The Light of Love

Osho on Enlightened Poet-Saint Malukdas

Malukdas was a devotional poet-saint, a religious poet of the Bhakti Movement, from Allahabad India. He was born in Kada, near Allababad, in 1574. Themes of his songs include social reform, religious tolerance, goodwill among men, equality and the oneness of God. In this way he resembles other singers of the Bhakti movement including Kabir and Guru Nanak. His two Compositions are most famous: Ratna khan and Gyan Bodh. The Emperor Aurangzeb recognised Das’s value and donated two villages to him and his disciples.

Osho says Maluka, He is one of the most significant mystics in India. His full name is Malukdas, but he only called himself Maluka as if he were a child — and he was a child really, not ‘as if’. I have spoken on him in Hindi, but it will take a long time for it to be translated into other languages for the simple reason that Maluka is so strange, so mysterious. You will be surprised that in a country like India, which is full of commentators, scholars, pundits, nobody has even bothered to comment on Malukdas because it is so difficult. He had to wait for me. I am his first commentator, and who knows, maybe the last too.

Just an example:

Ajgar karai na chakari panchhi karai na kam das maluka kahi gaye sab ke data ram.

Now I will try to translate it. It will not be exactly the same but I am not responsible for it. The poor English language cannot contain such richness. Maluka says: The snake never goes out to work at a job, nor does the bird ever work. And, says Maluka, there is no need, in fact, because existence provides for all. He was a man Zorba would have liked. He was the man with a little madness and a lot of meditation.

He was so deep in meditation that he says:

Mala japon na kar jibhya japon na ram, sumiran mera hari karain main paya bisram.

He says: I don’t chant the name of God, nor do I use a rosary for worship. I don’t worship at all — who cares for such stupid things! He continues: In fact, God remembers my name, there is no need for me to remember him…. Do you see? A little madness and a lot of meditation. Malukdas is one of the men of whom I can say without any hesitation that he has gone beyond enlightenment. He has become the picture on the tenth card of the Ten Zen Bulls.

The world is nothing; it is nothing but your eyes. If your eyes are full of love you will see only hearts throbbing with love everywhere you look. And when you see the whole world pulsating with love know well that is the hour of your realization, the hour of your realization of the divine of God.

Reaching the door of God does not mean that Ram will be waiting for you in cloud-covered splendor, armed with bows and arrows. It does not mean that Krishna will be standing there, piping a tune of celestial welcome on his divine flute. Attaining God does not mean that some elderly gentleman with a long white beard will be sitting there at a switchboard controlling the universe. Approaching God means attaining that experience where the universe ceases to be a separate object and you merge with the universal soul, where the object vanishes and only the energy, the force, the power remains. It means the attainment of supreme bliss. It means the attainment of truth, of beauty, of eternity. God is not a person; he is an experience. God is bliss, a limitless ocean of bliss. But before you can merge into that ocean you first have to generate a preliminary realization of the ocean within yourself.

Of the three keys that can lead you to God I have already spoken of the first two. The first is self-love; the second, love of others. Let us now talk about the third key, the love of God himself. To attain this third key, you have to go beyond the other two. The second is a step beyond the first, and the third is a step beyond both. The first step involves admitting “I am”. Although it is not a reality, it is nonetheless a fact. And to the ignorant it is a more important fact than anything else. The knowledge of “I am” may be a means to your awakening, but it can never be a means of escape. Those who try to flee from it will always find it close on their heels. Can you ever really run away from your shadow? You know you can’t. The more you try to escape it the faster it pursues you.

Simply accept the fact of the ego, the fact of “I am” and get involved in the search of love. As love grows in you, egoism first begins to diminish and then if finally fades away completely. If the man accepts that his shadow exists and just steps into the light of the sun he automatically frees himself from his own shadow and from the shadow of all sorts of other things. Egoism is to love as shadows are to light. The impenetrable darkness of egoism disappears in the all-illuminating light of love. It is the existence of “I” that gives rise to “him”; only when I am “I”, are others “others”. In the light of love both the awareness of “I” and the awareness of “the other” disappear. And in the end only love remains; then there is neither “I” nor “you” nor “other” — there is only love. This is the state of love I call the love of God. This love is not directed towards anyone in particular, not from or for or on behalf of anyone or anything in particular. It simply is. This pure and simple love I call the love of God.

