradually you can achieve it effortlessly. Effortlessness is not to be certified, but you can verify it. A person who is discrete – in his presence others become discrete. A person who is honest – others in his presence become honest. It is said in Sanskrit language, ’Yatha raja tatha praja’ – ’As the king is that’s how the subjects are’.

因此，在你成为自己的导师之前，你必须在开始阶段付出努力，然后逐渐你才可以毫不费力。无费力的状态无可认证，但您可以验证它。一个明辨的人 - 有他在场，其他人也变得明辨。一个诚实的人 - 有他在场，其他人也变得诚实。梵语叫做“Yatha raja tatha praja” - “国王如何民众就如何”。（注：类似中国谚语 强将手下无弱兵）。

When you are the guru, you are the example. You have to be the example. Now I have seen people who are gurus, who think, call themselves gurus, in different varieties and different types of life: like professors, teachers, you can call them, not spiritual gurus. They too, when they try to follow a mundane type of life – not of something exceptional – then their disciples lose faith in them. Even political leaders, when they…supposing a political leader is licentious, he has weaknesses, then the people who try to follow him have no respect. So they too have to have a personal character, a personal value system.

当你是导师时，你就是榜样。你必须成为榜样。现在我看到的导师们 - 所谓的导师，在生活中有不容的的品种和不同的类型：教授，教师等，但没有灵性导师 - 他们也一样，当他们试图追随世俗的生活，而不是特殊超越的事情，他们的门徒就会对他们失去信仰。即使是政治领导人，当他们......假设一个政治领袖是淫乱的，他有各种弱点，那么他的追随者就不会再尊重他。因此，他们也必须具有个人品质，个人价值体系。

So what about the spiritual gurus then? They have to be excellent people. There should be no two types of life, one outside, one inside. When the outside and inside becomes one, then it is effortless and that is what one has to do – the inside and the outside, one has to work it out from inside. For that you cannot bring the outside inside, but inside has to go outside. So this is the beginning of antar yoga, the inner yoga.

那么灵性导师呢？他们必须是优秀的人。不应该双面生活，内外不一。当内外一致时，它就是无费力的，这就是人们必须做的事情 - 内部和外部，必须从内部进行成就。为此你不能把外在带到内在来，但内在必须体现于外在。所以这是antar瑜伽的开始，内在的瑜伽。

At the second stage you have to become thoughtless. This is very important in the West because they live in thoughts – they do not have other problems of a gross nature. For example, they are brought up in such a way that they are frightened of law. They are brought up this way – they’ll keep all their carpets clean, everything clean, you see, very particular about keeping every place clean. All the gross things they keep clean, and then when they try to adjust themselves, they adjust within. Outwardly they are gentlemanly, but inside, in their thought, they are not clean. In their behaviour they are not clean, their eyes are not clean, it’s poison inside. And they like that poison to be taken out – sometimes it comes out as sarcasm, it comes out as their sinister acts of aggression on other countries. They may plan out the complete destruction of the world and they don’t think there’s anything wrong in it because it is ’an ideology’ for which, is a thought they are fighting for. As long as there is an ideology, there’s a thought, there’s some sort of a sublime talk, then they can do what they like.

在第二阶段，你必须变得无思虑。这在西方非常重要，因为他们生活在思想中 - 他们没有其他粗糙层面的问题。例如，他们的成长方式使他们害怕法律。他们以这种方式长大 - 他们会保持所有地毯清洁，一切都洁净，特别在意要任何一个地方都洁净。所有粗糙的事物他们都保持洁净，然后当他们试图调整自己时，他们会调整内部。从表面上看，他们很绅士，但在他们的思想中，他们并不洁净。在他们的行为中他们不洁净，他们的眼睛不洁净，里面有毒。他们喜欢发射毒素 - 有时候表现为讥讽他人，有时候表现为对其他国家的罪恶侵略。他们可能会计划彻底摧毁整个世界，但他们认为这没有任何错，因为它是一种“意识形态”，是他们为之奋斗的一种思想。只要有意识形态，就会有一种思想，那是某种崇高的理论，由此他们就可以做自己喜欢的事。

This filth is very sophisticated. Like the people who don’t take their baths can use some artificial things to get a fragrance. Inside has to be clean and that’s why first the efforts are to be made to have good thoughts. Watch your mind – how does it think about others? I would say, racialism is one of the diseases of the same thing. I have seen people who are very well placed, sophisticated, wear immaculate dresses: when it comes to a person from a developing country, or from say, another colour complexion, they come out with a remark, even if they are Sahaja Yogis I have seen they do it.  I am saying this for the Sahaja Yogis and not for others. That suddenly that dead stuff, which we call as dead, becomes alive.

