They were not all alike. But there was something within all of them that was similar: the same meditation, the same samadhi, the same flow of juiciness…. It is because of this inner sameness that we did not pay any attention to the outer, we focused our attention on the inner experience. The outer form is simply an indication towards that inner experience. The statues of the Jaina tirthankaras are not based on fact, they are based on truth.
A fact is outer. For instance, when you see a roseflower it is a fact. If you see two roseflowers, it is a fact. But if you extract the perfume from thousands of roseflowers, it is truth. It has no relationship to any one flower. It is the essence.
This is why the concerns of this country are very different. It has never bothered about where Gorakh was born. There are various claims. Someone says Punjab, someone else says Bengal, and the biggest claim is Nepal, because the Nepalis say the name of the village where Gorakh was born is Gorkhali, and that this is why there is an ethnic group of Nepalis called Gurkhas: it is from Gorakh’s name. However, the language that Gorakh used indicates that he may have been born in Bengal: Hasiba kheliba dhariba dhyanam. But he had a multidimensional personality.
As I see it he must have been a wandering monk moving all the way from Bengal to Kashmir, from Nepal to Kanya Kumari. He must have stayed in many places, must have mixed with many people, his lovers must have emerged in many places. People must have felt that he belonged to them. Who wouldn’t like to make such a lovable man their own? Those who took him as theirs must have made up the stories themselves.
These stories show their affection. They don’t mention the facts, but they say something about the feelings that must have arisen between Gorakh and the people. If Gorakh went to Bengal, he would have become a Bengali. He must have merged so much into the Bengali life-stream that people felt that he was a Bengali.
People come to me here. If I speak on Jesus, then Christians come and ask me, “Are you a Christian?” If I speak on Buddha, then Buddhists come and ask me, “Are you a follower of Buddha?” When I speak on Nanak, Sikhs come to me and say, “You have revealed meanings that we had never thought of: you are the true Sikh!”
Whosoever I speak on I become deeply one with him. I let him speak through me. So Sikhs can feel that I am a Sikh, Buddhists can feel that I am a Buddhist and Christians can feel that I am a Christian.
People must have felt like that with Gorakh. Wherever he went, wherever he stayed, wherever he walked, people there must have felt he was theirs. They must have felt it because of his love. The matter of when and where he was born is even more difficult to decide – such a person does not talk about his birth, his house or his home. What house and what home does such a person have? The whole sky is his home. The whole earth is his.