Do, Do, Do, Do, Do!

Swami ji: My comment is a very silent, profound one. When I close the eyes, I can keep thinking this way: Everything exists on space. The space is first, and all this comes later on. So all outer motion, emanation, any kind of formation, is nothing but space. We see it for a while; and now, close the eyes. Treat it as if you were in your own drawing room. You are looking at the room and, after seeing and seeing, you close your eyes. What you see will be exactly this room, but soon you will not see anything. It is, in fact, indescribable. That which the inner eye has—the Knower absolute, without form and name—is only one vision. It is That which sees, it is That which envisions; not somebody else. There is no sense of otherness.

Those who are meditators will not end just there. They will advance, advance further, advance further, advance further. That is called ati. Ati means the one who never stops, who progresses, progresses, improves, improves, or moves, moves, higher and higher and higher, never stopping. It means there is no end where you can stop.

Now you will find that the motions are getting finer and finer, towards space. Those who have never meditated will never get to that. But you will advance, advance, and advance, and you will see Me behind it. That Me is indescribable. There is no dimension in it.

When you open the eyes, you will just be there. And then, slowly and slowly, that which is praan, the Self, will fill the centre of the senses, and the eyes, seeing form, will become form, and you are likely to become the sense of a human being. When you open the eyes, then the ears will have their own entity. They are committed to that. The ears have their own vrat, which means commitment, that they will not ever become eyesight. The eyesight will be committed never to become the listener. And the mind will never become the sight of the eyes or the sound of the ears. The mind has mahavrat, a greater commitment. But if you still continue advancing, advancing, then you will be infinite. 

Yet you will not know what infinite is. It is me who is using the word “infinite,” just to let you know that That is not finite. But what it is—that will be your experience. Experience alone, no subject, no object. You will be there, where Dr. Leif will say it is dark light. But it has nothing to do with being compared to white light. It is the nature of Awareness. Amaram Hum Madhuram Hum, Amaram Hum Madhuram Hum, Hari Amaram Hari Madhuram, Hari Amaram Hari Madhuram, Hari Amaram Hari Madhuram. I can utter the words; the space will be the same. I can see the forms; the space will be the same. I can create action; the space will be the same, which means it is all oneness.

Sing those Gita verses. This is what they indicate: that you are That. It is not a form which can be cut, nor can it be dried, nor can it be made wet, nor can it be burnt. You like me to continue more and more, but there is nothing beyond That. So come onto the tongue level, which is called vani—which is the same mind; but without pran, without energy, the mind cannot direct the tongue to speak.

It is very clear to all of us, especially to me, what Gyan Swaroop has said, and what I understood, and what he knows about what I understood. There is one Being; therefore, he calls me his twin, because he knows there cannot be two. “Twin” is the English word, but the Creatrix knows that there are not two. But the moment a form lands on earth, decorates the earth, or puts himself in the lap of the earth, then the earth becomes one and his body becomes number two. But there are no two in the womb, before two eyes are made. Doctors must be knowing what is made first. Satyam must be knowing what DNA makes first. 

Satyam: It makes a little ball first.

Swami ji: Yes. And the ball cannot be defined as one or two. It is called a ball. So how can there be “my art,” “my painting,” “my music,” “my world,” or “my body,” “my eyes,” “my fingers,” “my energy,” or “my intellect”? Gyan Swaroop stopped on that which is Being. Only the Being can say “my Being.” So “Being” and “my” are one and the same. That is why he is only one, unparalleled. And if there become two, unparalleled, then they become twins.

Nobody is like him. Nobody is like me. Let me know, in the world, if you go and see seven billion people, and billions and billions of leaves and flowers, who are you going to compare with me? So why am I not unparalleled? There is no parallel to Me, because Me is Me. When you do not speak, it is Me. When Me speaks, multiple words come, just as many hairs come on your head, but the head is one. Each hair is not a child of the head; it is one head. From that Me, his music comes, as one violin. Many artists can play the same piece, but the violin is one. How many millions of animals and people and birds speak, but the voice is one, sound is one. And even sound cannot be sound without space. So that which is one is the space, Shyam. Shyam is space. When your name comes and you become “me,” it is only space. Space, space, space, space, space. Space. But how would you say it, when it is without a second? It is Shyam Space.