这污秽非常复杂。就像那些不洗澡的人可以使用一些人造的东西来获得香味。内部必须是洁净的，这就是为什么首要的努力是要形成好的想法。注意你的想法 - 它如何看待他人？我会说，种族主义是同一种疾病。我见过那些出身非常好，精致，穿着完美无瑕的礼服的人：当遇到到来自发展中国家的人，或者说来自另一种肤色的人，他们会给人贴标签，即使他们是霎哈嘉瑜伽士我也有看到他们这样做。我是为霎哈嘉瑜伽士说这个事，而不是为别人。突然之间，我们称之为死物 - 死亡的东西复活了。

So the mind is dirty, full of lust, greed, and anger, jealousy – and that’s why we have to be very, very careful.

所以思想很肮脏，充满欲望，贪婪，愤怒，嫉妒 - 这就是为什么我们必须非常非常小心。

Those people who have become sophisticated their weaknesses have also become sophisticated, and that’s why jealousy is a common disease. Like the other day I asked someone, “Why the father is angry with the son, and with his own brother?” So the answer was, “Because the brother is looking after the son in London.” Normally any person should be thankful that: somebody is looking after my son in my absence. But the fellow is jealous because of possessiveness and the possessiveness comes out of insecurity, and insecurity comes within us because we make others insecured. There are many reasons for insecurity, but one of them is because we are ugly and we see that ugliness in others.

那些复杂的人，其弱点也变得很复杂，这就是为什么嫉妒是一种常见的疾病。就像前几天我问过一个人，“为什么父亲对自己的儿子和他自己的兄弟生气？”所以答案是，“因为他的兄弟正在照顾他伦敦的儿子。”通常任何人都应该感谢：有人在我不在的时候照顾我的儿子。但是这个家伙因为占有欲而嫉妒。占有性来自于不安全感，不安全感在我们体内，因为我们让别人不安全。造成不安全感的原因有很多，但其中一个原因是因为我们丑陋，而我们在其他人身上看到了这丑陋。

Now this inside filth has to be taken out with greater effort than the outside filth, and that inside filth you can watch and see within yourself. Some people try to dominate others, to tell them things – just for the bossiness of it. Now watch out – first of all, have you bossed yourself enough? Have you mastered yourself enough? Are you master of your own or you are still lacking in that? Those who have not mastered themselves want to have others, to master them. But the one who is the master of oneself, need not master anyone. He becomes the master. He doesn’t have to put in any effort, he masters. And there are so many tricks by which he can master, so many things by which he can correct. He may not say, he may not do anything, but just he manages. Everyone learns a lesson without his doing anything about it. But they know that somebody is a master of masters. Maybe, such a person will be very unassuming, simple, innocent looking, but that’s Mahamaya, that’s the illusion.

现在这个内部污秽必须比外面的污秽更加努力祛除，内部污秽你可以在自己内部观察和看到。有些人试图统治别人，教训别人 - 只是为了它的专横。现在要查看 - 首先，你有足够的自我压力吗？你足够掌控了自己吗？你是自己的导师还是你还缺乏导师性？那些没有掌控自己的人想却想霸占他人，掌控他人。但是，能掌控自己的人，不需要掌控任何人。他成为了主人。他不需要付出任何努力，就能掌控。而且他有很多技巧可以掌握，有很多东西他可以纠正。他可能没有说，他可能什么都没做，但他却管好了。尽管他什么都没做，每个人却都学到教训。他们知道有人是大师的大师。也许，这样的人是非常谦逊，简单，天真无邪，但那是Mahamaya，那是幻相。

So, the person who is that power doesn’t want to show it outside, on the contrary, it shows in such a way that people know it. I mean, the way things happen in life, we start understanding that we don’t have to put up any show – someone knows everything. When we have someone like that, try to follow.

因此，有那种力量的人不想外在炫耀，相反，它以人们知道的方式表现出来。我的意思是，生活中事情发生的方式就是那样，我们开始明白我们不必作秀 - 有人知道一切。当我们有这样的人时，尽量追随。

So, in the third stage the effort should be to follow your Guru who is a Sat Guru.

因此，在第三阶段的努力是追随你的真理导师。

Now that one becomes the one…a pattern, which you have to follow. But in this also Sahaja Yogis can be very superficial. One of the Sahaja Yogis used to wear a shawl in a particular way. So, I sent him some other sahaja yogis that he will try to help them, he can be their guru; they all started wearing shawls the same way. (laughter) It’s not the outside; you have to follow the inside. So when you become the guru, become the guru, you become. It’s such a short method – just to become.

