It seems to me that there is a longing for that Highest, and we need it for
saadhana. But at a certain point it needs to be surrendered.
Swami-ji: As you are eager to know something, longing is for what?
And surrender to whom? This is to be understood. For understanding we use
our intellect. So intellect says, "I am longing to meet the Space." Why?
Because the Space has become the prakriti, the nature and the body,
including the ego, mind, intellect, senses.
Now, about that Space for which somebody is longing: Who is
it who is longing? Space is forever the same. It doesnt need to meet itself.
Longing belongs to the mistaken belief or idea that "I am Vinamrita, a person
with this body." This is intellect. This is mind. This is ego. This is the
mechanism. And this is represented by "I".
So "I" is now filled with the knowledge of this
body. And this body is always changing. Anything which has a body is placed in
the category of mrityu saagar, the dead sea. Anything which is placed
in forms, persons, things, or situations are all getting eroded, they are all
getting older, they are all dying, they are all changing every day.
So who lives in this ocean of things which are changing and
soon dying? The one who is longing for the Space.
That one loves to gain some power to get out of this dead
sea, to drop it somewhere, to renounce it. But because of the constitution, you
cannot surrender this objectivity, this relationship. You cant get rid
of this tie. You cant get out of it. That is what has happened to the human
being who has forgotten the Space and who thinks "This is me."
With this he has accepted 'my-ness.'
These ordinary words like "I am longing," or "I
want to surrender"they are just words. They can be used to understand
something. Otherwise they are meaningless.
Sounds have no meaning. In language there are sounds, but
if someone speaks Chinese, you can make no meaning. So the word "surrender" and
the word "longing" have no meaning. But they are spoken by some Canadians,
or by some English persons.
The meaning of the word "longing" is being used
to pinpoint a meaning. Having a wish to possess something is longing. To whom
does it belong? Not to stomach. Not to hands. Not even to heart. Not to Self
who is in deep sleep and doesnt long for anything.
To whom does it belong? To a human being, because a human
being uses the word.
Longing is for immortality
You are longing for the Space. But you find it hard to be in the Space
because you long for so many things. It is not total longing for the Space.
It is, as well, longing for living, longing for age, longing for things.
You are longing to possess the field in which the dead sea and all its
crocodiles are working!
Longing is for immortality. Another word for Space is immortality
which is your true natureundying, unborn.
But this body is artificial nature. This is Vinamrita, the
nature of the body.
In this jeev, the Self, which has forgotten its totality
is identifying that 'I am this.' This is the basic, basic, basic issue with every
human being. But Space is forever free from such an effect of the nature that
binds it through mind, ego and intellect and is retaining you within this body.
This longing is longing to be, by itself, and you should always
be in it.
The beingSelf is longing for its own true nature.
Why? Raag (desire). So this bandhan, this idea in which you are
caught up, is to be surrendered.
Surrender it to the knowledge that Space alone is your reality.
Longing for a devotee to be in the Space
I was standing on the steps yesterday. Ron came out of the gate, and
perchance looked back and saw me. So I asked, "Who is it?"
Not to be compared
Ron heard and said "Ron."
And now we have to start some dialogue. So I asked, "Where
are you going?"
He kept coming, kept coming, kept coming to hear more fully,
because he is getting older and perhaps his hearing is not quite so good [laughter].
I mention this now because [Vinamrita's] question was deep
and the satsang was getting serious about longing and surrender.
So Ron said, "Manali."
"Who is going?" He took half a minute to answer,
perhaps because he had to make it up right then, or perhaps because he is getting
He said, "Ganesh Narayan and Pragati."
So I told him to go happily and bring back some bananas. Why?
Because I had a longing for bananas.
Longing. It was a longing for a banana. But longing was in
the head. It was sitting in the head until some devoteeRon appeared, and
I appeared, and it all happened.
So it was not longing for a banana, it was longing for a devotee
to be in the Space. He alone is me, and me alone is him. And if this is happening,
then banana is the result. [Laughter]
Self is not to be compared with the worldly manifest forms. Self should
take the place of the idea that "I am ego" At all times
you must know that you are swayam siddh by itself, the unchanging
and unchangeable being.