What are the implications of this love of God? It means the disappearance of that illusion that has been present for so long, the idea that “I am something”, that “I am what I am”. This is entirely untrue, utterly unreal. You really are not, not at all. You have no personal existence whatsoever.

Consider the phenomenon of breathing, for example. Breath is drawn into your body and then expelled. If you think that it is you who is breathing, you are wrong. One day the air that goes out simply does not come back in — so how can you say you are breathing? If you think you are living, that you are doing this living, you are wrong. The day life withdraws from you, you are unable to remain here even for a single moment. If you think you are born, you are wrong. If you think you die, you are wrong. You have never been born, nor will you ever die. Your breath is not yours, nor do you have any control over it. Neither life nor death, are yours. Some mysterious drama is being enacted within you. Someone is at play inside you. Someone speaks through you; someone expresses through you. Someone is born within you; someone dies within you. You are a playground, a playing field where players come and go. You are just a flute though which someone plays beautiful music.

“I am no more than a hollow piece of bamboo.” said Kabir, “and the songs of love directed to God are all his.” The man who realizes this understands. The man who has used the two keys I have already mentioned will be able to comprehend this easily and will be able to realize that there is no such thing as individuality in this world. Whatsoever exists, exists together — collectively, jointly. Nothing exists in isolation. The breath you think of as yours has already been the breath of millions and millions of others; this air I am now exhaling will become the breath of millions and millions yet to come into this world. The billions of cells that make up my physical body have once been part and parcel of billions of other bodies. How can I call this body mine? When I leave this body these cells will help formulate the bodies of countless others. Even before you leave the body it undergoes change every moment, discarding old cells, forming new ones. And the new cell that enter your body are the old cells that have come from others. This body of mine has already belonged to thousands of men, to millions of animals, to billions of other living organisms and will, in the future, constitute millions more bodies just the same. How can I say it is mine?

The mind is not separate either. The component parts of the mind come and go just like those of the body. There is nothing that is mine, there is nothing that is yours. Adopting this attitude is the first step in developing love for God. When a man actually realizes that nothing is his, when this attitude goes deep since nothing is his he begins to feel that he does not exist at all. As long as you have the idea that you possess something the delusion that you are persists and so you begin to want things. You measure your greatness by the size of your house; you measure your greatness by the elevated post you occupy; you measure your greatness by the extent of all your property; you measure your greatness by the power you wield. Why? I-ness increases in proportion to one’s possessions. I-ness grows right along with my-ness. The frontiers of I-ness and “my-ness” coincide. And so if the illusion of my-ness is eliminated, the basis for I-ness disappears. If nothing is mine, if I have nothing, what am “I” left with then? Then where is “I”?  With my-ness gone, I-ness is left empty-handed.

People often ask me whether I am suggesting they simply drop everything and run away to rid themselves of I-ness, of the illusion of “I”. My usual reply is that it is not a question of renouncing or of not renouncing what one possesses, but that the crux of the matter lies in one’s attitude towards one’s possessions. Even if you lay aside everything you own the attitude of my-ness can easily continue. That is why so-called renouncers keep a careful account of what they have renounced and measure the growth of their renunciation by the value of the things they have given up. One holy man once told me, “I have thrown away hundreds of thousands of rupees.” I asked him when he had done this. He replied, “About thirty years ago.” When I heard this I was quite amused and said. “You don’t seem to have gained much by your action; otherwise, in thirty years you should have forgotten about all those lakhs of rupees.”

The question is not one of renunciation, but one of realization. Unless realization has happened to you, even your renunciation may feed your ego, may puff it up even more. It is the assumption that things are yours that is wrong; there is nothing wrong with using things that exist. There are two types of misguided approaches as far as this question is concerned. One way of looking at things is that of the hedonist. He says. “These are mine. I will enjoy them.” The other viewpoint is that of the renouncer. He says, “These are mine. I will let them go.” But both approaches begin with  “these are mine.” The man of real knowledge takes a third stance. He says, “Whatever is, is God’s.” Things are neither yours nor mine. Even we ourselves are not ours. I really am not; your really are not; The ego is illusion. Everything is simply happening, and I am only part of that process.” If one can achieve and maintain this third attitude then life becomes as natural and as easily accessible as water and air. Such a life is a life of love. And such a life is a life of sacrifice, because love of God means letting the ego go.

