Satsang  –   Volume 17, Number 7: July 12, 2014
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Guru Poornima,
Guru Fullness Is Always There

For many years in time and space, every year since we gathered over here, we have observed Guru Poornima. And we have reached that which is called Siddhant Kaal, where there is no time, no space, no form and no name. Only Guru in full, or Guru Poornima, remains.

On this day, not only have you, with your mind and heart and thinking and awareness of the body and the world, reached that Guru Space, but the Guru Space has come and joined himself in your heart and mind. There is nothing but Guru Poornima—only the state of Oneness, where one is not, it is without one, and second is not, it is without second. One without a second is that which is unborn, unchanging, undying, invisible, indivisible.

Only a human being like you, who is in the form of a human incarnation, has found that in sleep there is no duality, no waking state, no dream state—no dream state world, nor waking state world. Yet you are not convinced of the Being who daily is in you, who is ever present, because of waking state and dream state—the mind in the waking state and the mind in the dream state. And in the deep sleep state the mind does not exist to let you know any thing, any form. Therefore, all human beings in the waking state and dream state have declared that the ever-present Being is not there.

Then comes the Guru, who sees Guru alone in fullness, or in Poornima. Fullness means not birth, half; nor living, half; nor death, half. It is ever-present Reality. That is called Guru, Gyan, Pure Knowledge, Atma, Paramatma, Brahm, Self.

This is the method of upadaysh, teachings, to those people who know only visible things and call them true. That which is vidit, that which is known, a human being calls pratyaksh: “It is direct proof and I see it.”

When you come to face the Guru and he gives you teachings, the teachings must be according to what you understand. You understand sun exists, sky exists, air exists, fire exists, water exists, earth exists and all the things visible on earth exist, human beings exist, animals and creatures exist. You think that because they are present in front of every human eye, so they are present. However, the very body with eyes was not there nine months before. When you come on earth, you see there would be no world visible to you unless you were born and grew.

You remain receiving the mind, which is illusory and confused. It asserts, “I am not ever present, I am only present at this time in the waking state and present in the dream state. And I don’t know or care what deep sleep is.”

All of you have observed in the deep sleep state that there is no up and down, no this and that, no happiness, no unhappiness, no two legs, no two arms, no two eyes, no two lips, nothing. Who exists in deep sleep? And always it exists, every day and every night. Not only does it exist, it gives rise to the waking state, and the waking state becomes an illusory happening because nobody knows why it comes. So is the case with dream, it comes but nobody knows why it appears.

Thus, a human being, who is always wakeful or dreamy, remains confused. Why does he remain confused? Because ego, intellect, mind, senses and the whole body is there. He sees these and says, “This is the only reality. I’m born and I will end. The world has come into existence and the world will be dissolved one day.” Thus, evolution and dissolution is the mental awareness of a human being.

It is not possible for anybody unless he reaches the Guru Poornima state of awareness. Anybody who reaches that state appears to be Guru, because you cannot know that which is avidit, unknown. Before you are born, everything is unknown. But it cannot be that you are in manifestation without the Source. That Source is avidit, unknown, indescribable, no names and no form.

Each human being wants to get knowledge which is mental knowledge, egotistic knowledge, intellectual knowledge, and senses knowledge. He uses that, thinking he can get to know the hidden state—the way he has found many hidden stores on earth. His guess about realization of that indivisible is very incorrect. Guru comes and says, “Whatever you are thinking about your knowledge—that it is true and what your eyes see is proof—Guru says, it is not.”

You must check and then this becomes your shravan, hearing. You heard it. You heard you are That, which is not known by the ego, intellect, mind, and senses. They will never know That because they are the outcome of That. You cannot see, you cannot know the Source because the senses have not been given the power to know it.

That is why a Guru should be made available who knows that all that a human thinks to exist does not. But human eyes see the forms in the world, subject and object, yes and no, day and night, the sun and moon, the sun’s rays and the stars. A human being thinks that is where his world is and he himself is.

He wants to discover what is before birth, what is still going on after birth and what is still there after death. So he guesses. A guess is not knowledge. Anuman, inference, is not knowledge. And seeing with the eyes and calling it praman, proof, is not knowledge. Therefore, one has to leave the senses and their work.

And if one can do it, what happens? Guru Poornima, Guru Fullness is always there. It cannot be cut by weapons, burnt by fire, blown by wind or made wet by water. All these forms are in front of human eyes. He says earth is there: if it falls on you, you will be crushed. Water is there: you can be drowned. Fire is there: you can be burnt. And air is there: you can be blown in that wind. Guru Poornima is none of them! But a human being cannot know this because he sees only forms.

Therefore, Guru has a technique. He tells you, “Can you drop the functioning of the senses for some time and give them rest?” You are ready because you think “Yes, I need rest, I need rest.” But “I” is the whole body and the whole body is nothing but the senses, mind, intellect and life in the obvious form of a human existence. Then Guru has a technique to let you know to be directly in touch with that Guru Poornima. Close your eyes.

I’ll stop speaking because you are not going to accept. Therefore, I’ll not say this is what you are. Your mind is trained into “This body with name and form is what I am,” and the whole thing prevents you from accepting what Guru says. So Guru never teaches you. He just indicates that whatever you are seeing, hearing, thinking and concluding is not correct. And if you don’t use these instruments, whatever remains, that is the truth. That is love. That is knowledge. And that is Guru Gyan, Pure Knowledge, Poornima, Fullness, Oneness.