Not much time
But what do you say? "I am this," treating everything
as real. This idea is to be surrendered completely. To whom? To the Self.
Unless that happens, your longing will continue, and you wont
know what is to be surrendered. It is not surrender of money and family. You
got hooked by mistake, drinking F.G. [a local liquor], in some kind of forgetfulness.
You are able to understand what I am saying because your saadhana has
been so profound this year. You are not your ribs. Man got a rib from a woman,
and woman got a rib from a man. You must be lacking a rib somewhere.
But you know this now: you are not ribs. Your ribs have changed.
And all your blood cells have changed. Your nerves have changed. Your eyes and
their beauty have changed. Your face and hair and your shoulders have changed.
And now you are aware that "Swami-ji has changed my view, and I am at a
loss to know what to do."
One day I asked Dikpal how many more years he will do this. He is 56 years
The consciousness of truth
He said, "Forty-four."
He says forty-four years, but there are really only twenty two because half
the years are nights. So there is not much time left for you to understand
your true nature, and you want freedom.
But this knowledge of freedom is not understood by the intellect.
It is not grasped by the mind.
Even the little child knows his own freedom, though he is
not yet developed in ego, intellect or mind. Why? It is his true nature.
And it is your true nature.
Even a baby doesnt go to wrong people. He cries. So
he knows freedom.
And you also know freedom.
But what is happening? Everyone feels he is tied somewhere
in this pot the body. This is the nature which has got us caught. It should be "I
am forever free. I am the spark of immortality, I am immortal." But
what happened to that? It is all the opposite: "I am getting old." The
eternal being is saying, "I am getting old!" Now who can teach that!
Every day you meditate, do some exercise and devote time, but you dont
get anything. I meditate and I get bananas. [laughter]
Ignorance is to be surrendered
What does this mean?
You are sacrificing and surrendering your consciousness, but
your consciousness is tied to the body, whereas it should be consciousness of
the truth, of knowledge, of love.
So much you have, but it is only consciousness of the body, and consciousness
of status, name and fameits called this personality.
Who is supposed to check this if not you?
You should check that: "I have never become muddy, silly,
agitated, small; I have never become all that which I feel daily." Who will
know this?that is vivek.
But if Vivek thinks, "Kootenay Bay is going to save me," or "That
big monkey is going to save me," then its not vivek. Its raag. Raag is
that you forget what will emancipate youknowledge of your own true nature,
If you dont meditate on the Knower, or even when meditating you
think, "I am meditating"... No! Knower is doing everything.
Forever the Shyam sunshine
This is the surrender. All this ignorance is to be surrendered.
All that on which you are depending all the time is to be surrendered. Without
the things you think, you cant survive. And after body passes, nothing
survives. Longing is for Oneness to be there. Ignorance is to be finished and vivek,
or knowledge of your true nature, is to be arrived at in one satsang or two satsangs,
or in millions of years..
And now you can figure out what I have said. But concisely,
it is this: When did you become Ann Lardner?
Brenda and Geoffrey [her parents] made you. And now how many
relations are you tied to? This is to be surrenderedthis knowledge that "I
You become aware that you have never become bound. You are
the free being.
Everybody knows freedom. Why? Its not intellects job, it is
freedoms job. And freedom is your Self.
Know that you have never been bound
You say you are free when you throw away clothes or relations.
But thats not freedom.
You are sunshine. Did the sunshine become bound when it fell
on this table? So surrender is to come to know that I am forever the Shyam sunshine.
When this will come, you will be surrendered.
You have come on earth to know that freedom you are. You are
first tied to an egg, then to so many things, but you are you, forever you.
Now here is your test. I say, "You are you." But
on which photograph has your attention gone? On this body. But I mean your true
So you practice. Its not practice like walking in a
room. You practice yog. Yog is you. Yog is samtaa,
and sam you are, never up, never down, never born, never dead. That sam
yog, that is practice. And you do only action, karm, and yog is
not there. But yog is you.