Gyan Swaroop, an artist, has produced an art piece on his canvas. His canvas is that space; and the moment colour comes, it is second to that canvas. So the world, colourful world, formful world, comes on the space. The world is not born; it is the same space. That is oneness. Thank you. God bless you. 

Purushottam, come and say something.

(Purushottam mentions a previous satsang in which he told the Biblical story of Abraham being ready to sacrifice his son for God. Then he asks a question.)

Purushottam: Is there anything in my sadhana I could do? 

Swami ji: Yes, yes, yes. If you do sadhana, you should be sincere to sadhana. Which means, that which you call you is not innocence. You call yourself a human being. A human being is a mental human being, a knowing human being, with mind. But a child, who is innocent, can learn easily from where the child has come. If you bring that innocence, only then will you be able to know what God is. 

There are people who define God, but God is not a definition of the mind, of the intellect. That is why I said that you cannot know. Heidi sang that song, Surrender to Me. Surrender to Me means, be that Me. You are here as a human being, and you want to surrender your pencil, your paper, your heart, your mind, your eyes, your knowledge, to someone who is other than “me.” But Me never surrenders to Me. Me is just Me. That is the knowledge. So if you are Me, then you do not need to know what God is. Me is God. 

Human beings want to hear. In hearing, the hearing faculty is involved, not the whole. It is a kind of scientific faculty. All those things, eyes, ears, they are faculties. But the power—here we stop. We do not say God, but people say “God power” and so many other things. But my answer is only, you just cannot know. 

Yet I never disappoint you. You cannot know, but you can be. In knowing, your mind is involved. In being, you are. So if you realize, then pay attention! Realize this, and not these Abraham stories. “Somebody kills someone”—you can confuse everyone. Everybody was very deep inside, and just with that little story, posing himself to be a very intelligent narrator of these stories, Purushottam confused the whole mind. I listened with patience, and he was okay. He must have gone away thinking that he made a very great mark and impressed people, telling that story as if he has understood the story. 

There is no Abraham! There is no son! There is no funeral pyre! There is no such sacrifice and sword! And people say such things, “Surrender your most valuable thing to me.” It means, all your millions of dollars—which you love better than your son—give it to me. Many people offer their son for the sake of a thousand dollars. They kill him! And you talk about the human being!

If you remain a human being, you can never understand what you are asking for. But that is what Purushottam is. When he came to the seat, he spoke of meditation and all that, and I was convinced that he has realized that. But soon something happened to him, because on the word level he had to create some story, and he could get only that story from the Bible. He has seen and heard me tell so many stories, but he could not say a single sentence: “Pure, free, forever.” And Bhakti Nath had called him, thinking that he would be able to philosophize and say something.

I cannot say that he made a mistake, but how can we lead your attention if you continue paying attention to the sense of duality? I do not want to mention anybody’s name and say that it is all a mistake, “God said this,” and “God said this,” and “Give me your son and kill him in front of me.” Such things!

We are intelligent people now. We have worked for forty years, and we became so profound in our awareness that we know the human being is carrying dead material on him. He is a kind of tortoise. This body, your body, it is minding you, it is on you. Skin is on you, bones are on you, mind is on you, ego is on you. What is it with which you are identifying? 

You are pure, free, forever—and yet you want to understand what God is! I have been saying for the last forty years, “You, pure, free, forever, Purushottam.” But for you, it is just another quote. You think, “I am this body, then I am Purushottam”; whereas I am leading your attention to what Gyan Swaroop’s painting indicates: nothing is gross in it, and nothing objective. It is just That, with closed eyes. That’s all! Now, how can you understand? 

When your eyes are closed, the mind is not there. Yet the mind wants to retain itself, its existence, and does not want to be the root, the Source. That is why I say that you, as mind, cannot understand. But you are already the Source. How can a child be in apparent reality without the Source? When I say this, you cannot understand. 

Om Tat Sat. In every chapter of Gita, Om Tat Sat—adhishthan, the Source. That’s all! So if you can understand Source, then you have understood. 

Purushottam: Thank you, Swami ji. Once again, you have graced me by bringing my thinking back to the Source. And I come to know, through your darshan, that…. 

Swami ji: It is a very short life that you have. Why can’t you drop all kinds of nonsense that you speak? Nobody listens to you! Only you yourself are speaking and listening and getting high. For how long will you do it? Speak something that pleases you, that leads you towards the deepest space, where there is no form, no name. 

