Satsang  –   Volume 13, Number 5: May 3, 2010
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To Know The Truth is Siddhi

With Guruji, your baybas [powerless, helpless] state is gone. Ahankaar [individual I-sense] is a power, which a human being thinks is his power. So he is baybas because of ahankaar, for his power is not ahankaar, it is God. It is not his ahankaar that has given the power with which he eats, drinks, sees and hears. Yet he thinks, “I am a person and I am separate from God.” So he thinks he is separate from God’s will, separate from the Supreme Reality, which has been moving, organizing, disorganizing, dissolving and evolving this world. The world means a person, a second person, or a third person, they’re all called the world. A man becomes worldly when he thinks, “Mother has made me, father has made me or I have made myself.” He denies the Being, who is this Bhakti Nath. So Bhakti Nath is not separate from That. Shaarda is not separate from That. Madhuri is not separate from That. If Madhuri were separate from That and Madhuri could do something from her side, then she could have not met Dr. Manohar Lal. She also could have saved him—if she had the power over these things which God has created, or which are there.

All human beings have ahankaar, which means they have forgotten Brahm, the universal Being, the power. Thus, a human being thinks, “The body is me and the body’s name is me.” Then he thinks that everything about the body is his, such as “These eyes are mine,” or “I have made these eyes.” The ego has never made the eyes. This ego-sense is a human being. That is why he is baybas, or powerless in everything, such as how to get success. Like yesterday, when Pakistan [the cricket team] was defeated by Australia, they were all trying to get success, yet Australia won. But neither Australia had the power to win, nor did Pakistan have the power to avoid defeat. …

It is God’s will, Guru’s will, yet nobody dedicates their action to God. Everyone says, “I am doing.” Every action that you do, you think you can do. But you are nobody to do it. Human beings are not being taught that which I am saying. They are taught, “You do everything yourself. You can do anything. You can make it. Fight the election and you will win. You’ll become the prime minister. Your party will win.” All these things are human. So human beings are helpless. Their helplessness is exposed at the time of death. How much they try. They try with doctors and their payments. They pile up so much money just to save their bodies, but it can never happen. If you try to remember the names of your great grandfathers, they will not come to you. If you remember all that which Einstein said, everything will not come to you.

This is where a human being is a kind of flower. A flower cannot say, “I have put the fragrance in me,” or, “I have made these petals myself.” It is being done by that Supreme Power, which scientists cannot understand. That is why as human beings we are all scientists: a scientist means one who thinks, “Because of my mind, I am doing everything, and I can do it.” You cannot know how each little atom of energy becomes the ocean. Nobody thinks like this. How much is there in each atom of water? Who made it? And who makes it dry? They say that Agastya Muni drank the whole ocean in only one small vessel. Now, scientists cannot understand this. Scientists cannot understand how these flowers are coming up, how these leaves are coming, how the seasons are changing, how the sky is blue, how the earth is solid.

This is kali yug, the machine age, which means people have lost the science of the gyan [knowledge] of God, the Self or Brahm. In our culture, we have these words. We have tried this science, then we came to know. Those who did not try, they did not come to know. Scriptures have been speaking of it. The Upanishads, the Puraanas and all these scriptures are not being taught in universities, they are useless for them. So the whole science of Highest Awareness has been lost. All the sciences, which are lower awareness, are being given to all the children and people. …

This is the world, and only Guru knows what it is. Therefore, he does not interfere in the affairs of God: whatever is happening, Guru acts accordingly. But he speaks to those people who are God-sent. All of you have not planned that you have come here by yourself. If I say it is me, then it will be my responsibility: immediately, you will say, “Then, you do everything for me.” So I don’t say this. Rather, I say, “Well, I have never invited you. You came.” Why did it happen that you came? Explain. That’s why the limited mind, the baybas mind, cannot know the infinite power of Guru or God.

That is where the problem is, why you cannot realize. Because you try to realize with your limited-power-ridden mind or senses. You think that as you see the flowers and leaves, the tree and fruit, so you can also see the almighty God—who is the First Being. The First Being means that before you were born, he was. But now you think, “Mommy and daddy created me.” Then people began to feel love, the love of a male and female, and then creation is there. They think all the children are only born to work, so get the world running and get them working.

