Osho on Daya
Osho has referred to Women Enlightenend Mystic DAYABAI many times during his discourses and he loves to explain her poems beautifully. He has dedicated full series of discourses, “JAGAT TARAIYA BHOR KI”, on the divine songs of DAYABAI.
Osho say about book on Daya, “The tenth book that I am going to talk about now is again not a so-called religious book. It is religious only if you meditate over it… if you don’t read it, but meditate over it. It is as yet untranslated being still in the original Hindi, THE SONGS OF DAYABAI. I was feeling a little guilty because I had mentioned Rabiya, Meera, Lalla, Sahajo, and I have left only one more woman worth mentioning: Daya. Now I feel relieved.
THE SONGS OF DAYA. She was a contemporary of Meera and Sahajo, but she is far more profound than either of them. She is really beyond numbers.”
Osho compares DAYABAI with cuckoo and says “Daya is a little cuckoo — but don’t be worried…. In fact in India the cuckoo is called koyal, and it does not have the meaning of being nuts. Daya is really a cuckoo — not nuts, but a sweet singer like the Indian koyal. On an Indian summer night, the distant call of the cuckoo; that’s what Daya is… a distant call in the hot summer of this world.”
Osho also says “Nobody would have known about Charandas. Sahajo’s songs brought his name to the masses. He had two disciples — Sahajo and Daya, like two eyes of a man, like two wings of a bird. Both sung the songs of Charandas. So people came to know. Soon we will talk about Daya. And her songs are so similar. They are bound to be, because the same master has saved them, they have found shelter under the same master, and the same master’s heart was beating in them. Their songs come from the same source. That is why I have named the series of discussions on Sahajo, “BIN GHAN PARAT PHUHAR, Raining Without Clouds” — these are the words of Daya. When I speak on Daya, then the series will have the words of Sahajo, “JAGAT TARAIYA BHOR KI, World: The Morning Star.” As the setting star of the dawn, just about to disappear, such is this world — “World: the morning star.” It is as if they are both the beatings of the same heart. That is why for Sahajo I used Daya’s words, and for Daya I will use Sahajo’s words…”
The enlightened mystic is a festival. An enlightened consciousness manifests itself in many ways: someone creates the statues of Khajuraho, someone carves out the caves of Ajanta and Ellora, someone dances, someone composes songs, someone remains silent. But one thing is certain: if you look deeply into them, they are all expressions of great poetry, unprecedented poetry, What form that poetry takes, what color – that is another matter. Most often, the sages have sung. They have sung what they wanted to say; they have not just said what they wanted to say, they have sung it hummed it, ecstatically.
There is a difference between the two.
When you speak prose you use logic. When you speak poetry you rely on feeling. When you have to prove an argument, it can’t be done in poetry; when you have to prove something, you have to use prose. The language of logic must be highly polished. Logic requires an unblemished mathematical approach. But devotees and sages do not need to prove anything. They have experienced the divine. It is not just a hypothesis; it is already proved to them. No more evidence needs to be gathered. An enlightened mystic does not need to prove that the divine exists. When he speaks to you, it is not to prove something to you. It has already been proved to him; he speaks as an expression of his fulfillment. He says: “It has happened to me. I am dancing because of what has happened to me. If you can understand my dancing – fine. If you do not understand – that is your misfortune! “
An enlightened person does not need to prove anything, so you will not find the word “therefore” in his language. He does not say: “The world exists, therefore God exists, because there has to be someone who created the world.” This is nonsense! To prove God by logic is a kind of atheism. It means that God is smaller than logic; he can be proved by logic. What can be proved by logic can also be disproved by logic. So bear it in mind that a mystic is no pundit. He is a man of feeling, filled with feelings, moved by feelings. The mystic has known: now, how to make you know? He has experienced something unprecedented – how to convey this good news to you? His eyes have opened, he has seen the light – the same light that you have been longing to see for many lives. How to tell you that the light exists? Should he argue, teach you doctrine, try to explain to your intellect?
The enlightened mystic has no such function. No one has ever been able to convey understanding through the intellect.
