Yog Is Pure Knowledge
Which Has Nothing to Do With
A Man Born, Living Or Dead

Today is June 21, International Yoga Day. This group is a yogi group. The word Yog has been used for Hath Yog, or exercise; for Gyan Yog, or knowledge; for Karm Yog, or action; for Raj Yog, or sitting and thinking of the highest (or lowest); and for Bhakti Yog, or eliminating individuality. … So many requirements are necessary for a human being in life, and if from the very childhood you have to work for all of them, then, up to this day, you will have no time for Yog. Thus, a human being has no time. So those people who have time are very senior among human beings. … There is a possibility only for those people who have time and have utilized it to unfold the purity of the intellect. I am talking slowly and full of intelligence that the human being cannot be a human being without having chaytan, and chaytan means awareness. …

Today, you must remove your confusion while using the body sitting at the International Yoga Day, where it has been thought that many people should join Yog. “Join Yog” means that human beings have no Yog. Here, persons are sure that they have Chit (Awareness), which knows chaytan (consciousness) and which knows jar (matter), or, in English, Awareness, which knows both jar and chaytan. 

The main thing with all of you should be that you are part of the intellect, which is chaytan, or awareness. Without awareness, you cannot be a human being. So wherever you are, the first thing should be chaytan, it should be awareness of consciousness. Whatever words we have, we can use them. You have sound, and sound cannot be known without consciousness, so consciousness is first. You have eyes, and your eyes cannot be known without chaytan, so you are consciousness first. You have so much hair and so many cells and they are all known, so you have consciousness. If consciousness is first, then where is the body? Yet it comes to you that the body is first.

This day will not come for another year, and whether I am interested in it or not, you will not hear this. Therefore, it is very significant for you to know that consciousness is first, consciousness is first, consciousness is first; the body is next, the body is next, the body is next. So know the difference, that consciousness is first. Those who have no body will never know consciousness. Consciousness might stand over there, but if the body is not there, if the senses are not there, then life is not there, chaytan is not there, jar is not there, no vehicle is there—but consciousness is there.

If consciousness is first, and you say the body is first, then confusion, illusion, questioning or a sense of wondering must take place. We accept this, that we have been calling the body first, food first, things first, forms first—and then, we were saying, consciousness is later on, consciousness is later on. Whereas it is now proven to you that consciousness is first. Without consciousness, the body would not be born. If the body is made and born, then, for the body, the body has to become first. The body cannot see consciousness.

Therefore, there must be a third one who knows both: consciousness first and the body later on. That is called the Knower. If the Knower is not a person, you will not hear the Knower. That Knower is called Guru. Now, if Guru is not, then there is no question of first or second—there is confusion. If by chance, or by luck, or by any happening you came to know that you are with Guru, then it is the duty and responsibility of Guru to tell you that consciousness is first. Consciousness is such that it has made the body out of its own existence, and since the existence of consciousness was never there, so it is agyan (ignorance of the Self). So consciousness is agyan. Check, every human being thinks he is a gyani (knowledgeable being). Those people who are of the type who call what they know as Gyan (knowledge of the Self) or themselves as  gyanis but do not know gyan, they are utterly confused.

Thus, a hundred percent of human beings, born as they are, are confused. Then what is International Yoga Day? Yoga—national, or international, or done at home—is not Yog. Why? Yog is not consciousness. This was known to the rishis (seers), who were Gurus, who knew Yog, who knew consciousness, who knew the body, who knew the senses. They knew consciousness as birth, consciousness as longevity, and consciousness as the end, or death. So you must have the rishi’s vision. Then Guru must be there, who should say that it is incorrect thinking that your senses are first, or the scenes through your senses are first, or the body is first or even that consciousness is first.  The child is born in the field of agyan. When this is so, how would you ever be knowledgeable? And without knowledge of any kind, you cannot take care of things.

This is now a matter of great confusion for a human being. If he does not know, he will suffer more than he is already suffering. You have to begin from somewhere, and we begin from what we know. If you are in deep sleep, there is no man. We begin with man, and man is conscious, or chaytan. So we begin with man, the mind, chaytan, or chitt—which you call the mind. Without the mind, you are not a human being. Many times you can hear me saying that the mind does not exist, but that is not correct. Man is there, the mind is there, and the senses are there. So only chitt, which means agyan, is happening. Thus, millions of people are joining agyan day, and they call it Yoga Day. [Laughter] … There is utter and absolute confusion with a human being that he may try hard, but he will never know what knowledge is, what Yog is. Then, what is Yog? Somebody who knows should tell you. Doing Hath Yog, you know that your health is improved; yet later on it deteriorates so much that you die. [Laughter] So that does not work. I want to make you sure about what Yog is.