现在，一个人成为一个......你需要遵循的模式。但在这方面，霎哈嘉瑜伽士也可能非常肤浅。有一个霎哈嘉瑜伽士习惯于以一种特别的方式穿披肩。所以，我给他分配了一些其他霎哈嘉瑜伽士，让他尽力帮助他们，他可以成为他们的老师：结果他们都以同样的方式穿着披肩。 （笑声）。追随不是外面的，你必须追随内在。所以，当你成为导师，成为导师，你是成为。这是一个如此简洁的方法 - 只是成为。

Now if you face yourself, you’ll know that there are still some steps you have to cross to become. Even now when I am lecturing to you, you are thinking of others – “Oh, Mother is talking about him” – not about yourself. That is how one has to take it inside, the absorption from your Guru, that you have to see yourself. Now, that is very important if we have to become the prophets who will make others prophets.

现在，如果你面对自己，你就会知道还有一些步骤你必须跨越过去到达成为become。即使是现在，我向你讲课，你还在想着别人 - “哦，母亲在谈论他” - 而不是关于你自己。人们应该在内在吸收，吸收你导师的原理，而后你必须看着你自己。现在，我们必须成为先知，由此我们能让别人也成为先知，这一点非常重要。

Now, the higher stage is that your Guru becomes a Deity. When you say “Guru Brahma, Guru Vishnu, Guru Devo Maheshwara“. They go up to that point but nobody says “Guru is Devi”. You can have a higher stage, than Brahma, Vishnu, Mahesha. Because the Guru state is where you have the innocence of all these – Brahma and Mahesha and Vishnu – their power of innocence. But then ultimately they say, “Guru Sakshat Parabrahma”. And Parabrahma is the power of the Mother that is flowing through you.

现在，更高的阶段是你的导师成为神祇。当你说“Guru Brahma，Guru Vishnu，Guru Devo Maheshwara”时。人们走到这一步但没有人说“Guru是Devi”。你可以拥有比Brahma，Vishnu，Mahesha更高的层级。因为导师状态是你拥有所有这些神祇的纯真 - 梵天，湿婆和毗湿奴 - 他们纯真的力量。但最终人们说，“Guru Sakshat Parabrahma”。 Parabrahma是流经你的母亲力量。

So you become the instrument of that Parabrahma – but how? Not only by becoming but now, becoming the reflector of your Deity, to develop yourself into the reflector from guru to that state. At that state you start controlling all the elements. That’s why all these incarnations of Adi Guru had control over elements. Brahmadeva is absolutely manifested through them.

你成为Parabrahma的管道 - 不仅仅是成为了导师，现在成为你的神祇的反射器。在那个状态，你开始控制所有的元素。这就是为什么Adi Guru的所有这些降世都能控制自然元素。 Brahmadeva绝对通过他们显现出来。

So out of Ganesha, which is the Adi Guru, He is born, or He is manifested through these three – Brahma, Vishnu, Mahesha – and then He comes out as Brahmadeva with four heads, three of Brahma, Vishnu, Mahesha, and the fourth of Shri Ganesh. So Brahmadeva becomes the symbol of Guru, and as you know Ganesha is chatvari, is four –  all the time. He becomes these four – in expression, in manifestation. And as you become Brahmadeva, at that stage you control all the elements.

Adi guru从格涅沙那出来，祂通过 Brahma，Vishnu，Mahesha 这三个来显现，之后 显现为四个头的Brahmadeva，三个头是Brahma，Vishnu，Mahesha，第四个是Ganesha。（译注：梵天被称为四面佛）。所以Brahmadeva成为Guru的象征，而且你知道Ganesha是chatvari，意思是四 - 任何时候都是。他成为了这四个 - 在表达中，在显现中。当你成为Brahmadeva，在此层级你可以控制所有的元素。

So, today I have tried to explain to you the different stages of gurupada – the state of guru. And one should understand [that] whatever we are today, we are extremely blessed and fortunate people that, in this short time, you started from a scratch in the mud and you have become the lotuses.

所以，今天我试着向你解释gurupada的不同阶段 - 导师的状态。人们应该明白，无论我们今天是什么，我们都是非常幸运和受祝福的人，在这短暂的时间内，你从泥泞中的抓痕，成为了莲花。

The lotus will invite many insects and will convert them into lotuses. madhukar they call it, madhukar, the ones who are selecting the madhu, the nectar, the… what do you call? – the honey. When they get the nectar, they become themselves the lotuses.

莲花会邀请许多昆虫到来，并将它们转化为莲花。 madhukar他们称之为madhukar，那些正在选择madhu，nectar花蜜，......你叫什么？ - honey。当他们得到花蜜时，他们自己就成了莲花。

The whole dirty, filthy pond is covered with those lotus flowers. And one lotus, who is the Guru, grows higher, and then is given to the Goddess on which She resides. She resides in the heart on the platform, beautiful platform that this lotus has created. But to bear Her on your heart, you have to have a heart. There are so many qualities of a Guru, which I have told you. All the best qualities, the twelve qualities of all the sides should be completely manifested in a Guru, and the owner of those qualities is Shiva. So that is how the essence of Shiva, out of Brahma, Vishnu, Mahesha, the Mahesha’s qualities, should shine through you.

