You Have To Do This Work

… Jai does not mean victory as against defeat. Jai is the name of that which is unborn, unchanging, undying Space. So Jai Jai Guruji is one word, with which a devotee is praying, “I do not know, because I was born as a human being. I seem to have fallen into the state of knowing the body existence, and this knowing does not know what the source is of this body, of many bodies and of this world. No doubt I seem to be knowledgeable, but I can only know things and their names. Having half knowledge, I feel as if I am the one who seems to be defeated by ignorance.” … Unless such a human being knows from where he comes—along with the five tattwas [elements] and his ego half-knowledge—till then, he is not one with victory, or the victorious one. … We only know duality: victory and defeat, birth and death, loss and gain, this and that, happiness and pain. We are to reach the state of Oneness, which is victory alone—such a victory where all the games and all the forms can appear and disappear, yet this victory is never, never defeated. It is one without a second. It is Jai Jai Guruji Jai Jai.

“Oh Lord, victory to you, victory to you.” In this way, we praise it. We praise it, because we are sort of disciples, and Guruji, or the Lord, God, is Guru. As long as this duality of Guru and disciple exists, there is no sense of victory. Victory will only come when the disciple realizes that he is one with Guru Consciousness, rather than hanging on to his body-consciousness. So there are two ways: either through knowledge he realizes that “I am the Infinite Awareness, God Consciousness,” or he drops, does sannyaas or surrenders all his actions and activities to that Space. Then, as a human being, he becomes a sannyaasi, or tyaagi [one who renounces duality], and he becomes one with the Lord.

Jai Jai Guruji Jai Jai. “If I do not know, then you give the grace. You shower the rain, so that my fields should be irrigated and I should be able to eat and drink.” So all human beings remain confined to this prakriti [nature], and prakriti is such that it is changing and dying. Being with prakriti, which is the body, you become changing. Then, in relation to change, there is unchanging. In relation to the changing body, your mind is unchanging. And in relation to the changing mind, you are the one who is Shuddh Chaytan, or Unchanging Forever. That is where information is needed for a human being, or all human beings, that “Well, look, you feel defeated, weak or aged, and you have the sense of the fear of death, that you will die. But Guruji says, ‘No. Amaram Hum is your nature, Madhuram Hum is your nature. You are Amar and you are Paramaanand.’ ” … All of you over here like to be tuned in to that which is Unchanging. Unchanging is given to you as a direct experience when you close your eyes and become the Watcher, Watching and Knowledge, Watchfulness. That is Amaram, that is Madhuram, that is your true nature. If you are tuned in to That, you are ever victorious. …

What is essential for a human being who is pitted against ignorance? Ignorance exists in everybody’s head. Knowledge is also there, but knowledge is suppressed. This ego-intellect-mind is a terrorist, as it only does the work that it pleases, because of the senses and their interactions. If you become a slave to the senses, then you will also become a terrorist—not to others; rather, you’ll become a terrorist to yourself. This ignorance can be removed by these Seven Gita Verses. … Many people become sick, and many people also die. And those who remain unmindful, those who think that they have come on earth to die, they cannot avoid death. In the Gita, Krishna says that anybody who is born will change, will live, will be happy and unhappy, and in the end will die—because he is born. So if you only remain studying the body, this is the pattern of the body. It is called the body, which is governed by worldly knowledge. Everybody has worldly knowledge, and they are trying to save the body. But in old age, as you see, everybody becomes sick; even if he does not become sick, he dies. But then where is he after that? It’s a very profound point, but we do not talk about it, because everybody is afraid of hearing the word “death.” … Cancer is known by everyone, and they all know it is to be cured. Yet death, which is also known by everyone, nobody wants to cure! [Laughter] …

So you have to do this work. Even if you had died last time, you have to do this work. Even if you do not do this work, you will take birth and again die, so you have to do this work. This work is very important for you. … If you do this work, in the end you will go with the awareness that you are Immortal, you are Blissful. … People like birth, that everybody should take birth; birth is alright. But death is not alright. If you love birth, then you will also have to love death. But nobody loves death, because of the mind. The mind only loves happiness, it doesn’t love unhappiness. Yet all sick people become unhappy, they lose happiness. So what is essential? You have to work for that knowledge which never becomes happy and never becomes unhappy. It is the human mind which becomes ignorant, and out of ignorance, a human being becomes happy for some time; then, when happiness, things and forms are lost, he becomes unhappy. This is the game that everybody is doing. … When the greatest people are involved in birth and death, victory and defeat, where is the chance for you to hear about that where there is no victory and no defeat, which is ever sam [even]? That samaadhi is where your buddhi [intellect] gets into sam, and then you are healthy, happy and wonderful. …

It does not work that if you are kind and brave, or not a coward and escapist, so you will be a good person. Nothing works. Only that which works for you is the knowledge of Absolute Bliss Consciousness. The whole world is the treasury of happiness. But you do not know that happiness alone is: everyone is convinced that it’s happiness for some time and unhappiness most of the time. For words are not made available to describe that which is wordless. When there was no world and no word, Existence has been there. That Existence is Sat Chit Aanand. Our sages and saints have said it is Paramaatma. People think Paramaatma is someone sitting in heaven, having a big throne and a golden sceptre, deciding about sin and virtue. This is what they have come to know in religion. Whereas here in India, our sages and saints in the Vedas and Upanishads have said that words came from God, from that Space, which is wordless. There is no name for that, there is no lord, no prime minister, no president over there, nobody. Now, they had to say something, so they said God. But God became a person for man. Anyone who has great power and strength, they called God. It’s not that.

