Satsang  –   Volume 3,  Number 15: September 7, 2000
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Doubt Has No Validity

Ganga Prasaad: When you were speaking to us the other day I was clear that doubt didn’t exist in my system in that moment. I thought, 'why shouldn’t I stick to that when doubt comes?' I immediately recognized the wishes of doubt coming but I saw that it had no validity.

Swami-ji: Very nice. You are good perceiver, thinker, and as well creator. Why should that which is not there be given validity? Your nose, hair, and heart are there, but where is doubt? If doubt is not there and if doubt makes itself appear as a ghost, then why should you give credibility, authenticity or a state of existence to that which is not there? You are sure that there is no validity of doubt, but you are a human being. The human bodies and beings are not perfect. They forget this and think that their human bodies are perfect. They have already created something which is not there, yet they think is there; therefore imperfection is to be described while taking a human being into consideration. Imperfection cannot be your hair or fingers; they are all right, they only increase or decrease slightly. We know that perfect [math] means that two plus two equals four. But that type of perfection is not a human being who thinks that he is a body.
    I asked Akshay Kumar if he was forty years old, and he said that he was forty-three years old. He knows that his birthday was forty-three years ago, and I used my imperfect sense to say that his birthday was forty years ago. He thinks that his knowledge, brain, mind, and intellect with which he knows he was born forty-three years ago is perfect. But even he finds this [knowledge] isn’t perfect because he is never born. Who will know that he is not born? Not the advertised, so-called perfect consciousness in terms of the intellect of a human being. You have birthdays every year and developed a condition that you are forty-three, and someone else is forty-two, someone else is fifty-six, and someone else is seventy-five. They say this out loud so that others will listen to the expression of their perfect intellect that knows that they are forty-two.
    That is the mode of living of a human being. Your intellect is swimming, flowing in this process, as a kind of river. Because the intellect is flowing and serves the purpose, why shouldn’t you think that your intellect is perfect? Thus, for you your intellect is perfect, your body is perfect and so when somebody tells you that you are imperfect you aren’t going to believe it. You made yourself perfect. The intellect is filled with a sense that makes something which is never there concrete. The river water in the sandy desert is never there, but the human intellect is certain that it sees the river water. He makes that which is not there and believes in it because he thinks that he is perfect. Doubt comes because one thinks something is perfect, and someone else says that it is not—then you have to negate it. That is called doubt.
      When you come to know that it has no validity, then this expression speaks of your space which has come to know that you exist as the real being and not that which is not, yet the intellect makes real. Then you can give it no validity. There must be someone who can tell you that you reached a state where you have come to know that doubt does not exist, that you have the doubtless state, and then it will work for you. That is Guru’s role. Guru is doubtless about your Pure Existence, Pure Consciousness, and Pure knowledge and delight. He is certain that you are the one who never dies. Everyone else says that you will die, and in an instant you fall on the body. When I tell you that you will never die, something clicks to you that I am talking about something which never dies, and that undying is already there. Why shouldn’t you be definite that you never die?
      How did you understand this? I don’t have to say it was through trust, belief or faith, but you understand it. As you tell me that this is a book and I believe it, in the same way, when you say that doubt has no validity I understand it and harmonize with it. Thank you very much.

Ganga Prasaad: I remember once someone asked you if you believe in miracles. You said, "I wake up everyday, isn’t that a miracle." I thought it is absolutely a miracle that you wake up not to the waking state, knowing that you never fall asleep and never wake up.