Check the whole world. I seem to be trying to reach everybody, so I become a little bit out loud. You will excuse me. I just say that you have ability. How do I know? Because you have it! You have it, but if you do not use it, do not dig it—how, if you do not initiate action, will any word come? How can you be a philosopher without doing it? How can you become an artist without doing it? How can you be a Prime Minister without doing it? Doing is involved. But what is “doing”?

I can explain. I was in Alka’s kitchen. I came and sat at five o’clock in the morning. Alka was not there, so I came early. I do not want to let her know when I come, because she will get up and then she will have a headache, because she generally sleeps up to eight o’clock. But I just remain always there, and so I come. I came early. She is in Chandigarh, so I came over there and I sat, but I had only one shawl. I had come from the bed, from my room, and travelled to that side, and I sat. After a few minutes, I became cold. The heater was there, that electric heater, but there was no sign of light. It was away from me, across the room, and I just sat like this. I did not want to get up. I needed heat, and there was nobody. Nobody! I needed the result of the heater, I needed warmth to come, but how would I get the warmth of the heater if I did not do something? So I moved, got up, and turned it on, and sat back. What did I do? In your method of understanding, I got up, and I reached, and I turned it on, and I came back. This is what the human being knows.

I am saying, “I do.” “Do” means that which is God. If you do not bring That, then you will keep sitting quiet and hoping, mentally, that everything should be finished, renounced, or surrendered, or all such things. But without doing, you cannot reach the Purushottam. You are here, born as a human being, and you forgot, so you want to remember. But without doing, how can you remember? And for doing, what is essential? Your head! Between two ears! And man calls that thinking.

How, without doing, will there be thinking? In that doing, whenever you reach there, it appears that your hands and feet do not move, so it is a non-doer. But then you get involved: “Neither am I not doing nor am I undoing, nor am I bad doing, nor am I good doing, nor am I sitting quiet…” and all that. “Doing.” I am using the English word, but in Hindi it is kiya (do, did), not kriya (action). Just kiya. Apne kya kiya? (What were you doing?) You are sitting. Kiya, do, did. Sitting. I said, “What did you do, Sharda?” She said, “I don’t do anything.” And I came to know what she did—she sat. That is kiya. 

In this way, knowledge has to come. It cannot come from beyond, as a comet comes, or something like that. You are a human being, and everything you do—you think, “work, work,” they say, “work”—anything that produces money, anything that produces food, water, and all that, then you say that you are doing. But that is not doing. I am saying, doing is that which you are. And that is God. 

Thank you.

I can give you a good style of speaking. You will be very glad. I can give you a speech: “There was a king, and he wanted to drink milk, so he asked someone to bring milk. The man agreed, and he went to bring the milk to be offered to the king. And that was me, who would bring the milk. So I, a person, went towards the ocean side, because the king was living next to the ocean, on the border. I brought the milk from a tortoise, and churned it, and made butter out of it. And the left-out milk, I put it into oil, and the oil turned into milk. I took that milk in a glass and I offered it to the king, and the king drank it and was very happy.” That is a speech! That is what the human imagination is. Shiv Nath will come to know it easily. Those girls are there, the movie writers, Jaya and Aparajita. I have given them the trick that, “Look, don’t drop your imagination! You are movie makers. You should have the best imagination, which nobody could think of,” just as I thought that the tortoise milk made the king happy. That is what human beings want to listen to, and we do not attribute any meaning to it.

Now we come on to that Source, which you are. You are that Being. Purushottam wants to know what is God—and he does not know Purushottam! He thinks Purushottam is a small creature. I can say this to him now, because he is open to it. He is not identified that he is Purushottam, so I can say it. All human beings in the whole world—you can see how great the human being is. He can conceive of the world, whatever it is. He sees the sky span from this horizon to that, and then he conceives of a big, big universe. Not only that; he can conceive of the sun, though he has not seen it. He can see earth, sky, and beyond the sky, where the sun is, and beyond that sky, beyond that sun, to another sky, and then another sun, and then twelve suns. You can conceive of it. Are you small? In your mental eye, the whole universe is there. But a human being thinks, “I am too small, I am poor, I have no energy, I am sad, I am sick. How can I do anything? I can turn the heater on. I cannot. I am sitting, somebody should come. Mary should come, then I should have the heater turned on.” 

