The Incorrect Intellect Has No Answer

The disciple knows that Guru is greater than himself, though the Self is the origin of the person called disciple and the person called Guru. Reality is called Truth in English. And Truth is very easily interpreted as unchanging. But the human mind does not understand it. Why? Whatever he sees is two—two things, two forms, two wives, two husbands, two children, two carpets, two chairs, his eyes are two, his ears are two—and they are all changing. He was young and now he is not young. He had no beard in his childhood and now he has. He sees changing. How would it be possible for him to know unchanging and call it the Truth? It is not possible.

Thinking it is not possible, people drop their search or inquiry. What do they think? That whatever everybody says is the truth.

Every word is based on truth. Every meaning of each word is based on truth. Every wall of a house is truth. If the house is on the riverbank, the river is truth. If the river is between the mountains, then the mountains are the truth. If the mountain is visible under the sky and the sky is visible because of the eyes, then the sky is truth. For a human being, where is that which is not truth?

Therefore, how should he know Truth? Even if somebody says Truth, he doesn’t understand.

You analyse this: if he doesn’t understand, then he has a system of understanding and that which he understands. And, for him, that which he understands, that is the truth. That which he sees is the truth. That which he hears is the truth. But what does this truth do?

If this existence is truth, real, practical, then all that which is practical should be so practical it should not change. [Swami-ji laughs.] Why? When it changes you cannot say it is practical. The world seen with your eyes is an impractical world, and you are saying it is practical. Is it the fault of the world? Or is it the fault of the one in your head and heart who says it is “practical”? That one who says practical is not correct. Who says practical? Not eyes or ears. It is mind, or ego, or intellect—three names but one thing.

Who needs to be corrected? Earth does not need to be corrected. The mountain does not need to be corrected. Trees do not need to be corrected. Your knees and hands are not in need of correction. Who should be corrected? What should be corrected? That which is incorrect.

You have come to know it is the ego-intellect-mind that is incorrect. But do you know this? Here is the point. Each one believes the ego-intellect-mind is correct, because when he sees a heater it is not a bottle, so he says it must be correct. And he sees the prasad (devotional offering) and says it is prasad and not the heater. He sees a man, he is correct. He sees a woman, he is correct. He remembers his father, so he thinks he is correct. Yet he remembers and does not remember. You remember and do not remember. Which part should be correct?

A person who is participating in the unfoldment of satsang has the sang, the company, of the Guru who knows Sat (Truth) exists, correct exists. The disciple knows incorrect, yet he calls it sat. Incorrect thinking makes you the body. If this thinking is dedicated, or arpan, given, to the correct, to the Sat, then it will not be incorrect.

You have to know the formula: if that which is incorrect, the drop that says, “I am not the ocean,” is dropped in the ocean, then it is no longer an incorrect drop. If individual human intelligence, a drop, is given to the correct Space, the Sat Space, the Truth Space, it becomes Truth, it becomes Oneness—because Truth is one and the same. Truth has never become changing. It has never become appearing. It has never become disappearing. It never ends.

This became for you a superfluous talk, because you couldn’t understand it. But I can give the example of a dream. In a dream a mountain appears and the dreamer appears as an elephant and he’s making a road on the mountain. These things and forms in the dream, they have all appeared and the dreamer thinks they are all true. Having known them as true, if they are bad and do not suit him, he hates them. If they suit him, he loves them. Love and hate, raag and dwaysh, they are all dreamy. If the dreamer thinks the dream is right, why is the same person, who was seeing the dream and was an elephant in the dream, not an elephant now? Again, the incorrect intellect has no answer.

You have been listening but you don’t exert to know what you have understood. If somebody understands and he speaks, everybody is after him and says, “Why does he speak when he has not understood?” So everybody remains quiet. And soon time passes and man dies.

Each human being is living a structured life, you call it standard. But what is that? Standard-sized chair or table? A wall is standard. A roof is standard. Earth is standard—you cannot walk on water. Mother is standard. Father is standard. Child is standard. For everyone, these are standards. And if somebody talks non-standard, nobody will understand. You say standard is nose, and if I say it is ear, there will be no understanding. Ear is here, if I say it is nose, you can say that is not standard. The globe the geography teacher taught is standard.

Standard is that which is fixed. A rule is a standard. Car is standard. Aeroplane is standard. Your walking is standard. Nobody walks on his head—unless he is a yogi, who stands on his head. That is not standard, so nobody does yoga. Everything is standard. Standard means whatever is incorrect, that should be followed.

Everything is standard. And in a human being, birth and death are standard. You cannot change them, because they are standard. If I say you are birthless, it is a kind of horn on a rabbit [an illusion or falsity]. How can I say deathless? You will not believe it. No trust. You say, “No, birth and death are standard.”

