God Keeps You Alive and Happy

Everybody is a body being because the nerves are found in the body. Without the body, the nerves cannot exist, and without the nerves, the body cannot exist; without their functioning, the whole body is dead. It has become very difficult to know how to get another nerve which should evolve intuition, or highest Awareness. In this nerve, the scenes of the physical eyes, the images of the mind, and the images of the emotions, or the heart, are not there. It is free from the effect of seeing objects, persons, activities, and relations. This nerve is unfolded as Purity, which is You. So if you are only the constitution or centre of all the other nerves and the body, then this "you" does not grasp God, Existence, or your Purity, Infinity, or Oneness. Therefore, one does saadhana.

Saadhana is a technique. A human being should conduct this technique in order to not follow the dictates of the nerves. Once these nerves have experienced on the level of the senses, they have those impressions and don’t leave them. They keep them. They just don’t leave the impressions of whatever has happened in the past. Therefore, a person begins to weep and cry that "In the past, somebody has stolen my things and usurped them. Somebody became my friend and deceived me. I felt pain, suffering, and sadness when things, relations, and people have gone, and I became on the brink of death." This nerve functioning does not let you forget the past. Every human being is remembering the past. I may try to say hundreds of times that "Look, you are now and here. You do not have to worry about the past. Can you not forget that which is not there?" But a human being does not forget. He remembers because of the nerves—they do not allow him to forget. So it is not a person’s fault. Those nerves are not sick or diseased, it is their functioning that, as a human being, you will not forget your past. … So who is making your mind, memory, or knowledge manifest? These nerves. Therefore, these nerves are on your nerves. [laughter] They just do not allow you to get out of it.

That is why Guru cannot do anything. Many times, many Gurus came on earth, and if they could have done something, then the world would have not been like this. Watch how many times how many great beings—scientists, great rishis, munis, yogis, and all those very enlightened persons—appeared on earth and tried their hardest with their mechanisms, means, and speeches, yet they just could not change the world. And you are that world.

How can you change yourself, when you are that? A rabbit cannot change itself into a cat, a bird cannot change itself into a human being, and a human being cannot change himself into a being as God. This is the kind of difficulty that you face. … Therefore, when all of you got together and came to know that words do not lead you to become the recipient of the knowledge of that Being, then you got the information of a technique, saadhana, or meditation. It is only through meditation, when words are not there, that you know wordless Space, the Space without language—without even forms and scenes, subjects and objects, matter and consciousness. So treat it that those who have not done meditation will never, never get at peace and will never be freed from the bondage which is always flowing and created by the nerves.

All the great persons, souls, aware beings, bhaktas, or devotees, were at one time no doubt devotees, but they had no wings. A bird without wings was very wretched. It wanted to fly, but how could it when its wings were not there? So when you heard me and shared the knowledge with us, your wings appeared. You are no more birds without wings, rather you are birds with wings. What are those wings? The knowledge that you are not this body, which is active—you are That with which this body is active. This knowledge is one wing. The second wing is tyaag, renunciation, or the leaving of those things which are not helping you to fly. So one wing is vivek, the knowledge of your own Self, without which you cannot breathe in. The second wing is that there is a bulk of cotton which you have put in your nose, and you can’t breathe in; so you have to take the cotton out of your nose, which means you have to renounce the cotton. How much fluff do you have—in your home, hearth, and kitchen, in your body, brain, and mind, and in your things? Everything is flooded there, and you cannot give it up. Even if you offer something to someone, you always have the value of that offering, of where it will be used and what will happen. …

So all your actions and thoughts have been devised and oriented towards body-consciousness. This is what you are not. If body-consciousness is there, then you know all that which has happened to you and is always happening. If you are not that physically oriented and are not attached to the joys of your body, then you are attached to the images of your mind. Whatever you think, you think is right. You just cannot do away with it. You think, "I was like that, and now I am like this. I didn’t learn the lesson at that time, and I have learned the lesson at this time." You do not have any thought of giving up the knowledge that you have gained which has bound you and which is binding you. This is human.

So renunciation, vivek and vairaagya, means that there is no raag. How will raag not be there? Pushpa says, "My daughters are mine. They belong to me. They also half belong to Basant." This is what she thinks. The existence of her daughters has to create a sense of happiness in her, and she feels it. That is called raag. It’s not love. It’s raag—because they are "mine." Dwaysh is that when they are not seen, there is pain. The sense of happiness is raag, and the sense of unhappiness, or upsetting, is dwaysh. As she is attached to her daughters as a person, it is raag, it is not vairaagya. I’m defining vairaagya and how vairaagya could be there, especially when daughters, relations, and friends are there—there could be a great series of names, but, for the sake of communication, I am using this as an example.