How does this happen? The scientist is quiet on this issue. He only knows that prakriti [nature] is doing. Prakriti is jar [insentient]. How can prakriti act if Being is not there? Guru knows it is all Being. A man knows, “My bones are jar and I am chaytan.” How can they be jar without chaytan? Nobody has made your bones and blood. It is chaytan. When it is chaytan manifestation, it does not mean that when chaytan is hidden and flowers came, so the flowers became jar and the being who is hidden became nil. So all people with their minds have almost lost, finished or killed the Being and have only retained the manifest aspect. The manifest aspect means that it must be the same as that which is unmanifest. But a human being thinks that which is manifest is real truth and the unmanifest—kill it, finish it, which means never include it.

For a human being, this world appears to be a world of forms. He thinks, “Forms are good, because I like them,” which means, “I am attached to them.” But they are not your forms. Who has given you the right to like them? They are not yours. Yet people make them “mine.” They say, “This is my garden. These are my things. These are my people. These are my disciples.” Whenever they say “mine,” it is known as ahankaar: when “I” comes, then there is “my”; without “I,” there will never be any “my.” Wherever you put your “my,” you begin to like it, because then it is “mine.” Anything that comes, it comes from Being, yet you say, “That’s my son, my grandson, my daughter, my house” and all that. You cannot make dust, let alone a brick.

How does this happen? People have forgotten the Reality. Yet Reality is always there. But it is hidden. So again and again, Guru takes the attention, which is lost, which is forgotten, towards that which is always there, ever-present. If you have that which is ever-present, then you can understand that this is your manifest aspect, so this is also ever-present. But you think ever-present means time. Ever-present means when time was not: that is ever-present. But the human mind is a limited mind. That’s why knowledge is not gained. So Guru says, “You are Pure Free Forever.” But you think it is meaningless. Then Guru says that you are the one who has knowledge and is not helpless: God is not helpless, Guru is not helpless. The being who identifies with the body loses help, so without help, he is less. [Laughter] …

The one who has made you appear, he himself is you. He himself is living in himself. And he is withdrawing everything in himself. So from where did you come? You are perfect, because you are the manifestation of Perfect. Sunshine is from the sun, so why is sunshine less and the sun more? But when sunshine goes, people think the sun has died. In this way, a human being has forgotten. That is his baybasee: he is helpless. When we come in front of Guru, you say, “I don’t feel like I’m helpless.” So helplessness goes. When you come in front of Guru, there is no such sense that “I am helpless.” At home, you are baybas. You meet your friends, and whatever they say becomes your knowledge. And every man has forgotten. So this is avidya. This world is avidya.

Now, you will translate avidya as ignorance, and vidya you will translate as knowledge. It is not that. A-vidya is that which is not vidyamaan, which is not present. So non-present is what? This. All this garden which you see now, not a single grass blade was here when we came—not a single twig or plant. So you say it was avidya at that time when it was not. But now you say that everything is here, that this is vidya, this is vidya, this is present, this is present, this is present [pointing to those sitting there], they are vidyamaan. But a hundred years before, nobody here was. So why has that vidya, that ever-present, been finished, and that which was never there you call vidyamaan? …

The truth is to be known by a person whose eyes are truthful. And human eyes are those which only see changing forms, which are untruthful. Human eyes have the pattern of change. The human mind has the pattern of change. That which does not change is You. That is not open to you. What is open to you? The gross body, and a little bit of the mind body. But before themind body, what is that? Guru says, That you are. And you say, “That does not give me anything.” Then don’t expect anything, because you can’t understand it. Just because of That, all this is happening. If you know, “I am That,” then your trust in the things which are changing and dying gets neutralized. Then you become a little bit stronger than your attachment to things and forms. …

If you do not grasp all that which we talk about over here, then you are supposed to question. This much you can do. There are two things: tark and tatya. Tark means argument or logic, and tatya is fact. An argument can be changed, a fact will never be. So that Being Pure is fact. All this which you are trying to understand is based on your intellect, which is not perfect, so it wants to know. Thus it argues, it questions and it gets an answer—but it does not get it, because everything is changing. Its need is to get that fact. Fact is called tatya, or sat. In English, there is a word, Truth. So use the word “Truth.” But you never try to question what Truth is—how to live with it, who should live with it, and if he’s not able to live with it, then how and what should be done to him. If he’s suffering without clothes, at least he should be able to have them. In this way, when he does not know, then he should add some kind of vidya.

