In Satsang We Unfold Your Realization

Whenever I do not come over here, it is a deliberate act on my part, because I have to respect what my age is. The Being within me has nothing to do with respect or no respect. It loves satsang, so I decide to come here. This morning, all these people arrived. Who sent them? If they can be sent by someone, it is the one who is in charge of their bodies and minds, their tool, and who, while running the tool, is quiet and invisible. That is the one all of you are trying to see, yet you cannot see with these eyes. Never. Yet, in order to know it, you try to apply your eyes, along with your imagination—the ego-intellect-mind—which are all deceptive.

Why it is that each one of you knows name and form, yet each one of you, before birth, never had a form and never had a name? There must be some explanation. Otherwise, we will be left alone and will not apply our intellect, mind, ego or consciousness. From where did consciousness come in a child? From where did it turn into the ego-intellect-mind? How does all this happen? How is it that everybody’s face is different, their hands and feet, face and form, are all different? Who is that who knows so much about creating differences? There are differences between every single leaf on a tree, between innumerable leaves of innumerable trees, and in their flowers and fruit. That essence which remains hidden is called the Self.

As a result of your training you call the Self as Gadi-self, Shakti-self, Dan-self, Padma-self, Jo-self or Paul-self. Your eyes, ears and mouth work, and because of that working or action, you began to think that you are in action. Exactly in the way that a boy runs in the daytime, and keeps running, thinking that the sun is running with him, so you do action and think that the Self is acting. If the Self is acting, then you will think that the Self is alive; and when you will die, then you will also think that the Self is dying. But the Self is that who is never born, who never lives the way that human beings deceptively think, and who never dies.

Because you are accustomed to like something, such as Shiv Nath likes drawing and art, Paul likes music, and Peeyush likes and even plays music, so you think that your Self likes art or music. Action is in your hands, action is in your brain, action is in your mind, but you attribute it to the Self. So you think that “In the end, I, the Self, die as a body. I am the Self as a body, therefore, my Self also dies.” But you have been hearing me say, “You are Pure Free Forever.” It is not known to me who you think is Pure Free Forever. You conceive some conception, and conception is deception, deception is maya, mind, ego or intellect. So each human being became accustomed to listen to the ego, to the mind, to the intellect, and not to his higher brother, who was born earlier, who has been all alone before the world was—that Self was there.

Two selves are there in your body, so how would you distinguish them? You tried, but you could not. So when you meet Guru and ask, “Who am I? And who is that who is asking ‘Who am I?’” Guru will not give you an answer. Because you say you are a name and you are form—and you are happy with it. A couple of you are shaking your heads, “No, I am not that.” Why not? If you are not a name and form, how would you buy things? How would you work in the office, in the market or on a computer? If a computer expert is there, it must be a man; the computer is not an expert. A computer is jar (insentient), and you are chaytan (sentient). But we see the computer and its working, and the computer says, “I am also chaytan.”…

Anybody can say anything to you, and you get affected. Why? The whole mind, the imagination, means Mr. Effect—in all possible ways. If somebody says you are small, you feel bad. If somebody says you are very great, you say, “OK. But Bill Gates is much greater,” or something like this. That shows it is very difficult to communicate to a human being.

If they do not speak, how would you know who is Paul, who is Jo, who is Padma? When they speak, how do you recognize their voices? A dead man cannot recognize them, nor a sleepy man. An actor who acts differently cannot recognize them; although he is the same friend to you, but he will not recognize them, because he is an actor and he is not supposed to. How would you know when I am going to [he clears his voice]? What do I say? You are so fashioned in ignorance that you call it knowledge. [Laughter] And with that knowledge you are working. Whereas you have never examined what this is. Who is buying, who is selling? If one buys and the same one sells, how can that be two? Who is one? In this way, Guru never teaches you, “You do this, you do that, you do this.”…