Swami-ji: Yes, that is waking up. You have to recognize the state of waking up, dream state, deep sleep state. We have to recognize that when you have emotions your discrimination, courage, and faith doesn’t work and then you believe and say anything. When emotions come you don’t know the truth because you cannot apply your discrimination, your valid intellect. There is a waking state knower with a human being. But the waking state cannot be compared to the actual awakened state. They created a slight departure from these three states by calling that the enlightened state. You got enlightened from the dream and you are awake, and from the waking state you got enlightened, and you are awake. If the waking state and the enlightened state have the same name, it is not correct. The enlightened state is not the waking state. What is it? We began to call it the fourth state, but what is the meaning of the fourth state? We could call it fifth state, sixth state, seventh state, eighth state or ninth state, or absolution, babsolution, cabsolution, dabsolution, ebsolution, fabsoltion—we made nine states when Professor Warren was here.
    You are place among millions of unenlightened people who are older and very great people who have guns, bombs, and gardens, buildings.
    People continue with the intellect which makes everything which is seen by the eyes and heard by the ears as true. They don’t shift the intellect to give it proper thinking or even give it a pause. Whatever people hear and conclude they think is right. Even if you are a well wisher as a teacher you cannot say that the brain needs a little washing and purification. They think that it is never muddy. But what is being unconscious of consciousness?
    You are enlightened that You have the existence which is doubtful. If you call You as body, then there is a doubt that it will remain permanent. This type of doubt or ignorance or knowledge is all right.
    They had the type of doubtlessness that the wire would not be blown [refers to an electrical short circuit that happened during satsang]. Soon they saw that it was blown. You are to bring in the consciousness and shouldn’t remain a wolf-boy having no brain. When the human brain arises, it arises with ignorance. Somebody has to give you the information that whenever the waking state arises, it arises with the knowledge of things, forms, and body and is at the same time ignorant of your source. That type of I is filled with ignorance and wisdom.
    Others cannot understand your enlightened state, it will only be understood by your Swa-samvayd. Swa-samvayd means Self-aware. Aren’t you aware of the Self and that you exist in a house, on a road, in your kitchen? You are aware of the Self, but that is not the meaning of Swa-samvayd. Self-awareness means knowing what the Self is and what the body is. The body is changing and belongs to the changing field, the world; therefore the body is not called Self. When your Knower knows the changing body, the Knower knows that the I or You or Awareness has never changed; it remains awareness. That is Swa-samvayd. That is your enlightened state. What more do you want to know?

Ganga Prasaad: It was said before that just by being aware the seed of doubt is not burnt. Is it useful to attend the unmanifest sense of doubt? For example I notice that after being doubtless for sometime, some unmanifest doubt was kept intact in me which came up some years later.

Swami-ji: Then you are not yet doubtless. If doubt is unmanifest, which means suppressed, and then comes, then it is not knowledge of doubtlessness.

Ganga Prasaad: Is it a misuse of the knowledge when I…

Swami-ji: You are not misusing anything. You can know only that which you know. In certain areas you are doubtless. When you are doubtless you are doubtless. Those people are now doubtless because the wire isn’t burning. When it was burning we knew that a few people know what to do. We sat quietly. We didn’t stir or become panicky. Why? We are doubtless. Self-awareness is doubtlessness. You say that with your intellect you are doubtless, and then a couple of days later doubt comes again. I won’t call it misuse. I will say at this time it was this, and after some time it was that. When you propose and marry someone you are doubtless. After a year you apply to the court for divorce. It is not misuse.
    In the expression of the sense of doubtlessness, all is perfect. That is doubtlessness.

Ganga Prasaad: Thank you very much. You mentioned suppression. How can you avoid suppression when you are aware where it is?

Swami-ji: You cannot. When you are aware of that to which you belong, the Self, you will never be suppressed. If all seventy people begin to say, "Ganga Prasaad died." You will not be suppressed and say, "Yeah [looking at himself]. [I] died!" When you are sure you are sure. But you are not sure and that is the human mind. The enlightened mind is sure. Whoever is close to the enlightened state you begin to have a rapport with and interact with because you know that you are that and he is that. But trouble comes when those who have learnt how to communicate with language and can convince you of their falseness and fakeness. Then you will be suppressed. You will never, never, never be suppressed by this knowledge that this world and worldly figures are going to die. Someone may say, "No. They will not die." You may not reply a word, but you know it.

Ganga Prasaad: Can I give an example?

Swami-ji: Yes.

Ganga Prasaad: In order to keep discrimination I avoided things. It is described in Patanjali as disinterestedness when he speaks of para-vairaagya. When I see that it comes again I concluded that I suppressed it at that time and it came back. For example, my interest in my own profession as a theatre director. I withdrew more and more because I realized how much involvement it creates. But that did not stop my interest, my curiosity, and my attraction to that. My conclusion was that I didn’t understand it rightly when I withdrew, even though I had to protect myself at that time. How can I understand that interest and disinterestedness?

Swami-ji: It is a general thing. It is not to be considered very much. You like that thing in which you are well versed. How did you become well versed? You became well versed through practice. That will become your mode of living. I am well versed, an expert or I like satsang, so I am doing this. When I know that too much doing in this way tells upon the health, the body, then I take a chance not to be with people and give the body, tongue, teeth or even brain a chance to take rest. That is not my suppression—it is wisdom. This is not my profession. But you make some kind of work as your profession.
    You are talking about a sense which belongs to everyone. Why is it necessary for you to have a profession that gives you eighty- percent joy if some other profession gives you a hundred percent joy in? That would automatically be second rate. Many people here like to teach. They wouldn’t want to open a chai shop, a car repair shop or a computer repair shop. They teach. If they get interested in teaching and don’t lose their livelihood, then that is the best profession. But why do you withdraw from your profession. It is not that you have been taught para-vairaagya from Patanjali. You haven’t known para-vairaagya. Why did you stop your profession and begin to call that vairaagya? Stopping is not vairaagya. You stopped your work sometimes. That is not suppression.