Yog is Shuddh Gyan, or Pure Knowledge. Yog, Pure Knowledge, is that which has nothing to do with a man born, living or dead. You are a human being, and you have tried hard to attain knowledge through books, through hearing, through this corner and that corner, and you got knowledge. But if you have no Yog (oneness) with the knowledge of the type that you got, then you have unknowledge, or ignorance. Then if you are trying to talk about Yog, it will not work. You have heard of Patanjali Yog, Raj Yog, Karm Yog, Hath Yog, Ananya Yog, and Bhakti Yog—there are many Yog. Even still, a man is agyan. So a human being, from his very birth, enters death, or agyan. To agyan, you cannot give gyan. It will never have it.

Therefore, there must be a possibility, only in a born human being, that Yog can be known. Now I give you this information, and you should collect it, have it, and retain it. What is it? In deep sleep, whatever dream arises is agyan. But how does the dream arise if gyan is not there? So the Knower of the dream is gyan, and the Knower you have. But you are not clear about it. The Knower of the longer dream is gyan, the Knower of sleep is gyan, the Knower of any other state is gyan. So that which is called the Knower, and is in you, is not only in daytime, when you have this longer dream, or at night, in the short dream: it is there by itself. The Knower stands by itself, it does not need any body. Yog stands by itself. The Knower has nothing to do with the earth, with water, with the ocean, with a river, with fire, with air, or with sky. The Knower does not have anything to do. Why? It stands by itself. The Self is living. Now, “self-living” for a human being is the body, which dies. That “self-living” cannot be permanent.

Therefore, before a birthday starts, before a celebration starts, before gyan and agyan starts, before the show starts, you must know that you have the mind; you are the mind, not you have the mind. The mind is born. Who made it born? Agyan. So the mind is agyan property—total agyan. Therefore, you will not now be care-ridden and scared of any human being, because the moment you see a human being, you know he is agyan. Even if your eyes are of gyan, but the moment you see an agyani, that reflects and you become agyan. It is a long sphere of knowledge, but I made it short so that you should retain it forever and not be concerned, care-ridden, worried or agitated, or have any pain or suffering by seeing a human being, because he is agyan. Millions of people, they are all agyan.

Therefore, among them, being an agyani, you have to be more chaytan, more awareness, through study, through learning, so that you can light a lamp. That knowledge must be there. A small child does not know how to light a lamp, therefore, you have to admit agyan. You have to accept a man who is older who does not know A-B-C-D, but who knows how to light a lamp. …

I have described agyan, which you can understand. All heads are agyan. Therefore, gyan is very, very, very difficult to arise somewhere. The convention or makeup of the man of agyan is such that he may produce any science, but it will all be agyan. Still, gyan should be there, for which we are born. Why? Because gyan was before, but then it turned into chitt (the mind), the agyan. Before chitt, before chaytan came into existence, what was there? Gyan. Now you have to turn your chitt totally back, your mind back, to that which is first, which is called Gyan, Guru, Atma (Self), Paramatma (Supreme Self), Param (Supreme), Pure, Free, Forever.

But if that is not happening, never condemn yourself, never blame yourself. Whatever you can do the maximum, you can do it at that time. But after hearing this, remain ready that without gyan, you will never, never be free. If freedom has come, then that much freedom will be felt. And if that much agyan, suppose, remains, if that much freedom is not, then that much will be felt. Why? The Knower is there. If you forget the Knower, then you are an agyani. And if you remember the Knower, you are a gyani. That Knower is unborn, unchanging, undying.

If you are not in the realm of the Knower, still the Knower must be there. So the Knower is hidden, and it cannot be located, however hard you try, without Guru. Guru says you are the Knower, but your mind says, “No, I am the mind, I am a man.” Guru says, “You have never become a man.” How difficult it is for you to grasp this! Therefore, some people will get it; other people will die and will not get it; and then next time they will try, and if again somebody works for it, he can get it.

The human being does not need instructions, but without instructions, he can never get there. Guru’s instructions should not be instructions, because it is one reality. You have seen the light in the television and the figures of the television. Figures cannot be anywhere, they are all light. Light can only be seen by the eyes, and eyes can only be with a human being who sees light and describes it. When light is not there, then it is all agyan; even figures are not. All these figures and forms that you are seeing are nowhere. All forms and names are nowhere. All forms and names are nowhere. And you think they are. So if you catch them and hold them fast, you will be in hell.