What is that with a human being? For that satsang is needed. Which means the knowledge of Sat is needed, where it is. I have spoken to you that the knowledge of asat (untruth, non-existence) is there in your mind. And you do not like asat, you say, “No, it is sat.” I have approached your mind to say that which is asat you call sat. Why would you not like to change if you know? For how many years have you been calling your intellect sat and Swami-ji says it asat? The struggle is either Swami-ji is wrong or you are wrong. This is the state of affairs, so this is why I have stopped talking about knowledge.

It is being suggested that the instrument with which you want to understand the truth is incorrect. Therefore, don’t use it for this purpose. Incorrect is correct for incorrect things. Incorrect things are those that appeared. It doesn’t matter how long they live, but they are all incorrect.

You have to understand. When you go to the market and ask for potatoes and tomatoes, and if he gives you radishes and carrots, you have to use your mind. How can he give you wrong things? When you come over here and Guru says you are Pure Free Forever, it is radishes and carrots for you. Why should you buy it?

How many years passed? And I’m saying you’re infinite and you say, “No, I’m finite, my father died, I’ll die. My mother died, I’ll die.” Watch. You want to standardize birth and death. Millions of years have passed and you could not understand that birth and death could not be standardized. You have never seen them. Never known them. How would you standardize them?

You can standardize the aeroplane, its route, its aerodrome—where it lands and takes off. The car, the road, the telephone, the clock, the house—everything is standardized. But human beings have wrongly standardized birth and death. I say this, but they don’t hear. Check now, in your own head. Knowledge is not to be received from somebody else. Knowledge is to be received from your own head. Because mind says that birth and death exist. And the Knower is sitting in between and he says, “No, I’m not birth and I’m not death.” Then it is the Truth.

You have now reached the awareness of the Truth. Guru does it, but disciple does not want to take it. Only this thing he will not take. He says, “You continue talking. All the things I will take, but not the Truth.”

You want to know what I am going to say next, but you don’t understand what I am saying. I’m saying that you with your waking-state mind began to say, “I’m awake and will be diseased, sick, and die.” That is incorrect mind. That is incorrect waking state. And incorrect waking state is standardized. In the waking state, breakfast should be there, lunch should be at that time, and supper should be at that time. Breakfast should be porridge, lunch, mung ki dal and roti, and in the end some haluwa. It is standardized.

What is this? When you become opened and begin to watch the rules and regulations of this humanity, for which many great ones stand—for humanity not for themselves. And what is humanity doing? A scientist says that anything useful is standard, and if it is not useful, cut it, throw it away. How much wastage there is! The first time I was in the West, in Germany, I saw these big mountains of white stuff and asked what they were. They said they were garbage, stale food, thrown away. And in certain countries they have famine. So what is this humanity?

Why do you go and study humanity? Why don’t you understand yourself? You are also human. You understand that everything is changing and dying. That there are wars and battles, so many people dying, standards, machines, guns, and everything. They have spent so much money. And it was your money. Why? They promised you they would save you, if you contributed ten rupees every day. And they’d buy a big machine and project the gun towards the roadside and nobody would come.

These days you know your village [on the Internet] and where you are located. Everywhere is there [online]. If you know everything, what is the necessity for your knowing? When you have come to know all that, why is it necessary for you to know again? On elephants, you’ve had a ride. On camels, you’ve had a ride. In cars, you’ve had a ride. In aeroplanes, you’ve had a ride. Parents, you’ve sat in their laps. What’s the necessity of doing these things again?

What are you doing? Everything you do is the same thing. You do not know something unique. Hearing and speaking you like, but that unique you do not want to do it.

Guru comes and says that anything you have done with the senses will not result in the Truth, in the knowledge of the Truth. You will never know immortal and blissful. Your father is immortal, blissful. Your mother is immortal, blissful. Your brother is immortal, blissful. Your dog is immortal, blissful. Your world is immortal, blissful. You are immortal, blissful.

But you say, “No, this is the only thing I would not like.” So I say the Source is immortal. And you say, “Yes, the Source might be immortal, but not me.” And you came from the Source!

In this way, we talk about Satsang and you get to know. But it is your turn now, as an individual: if everything is immortal, blissful, why are you giving importance to that which is mortal? If you have knowledge, you will not treat the world as unchanging. The moment you see something is rotten and changing, you aren’t interested in buying it. And you have seen your intellect—rotten, changing, and smelling. And you bought it!

I say, no, there is something called Atma Drishti, Atma Gyan, Self Knowledge, Self Realization. Just seek ye, and then all that which you have seen and known will be added unto you—as the whole tree and forest is in the seed. When you know that seed, you are—you are Atma (Self), you are Paramatma (Supreme Self). Then how can you be a sick person, a diseased person, a relative person? Close your eyes and see your Self.

In forty-five minutes, you have come to know the truth, but in one second you can forget. I say always, please remove your forgetfulness—that’s all. As soon as a child is born he forgets immortality, bliss. And then through the intellect, mind, and senses, he seeks bliss or immortality in the field of change where everything is dying, the mortal field.