Ganga Prasaad: Is the problem the sense that it is ‘my’ profession or the sense of attraction that I still have inside?

Swami-ji: It is not a problem. You know that you are a human being and all human beings have knowing-power, call it the mind, ego, or intellect. You also have acting-power with your body, hands, lips, tongue, and eyes. You are supposed to know: what is the body and how it functions, what is the electricity which makes it move, what are the senses in the body which are moved by some electricity, who is that who remains when the senses are intact and the body is not cut, and what is that without which your body doesn’t get into your organization. That you do not know, so you think that you are problematic. You have no problem. You are born to remove the problem of the gross intellect, sthool buddhi, which has no sharpness in it. The intellect has no ability to know who is there when a child is not born and not yet recognized as a child. That will never be known as the Self, and that knowledge of the Self is missing by a human being; therefore he is eager to have the knowledge of the Self.
    Many people incorrectly think there is some problem with you because for a long time you like your work, and then you want to stop it; therefore it is a problem. But they think that there is no problem for the bullock who grinds sesame seeds into oil by going round and round the mill from nine to five. Who tells you to continue working?

Ganga Prasaad: It came from my head.

Swami-ji: Yes. What is in your head, which I won’t call a problem, but I will say that you are not sure of? Sometimes it says, "Yes," and sometimes it says, "Stop." Are there two heads?

Ganga Prasaad: At least [laughter].

Swami-ji: We give a chance to the student to know that his head is not this [pointing to his head]. Many times they show you film clips on television of the many heads lying in Cambodia. Its possible that they aren’t even at that place, but the clips show that there are so many heads lying over there. You are not that head, are you? You are enlightened over that skull. You must know what is the head, and in that way you must know what man is. You may call a dead man a man. But that is not a man at all! It is not your head that guides you to go to work. It is something unseen by the eyes, unheard by these ears, and unknown by this brain. That exists throughout. Before anything grew it was. By the growth of the world and forms that has not died, so it is eternal. The Eternal Being is permeating this body. Someone should tell you what is eternal in it and what is transitory in it. Transitory is the body. All bodies are transitory, temporary, short lived, perishable or going to be devoured by death.
    There are two parts in your body. Body part will change. The part which is the Pure Consciousness part (which is not part, but appears to be part of the sky because of the jug [body]), is the Whole. The Whole permeates this body and makes this body. The Whole has not become a body to die. The body has been as a workable car. After the car is used, you sell it or finish it. But That Being is immortal, undying, unchanging, and that you don’t know; therefore, you have not given this body to the world. Dedicate it to the world! If dramas please people, keep doing dramas because people will be pleased. Give this body to people, to small and big children, because the body is not yours, it has never been yours, and it will not be yours. Now the question arises, "What is You?" You are the one who is eternal and who never dies with any kind of bodies. Give your body, knowing that it belongs to part of the world or nature and will change and die, and remain as your Self, as You are. Then the job is done. It may not be possible that you understood it after hearing it, but I expect that you have a sense which is open to the knowledge that you are immortal. If you are not opened and you only heard with your ears, then you may put a sticker on your T-shirt that says, "I am immortal," but it’s only a sticker! At least a sticker is better than nothing!
    Krishna had said to Arjun, "Stand up and fight." He meant that Arjun was lying dead to the awareness that he is Krishna, he is eternal. Because you don’t know that you are eternal you began to think that you are the body and body is temporary. You feel it will die if you work. Never! Work as much as you do. You never die. Only then can you help people and energy will come.
    I have a body, a tongue, a brain; I have everything. They should be utilized. They should be given to the atmosphere. They should be given to the earth-bound people so that they should know That who is eternal. They are supposed to know it one day or another. It is a promise that if you know Me, you will become Me. Then you will not be tagged to the body and afraid that the one-day the body will die.
    Read this. Hear this again and again. There is not much time to repeat the same thing. You think that tomorrow Swami-ji will say something which will be much greater than yesterday. Thirty years have passed and Kaivalya has not yet been attained. One word Kaivalya—alone. It comes through repetition.

Ganga Prasaad: Thank you very much. I know whatever will happen to this body, it is not mine. I am always yours.

Swami-ji: That is the thing. That ‘yours’ and ‘yours’ is the same. Once you know it, you will be able to please each other saying, "I am yours. You are mine." A great sense of love, affection, and a sense of security will come, and a lot of sesame Halvah! [laughter]

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