Chapter 10: Ninakawa Smiles
Masters have been visiting always. It may not have actually happened, remember that; it may not have actually happened. It may be, it is possible, that nobody else than Ninakawa saw the master visiting him. It may have actually happened, but that is irrelevant. One thing is certain: that while Ninakawa was dying, just at the last moment the master was there. This dialogue happened with Ninakawa and Ikkyu. There may have been many others there, they may not have heard it at all; they may not have seen Ikkyu coming at all. It was or it was not a physical visit. But it happened, and it did.whatsoever was needed was done.
“Shall I lead you on?” Ikkyu asked. Ninakawa replied.
A man of scripture, particularly Buddhist, because in Buddhism the guru is not accepted. Buddha is the greatest guru, but in Buddhism the guru is not accepted. They have a reason for it. Because the human mind is so complex, it creates trouble everywhere: the guru is to liberate you, but you can make a bondage out of him. Hindus have been teaching that without the guru, without the master, there is no liberation. And this is true, absolutely true, but by the time of Buddha it became a bondage.
Without the guru, without the master, there is no liberation. So people started becoming slaves of masters, because without them there is no liberation. Look at the human mind and the stupidity: a master is to liberate, but you can become a slave to the master because only he can liberate; then you can become just docile. Much slavery was created; nobody else on this earth has created such a deep slavery as Hindus. You cannot come across a single revolution in the whole history of Hinduism against the priest. No - the whole thing was so settled and so fixed and systematized, and everybody was aware that if you rebel against the priest there is no liberation - he is the guru, he is the master.
The untouchables - the sudras - have existed in the most miserable condition. They are the greatest of slaves and they have the longest history of slavery, but never have they revolted against it, because it was not possible. The guru, the master, the brahmin - he is the door to the divine. You have missed this life, and if you rebel you miss the other also - so remain a slave.
Then came Buddha, and he said, “No need for the guru” - not because there is no need for the guru: he said no need for the guru, and he meant no need to become a slave - but that was the only way to say it. So Buddha says, “Be a light unto yourself. Nobody is needed to lead you. Nobody is needed to guide you. You are enough unto yourself.”
This is the greatest possibility of being free, of freedom. But you can misuse this also, this is the problem. Then you think that if there is no need for a master, then why listen to the Buddha? If there is no need for the master, then why go to the Buddha? If I am totally independent, then I am Buddha myself. That happened through Buddhism: slavery didn’t happen, but deep egoism happened. But both are the two extremes: either you become an egoist - because no guru, no master, nobody to follow - or you become a slave, because without the guru there is no liberation.