Born in 1469 in Talwandi, now Nankana Sahib in Pakistan, Guru Nanak founded Sikhism and challenged the religious and social divisions of his time. His extensive travels, devotional hymns and emphasis on honest living and selfless service established a spiritual tradition that continues to inspire millions.&nbsp;Osho says-Once Nanak was passing through a village. As he was standing by a lake he saw a flock of swans flying in the sky and began to run and follow them. His devotee, Mardana, tried to stop him, but Nanak didn’t stop. Mardana kept running behind him. Nanak didn’t stop until the swans stopped flying. It appeared as if the swans had taken notice of the situation and they stopped. Nanak came close to them. Mardana was afraid that the swans would again fly away the moment Nanak came close to them; but they didn’t.With tears rolling down, Nanak sat among them; and what he said at that moment is very significant. He said: “O swans, you fly in the faraway sky; you must have seen the creator sometimes! You go on long journeys, you must have seen the one who created me. I am in search of him; please give some news about him, his whereabouts!” And just remaining where he was, the tears kept rolling down. He was deeply in ecstasy.He always took Mardana along with him. Mardana was a musician. The moment Nanak would begin to get lost in his ecstasy, Mardana would start playing his ektara, his one-stringed musical instrument. That was his way to bring Nanak back to his conscious state. The moment Nanak heard the sound of that music, he instantly came back to his conscious state. That was the key; otherwise, if he had got stuck at the tenth door, he would have been in the same condition as Ramakrishna was. But Ramakrishna did not have a skilled musician with him like Mardana, who played only that melody which brought Nanak back. Listening to the melody, Nanak would slowly return from that space, back into his body, back to his normal state. He kept Mardana with him for his whole life.Mardana was a Muslim; Nanak was a Hindu. He would visit a temple only if Mardana accompanied him because, who knows? He may enter into the state of tari in the temple. If a temple forbade any Muslim to enter, then Nanak could not enter.Tari means being on the threshold of the tenth door. There is no state of tari for the one who goes beyond it, Buddha and Mahavira didn’t enter into that state. When one sees the glory of the infinite while being at this tenth door, one enters into the state of tari. So, remember this: the unconscious state that Ramakrishna entered into did not happen in the lives of Buddha and Mahavira. They did not stop and see their being at the tenth door – they just crossed over, and paid no attention to the door. They did not care to see who was beyond the tenth door, they just kept going. They simply became one with that which is. In that case there is no possibility of entering into the state of tari because it requires duality in order for it to happen. Tari happens when one sees the divine. It never happens if one is completely drowned in godliness. Who will then be left to enter into tari? The state of tari is on the part of the devotee, not the divine.So this is a greatly puzzling phenomenon. People ask why what happened to Ramakrishna did not happen to Buddha, why it did not happen to Mahavira. Either Ramakrishna is out of order or Buddha and Mahavira are. No, no one is out of order. Ramakrishna has a glimpse of the divine while being at the tenth door; and this is a devotee’s state of consciousness.A devotee says, “O Lord, please be at a distance so that I may see you, so that I may have a taste of you and see your beauty. Please stay at some distance!” A devotee does not want to become God. A devotee says “Please keep a little distance right until the end. I will come close to your throne but just to touch your feet – that is enough. Let me be your devotee for lives to come.”Certainly, the beauty is vast, and one who knows, a jnani, an enlightened one, does not get to see it, but a devotee does – because a devotee keeps a little distance. He says, “You are the lord, I am your devotee; you are my master, I am your servant.” That is why Kabir says, again and again, “Says Kabir, the servant” – not a master but a servant. If he may just touch the feet of the Lord – that is his destiny. That is his heaven, his moksha.Devotees of the divine have said in their songs, “I don’t want moksha, liberation; I just want to be in your service.” So the devotee stops at the tenth door. He doesn’t go beyond it, because the moment he did so it would mean falling instantly into the ocean. It is like the Ganges staying right where it falls into the ocean and seeing the ocean from that point. This is the state of Nanak, of Kabir and of Ramakrishna.&nbsp;Suno Bhai Sadho&nbsp; ~&nbsp; 09Source: _S420, Book-Title: The Fabric of Life &nbsp;&nbsp;