But what example can be given for space? In a small jug, a very little, tiny jug, there must be space in the jug. You can conceive of it. Now, what is the space of a child? Your name is Pappu, so you became Pappu. Your name is Bebu, so you became Bebu. Your name is Ruhi, so you became Ruhi. You became Kuku. Who got this name? Space. And if space can know the name, then space cannot be a piece of wood. But that knowing space in a small jug, and the same knowing space in a big dome, what will it say? “I am a dome,” “I am a jug, a small jug.” And in a human being, what does it say? It says, “I am human.” Space! And when the jug is broken, do you think that the space has become dead, or has travelled to the infinite space? It has always been space. It has always been the Knower.

You can understand this much, but you cannot apply it and think, “I am that Brahm, which is neither this god nor that god; not param, not supreme. Beyond supreme.” There is no word. We say “supreme,” that’s all. But at least these words are there. 

That is what Guru has to do to his lion cub, who has become a sheep, and says, “Meh, meh, meh, meh, meh, meh,” all the time, and just eats those little leaves here and there. But when Guru speaks, you have to become a lion cub. Guru will take you by your neck and show you your face in the well. “That is your face! Is your face not like me?” You say, “Yes, yes, yes!” Then Guru says, “Speak! Speak!” And, immediately, the cub roars!

That is our fate. What can you do? We are trained in school. Some are trained in middle school, Hindi school, English school, public school, university, Harvard University, Delhi University. Somebody has got first class, somebody second class, somebody third class, somebody fourth class, somebody nil. That is not what you are. But where can a human being go, other than with the sheep?

Mentality is not human, not a sheep. It is mentality. Mentality does not become a seer or saint, it is just insentient. But the sentient human being can reach That. That’s all! There is no word for That—except, when you want to know what That is, then I say, “thou.” Bring that infinite to “thou.” This you can do. But you cannot retain “thou” and take it to That. And this is the mistake.

So it takes time. Through meditation, it is possible. No other way. Like, to Purushottam, because he wanted to hear me, I gave a talk. It is not that he asked a question, but he said, “How should I know?” Immediately I came to know that he needs me to speak. So he has used words, and I have used words. He used words and made a mess, and I use words and I delete the mess! Thank you very much. 

Poornima: When you said to Purushottam that “doing” is that which you are, is it nitya adhyas (constant identification with Pure Space) that you were talking about? Is that the “doing”?

Swami ji: Look, we are human beings. Again and again I have to say this. “Human being” means human jug. Somebody like Dikpal is a human dome! I can say many things, but I want to answer you. I have explained “do” through an example of turning the heater on, because there are no words that I can say about the meaning of “do.” I say, “do, do, do, do”—what can you do? Do, do, do, do, do, do, do, do, do. Do, do, do, do, do, do, do. What do you do? 

You have to ask, “What should I do?” The answer is, be the Being. If you become the Being, then, for that Being, we do not say that this body cannot go there. Be the Being, and then use your eyes, use your hands, use your energy, use your mind, use everything. Being! 

But that is not possible for a human being, because he is a human child. He was the Being, before there was DNA; and then DNA became something, some tiny little thing. It is said that there are millions of creatures in one drop of semen. I read somewhere that in one drop of semen you can produce a whole village. Can’t you understand? One drop of semen. God semen!  That is infinite power. 

So, suppose Gyan Swaroop is sitting here. Where is his college, Bryn Mawr? He was over there, and he could not know me. How could he think of coming over here, and plan it through varieties of ways? He does not have a farm, he does not have a factory, he does not have a computer company. So he had to use his Being. But where is that Being? That is what “do” is. In Gita they say, nishkam karm. Just this.

I led you over there, where it became quiet. And after a while, that same Being becomes action. So if you are that Being, then you are no longer identified with this.

This identification is backed by your mind, your vasana. Vasana means a dwelling place. Ignorance. The space in the jug, you say it dwells in the jug. Ignorance! That is the human mind. It cannot say, “The jug dwells in the space.” The jug was never there, yet mind makes that jug a form. That is identification, adhyas. If you say that you are a form, then you are adhyas, identified—and then you say “space.” The jug says, “My space. I am a jug, and this is my space.” And space says, “I am space, and this is my jug.” Identification! Identification of both—mind and body, body and mind. Thus they cannot be ousted.