If vidya comes, then there are two things: vidya and avidya. A human being will come to know these two. A human being will not be able to know if vidya and avidya are not. So, whatis avidya? That which changes…and changes…and dies. These things are simultaneous: every day you are born, you are, you are present and you are dying. So birth and death, or that which is present, which is called life and death, is going on together, is living and is dying. Every single day, it is simultaneous. But a man’s mind is only imperfect: he says he is living. And he is dying. So this world of forms is appearing and disappearing at the same time. That’s why it will dissolve and it will appear. Evolution and dissolution are going on simultaneously. And a human being wants to understand this. He has to understand why it is like that. That’s all. The purpose of a human being is not only to work in a factory, to get some money and be busy, he is supposed to live for the sake of knowledge. …

When you are with Guru, then you certainly get siddhi [perfection, success]. The answer is siddhi. If you don’t get to know what life is, then you’re not getting siddhi. What is that which is death? If you do not know the nature of death, you are not going to get siddhi. In the presence of Guru, every moment when you sit, you are getting siddhi. Siddhi means that power which is going to make your intellect successful or purified in grasping the fact that gyan is siddhi. … You can clean a person, you can clean dust. But how is ignorance to be cleaned? That is why we are here to unfold the power which is called siddhi. So we say that samaadhi [intellect established in Self] is higher than what you think. Samaadhi is not science. You think, “Well, it does not fit in with science. 2 + 2 is always 4. That is science. 2 + 2 = 7 is incorrect.” That is the kind of mathematics you are using to apply on the level of your intellect to find out that which is neither 1 nor 2. It’s one without a second. This much you have to know, and then siddhi comes.

Now siddhi came that whatever you have known is to be checked—and seen that it is not real. Daily, you wake up. Who gives you life? Since this instrument, the eyes, etc., does not know it, Guru is meant for that; or Guru came on earth, Guru is found to be or Guru has become graced for that. He is informing you that you can remove your ignorance—which means the ego, or ahankaar, which was never there. Can you remove it? You want to remove ahankaar with ahankaar. It will not work. …

Mira: … If I think everything is changing, it just brings sadness. … I know the reality is Pure Free Forever, sometimes I experience it, but at other times if I think that when everything is changing, then if I like my pen, if it’s going to change, I think I should just not use it.

Swamiji: When Alka does not like your pen, why do you not become Alka’s mind? Instead you become, “I like my pen.” Because you are ahankaari, so you like your pen. Whatever ahankaar says, you think, “That is mine.” And Guru is saying, “You have not to give up anything: neither things, nor the kitchen, utensils, cups, food, hair, nails nor your gold. You have to give up nothing. Just give up that which is not yours.” And live it. Just give it to Guru. Think they are all Guru’s things. Whenever you do anything, you have already known that it is just because of Guru that you are here. …

You like it here because ahankaar is not here. Wherever you go, it’s all Guru’s. Just knowing it is all Guru’s, your ahankaar is gone. And I take the responsibility of that, that I’ll be with you all the time if you remember Me. So then you ask, “Well, if I am dying, will you be there?” which means I should take you over there and make you stand there, that’s what you think. But that’s not science. It’s Brahm Vidya [Science of Oneness]. Brahm Vidya means that which a human being cannot understand, which the mind cannot understand. Check. It’s very simple. There is your body, then man [mind], chitt [consciousness], buddhi [intellect], ahankaar and the senses. You sincerely feel you have not made them. Then understand this: you have not made them, so why would you own them?

Suppose you get somebody’s car. You have not paid anything. He has given you his car with gas and everything, saying, “You be the driver and have this car.” Why can you not understand that it belongs to somebody else but you are using it? He has given you this for a hundred years. When this car has been given to you, you should know it is not yours. That is you. When it is not yours, then you become one with God. Then you think, “Oh, God says it’s all Me.” Then saying this car is Me, you will love it and take care of it. That’s the whole thing. When you become siddhi, then with siddhi you know the Truth. To know the Truth is siddhi. As long as you have not known the Truth, it is not siddhi. You are forgetful. Forgetful, you’re not that.