God is that which we are hearing about now: Pure Intelligence. Pure Intelligence is not impure intelligence. Impure intelligence is the human mind, which is fashioned in knowing things that change and die. Therefore, mental awareness is impure. As against that, Self Awareness is that which in deep sleep you know exists and is never concerned about birth and death, happiness and unhappiness, money and no money, relations and no relations. But in sleep, you cannot understand it. Therefore, you need someone like a Guru who knows what the nature of sleep is. The nature of sleep is the Being who is not the body, but is in the body and is alive, and who is beyond liberation and bondage. A human being can say, “I need liberation.” Again, this is mental. Why? He can say, “I need to remove bondage.” Again, this is mental. But Guru says that, as a human being, there is a way out for you, if you introduce yourself to the knowledge sphere.

First of all, knowledge is to be heard, because ignorant people have to hear it. A child, who is born ignorant, has to hear his mother, and then he learns his mother tongue, and all that happens. So human beings who are mature enough have to learn, “What is that which I actually want?” Each person is supposed to know that he wants that knowledge which should make him know “I am Immortal, I am Blissful.” Amaram Hum Madhuram Hum is our mantra, and for the last forty years we are repeating it. …

Everywhere there is fear. It is only here that for two hours you hear about your true nature, that it is Immortal, that you are Blissful. Who is immortal and blissful? Not the body, which will inevitably leave the world. Only I—which you know—your Experience, your Anubhav. I am Immortal, I am Blissful. It is to remember that and practise it, in every situation: you are eating, you are practising; you are walking, you are practising; you are drinking, you are practising; you are working, you are practising; you are in the shop, you are practising; you are at home talking, you are practising. Practising does not mean that you have to say, “Ram, Ram Ram.” Practice is that you know. That’s all. Knowledge. I am the Self. That’s all.

Many times when you hear this, you say, “I am not the body.” It’s an old conclusion. Without the body, you cannot know this. If bodies were not there, how would you be able to hear me and how would I be able to talk? So bodies are not at all to be blamed. Because the body lies asleep, and nobody blames it. The body lies dead, and nobody blames it. The body works, nobody blames it. But people say, “You are not doing right. Avoid doing wrong.” To whom do they say this? To the mind. If you became the mind as a person, then you are not your Aatma, Self or Paramaatma. Then you suffer. And I say I has never become the nature of change of the body. So I say, “Only know, ‘I am Immortal.’ ” But don’t apply this immortality to the body. The body is changing and will not be there. So the body is to be used like a car. The car is changing, it will change and will go to the garage one day, after doing a certain mileage. …

We have come to know that this work is to be done. Somebody has to do it. If you do not do it, let me do it. So I have been doing it for forty years. Now, what can you do? We have to take care of the family. And then two hundred people sitting over here, I have to take care of that. And then the whole world—I have to take care of that. And everybody has forgotten. I am writing songs, “Well, please remember Me. Please remember Me. Please remember Me.” Then I become sick of singing these songs. [Laughter] So don’t ever worry. Even if you are sick and miserable, but if you know “I am Pure Free Forever,” then sickness has rewarded you. So sickness is not bad. …

Watch the functioning of the mind. So we do not discard the study of the mind, that the mind has been hearing for the last forty years that I is Pure Free Forever and the body is changing. Changing, changing—and you have seen many people who changed for good. The mind has known it. Yet the mind thinks that bodies are permanent. So why should the mind be listened to? Then who is permanent? This is the study. The mind is chaytan, conscious, and is not permanent. Jar and chaytan. Man is chaytan, because he is talking. And the body doesn’t talk, so it’s jar. The jar-chaytan combination is the reality for a body. We cannot say the mind is jar, or inert or dead. As the body becomes dead, we cannot say the mind is dead. Because the body is left, many times it is left, and then the mind is again ready to pick up another body. So the mind is chaytan, which picks up a body. That which is Achayt Chaytan means it’s not chaytan, it’s Pure—and it’s Chaytan, it’s not zero. Many people say nothingness is zero, shoonya. But Achayt Chaytan is not zero. There is no subject and no object to be conscious of, so it’s Achayt and Chaytan, but it’s all knowledge. That is the meaning of Achayt Chaytan.

It is known that all of you are the same as me, as she, as they, as it, as God, as Self. But now we are all in the waking state. And in the waking state, we like to do this work. Many people in the waking state are in the fish market, others are cutting goats. … What is increasing? Death is increasing. Birth is increasing, and dying. So the population is increasing. Which means, death, those who died before, they increased. So death is forever increasing. What is that which does not increase and does not decrease? That exists in you. That is your Knower. And that only an intelligent person can sieve, the way a swan has the faculty of knowledge to sieve, with its beak, a mixture of milk and water; it takes the milk and leaves the water. In this way, you have to be that swan who can leave the dross and can attain Self Awareness. All of you have known that. In the olden days, the Guru used to say, “Now go, be in the world, and never come again.” But I’m a little different [applause], because I’m modern. Knowledge, Love, Bhakti, Freedom, Mukti is unending. Unending means it is eternal. Therefore, when you have become aware of Eternal Existence, you want to live with it every single moment. …

Eternal Existence is loved by all. Eternal Existence is loved by a child, who wants to play forever in freedom; by a young person, who wants to live the life of youth in freedom; and in old age, people want freedom all the time. Everybody wants to be retired from this human life, which is seen to create trouble. And I say, “No, if you change your view, which means you improve upon your view, and know that Life is blessed, eternal Sat Chit Aanand, then you will enjoy this life as a human being, and you will never condemn any human being or the world, as well.” …