I say, “You, space, pure, free, forever, swa, roop, gyan, swa, swa.” That’s all! But you say, “No, no, I am swa-body. I am swa-lok, a place. I am swa-Kullu, I am swa-Delhi, I am swa-Montreal.” So this becomes your lok, your region. Swa-region, everywhere. I say, “You should know that this form is the whole earth, the jug is the whole earth, the ornament is the gold, the human being is Gyan. You should know Me, Gyan, Swa, Roop. You can say roop (form), but know that it is from Swa. It is neither absolute nor relative.”

But Purushottam says that was absolute and this is relative. Where is relative? Where is absolute? This is for our experience on the mind level. As a human being, the maximum we can say is that we can become the highest philosopher, we can become the highest judge, we can become the highest president. We can become all that. And in Egypt, what is happening? A president has been there for thirty years, and he has made everybody poor. All the small, small children are crying. I saw it on CNN yesterday.

But the main thing is, adhyas nitya ka kar loon (“I will do the work of constant identification with Shyam Space”). So you have to know nitya. Now, nitya has no form, so Purushottam says it is absolute, formless, nameless; and then there is nothing to describe—neither answer nor question. And if, suppose, you are absolute, then why would you need to think? Just close the eyes! Why do you have to think? But no, you say, “If I do not think, then I am not a human being.” So everybody is studying to keep thinking. All right, think—but think for the purpose of knowing from where thinking arises. That is why we can think. 

I have given an indication. Such as, if a horse has got loose and runs out of the barn, and you do not know where it has gone, and there is nobody to give you the information and there is no cell phone and you want to find your horse, how would you find it if you do not see his hoof print? Where is his hoof print? That is an indication. Your door is this way, and the horse is smart and he has gone that way; but if you do—if you have that “do”—then immediately you can see the hoof print and go the right way. You can use this body tool. But before you have “do,” you have “be.” With that intelligence, which we as human beings call Gyan, or Pure Intelligence, you can see the hoof print, and you can get to the horse through finding the trace, or the hint, or the sanket (signal). 

So what is the indication of pure, free, forever? When your grandma has died, through which indication can you find her? She is still there, but she did not leave a hoof print, nor any footprints. There is no sand, no road. How would you get to her? Yesterday Shiv Nath’s friend, Satyajit, said that his mother died, so what will she become? Will she take birth? He said, Swami ji knows all that. But how can you know it? If I am seeing her, or seeing all the dead persons in heaven, how should I see them? I am seeing, even now, dead persons, but how can I communicate this? So we never indulge in such things. We talk only about that which is possible, as a human being. 

The human being is God on earth. Now, this becomes an abuse to you, because you say, “No, no, no! I am very small, and God is some very great power. Please don’t say such things! Don’t give me the name God.” So we don’t. Then what should I say? Anything I say, you misinterpret. That is where you are expert!

So, first of all, you have to know adhyas. Identification. In Hindi, there is the word vasana. That which dwells in the pot is vasana.  It says, “I am the pot,” and it attributes its own true nature to the pot and says that the pot is permanent. Guru knows who it is who is saying, “I am this Poornima body, permanent.” The I is permanent, but I identifies with this body and calls it permanent—whereas this I is observing that all bodies are dying. How can they be permanent? The whole world is dying. How can that world be permanent?

This is identification: now the I has become a human being. The child, pure, innocent, has gotten identified as Steve, Stephen. How did he become Stephen? He got identified with the name because of the form. Yet his mother had never seen his form! Nine months before she was pregnant, the mother did not see that form. But form and name, name and form—the child became identified that the form is he, the name is he. And check—all of you have this much power, to know that when the mother was married, the name Stephen was not there at all, and his form was not there at all. Then what is this? Name-and-form identified. This is vasana, this is identification.

But even if I define identification, you don’t understand it. You know only your own definition: “I am identified when I am sad, when I am sorry.” Dan used to say that very often. I said, “What happened to you? Why are you looking sick today in the car?” And he had no other answer except “I am identified.” At that time, I thought that “identified” meant, “I need to make pee.” So I said, “If you are identified, then stop the car and go for pee!” But he would say, “No, no, that is not what I mean.” Then I said, “What do you mean?” He said, “I am identified.”