You need to practice that "you" as I have said and
about which I have given information as a guru. And guru is that which knows
You dont have the knowledge of guru. Therefore whatever
he says, you think it is just an old man with a beard speaking. Once you know
whom you are listening to, you will have faith and trust that he is right. All
this bony structure, and all that is glued to it, will not be there.
So attachment is to be surrendered, and detachment or freedom
is to be known.
So I appeal to you always, every day. Whenever I come, I say, "Good
morning, folks." I am awakening you.
Good is that which is your true nature. So if in the morning
you do not remember that good which never changes, your good turns into bad.
Your good turns into success and its opposite, failure. Your health turns into
its opposite, disease. And this is duality.
If you address the sky as you, it will be you. And if you
address the earth as you, it will be you. Change the words, but 'you' never changes.
And you have to practice this in your meditation. All else
In England all is courtesy and mannerism. There you have to be well-mannered.
You dont want to offend anyone. So you keep offending your Self. That
is mannerism. Somewhere, somehow, you have to understand this.
So you have to let me know what you are. Tell me, what is your deepest
Vinamrita: I want to be just totally free.
Swami-ji: Yes. So just know now you have never been bound. How
simple. Thats all. You are never, never bound. You are that sunshine
which will never be bound just because it falls on this table. You cant
You are free in this moment
So I say, "Look, do anything, but why feel bad?" Why do
you feel bad when somebody comes? Why do you feel bad when your milk boils over
and puts out the gas burner? Why do you feel bad if someone comes and asks you
why you are still in bed at noon when satsang is going on? Why do you feel bad
if someone is angry?
It is because you have never known that you are the free being.
You feel bad because you feel bound, and youve never been told that you
are forever free.
You are forever free. But you think youre a body and
you try to express your freedom by flying, and end up falling and dying.
Human beings are endowed with viparya buddhi, which
is inverted knowledgethe opposite of truth.
If you have intense longing, why would you not be free? Freedom
knows that "My little spark is longing to be with me." And God knows
that you are never separate. You keep saying, "I have great longing, great
suffering, great eagerness to meet you, Lord." And the Lord says, "I
am already there. I have never left!"
This body is just like a chair that you are sitting in, but you are not
the chair. This is the basic mistake, and no one corrected it. People call
you body, and they need you to do their work. You cant get out of
it. The memory of it is with you.
Just surrender it
Memory is not from your intellect, because you forget everything.
Your own ego sense says, "I am this body." Do you ever forget this?
With intellect you are likely to forget such an idea. But if you have owned the
idea, then you have to correct it. But you do not correct it. You never say you
But you are free in this moment.
So what have you come to know at this time after such a long talk?
These girls who have come and who have done so much [referring
to Anuraadha and Jyoti Shakti who had just arrived] have done it all for
If they know they are already free, they are non-doer. Moksh [liberation]
has been picked up, not because you are intellectually alert but because you are that.
If you made a mistake, you should not hold on to it. You should
just surrender it. But you cant let it go.
I have learned so many Gita verses, but I can hardly remember
one. Why? Because I let go. [laughter].
But we do not say you are not the body.
But still people say, "I belong to Canada." Everybody thinks, "I
belong to this."
You can say, "I am a Canadian," because you have
to deal with the practical realities. But you dont say, "I am a 'bodyian'!" You
became body. Thats the problem. The power of retention
Im glad that you are at a stage where you can understand. But you dont
have dharana shakti, the power of retentionthat is your problem.
And wanting freedom is not a road that will come.
Someone asks, "Where is the road going?"
But the road is never going. To human beings it has happened
that the Spacevivek is going. If that is happening, you need
to be very careful with your views about concepts, ideas and authenticities.
Body is going to the graveyard!
If anyone wants to be bound, Ill run away. But all of
you are the knowers of that freedom, so you are my dearness. You are like my
own boys and girls. They dont want to go anywhere. You try, any one of
you, to kidnap them! You just try to get them away. They will laugh. [laughter]
I talk because I have to talk. Its a practical reality.
And you have to have understood something by now. So either leave the seat and
go, or say something.
Vinamrita: Thank you, Swami-ji. Yes, Ive understood.
