|Satsang –||Volume 19, Number 6: May 18, 2016|
The Place of Guru Is
Before these people came today, there were no bodies nor forms of theirs, nor any visibility of their forms. Now you have no explanation for why their forms, names and the visibility of both are here today. So this remains a secret. All human beings are trying to find out this secret. And it is so precious that you cannot get it.
Why is one person like that, and why is the other like this? Their visibility to the eyes is different from one another’s. But when the same eyes of yours are closed, where do the differences go?
All human beings should know that they are under the influence of the secret. They have to live life and try to find out why a mango at one time is a flower, at another time a baby mango, at another time an unripe mango, and at another time a ripe mango. And why we are interested in a mango—especially ladies when their man goes away? [Laughter] There is no such word as “woman-go.” [Laughter] So try to open the secret, please.
We are interested in listening to someone who opens the secret. Whoever is close to open, we like him. Therefore, what a great wealth one has who has all the secret of the world, and of the universe as a whole! …
We will never deny one Existence. Every human being knows “eyes.” Even those who cannot spell the word “eyes,” they too know eyes. So I am not talking about educated human beings, rather, I am talking about all human beings. When this is so, then why did one class among human beings become educated, while a major population of social forms became not educated? Somebody has to let you know where the difference lies. Why is one person unable to speak a word and is a human being, and why many people speak words and they are human beings? You came to know—and just because I said this. Otherwise, for you the class who you know as people is only educated beings. Birds go to no school [laughter], yet they too see the whole world.
So, who is a human being? The one who makes differences. Why do you have to talk about names and forms, and not know the Self? In the Self, somebody has to speak and somebody has to hear, but the listener is neither educated nor uneducated, neither a human being nor a bird. If you have the characteristics of a human being, you should know that you will never be free from making differences. Yet for someone there is no difference, as all of you make, between a chair and the earth. He knows what is solid. Solid is that which is not born.
A form is a human being, a live human being. A human being sees me and calls me “you,” and I see another human being and call him “you,” because both are difference makers, or human beings. But when he is not visible and I am not visible, Space never makes differences. A human being is the only one who can know this fact that there remain no differences for Space. And when a human being is not solid, he is not mental, he is not causal, when he does not exist at all, then he never makes differences.
Guru is not the one who has eyes to see, nor are you the one who has eyes to see Guru. Both of you do not. Yet you need eyes. Scriptures were intelligent enough to cater your whim, so they said, “You have a third eye.” Yet you answered, “The third eye is nowhere.” So then they said, “Close the eyes. The third eye is in between.” You said, “I am trying to see it, but I don’t.” So a human being—if he is a human being—never sees the third eye. Therefore, you should not be uneasy, because daily you call yourself a human being, yet you see the whereabouts of the third eye. Millions of years may pass for visible human beings, yet the third eye has no form.
You are waiting for a practical demonstration. Close your eyes. Let me know now the characteristics of form? So it is Guru who is the third eye, and all of you are that. Guru loves you; he knows that Oneness, that third eye, which is only one, therefore, it is called Oneness. But you are a human being. As soon as you open your eyes, you see millions of eyes on millions of heads as different from one another—some blue, some black, some green, some brown.
When you are told that human beings do this, you feel bad. But Guruji knows you never do anything wrong. There are no colours of the rainbow. You know this, so how can you commit a mistake? You always know only one colour—Shyam rang (the absolute, colourless colour, “seen” directly in meditation). You are knowing it now. But because I am speaking and you think a man is speaking, you are not going to accept what I am saying as the truth—that you are this. … [Meditation]
If all of you recognize this Space, then you will know why I say that you never had a desire or hope to be this, because this original Space contains no birth, no incarnation and no death. That is why I do not talk about the house of severalty, duality, vrittis (mental waves)— the intellect. I always talk about the treasury of Oneness—which is this, which is called satsang. You cannot make a treasury of millions of vrittis: it will be the house of vrittis. But in satsang, wherever you may be, whether you have made walls or remained on earth under the sky, it is always the sense of Oneness.
In your speeches, everybody is to be appreciated, because you speak of Oneness. That is why this is satsang, and you love it. You come having vrittis. But when you sit down with Swamiji, you please Swamiji. Swamiji knows that you have come becoming One with him, becoming Love with him, becoming Knowledge with him, becoming Gyan with him. That is why he is the type of person who is visible, yet the eyes do not record who he is. The eyes will only record the sense of duality, the sense of plurality, the sense of two, the sense of up and down, the sense of one name or the sense of a second name.
A pregnant woman cannot hide her stomach from the nurse. She knows you were never there in a stomach. So in your daily talks, Guru is the nurse. [Laughter] He knows Pure Free Forever. All your associates are nurses, they all know it. Ask anything that is to be asked to a doctor. For no nurse takes on herself that she knows anything. You should be like that. So if anybody asks, then you can say, “Ask Guru, because he knows who you are.” If one asks, “What is your name?” it is fine, you can give the answer, so that he should be satisfied and the work is done. But if somebody is after you asking, “Who are you? Who are you?” you can say, “Well, for a hundred years you have asked, ‘Who are you?’ Why don’t you ask Guru, ‘Who am I?’” That is all. And when Guru is asked, Guru answers, “Me.”
The rest of it is only the tongue. All beings who have to eat have been given a tongue, so they can never become free from the tongue. But a human being can know he is tongueless, for he does not speak, he only eats. He knows that teeth are for eating and are not to be eaten. When teeth are for eating, it does not mean you start eating teeth! So many udaharan (examples) only Guru can give, you cannot. You can understand them and fail. You cannot even get what this udaharan, or example, is. Such as they say that there is no wave or bubble, it is all water, but you do not understand this. You say, “Why is water not a wave, when everyone goes surf riding?” …
The moment you became ready to go home, you became ready to become a human being. Then the Guru place is lost. Your human being is in the shoulders and ribs, so for you Guru should be in the shoulders and ribs. But the place of Guru is not anything that is born. Since a human being is the only being who will come to know this one day, he does not become disappointed, or hopeless, or desireless, or activity-less, or workless. He just goes on and on in satsang.
You have now become a human being, so you will try 200% with your intellect, which is so opposite that it is only the intellect which contradicts the Space. Thus, you never find it. So for a human being, there remains no alternative of any kind for a hundred years, unless he hears Guru. Then why do you have to delay so much and say, “I have to try ten years more, fifteen years more, and then I will find Guru.” Just accept what Guru says: Pure Free Forever! Very good. [Applause]
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