He never knew what “identified” meant, yet he used to say it all the time. What is that? You always say, “I am Rhonda Himes.” You are very tall, you are not round! How can you be Rhonda? But if you do not write Rhonda Himes, your visa will not come. So everything is being done on the basis of illusion. Mind is illusion, and when illusion is created, you love it. All the movies are nothing but illusion. These girls, Jaya and Aparajita, are two ghosts of illusion sitting over here! They know that it is their department for earning money, that’s all. They do not know anything about movies, but they think, “Well, look, I am M.A., Ph.D., first class first in the university. I am not dull. I am not like mother and father, who keep doing their job for the whole life and never get retired.” These girls are retired when they are only thirty years old. They must be intelligent! For Dikpal, it took so much time. He was a professor here, professor there, earning and spending. But there were so many girls around, and they all got his money!

Yes, this is how I talk. Forty minutes, forty years have passed like this, I don’t mind. That is space. That is space—if you identify space as space. You have the power to identify space as space, and jug as jug. Manohar knows it. He says space is space, and his body with its beard is the body. He knows that space cannot become the body, and the body cannot become the space. Why can’t you understand this little thing? 

So how can death become the space? How can space become death? That is where one is ignorant. I is that which is forever Me, forever Swa. With that Roop, with that Swa, you should identify. Nitya adhyas ka kar loon…”Let me practise and be identified with That, rather than with this, which is changing and dying.” But no, people love only this. Why? Because some emotions come, and they feel good. Some weeping comes, and they feel good. Some laughter or joy comes, and they feel good. They eat a lot of food and some bathroom trip comes, and they feel good. And you identify with this! You understand it, but you do not leave your identification. That is the human being. 

Yesterday Gyan Swaroop said, “I want to let go.” The answer is hidden in his statement, and he got it. That is “do.” “Do” is not by hands and feet. I gave the example of the heater so that you could understand it, but when you have understood that Me, that is your “doing.” You did. What did? We don’t have to explain it. It is Me. It is That which is the Source

Man has no ability, on the level of the senses, to know the Source, but the Source is there. One can hear this. But Satyam will say, “My source is Gloria.” She is the daughter of her mother, Gloria, a great person. That’s all. Maybe her great father can say, “I am also your source!” But she will say, “There cannot be two sources. You are two, and Swami ji says that the source is one.” 

Source is one. You can be two, but the Source is one. You can be five, but the Source is one. This can be understood. 

Your daily experience is your pratyaksh, whatever you see with your eyes. But aparoksh, that which is behind your back, you cannot know. How many vertebrae are there? You cannot count them. If it is here, in front of your eyes, you can count it, but there, behind you, you cannot. So there is something which is beyond the power of the senses and the mind. Therefore, sometimes, when you have reached there, you do not understand. You have the ability to ask questions, but if somebody is speaking, you do not understand. Why? Because mind is not there. Many times, you are sitting in a group or all alone, and a hunter has passed, chasing a deer, but you have not seen him. Your eyes were open, but your mind was not there. It means that you do not see with your eyes, if the mind is not there. Your mind goes here, there, everywhere. How can it go, if it does not know anything? So the mind has knowing power. But then, mind sleeps.

In sleep, mind is not there. Mind is such a power that it takes all the powers of the senses along with it and goes to sleep. And the moment the mind chooses to see a movie, it makes a dream, and in a few short minutes, millennia are seen and known in that dream. What is that? Who knows all the dream figures? And who knows when all the dream figures are gone? Who knows that all the dream figures were not there? There is someone who knows “it exists” and who knows “it does not exist.” That is your mind. A child is born, and mind knows that the child is born. A child dies, and mind knows that the child is nirakar (formless). Form and formless. That “formless” is what many people call absolute, when there is no form.

But, as I said, we have to continue progressing. For the last forty years, how much you have done! Chalo, chalo, chalo, chalo! Go ahead, go ahead, go ahead, go ahead! For sixty years you went up and up and up. Those people who did not travel with you, can you think that they are equal to your understanding? No! So when you reach somewhere where this body is left behind, what remains? With your mind, you say, “Well, nothing,” because for you the whole existence has been body, or world, or wife, or children, or things and forms and rules and regulations. Thus we live for one hundred years, and die, unfinished. But the purpose of your incarnation has not been to earn money and die, to have relationships and die, to have mummy, daddy, and see them dying.