An enlightened person tickles your heart, he awakens your feelings. He says: “Come and dance with me! Sing with me! Abandon all logic and thought – come, immerse yourself with me in this juice, perhaps you will be touched by the same thing that has touched me. And there is no reason why not. I am a sinner just like you, I am a human being just like you. I have made mistakes as you have. I have the same limitations as you. I am in no way different from you, I am in no way more special than you are. You are the same as I am. Perhaps the divine came into me because my doors were open – and your doors are shut, so he is unable to come in. Just become like me! Look! When I dance, my doors open. You can also open your doors. If you taste it once, you will find this out too. “
It is not the purpose of the mystic to explain: he makes you taste. It is not the function of the mystic to make your intellect agree with his: he wants to color your feelings. This is a completely different process. It as if he is drunk – thoroughly intoxicated and dancing with unrestrained ecstasy – while you are sitting dry, devoid of all juices, like a desert. An oasis has never happened in the desert of your life, so what can he do? He can dance, and hope you will see his dance. He can ask you to look into his eyes, to see his ecstasy – the ecstasy which is a part of his life and can be a part of yours. He can say, “I am swaying in bliss, why can’t you also
sway in bliss?” Understand this difference. A pundit explains the existence of God; a mystic explains the existence of ecstasy. And when you are ecstatic, you begin to see God. A pundit explains that if you believe in God, you can be ecstatic. But how to believe in God? Who does not want to believe in the divine and who does not want to be ecstatic? But this is a very strange condition – that first you believe in God and then ecstasy will come. And this is where the obstacle arises. How can you accept God? How can you believe in what you cannot see? How can you believe in what you have not known? How can you believe in what you have never tasted? So there is falseness in the way that those who do believe in God, believe.
The earth is full of believers – false believers. They believe because of their greed – thinking that believing will bring them bliss. So far, this hasn’t happened. Many lifetimes have passed. They have worshipped in temples, they have placed offerings of flowers on stones, they have made pilgrimages, they have visited Kaaba and Kashi – they have been through the whole complicated business, but there is still something basically wrong in it. Their belief is false. True belief is a product of your experience, it cannot precede it. You are approaching things the wrong way around. You are tying the bullock behind the bullock cart. Right now, you are dragging the cart, but it doesn’t move, the journey doesn’t happen and you are upset. Your pundits have told you that you should believe first and then you will know the divine. This is the wrong way around. When you know, then belief comes.
The sages say: “Just know. Don’t be in a hurry to accept.” How can you believe? If you believe, it will be just a hypocrisy. If you believe, it will be just a lie. And don’t form a relationship based on lies, at least not with God. At least with God be truthful. At least don’t extend your hypocrisy and deceitful behavior in his direction. At least be truthful towards him in this respect – “I will believe in you only when I come to know you.” How can I believe? How can
I force myself to believe? Shall I believe out of the fear of hell or out of my greed for heaven, or because I am not very skilled in logic and someone intimidates me with it? Shall I believe for that reason?” Have you seen? No one ever agrees because of logic; at the most you can silence him. It is possible that you may be more skilled in logic and so you can silence someone else. You may stubbornly persist and the other person may not be able to reply to you. But one who has been silenced is never really satisfied. The person who has been silenced has not agreed; he burns within himself, he smolders. He searches for arguments and waits until he can find ones that are better than yours. Even if he does not find better arguments, his life will still not be transformed. This earth is full of false believers. Temples, mosques, gurudwaras – all are full of false believers, who have simply believed.
The enlightened mystics say: “Believing won’t do. Taste it! “, An enlightened mystic makes that taste available to you. He pours forth the sweet honey in which he himself is drowning. That is why there is so much emphasis on satsang, on sitting near an enlightened mystic. What is the meaning of satsang? A master, an enlightened mystic, has drunk from the divine wine; you can take a little of it from him.
Even if you drink water from the earthenware cup that is him, you will still become intoxicated – because the sediment of that divine wine is still there. Even if you are just sitting near him, tomorrow if not today, the day after tomorrow if not tomorrow, you will begin to sway – something will start resonating in your heart. This resonance is totally illogical! It is beyond your intellect, it is not something your mind can grasp.
Enlightened consciousness is when a person has tasted the divine, is when a person’s window has opened, is when his eyes have known. You have to come a little closer to such a person’s eyes. You have to use his eyes as a telescope. You have to get a glimpse through his eyes. That is the meaning of a master.