First of all, you want to be comfortable. I was reclining against a wall with two or three cushions, and Chaytan said, “Swamiji, you seem to be very comfortable.” So comfortability depends on your things. If you have all the things, then you say, “I am comfortable.” But what are you lacking? If you are comfortable, why would you lack anything? Yet everybody feels lack. So you do not seem to have knowledge. You have the knowledge which changes, which takes birth, which lives and which dies—and you call that knowledge! It cannot be. …

Nobody among you is sure who you are. Somebody says, “I am a girl.” Somebody says, “I am a male.” If both of you are burned, what remains? A few bones and ashes. Of that, how do you recognize who is male, who is female? Yet everyone is fashioned into male and female. So what is the highest knowledge? That which you know, that remains forever. That examination is sadhana. Each one of you should know what is forever. That which is forever is the truth. But, while examining, that dies, changes or runs away. It changes and does not remain the same, so then you treat it as mithya, as illusory, or illusion.

Through illusion, everybody is saying, “I am a man,” “I am a person,” “I am a girl,” “I am a boy.” What does Guru say? “No. None of them.” Because you have heard of oneness, you consider yourself, “I must be having oneness.” But according to you, oneness means a friend. Oneness is always one. Who is always one? The one who never changes. Even if one dies, he never changes. That one is missing from your knowledge. That ignorance is lack, and it does not allow you to be satisfied while having everything.

So the last resort is satsang. [Laughter] You come to satsang not for knowing what is birth and what is death. You have already known and seen it: birth you have seen, living you have seen, death you have seen, worries you have seen, happiness and unhappiness you have seen. Yet, you come to satsang. What is that? That is hidden—in your own head and heart! Your head and heart are made out of ignorance, and in that ignorance the highest knowledge is hidden. Then what does Guru do? When you talk about your head and heart, your feet, stomach and body, Guru says, “You are none of them.” But you say, “Let me know what I am, so I can work on it.” I answer, “No, you don’t have to work on it. You don’t have to try to understand. You should know you were never born.”

Now, if all of you were not born, then why were your mother and father born? They are also included in “all.” A hundred years before, all fathers and mothers are included in it, they all died. Where will your father and mother stay forever? Sometimes your father dies early, sometimes your mother dies early, sometimes both die early—yet you remain. You never die because they died. They were there and gave birth to you, and now you are alive, which means that they should be able to be one with you, and if they are one with you and they die, then you should also die.

Your intellect began to work. To do what work? It began to lose or give up its characteristics as viparya buddhi, the opposite intellect. The moment you are awake, there is intellect. What does it say? “I am the body.”  But Guru says you have never been a body. Therefore, your intellect and Guru are two different people. How does Guru know you are not born? Why do you identify that “I am this body”? You can say, “My intellect says I am Robbie.” Then I say, “No, no. You were never there, Robbie.” Hearing this, how can she not say, “I was.” She was born, she is Robbie and she acts as everything: she is a mother, a wife, a sister. I took the name of one person so you should know that your name can be taken, but not you. Pure. What is that name? Pure. What is that name? Free. What is that name? Forever. In this way, Guru alters or changes your viewpoint, and you are satisfied if it is changed. But you come back, again and again.  Every single day you come back, again and again. It is not your fault. Maya made you like that, the mind has made you like that, Brahma the creator (the mind) has made you like that. …

This is the ongoing saga of a human being. He takes birth and he dies. But you do not want to be in that category. So you are unique, unusual. Why are you doing satsang and why not so many other people in the world? You do not treat yourself as ego-ridden, unless I make you sure that you are never free from ego. Ego means form (aham-akar/ahankar). Name. In the world, what is that which has no name and no form? They all change and die. If you copy the same name and form, what will happen to you? You will also die. And you do not want to die. That is why here you see and hear that you are Pure Free Forever: there is no death to you. Thank you. [Applause]

 

Now comes the question of welcoming or giving a farewell. We do both. Somebody comes and we welcome them. A dead man never comes over here, and an alive man will soon become dead. So we are not welcoming that. We welcome that which is unchanging and unborn—so undying. That is always within you—but hidden. The hidden part, the eyes do not see. Guru knows it, that too he knows with the Knower. His eyes also do not see it, his eyes see your forms. So we request somebody to welcome them. The Self is welcoming the Self.