You are a human being. You are not an animal. You have been given all that power with which you know, “There was a day when I, as this body, was not born.” Why is that not the truth? You are saying this because you know it. But you do not know what that was, when the body was not born, when the body had not come in the womb of the mother. What was that? That knowledge has not been given to a human being. So who will come to know? Only that person who is in oneness, or in love, with Guru. Why? Because Guru knows, “When you were not, I was there. When you are, I am there. When you will not be, I will be there. I am always there. I am the ever-present reality.” Guru knows this. So when you have devotion to Guru, naturally you will love Guru. And Guru is the highest.

Who is Guru in the human body? Who is the highest for him? He can give up all the work, all the things, if his dearest Being is left to him. That is He himself, the life. So when, yesterday, I was talking about love, I did not see that Michael (Gyan Swaroop) was sitting over there, but Dan told me later on. Michael heard me, and then you think that Michael will come and ask questions, and Swami ji will speak. But he is just my Ram. He wants me to speak, that’s all. He does not want to say words and ask questions. He wants to speak, sing, that’s all. Hare Amaram, Hare Madhuram, Hare Amaram, Hare Madhuram, Hare Amaram, Hare Madhuram, Amaram Madhuram Hare Hare, Amaram Madhuram Hare Hare.

You, too, want to hear this. If I sing, what is that? That is “do.” If I did not initiate Hare Amaram, Hare Madhuram, you could not follow. I have all those powers. I made the world as it is. By the example of a dream, you can understand. I suffered in the dream, I became happy in the dream, I saw myself dying in the dream, I saw myself being a child in the dream, and I terminated the whole dream and went into deep sleep, where you think that you are not. So who is that? 

I can tell you who that is, provided I think you can be convinced and realize it. All of you are enlightened enough to know this fact, but you are not yet enlightened and powerful enough to retain it. So even if I tell you, you will forget. But, generally, I tell you. I know that you will forget, and I will tell you; you will forget, and I will tell you. So I know. In all your questions, you say, “I know God. He is the infinite sky.” And I say, “No, the sky is seen only when the eyes are there; otherwise, the sky cannot be seen.” You say, “The sun is God,” or “The sun is that which I worship.” I say, “The sun sometimes sets. You cannot worship that.” You say, “I worship the air, because it is great.” I say, “When the air does not move, you cannot know, cannot worship, cannot be united, with air.” You say, “I worship the ocean.” I say, “No, in South America many oceans have gotten dried and there is only salt.” You say, “I worship the earth.” I say, “No, you cannot worship the earth, because earth gets dissolved.” You say, “I worship man, thinking that man is great.” I say, “Man dies. You cannot worship man.”

Then you will have a headache. You say, “Then what should I worship?” I say, “Worship That, who is the highest.” And you say, “Where is He?” I say, “I will tell you.” Maybe somebody is in a partnership here. Bhakti Nath and Prayma! Do you see Prayma sleeping sometimes? 

Bhakti Nath: Yes.

Swami ji: Yes. So one day, when she sleeps, then you can come to me. I will tell you! 

Bhakti Nath: Okay.

Swami ji: Suppose she is sleeping, and we both reach there. Prayma, Bhakti Nath, and me, in her room. She is fast asleep, fast asleep. I say, “Arlene, Arlene!” She does not speak. Bhakti Nath says, “My better half, my better half!” She does not speak. He says, “Swami ji, call her by the name you gave her.” I say, “Prayma, Prayma!” She does not speak. Fast asleep. But then I go and shake her, and she opens her eyes. 

That is the answer. Worship That. He is infinite, He is space, completely shant. In deep sleep, He took the whole world with him, He took all the senses with him, He took all the mind and everything, and He is at rest. But when I shake Prayma, He wakes up. 

Daily, I wake you up. But as I said, you do not get it. Why? Avaran. Condition. Avaran means cover. Your senses, your body, your being, your time, your space, your birth, your conditions, your words—they all, taken together, have become a rock on you, and you are a little cockroach pressed under them. And you identify, “I am this cockroach.” No! It is you who made the whole thing, all the mountains, all the world. And you think, “I am small.”

You are not trained to think the highest. In college, when Aparajita and Jaya went, their professors and teachers and mothers said, “You are going to school and college, but you should think the highest. You are better than all other students. You are better than others.” And they topped the university in political science—what a difficult subject! But they are born imaginative; they think, “This is a nice subject, because nobody knows what I am saying.” And they got good marks.