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If you reduce the form into Yog, it becomes a fine form. We are human beings born from maya (illusion), from the mind, which became second to Chinmatra, Shuddh Chaytan (Pure Consciousness), or Sanmatra, Shuddh Sat (Pure Existence). A human being can only know Chit or Sat, Chaytan or Sat, when he is made. And he can be made only by gathering all the prakriti (nature): water, earth, fire, air, shabd (sound) or akash (space) must all be there. If they are all scattered, a man cannot be made. All the scattered material made concentrated and superfine then becomes a human being. A human being is first of all made like an egg. It has no eyes, no ears, no nose, no mouth. … A human being is solid, and whenever he wakes up, he sees what is solid. You should reduce this solidity. You should know, “I am seeing this, so I must be the eyes.” You should learn, on International Yoga Day, how to change. The body changes into an egg, an egg changes into air, or an air egg, and an air egg is changed into trisrenu, which means the atom of the ray of the sun. All the rays have trisrenu; they are even visible. If you are that superfine, then you will be bodiless, for then you will be only that body which is trisrenu. That also should go away, and then it becomes Yog.

Your chitt, your unit or chitt, is visible chaytan, or akar (form). Nobody can see and know akar without the eyes and without chitt, without the mind. So the eyes and mind are essential to know akar. When you know born akar, then you see the world. Otherwise, how can you see the world? Once you became akar, then seeing the world, seeing the world, doing things in the world—you die. In that way, your life is wasted; whereas it can be utilized by changing from subtle to the subtler, from subtler to the subtlest, from anu (the atom) to anoraniyan (subtler than the subtlest).  

It is that Yog. Yog has no unity as a unit form. That is why Guru is needed to tell you that you are Yog. But you are using your mind to tell you,  “I am Abhaya,” “I am Krishna,” “I am Radha,” “I am a person,” “I am a male,” “I am a female.” Whatever you think, you begin to act like that. If you think you have legs, you will walk. If you think you have eyes, you will see. Whatever you may think, that thinking machine exists nowhere—yet it comes. That is called illusion.

Once you know all human beings have illusion, why should you have it? Let them have it. You should change. There is a possibility that you can change your birthday to Yoga Day. Even “day” is not essential—simply Yog. When you close the eyes, how soon your seeing became one with Yog. Since I know it is adwait (non-duality), achyut (never falling), unborn, unchanging, I have not to think twice that it is changing, or it is dwait (duality). That is the possibility, dear friends, for all of you, that you can use your birthday, but know it was never there. You should be established in your knowledge, the Knower, who knows it was never there. There is one more knower, the mind, who says it is there, born. No. Don’t listen to it, because Guruji said and you have heard that the mind does not exist, it is never born, you alone are. Amaram Hum Madhuram Hum.

By now, everybody should be proud of his being tuned in to, or established in, the Self, the pure, free, forever Supreme Realty. You should not hate words, because words—Gary for Gaurav, or Gary for Girdhar—are there, but the forms are different. So words are different and forms are different. Then, what is one? No form. You do not have to speak of disappearance— just by knowing no form you are Chidakash (the Space of Pure Consciousness). You are not chitt (mind), you are Akash (Space). Why? Basically, chitt is Akash. I wrote a song which Gagan sings, “Mai Chidakash hoon, Mahakash hoon.” (I am the Space of Pure Consciousness, I am infinite Space). I is Chidakash, I has no form. It is only Chidakash, which means Gyan.

Every human being, in due course of time when he grows, becomes aware to see Guruji and become one with Guruji. You can identify you are Me. I will never mind whenever you say, “Guruji, you are Me,” because I say that you are Me. Me cannot be two things. Me is not two jugs, Me is akash. But akash turning into a jug deludes you, and you become a deceptive human being and begin to say, “I am a form.” Today, deception has been removed and true perception arose. That Yog is the first to create chitt, chaytan, and the whole world. That is why this wheel goes on: chitt, chaytan and death; birth, living and death. In between, so many emotions are vrittis (mental waves). Millions of vrittis can be removed in no time when you sleep. And when you are Shuddh Chit, Shuddh Chaytan, then you are Chinmatra, Sanmatra.

… Human beings keep getting caught and caught, like a spider which makes its own net, covers the net, gets caught, and dies. A human being should not copy a spider. Rather, make Guru an ideal and know that Guru is Yog. … All the flowers do not have the fragrance that this very tiny flower, a motia (jasmine), has. If one flower rises to the Gyan, it is a jewel in your hand—Guru moti.

Then human life becomes very beautiful when it is free from the modifications of the body and mind which make him an agyani. …  Sadhana (practice of Oneness) is to remove them, and then there should remain only fragrance—like amrit (the nectar of Immortality). The flower is there, but from where does the fragrance come? You cannot get it, but it is there. … Fragrance cannot come without a flower, and joy cannot come without a human being. If you remain only in joy, then a human being is good. But if you want to transcend physical joys—physical means the body—then you have to meditate. Thank you. [Applause]