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Virginia: … Is there a nivritti (path of abstaining from one’s mental waves) Guru, because the world seems to have so many pravritti (path of fulfilling one’s mental waves) Gurus? I was relating this to Yog Vashishth and the holy man Akashaja, who was truly born of space, and death could not devour him.

Swamiji: Why do you quote this? Why don’t you quote yourself, who are right and alive? Vashishth Yog is nobody, only black ink. In the same way, why do you quote Shankaracharya about pravritti marg (path) or nivritti marg? When both the pravritti marg man and the nivritti marg man die, why are there these differences? Here, we are alive and we are vocal. We have eyes, ears and understanding, so you should ask your question based on whatever has been in you. What do you want to know? You never thought of pravritti or nivritti marg. I never think that you are on pravritti or nivritti marg. Every person is a person. Of course, persons differ. …

You quoted in your question, and I can answer all these things, because I have read all of them. You must also have read many scriptures. But why do you come to satsang? Why do you not take the scriptures and keep reading them? Where is your Vashishth Yog? It must be at home. And I must have translated and written it. I found that it is a translation, so you cannot change it—not any scripture. Everything you do is changing, but scriptures never change. You talk about death, and death never changes. When it is not existence, why should it change? This is what you are here for. …

Whenever we use the tongue, what comes out? Words. And words were never there—neither in Vashishth Yog, nor in the Gita, nor in Shankaracharya’s books, nor anywhere. Unless a child cries, you do not know the child is born. Sometimes many people think, “What happened, what happened? This child does not speak!” So there is right and wrong. We will say you were right—to come to satsang. Yet satsang is deception. In satsang, you should know who you are. That is your ongoing question. He (Wendell) answered it, saying, “It is not ‘who.’ It is not an answer and it is not a question: you are not there.” After that, there was nothing for him to say. But he is alive. You can say, “He is alive, is he not?” I say, Yes. You ask, “Does he not live in London?” I say, Yes. So when there is no question and no answer, that also is; for which many people began to say, “Thou art That. You are That.” There is a clue for you. You. You call this form as you. To a dead man you cannot say, “You are.” In this way, in satsang we unfold your realization. When realization comes, only then will you know the Self. Without realization, without turiya (the fourth state), you will never know the Self. …

How is it that we all became human beings? Why not animals or trees? Because a human being has been given a kind of knowing power. In a child too, the knowing power is there. When he is in a cradle he weeps, but he does not get affected. He cries and demands milk, but after that he is ok. He sees, but nothing happens to him. He also hears somebody saying this or that, but nothing happens to him. So a human being can use his ego-intellect-mind, but it has not been your tradition to know from where it comes. That is the only missing tradition. In the human tradition, everything starts from birth. I appreciate human beings, that is why we go to doctors—to remain alive, so that we can continue practising, if we have not done so thus far, after so many incarnations, or at least after this incarnation. …

Freedom is missing. If you are free, you are so strong and powerful as a human being that you will only do those things which help you in awareness. You will not use anything, any form, any word that will bring you down. You have been watching for so many years here in satsang, forty-six years have passed, and we are never down. We got that type of intellect which is not opposing us—it favours us all the time. As a human being who was confused, your confusion has been given up. It cannot work for you, but it can work for others, that will be all right. That is the little work that we do, and after satsang is over we go home and have to do necessary things. …

That one which remains as a question is imagination. From where does it come? It comes after sleep is over. How does it come? How does it sneak in? It occupies the human body. First, whatever has been done imaginarily is not our question or concern. But about the imagination that comes in our own head, we ask how it should be one. Imagination says two: I am this and Dikpal is that. Two. Why? The eyes see two forms. And the eyes were never there when you were not born. So nobody tells you this, that unborn is one. It can never be anything, it is always unborn. That is called Me.