Swami-ji: Yes. One talk is enough for your life.
"They are worried about Y2K. Take the human beings away, and there will
be no problem of Y2K.
When Y2K was not there, were you not alright?"
Can transcendence be practiced?
the Gita, Krishna says "The one who transcends the influence of the three gunas attains
my true nature, the bliss."
Is transcendence something one can practice or is it a final
Swami-ji: It is a talk between two people, Krishna and Arjun. So when
you read Gita youll find that Arjun is a symbol, the representative of
humanity as a whole, and he wants to be free from his ideas of birth and death.
He is involved and he wants to be free from that state of being caught in true
and untrue, right and wrong.
Never bound by the wheel of birth and death
The state had overwhelmed him, being a warrior, a son, a brother,
a husband, a father, a disciple, and a relation to his grandpa, to his teacher,
to his uncles. All were there.
Now, he never thought that he could be so helpless, a 75-year-old
warrior. In that era, they must have been very young at seventy-five! But he
couldnt lift his bow with which he had to fight, and everything fell down.
Such a state of paralysis had so overtaken him that he sought help from Krishna,
asking, "What is it that has happened to me?"
Now Krishna knew, but he couldnt tell him the way others
do: "Dont worry, itll be alright. You just act." Instead
he had to manage, making Arjun an instrument under his care, to give the knowledge
to humanity as a whole for ages and ages to come.
So when Krishna answered, he knew he would have to say what
these three gunasthese powersare and why hes not aware
of them, he would have to say that the body is made of these three gunas,
and he would have to tell him who is the 'he' that is free of these three.
Read the verse again.
Aatma: "Having transcended the influence of the
three gunas which are the cause of material existence, the soul attains
the Supreme Bliss of My true nature. He becomes a free being, is never bound
by the wheel of birth and death, and never suffers the pain of old age" [Bhagavad
Gita, Chapter 14, Verse 20].
Swami-ji: Krishna knows the fact. He is a perfect guru. He wanted to
tell Arjun that these three gunas have made a person a person with name
and form attached to him. Therefore these gunas create the birth of
anything, anybody. They also make that person move in time and space, and put
an end to him in the long run, death.
The power of the gunas
So who becomes free? It is the one who isnt found on
the level of such an idea that he is a body. Body covers him, but he is not body.
A space in a jar may say, "I am a jar because the jar
covers me." Arjun was caught by this knowledge. It is called knowledge even
though it is its oppositeignorance. Transcendence should be opposite to
So there are two things that a human being knows: knowledge
and ignorance. But where did they come from? Arjun didnt know. And this
verse leads us to figure out what this transcendence is that Krishna is speaking
Suppose you are forty-two years old, and next year youll be forty-three.
Now if you know that birth and death belong to the body or come to the body,
and you occupy this body, it means you are totally foreign to this body or
rather, the body is totally foreign to you.
To whom does the transcendence belong?
It means there is no relation between you and the three gunas, or
the body. Arjun saw his body and others. But he couldnt figure out how
the gunas will be transcended so he can be freefree from birth and
Therefore the gunas are to be checked.
This verse isnt enough for you to understand because
the gunas are not known. They are three powers that emanate from a seed.
The seed sprouts. You see form of the seed and form of the sprout, but you dont
see the three powers that are the source of this manifestation.
So these powers are subtlest powers, the gunas, the
modifications of nature that make material forms appear, change, give longevity,
and then disappear. All this is the field of the three gunas.
The whole banyan tree is the manifestation of one little seedone
little seed of prakriti which is consisting of these three powers. They
operate, and we dont understand.
Yet we want to understand. So Arjun keeps asking. Fourteen
chapters have passed and he still doesnt know the gunas and he doesnt
know how to transcend. He thinks if he jumps from here to there, whatever is
in between will have been transcended.
Aatma: Is transcendence just something you practice, like "I am
Swami-ji: No. So the meaning of transcendence isnt coming to
Suppose Shruti transcended worry. When he is here, he doesn't
worry about how many people cried at the airport because he left. You ask him
how he transcended.
