You Are Guru:
But Why Do You Not Become Guru?

You can see Hum (Self). But you make a meaning for it: for you, when I see, it is object-subject; and when you see, it is subject-object. As long as you know in this way, it is illusion. In this way, everybody says, “I am born.” With what power do you say, “I am born”? [Pause]. That is why you are quiet—because you are not knowing that you are born. [Laughter] …

If you can make one person realized, the whole world will be realized. If you can make Jon realized, the whole world will be realized. But then, does realization mean that now you should die? Suppose you are the son of a king. In England, the boy who is a son in that dynasty is going to become a king, and the girl, who is his wife, is going to become a queen—when the present queen passes. They are all alive. But in Maharashtra, 180 persons perished in a landslide, and 109 dead bodies among them were found, after they raked and raked the earth. Those people who are alive, they are bodies; and there were the dead bodies, which we saw on television. Yet you never think what this is. That is the problem. You have no such power which can be independent and think. But if you do, then that will not be mind-thinking, that will be vichar, that will be Atma Gyan (Self Knowledge), that will be Hum.

You can well understand where you stand in the waking state. If you have not realized that which is free from subject and object, then there must be some technique, some yog, to do so. We are daily using yog. We are using speech, and you are hearing. But what is that which yog will realize? What is that which sadhana (practice) will realize? Yog, sadhana and samadhi (the intellect established in the Self), all three are techniques, but it has not been made clear what the purpose of the technique is, and who is the one who is going to get its result.

All human beings have not known some of the most basic things, yet they became big. All of you are there, but you have forgotten your child, who was born. So how can you now be taught that you are Pure Free Forever? If you cannot be taught, then continue waiting for it. Then you die. When you will die, then you are neither born, nor is the body there. So that which you are calling born, that is the end. [Laughter] When you realize, then you are happy. Happiness is realization. Yet you speak of happiness and unhappiness…

I came in time. I thought, “When the iron is hot….[strike]” [Laughter and applause] I was in the Chalet, Krishna was there, and she was also hearing [the DVD being played on the Roof]. When it was all over, I clapped. Then she also clapped. And then you also clapped [on the Roof, after hearing their clapping in the chalet]. Now, where has the clapping gone? Where has Hum gone? Where have the words gone? Today, Alka was singing, Shabd jahan yay rehetay naheen, shuddh chaytana aykahi ho [You are one Pure Awareness, where no words remain]. In the afternoon, Aatma Roop read, “The one who is established in the faith, or knowledge, of the Self, he is established in the state of Oneness, that the Self is forever the same.” You heard this, but you must be making a man who is saying it. You lost the plot! [Laughter]

There we stand. And as long as we stand, we continue doing it. When you have decided you are free, why should you not read, write, use your eyes and body, and if your body is not well, then go to the doctor. … When someone has gone, we are free from them. Do you want to wait till then? [Laughter] Unless you know you are bodiless, you will not be mindless, and you will not be realizing. Then why should we hope for realization? We should talk about the body and mind and watch television. …

Nobody is other than Me. But it is not known definitely, not realized. Realization is not the knowledge of the mind. That is where the mind, vasana (sense of otherness), or agyan (ignorance) of the Space is making you stuck to the body. Daily. Nootan wants that “I should also realize.” How can Nootan realize when she is a deer? [Laughter] For her, she is missing a deer, she has rag (attachment) for a deer, and then she has rag for dogs. It is not rag for a deer or dogs: it is rag for the body. That is the whole thing. That is keeping you. Why should I make you free from rag? If you are a vairagee (one free of attachment), you will not be anything, you will become Jurg. Have you seen Jurg participating in any celebration? [He imitates Jurg, the watcher behind the camera. Laugher] …

As long as you think Hum is Guru body, you have not known Hum. As long as you say Hum is my tongue, teeth or throat, you have not realized Guru. When I say, “At least listen to Guru,” you are always concerned that “I am always listening to Guru, so why does he say I am not listening to Guru?” I am saying, “You are Guru. But why do you not become Guru?” The reason is, the mechanism in you—the senses and the mind—does not allow you to be Guru, who is Unborn. If you know you are Unborn, Unchanging, why should I be worried that you are sitting as Don? You are not born. You are not there. So I have no problem with Don.

This should happen. As long as it has not happened, till then you are saying, “Swamiji, it is happening, it is happening.” You say it is happening to impress upon me that “Swamiji, you continue speaking. Something is happening.” But it is not happening. That is why I am interested. [Laughter and applause] Because for me, it has happened. And for you, it is happening. [Laughter]

Drishta drishimatraha shuddhopi pratyay anupashayaha (The Seer, or Pure Consciousness, is only Pure, although it appears to see through the content of the mind) [Patanjali Yog Darshan 2:20]. You hear these words from Patanjali, but you do not know anything about them. When Patanjali said something, he never explained it. If I am a singer and I sing, “Aaaaaaaaaaa. Aaaaaaaaaaeey. Aaaama. Aaaaaaaa. Aaaaeeeeeeeee. Aaaaaaaaaaaa,” [He sings this beautifully, in the style of classical music] what do you understand? [Laughter and applause] That has become Oneness. …

What is the Self? Swasth [traditionally translated as health]. In the morning we heard, “The one who is established.” Established means swa-asth (Self-established). He is established in Swa, which is Hum. The sound, Hum. If you do not say, “Hum,” then you say, “Thinking is coming.” Dikpal says, “Thoughts are coming. They are in varieties, and they have many constituents.” He is sure that he is saying the right thing. He is definite that “This is what I know.” And I say, “I does not exist in you. You do not exist in you.” “In you” means “in the body.”

That is where the main difficulty or problem is for all sentient beings. But only a human being has the capacity that some day he can know that whatever he has known is all agyan (ignorance of the Self). He comes to know, “This is all agyan filled in over here.” Then he asks, “What is its opposite?” This is jigyasa (inquiry). So he becomes like you, and he moves on, finding out somewhere the state, or a person, who knows that which is quite opposite to what he has known. You have known birth is born as a body which dies. So a born-person dies. This has been matured: you are established there. …