I was to say that when the body is born, then two things are in your view: vidya and avidya. In English, they have a different meaning. In Hindi, vidya means that which is present. Who is present in your head? That is gyan. So vidya is there. Now, because of vidya, avidya can arise and work. I’ll give you an example. A wave will arise, a bubble will arise. They are not water. A bubble, wave and whirlpool are avidya, they are not water. You know this. But I know they are water. So when I say, “A bubble, whirlpool and wave are not water,” that which is not became present for you.

I’ll give you another example. At noon in the sandy desert, the sun is shining and it gives you the knowledge that there is river water. It is not vidyamaan, it is avidya. But because of vidya, because of you, the avidyamaan is felt, that there is river water. So when vidya is not, then agyan will also be dying, it will also not be there. Because of vidya, this avidya is. Because of God, this manifestation is. So this manifestation is avidya, whereas vidya is God, gyan. If gyan comes to you, then avidya is not. Because you are always in avidya, the head, therefore there is avidya, avidya, everywhere avidya. Wherever you go, you find the same type of house, the same kitchen and same bathroom. Whether it’s a hotel or a home, it’s the same thing. So this is the avidya field.

Now, in this avidya field, man is not avidya, man is vidya. But for whom? The one who knows—who knows it is Me. It is not Madhuri, a girl, a mother or a daughter. It is Me, the Self, God. She has been before she was born and she will remain forever after death. So where is avidya? But the human eyes have been given some kind of magical ointment that they think avidya is real, the river water in the desert is real, the snake in the rope is real. Such examples a man can hear, but he cannot grasp them. Because when the rope is not, why will the snake be there? When the body is not, how will avidya be there?

You understand this, but in your daily life, you don’t want to remember it. When you ask, “How should I remember?” I say, “Nothing but practise.” And if you cannot practise, then I make you practise. That’s why I say, “Well, in one day it doesn’t happen.” I have said these things, and all siddhi came, but [he snaps his fingers] this will not remain tomorrow. The moment a telephone call will come from here, from there, from there, you’ll say it’s urgent, and then you’ll have to leave and go towards the market area and deal with it…

Madhuri: … You seemed to say that it is vidya that creates avidya, it’s water that creates the wave. So in some sense vidya and avidya are the same. The point is to understand that, because either we are on the side of vidya or on the side of avidya.

Swamiji: When you are on the side of vidya, then we’ll say vidya also does not exist. Because vidya will create avidya. … This gives you strength, because you develop with that power of knowledge, or vidya, that its opposite is not interesting. That which is not interesting, you can leave very easily. And that which is interesting, you can come to that. If that is welcoming all the time, then you will come to it, nearer and nearer. This is actually the only tool, the body, which can be used to make Perfection, Poornam. Because you are Perfect. You know you have produced two children and they are perfect, but your perfection has not gone away. So when perfect is produced out of perfect, it does not mean that if perfect has gone, you are imperfect. … When your children are perfect, you have not become half or imperfect. In the same way, when Perfect manifested you, by your coming into manifestation, God has not become non-existent. Identify with That. That is what you are. This is the main thing.

It’s a constant practice. Otherwise, as you said, the whole field is avidya, and vidya and avidya are both the same. A human being is accustomed to use his eyes and ears, this, so he became attached to it. Later on, this attachment creates a problem for him. When things go away, he becomes disillusioned. Ultimate detachment has to be from death. Because a human being is attached to death: anything which is death, he gives great value to. Whereas death does not exist in That which is perfect.

Out of that Perfect, suppose manifestation came for your eyes to see. I say, “Well look, when the invisible has become visible, it does not mean the invisible became non-existent.” The visible is the same as the invisible. Because it came from the invisible, you think this visible is right. You are attached to it. When it becomes invisible, then with this knowledge you will know it was already invisible. Then visibility was nothing but the ignorance of the ego-intellect-mind.

A human being has a great tool, unlike that of animals and birds, so he has the power to understand the Source, Pure Intelligence, Param Gyan, from where all this gyan came into manifestation. It’s one reality. One reality is there, but the one who has come to know That is the First Being, the second being is your ahankaar, the third being is your body and then the fourth being is the whole world. I am talking to those people who know only three bodies: the world body, the gross body and the ahankaar body. Because the ahankaar body and all this world came out of That, you are That. If you know I am That, then [he snaps his fingers] you know it is unchanging, unborn undying—as well as it is all this. This will change, good or bad, it doesn’t matter, but That will remain forever. That is the Perfection. Thank you. …

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