And now you: Youve transcended the feelings of pain
and suffering of seeing your father getting into trouble. You have transcended
the pain in your back. To whom does this transcendence belong? To the saadhak,
to the one following the path of yog. So where s that yogi in you? In
your head? No. In your back? No. Where is that yogi?
Aatma: In my awareness.
Swami-ji: Yes. So you should realize or know that awareness is forever
Freedom is not a person
Where did it get attached to this Aatma body? Today you used
the word awareness. What is that? Not your eyes, not your nose, not your ears.
Its totally separate from that which is being described. So what is awareness?
It became crystallized and became a person. Then he cant transcend.
So what is transcendence for a yogi? It is when a yogi or a person is no longer
attached to his ignorant side of awarenessthe crystallized form of body.
Know you are forever free
A seed says, "I am a banyan tree." At any time the
seed coming from the banyan tree always knows that it is the seed. That is transcendence.
When the three gunas have made your mind, then we understand
it and use the language. But if you dont understand, then there is nothing
to talk about.
Awareness is not your skin and bones and eyes and nose and
ears. So awareness is totally separate from all that is being described. But
how did awareness become all this? Arjun wants to know this.
Arjun is afraid and is not able to do his duty. Krishna says, "Transcend."
Arjun says, "I dont know how."
So Krishna says, "Then youre not my devotee unless
Arjun says, "Well look, Im asking for help."
Krishna says, "Well, youre not my disciple; youre
not going to know me, the freedom."
So freedom is not a person. It is being. But we think its
our nose and ears and bow and arrow and person and victory and defeat. There
the awareness is caught.
Krishna says, "Transcend, man! Youre seated at
a wrong place."
And Arjun says, "I do not know how."
So Krishna says, "If you transcend, youll be free
from birth and death." And this always appeals to a human being because
he doesnt want to die.
Arjun didnt want to fight a war because he was seeing
his death. So in order to help him get out of the 'fixity' of his thinking, Krishna
was wanting him to let go. But it was not within his hands to let go. So what
can you do!
It is the power of rajogun and tamogun that has overshadowed,
and the brightness of sattwa is not coming.
Whatever makes you freeyou do that!
So Krishna says, "Well then, give up the influence of tamogun.
If you cant transcend all three, then at least transcend one. Be active!" So
he pointed out to Arjun that Arjun was in the body, and his seat was the intellect.
And he said "I am," and this is his ego-seat.
Arjun said, "I want to be free of this and that."
Krishna said, "Then you have to stretch your bound personality
which is ego, intellect and mind, and know you are forever meKrishna. And
if you know this then you have transcended." And this is the same for everyone,
for all times.
You are a body now. And having got this body, the machine,
it doesnt match with you. You have all that. But why do you say, "I am all
So Krishna says, "Can you transcend these three gunas,
this idea that I am some bulk? Transcend! Have the knowledge that you are the
Space. Why dont you include this?"
Listening to Krishna, Arjun says, "Somewhere this guru
is saying the right thing." But he cant believe, because Krishna was
If you dont know that Krishna is within me, guru is within me, you cant
Krishna wants to say, "Transcend your ego and you are
Why? Because you are not even born. I keep saying this. But
I dont know what you are getting. And I am saying this every single day.
I am knowing and I am telling people daily that H2O makes water. But if you dont
practically make it, you will never know. And if you dont transcend practically
and you keep sitting in a chair in satsang, then you are not going to be free.
Transcendence is this: You have always been you, the Krishna.
You have always been the One. Thats all.
Now how would you get that?
A coin has two sides, but its value is one. This vision of
two is the gunas. Due to the gunas we, the human beings, have become
like that. And we are not getting rid of the qualities of these gunas.
People want to be very good, the quality of sattwa. Very good. But it
is still bound. Youll be very good when you are free. And free is neither
good nor bad. You are always yog, yogi, united.
Whenever you dont understand, treat it that you fell
down from heaven. Arjun doesnt understand, so Krishna should not chide
him for nothing.
I say, "Whatever makes you free, you do that."
You have to use your skull with skill!
14 December 1999