In passing so many words, we slip in the definition of Me, because you call Me a body, either this or that. Without bodies, we cannot talk. There are two persons: one talks and the other hears; the other talks and the first one hears. We accept this. If through talking we became ignorant, why will the same talking not make me knowledgeable? But you have to use the words according to unborn. As born has been taken into consideration, so its opposite is unborn: you understand this. But unborn is not opposite—it is born also. We have to understand this, otherwise we will say nothing and will sit quietly. If you know nothing and I know nothing, how would you welcome and say anything? Please Paul, come and say.

Paul: … You speak of the Source, but I try to hear it through my ears and see it through my eyes, and I recognize and understand it is a mistake, but nonetheless maya covers me.

Swamiji: It is not a mistake. All of you know that one who is the recognizer. It is not recognized only through the ears or eyes. You can touch, and you still recognize. And you cannot use any senses, you can sit down quietly, and it recognizes. So the recognizer is forever. It has nothing to do with a mistake or no mistake. We use our good language in order to not sound egoful and we say we have committed a mistake, but you are born without any mistake. You learned, you did everything and you never committed any mistake. The one who says, “I never committed any mistake,” and the one who says, “I committed a mistake” are one and the same. But whenever I lead your attention to one and the same, either it will be there or it will be here. That is the only difference in satsang: your attention is gone from relative things, forms and persons. Satsang is a word. Sometimes I say deception or conception, or that which we conceive of.

I myself, according to many of you, could not invite these many people from so many different countries, who are so able, so intelligent, so aware and so learned. I couldn’t do it. So, who is doing it? There my attention is. There your attention is. Whenever it meets together, you recognize me and I recognize you. You are aware enough to know that in satsang it is possible, because here we have full freedom to ask any question. But you only ask a question based on scripture. You too are scripture. You are alive, and all the people in scriptures have died. Yet we are in the habit of it from school, so we talk about that.

Those human beings who have examined have the power to examine what is truth and what is not truth. First of all, they hear about truth and untruth and are convinced that truth is everywhere and is just the same—it never changes, it is never born. I do not do much about your change of intelligence. You have that, because you have higher intelligence by birth. But in England, nobody says, “You are unborn, you are pure,” although pure and unborn are English words. I translated them, because I know you are ajar (unborn), amar (undying), avinashee (indestructible). “You are indestructible” is against anything that is destructible. This can be used all the time. Since it works, we do not remain quiet. As soon as he came and I spoke, he was in meditation, he was just gone. Gone where? It is only that the mind does not work. And when the mind comes, it begins to work. So you have committed no mistake. You understand all right. Thank you. …

When you realize, not only a tree can fall into a lake, a whole mountain can fall in the lake, but you will be undeterred and uninvolved, and that is You. So you cannot be defined in words. It is turiyateet (beyond the fourth state). Up to turiya we can define—that a human being realizes not in the waking state, not in the dream state, not in deep sleep, but only in turiya, which has begun before a man is born. That is the description, at the most. And in turiyateet, it is when you do not use the tongue, and you do not understand anything. …

 

I should wind up by removing a concept of love for the body and hatred of death. Neither the body exists nor death exists. So there is no shok (sadness) and no moh (attachment), no unhappiness, no sadness of separation. If you have relations, fine; and if relations are not, you should not have shok and worry, because the world never existed, human beings never existed. Immediately after you hear this, your question is, “But it is in existence.” The answer is, “It is because of deception.” If a human being does not cure deception, it will be a cancerous disease for his whole life of one hundred years. Deception. Due to deception, you see that the body exists and the body separates, the body dies. This is totally wrong. We have found, and we came to tell you, that I was not and you were not, aham-twam (I-you) was not. If you make aham-twam and then talk, it is called mithya, a lie, or deception. It is only the One. And there is no parallel for that, so it is without a second.

Thank you everyone. I welcome you to my heart. Bye everyone. I will be tomorrow also. [Applause]