A master is one who has known. A master is the mystic whom you have begun to taste, through whose medium you have begun to know.
There is a saying in Tibet: “If you want to find your way around the mountains, then ask someone who walks to and fro on them daily.” Don’t ask the people who have never been to the hills, who have always lived in the valley – even if they have studied many maps or have knowledge of the great scriptures. If you ask them, you will wander aimlessly and get lost. Ask the person who comes
and goes every day: the postman, the man who collects the mail and delivers it around. He may not be a great pundit, he may not have any maps, but you should ask him…
He has not just heard an echo, he has seen the source of it. It is like this: someone sings a song on a mountaintop and his sound echoes in the valleys. The poets have heard the echo, the mystics have seen the musician himself. The poets have captured the echo, the resonance of the music which rises in the valleys; the mystics have absorbed it by sitting directly in his company. Naturally, the power of their speech is unprecedented. A poet is more skilled in an artistic sense because he has a talent for poetry. A mystic is not so skilled in an artistic sense because he has never learned the art of poetry. So from the point of view of poetic artistry the words of the mystics may not be great poetry, but from the viewpoint of truth they are supreme poetry.
Then there is the third kind of poet who is neither a sage nor a poet; he only has the knowledge of poetic artistry. He knows everything about figures of speech and meter. He just rhymes his verses on this basis. He hasn’t seen the truth, or even the shadow of the truth, but he knows linguistics, he knows grammar. He is a rhymer. He can rhyme words. Ninety out of a hundred poets are rhymers. Sometimes they rhyme very well, verses that charm the heart. But they are rhymes; there is no life in them, there is no experience in those verses. Their words are clever: they have counted their syllables, they have observed the rules of meter and its teachings. Ninety out of a hundred are rhymers. Of the remaining ten, nine are poets and one is
a true sage. Daya is such a one: a devotee and an enlightened mystic. Not much is known about her. Devotees never leave much information about themselves.
Daya has trodden the path and is acquainted with it. She has left no stone unturned on that path. She has died in the dust of the path. Treading on the path, traveling on the path she has become empty in every way. Now just the fragrance of the path is there. That very fragrance has appeared in her small verses. Daya belongs to those devotees who have left no information about themselves. They drowned so much in singing songs of the divine that no time was left for leaving information. Just the name is known. Now what is special about a name? Any name would do. But one thing is certain, she has remembered the name of her master — she has sung songs of the divine and remembered the name of her master. Her master was Charandas; his two disciples — Sahajo and Daya. Charandas has called them his two eyes.
Both remained in his service their whole life. When you have found the master, service is the discipline; just to be close is enough.
Whether they practised anything else is not known. But this is enough. If someone has achieved, it is enough to be with him. When you pass through a garden, your clothes catch the fragrance of the flowers. If you are with the one who has known, your being catches the fragrance. The fragrance flows, spreads. So they must have been massaging his feet, preparing food for the master, fetching water, doing just small errands.
There is not much of a difference between their verses either. The master is the same, so whatever has flown through them cannot be very different. Both drank from the same cup — the same taste. And they come from the same village, in the same region that Meera came from. Blessed is that region, because no other region has the prerogative of giving birth to three women mystics together.
This is an excerpt from the transcript of a public discourse by Osho in Buddha Hall, Shree Rajneesh Ashram, Pune.
Discourse Series: The Last Morning Star
Chapter title: Remembering the Divine
Osho has also spoken on women mystics like Daya, Lalla, Meera, Mallibai, Magdalen, Rabiya, Teresa in the course of His discourses. Some of these can be referred to in the following books/discourse titles:
- And the flowers showered
- Showering without clouds
- Books I have loved
- The Last Morning Star
- The Perfect Master
- The Razor’s Edge
- The Sword and The Lotus
- Turn On, Tune In, and Drop the Lot
- Come, Come, Yet Again Come
- The Dhammapada: The Way of the Buddha Vol.8
- The Great Pilgrimage: From Here to Here
- I Celebrate Myself: God Is No Where, Life Is Now Here
- Come Follow To You Vol.1
- Tao: The Three Treasures Vol.2
- Beyond Enlightenment