So think of That, which is infinite. You and That are one. Gyan and Swa are one, though they are two sounds. If I say “water,” you say “pani”; if I say “pani,” you say “water.” It does not mean that there are two waters. It is That. That does not fall in any category which the mind describes. And that is the mantra of Guru: Guru, Guru, Guru, Guru, Guru, Guru, Guru, Guru, Guru, Guru, Guru, Guru.

You reach there. But then you think, where is That? You want to follow the breath, but That from where the breath comes—That is knowledge. Identify! You breathe in, and without any order the breath goes and comes. Does it go to Canada? Does it come from Kullu? Breath is always with you.

All the sentient creatures who breathe in and out, they all are That, because breath is pran. Breath is the highest, in nature, for a human being. Without breath, you will die. That is the highest. But you never think, “Breath I am.” You say, “Name I am. Satyam, Ellen Rosenberg, I am. My family I am. My friends I am. My students I am. My university I am. My Canada I am.” Did you see, when you were born—was it Canada? No. And were you not? You were. What you were—that has not been taught. We have been given all kinds of information, which means more confusion, more confusion, more confusion; more doubt, more doubt, more doubt; more questions, more questions, more questions. All right. But that doubtless state has always been there. 

Without the body, and without the unfoldment of the wrong nature of the mind, you are doubtless. The moment mind came, imagination and doubt came. Imagination means doubt. You see, in a sandy desert, the rays of the sun, but to you it looks like there is water, river water. Do you ever doubt that? No. But when you go and try to drink the water, you keep chasing it but you will never find water, and it never makes your clothes wet. But do you doubt that you see it? No.

That which is not, you don’t doubt; and that which is, you doubt. This has become the human mind. Therefore, the definition of the human being is pure, free, forever; and your non-definition—which means ignorance—is your name and form and self and things and understanding, and all kinds of things. But watch, you can collect anything in Rajasthan, in Chennai, in Kerala, in the temples. The temples have been there for two thousand years, but is there any man left who made them? They all died. So what is the value of these possessions? 

If you have possessed this body, it must be useful. Do something! You, as a brilliant human being—you are always with brilliance. I say that you have the power to distinguish what is brilliance and what is brilliant. Brilliant will always be a human being; but brilliance will belong even to an elephant, who can pick up a needle and take it out of the dust, almost without eyes. He has very small eyes, the elephant. From where did that brilliance come? Brilliance has no form, but lucky is somebody in whom it appears. So all of you are the best of all! Thank you.

Oh! Is it after 1:00?  

Bhakti Nath: Yes, it is 1:15. 

Swami ji: But how? We didn’t say anything! I only just began.

Okay, I can say one more thing. I say that Awareness is the Source. More than that, nothing can be said. You can call it brilliance, you can call it knowingness, you can call it silence, you can call it space. It is that Source. So our journey is from gross to subtle, subtler, subtlest. Because, as human beings, I know that you have been the subtlest, the first; but then the inner consciousness became your man-chitt-buddhi-ahankar, your mind, intellect, consciousness, and ego. This is what we know. We use these words, and it is all right. We know that without bones, you cannot stand. If you were only a cotton ball, you could not stand and walk. So they are all essential. And without the whole body, you cannot be called a human being. So it is all right.

But after having the vision of a human being, we want to know That from where the vision comes. That is called Guru. Guru has not become a beard or a scarf. Guru is the Source. And you cannot be an effect without the Source; so you are the Source, and you are the effect. Thus, the Source has never gone anywhere. But you say, “The tree is the effect, and the seed is the source.” So you have not yet developed the seed power. The whole tree is nothing but the power, the essential power, of the tree. The tree as a whole is nothing but the seed. You are nothing but the Source.

That Source is Sat, Pure Existence, which is Satyam; and all this is Sat in appearance. So that Source is Satya-Satyam. Sat ka bhi, sat hai wo; Sar ka bhi, sar hai wo (“That which is from Pure Existence, that too is Pure Existence; That which is from Essence, that too is Essence”). That love of love, that knowledge of knowledge, that power of power—That is the Source. After that, there is nothing to be said except, FULL STOP. 

Thank you very much, everybody.