Malukdas has said that the birds do not work, that the python does not hunt for a job, and yet God provides for them in abundance. But people have misunderstood these words. They say Malukdas is telling us not to do anything. This is not the correct interpretation at all. Birds work. They work from sunrise to sunset. They build nests; they search for grain. What Malukdas means is that the birds are not conscious of themselves, that when “I am” is not there, the desire to acquire disappears. The attitude of “These are mine” must vanish, and when this is gone the love of God develops. When this development has reached fulfillment and the feeling of “I am not” has been generated, then the revolution about which I have been speaking takes place.

There is a Sufi song that tells the tale of a lover who knocks at his beloved’s door. “Who is there?” is asked from within. His answer is, “It is I, your lover.” There is no reply. He knocks again, saying , “please answer.” After a long pause he hears, “Go away, There is not enough room in this house for two.” He leaves.

Years pass. Summers and winters and rainy seasons come and go; countless moons rise and countless moons set. Finally he returns and knocks at the door once again. The same question comes from within. This time he answers “You alone.” The song says the door swings open then.

Had I composed the song I would have thought the time had not yet come for the door to open. The awareness of “you” still indicates the existence of “I”. I would have told the young man to go away once again, and the song would go on a little longer.

When the lover says “You alone” silence would prevail once more. He would wait a while and then say, “Let the door be opened now. It is not me any longer, only you alone are.” From the inside the voice would say, “He who is conscious of one is still conscious of two. He who remembers you still remembers “I”. In this room there is only room for one.” The lover would go away.

Days would dissolve into years, but still he would not return, because he would now have no idea that he was to go anywhere at all. He would have no idea he was supposed to return to his beloved. Finally the young lady herself would go to him and say, “My love, come! The door is open.”

Just as “I” vanishes, “you” also vanishes — and what remains is God. Where “I” and “you” disappear is the starting point of the beginningless and endless existence. It is a limitless ocean of consciousness; it is the being of God himself. You can know it; you can live in it. You are in it. You stand in it already, you live in it already — but you do not realize it. You do not feel it within you; you do not recognize it outside you. You are too full of “I”. Relieve yourself of this burden. The man who is empty of “I” is the only man who is really full. Get rid of your I-ness. Eliminate it completely.

It is to this end that I have spoken of the three keys, of the three rungs on the ladder to God. When you merge into love you dive into the fullness of the void, into the fullness of emptiness. Move ahead step by step. Get lost in love drop by drop. And at the last, lose yourself in love as a raindrop loses itself in the ocean. Are you not aware that when it loses itself the tiny raindrop becomes the vast and boundless ocean?

ACCEPT LIFE. It is the gracious gift of God. Never fight with life; never flee from it. Love life. There is no greater conquest possible than the victory of love. LIFE IS A SINGLE ENTITY. The realization of this oneness in its entirety is love.


Listen to complete discourse at mentioned below link.

Discourse name: The Long, the Short and the All Chapter #6

Chapter title: Love and happiness

Date Unknown


Osho has spoken on Mystics like Dadu, Daya, Farid, Gurdjieff, J. Krishnamurti, Kabir, Lalla, Magdalen, Mallibai, Meera, Nanak, Patanjali, Rabiya, Raman Maharishi, Rumi, Sahajo, Sai Baba, Saraha, Socrates, Teresa, Tilopa, Valmiki, Zarathustra and many more in His discourses. Some of these can be referred to in the following books/discourses:

  1. Sermons in Stones
  2. Come Come Yet Again Come
  3. The Hidden Splendor
  4. Beyond Enlightenment
  5. The New Dawn
  6. The Sword and The Lotus
  7. The Fish in the Sea is Not Thirsty
  8. Socrates Poisoned Again After 25 Centuries
  9. Yoga: The Alpha and the Omega
  10. The Path of Love
  11. The Book of Wisdom
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