The Guru Poornima message is of Oneness. And Oneness is being defined as when there is no name and no form, no consciousness, no teeth and bones, which in combination all human beings know as “me.” Thus, they think the combination is me. They never think Me has nothing to do with the combination.

That Me, Oneness, is ever present and that is the message, that is the information Guru keeps giving all those people who are inquiring. But those people are inquiring with the mind, “Can you tell me what the mind is? Can you tell me what the body is? Can you tell me what the intellect is? Can you tell me from where eyesight comes? Can you tell me from where the ears get the power of hearing?” This Oneness has not been known by the body as a whole, which includes your senses, your organs, your DNA and your mental knowledge.

At this time, all of you, according to me, are placed in Siddhant Kaal, the timeless state. There is no time and no clock in it, no hands of the clock, no numbers of the clock, no earth, no water, fire, air or sky. And check, this is.

This is what? Ever present. This has been forever, whether man was born or was not born. Whether the world came into existence or the world did not come into existence, it has been. All have come into existence and all have gone out of existence, it has been.

Thus, even while every thing is there and every human being is there, it is ever present. Then we say Reality. Ultimately, ignorance ends, such as now. All your thoughts, figures and forms, created by the limited mind, they are all gone ultimately. This means agyan, ignorance, ultimately has gone. Ego, intellect, senses and mind, you are not saying they are yours. You are yourself—Self alone.

And if any human being hearing the Guru can accept, he will be free, because he is bound but the freedom has always been there. Guru says this because you have never seen freedom, but it exists in a human being. The human being says, “Where is that?” and the Guru indicates it is Gyan, Anubhav, Pure Experience, Atma, Atma Gyan, Anubhav Gyan. It is hidden, but it is ever present. It is hidden to the mind, but if you do not use the mind, this is it.


After this, I began to use words and you must be convinced by now that words were never there. When you were in your mother’s womb and you were switching sides, left and right, and even when you came out of the womb and you were in the cradle, there were no words to influence you.

Thus, you are throwing light through your mind and intellect on the Reality. The mind and intellect cannot now be described without words. If words are there, forms are there. And a human being is there, a form, he will utter words.

It will become very obvious to you when you open your eyes that they will fall on the forms because the forms were earlier than the child was born. For the eyes, there is no difficulty to be in tune with the forms—and forms with the eyes. And who made the eyes?

The illusory mind, which means your intellect, or buddhi, says “I am this body.” How did it happen that “I am” came? That is the mystery.

Guru says as long as you know “I am this body,” you have identified the Self, I, which is never a body, with the body. You began to say this with your abhiman, pride, or ahankar, ego, deh abhiman, body consciousness. This consciousness is your ahankar, your abhiman, but you call it “knowingness.” The very knowingness of a human being is against or anti your real quest for Pure Free Forever. I say again and again: Pure cannot be born, so it is Amaram, it cannot die; Free, so it is Madhuram, Blissful; it is Forever, so it is ever present.

And that is the fact. You call fact “truth,” but your mental truth is whatever you see, that is the fact; whatever you write, that is the fact; whatever you speak, that is the fact; whatever you hear, that is the fact; whatever you smell, that is the fact; whatever you taste, that is the fact; whatever you walk on, that is the fact; whatever you grasp that is the fact.

This wrong assumption, illusory assumption, kalpit, or imaginary, assumption, is not going to give you that for which the human body came on earth. Its purpose is to know that which is ever present, unborn.

And you have seen and observed for these many years—I say forty-five, forty-six—that every single day you have heard the words that have made you convinced again and again, in familiarity with your own conviction, that words do exist, and you think “Guru-ji is also speaking words so through words I can know that which is no words, which is without words.” It has not happened.

But today you touched Siddhant Kaal, timeless Space, spaceless Space, formless Space, elementless Space, Atma Gyan, Paramatma Gyan. Here, too, I use words to let you undo that blindness with which you think all the present forms are real ones.

When you reached this Gyan you became uninvolved, but not realized. You have to reach where neither Gyan is there nor agyan is there, where neither truthful consciousness is there, nor untruthful consciousness is there.

Guru-ji always speaks, by way of upadaysh, or injunction, only that which you can understand with your mind. That which you don’t understand, which goes beyond you, is how there is only one ever-present Reality.

These flowers of the malas, garlands, are all different, but the thread is not visible. How can you know the all-permeating Self when you are a permeated being? How can an iceberg succeed in knowing it is water?

Therefore, I talk two points: that which is present before your eyes; and that which is not present before your eyes or mind—deep sleep or meditation. Then you consult the teachers who say that Samadhi, the state of meditation, alone is, Krishna alone is, Self alone is, and they stop after that. What do they say? “Whatever you have understood, now begin to think and adopt that which you like.”

You can open the eyes and check that you became ego, intellect, a mental, sensual person in line with all human beings. Therefore, you’ll not mind what they think, what they do, what their actions are. Having realized Oneness, Fullness, Selfness, you also are still a human being like anyone else. The only difference is, which you have to know, that you know that you are uninvolved with the story and dictates of the mind and intellect, which says, “I am happy, I am unhappy, I am sorry, I am OK, I thank you, I welcome, I am obliged.” That is not what the Realized One knows.

The Realized One means Atma, which is always uninvolved though it is permeating the whole universe. The universe in time-and-space manifestation appears and it gets dissolved, but Atma remains uninvolved and the Realized One knows it.

We are observing with open eyes and open ears and, of course, open mind, that same Atma that is residing in every being in the form of the Experiencer, or Anubhav.

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