整个肮脏，污浊的池塘上覆盖着那些荷花。一朵莲花，即是导师，它长得更高，然后被献给居住于此的的女神。她居住在莲台之心里，即这个莲花创造的美丽平台里。但要把女神放入心里，你必须有一颗心。我告诉过你，导师有很多特质。所有最好的品质，所有方面的十二个品质都应该完全展现在导师身上，而这些品质的主人是湿婆。这就是湿婆的本质，从梵天、毗湿奴、马赫沙出来，马赫沙（湿婆）的品质应该如何透过你闪耀。

The Vishnu’s qualities of Dharma – first you have to make an effort to be dharmic, to be balanced. Then you ascend. Then you become one with the Viraata and then you can give Dharma to others.

毗湿奴的品质是正法 - 首先你必须努力达到正法，才能保持平衡。然后你升进，然后你跟Viraata合一，之后你就可以给与别人正法。

So one has to know that stage-by-stage it happens to you and you do not become a hypocrite. But you become real and the reality is shown by its own being. That is how you become. So understand the reality within yourself, face it, solve it. But mostly, I have seen, when I tell anybody, “No, Mother I am not like that. No Mother, I didn’t say like that, that is not true!” Some such people would like to sit in front or sort of try to show off or anything, but that is not important.

人们应知道它一层一层发生在你身上，你不会成为伪君子。你称为实相，而实相就是通过它自己的存在来表现出来的。这就是你如何成为的。因此，在你的内里了解实相，面对问题，解决问题。但大多数情况下，当我说任何人（他的问题）时，“不，母亲，我不是那样的。不，母亲，我没有这样说，这不是真的“！有些人想坐在前面或试图炫耀或任何事情，但这并不重要。

What is important is how much you know yourself, it is Self-realisation. Once you develop that, then you know the others in the real way and not artificially, and then the enjoyment is complete. Like a bee will never go to an artificial flower. But human beings have to become the bee. The Guru does not need to say that he’s the Guru.

重要的是你了解自己多少，这是真我觉醒。一旦你发展了它，那么你就会以实相的方式而不是人为的方式了解其他人，这享受就是完整的。像蜜蜂一样永远不会去到人造花。人类必须成为蜜蜂。导师则不需要说他是导师。

Today I bless you.

今天我祝福你。

I have completed the twelve years of Guru’s and you should really assume the Shiva’s powers within yourself. I, that is My body, My mind, My heart, everything, has spared no efforts to completely indulge into this cleansing, into this making, into this becoming of you people. I request you now that please do not waste My efforts. Look at yourself, help yourself and try to rise higher and higher to become your Self.

我已经完成了十二年的Guru普迦，你应该真正发挥Shiva在你自己内里的能力。我，这是我的身体，我的思想，我的心，一切，都不遗余力地完全卷入这种清洁你们，这种启发你们，成就你们的工作。我现在恳请你，请不要浪费我的努力。照看你自己，帮助你自己，并努力升进越来越高，成为你的真我。

When you become your Self, then you become the Guru. And once you become the Guru, you become Brahmadeva, Mahesha and Vishnu. So first you are made in the pattern of Ganesha, then Brahma, Vishnu, Mahesha. But very much depends on your readiness to do it and, most of all, your honesty and sincerity.

当你成为你的真我，你就成了导师。一旦你成为导师，你就会成为Brahmadeva，Mahesha和Vishnu。所以首先你是以格涅沙为模式造就，然后是梵天，毗湿奴，马赫沙。但这在很大程度上取决于你准备好与否去这样做，最重要的是你的诚实和诚意。

I hope Shri Ganesha will give you the wisdom to understand. The Shakti will give you shakti to work hard, and Shiva will give you joy, Sadashiva will give you the joy so that you proceed in your establishment.

我希望Shri Ganesha能给你智慧来理解这些。 Shakti母亲会给你力量来努力工作，Shiva会给你带来喜乐，Sadashiva会给你喜乐，由此你可以循序渐进直到完全建立。

May God bless you.

愿上帝保佑你。

All those who are going to worship Me can come here and sit down. In the manner we have today described we’ll have three pujas. One Shri Ganesha’s then Guru Puja and thirdly that of Devi. I think all the two leaders which you have selected from every place can come here would be better.

所有要敬拜我的人都可以来这里坐下。按照我们今天讲述的，我们将有三个pujas。一个是Ganesha普迦，然后是导师普迦，第三个是Devi普迦。我认为你从各个地方选出的两位领导人一起来这里会更好。

H.H. Shri Mataji Nirmala Devi

H.H. Shri Mataji Nirmala Devi