So one wing of the bird is the knowledge that "God is keeping me alive." This knowledge of God became your vivek. If God is not, then you cannot remain alive. But then there is another wing with which you are going to fly. "My daughters are keeping me alive" is raag; it is not vairaagya. Vairaagya will be, "These are not my daughters who are keeping me alive. God is keeping me alive." This knowledge has taken your attachment off your head. You have daughters and relations in front of your eyes. Everything is there, and you help each other. But if you know that your daughters belong to God, that God is keeping your body and their bodies alive, and that you love God, then that is love. That love and knowledge is Purity. But if you know, "They are mine, and due to them I’ll be happy and alive," it is raag, it is not vairaagya. Then the bird will suffer without one wing.

So all of you are learning one wing, or knowledge; but one wing, vairaagya, is not there. The moment the taste of things, forms, persons, and acquaintances arises, you fall on it, it becomes raag, and you say, "I love them." Why? You think they will keep you alive. That moment, you have forgotten that God is already keeping you alive, whether things are there or not. Therefore you remained attached to your body, world, and relations, and to your mind, intellect, and thoughts. But you are on a journey, and you are opening up your wings. With one wing, the bird bhakti, the devotee or devotion, will not be able to fly. It has to have both.

One wing is the Space, which you know when you close your eyes. You have been introduced to the technique of meditation so that vivek and vairaagya should be unfolded. How? The knowledge of your body was there before meditation. Now that you are in meditation, Guruji says, "Look, you cannot meditate without God. Therefore, you should not put your ego-sense in it, or remain I, the body. Just have the knowledge of God." The second wing can be opened by knowing that in meditation all those things and forms—your senses, mind, eyes, nose, and organs, and all your relations—are not there. You see the Space of meditation with closed eyes: there’s no sky or earth, and nothing in between, and no relations. If, through meditation, you come to know—that it is the Reality which is keeping you and your girls, their horses and dogs, your husband, your Guru, and your friends all alive, which is keeping all these ants and creatures alive—then your sense of truthfulness in and reliance on things and forms for keeping you alive has been detached. That became vairaagya. …

Possessions are not as valuable as tyaag. You not only have many rooms in your house, you have garbage in your head. Your head has hundreds and thousands of rooms and houses, millions of pigeon holes, and countless small thoughts. Every thought is a hole. You have and remember all of them—where that is, where that is, where that is, all that. And Guru says, "Well look, if you want to have the knowledge of God, you have to forget the past, your possessions, and all the things that you are remembering and thereby getting crazy and mad." And you think you are getting knowledge! All the things are now in the present. Everywhere your house is full, your mind is full, and your heart is full ...

All the sanskaars, the impressions, are there, and this is what you have built. That is your personality. That’s a human being. If you cannot remove this house, the body, and all the time you become body- and mind-conscious, skill-conscious, and all kinds of things, then what is the value of tyaag? You will never have vairaagya. Know and examine: How much raag do you have, and how much less vairaagya, or even no vairaagya, do you have? Your interactions are interchange: "You give me this, and I’ll give you that. I’ll bring this on your birthday, and then you’ll bring me that. You’ll give me this dinner, and then I’ll give you that dinner."…

Every human being is diseased and sick just because they lost the wings of vivek and vairaagya, and a little birdie bhakti, with a great heart and devotion, is sitting over there without any pick—because it is sitting without wings. It cannot fly. That is a human being. Now, when you are flying, I am so hopeful that each bird is flying with two wings, that you have the knowledge that "Nobody belongs to me except God." The idea that "These things and persons belong to me, so they will keep me alive and happy," forget about it! It’s not the truth. Somebody has to speak this.

Millions of years have passed, if somebody could have kept you alive, then the world would have been filled with people. People would have never died. [laughter] Since this is a laboratory, at least a couple of you must be very brilliant examiners and know, "My goodness, what is happening over here?" All that which is on television these days is in front of your eyes. You get deluded by the illusion, which this bhraanti, or consciousness, has created in you, that "I am this body." Just this. You became the victim of this consciousness, yet you say, "My consciousness, my chaytana, my life, is very beloved to me." Every single day it is creating illusion, yet you don’t want to be out of it.

You cannot be out of it unless you meditate. My message is meditation. Wherever you go, whenever you are worried and agitated and you think, "I don’t know what to do! I don’t know what to do!" then meditate—for five, seven, ten, or twenty minutes; or even for one minute; or at least close your eyes once. But do it! [laughter] That’s all. There’s absolutely no way for you in any case, that too because the mountain of garbage is so much that it cannot be eradicated by a little bamboo broom. No. You have to blow it.

You came to know that it is meditation that will bring about highest Awareness, and you are satisfied. Intellectually, you know everything. I hear it every day. You are so right on in your talks. Have you come here only to learn that you should remain right on in your talks and become miserable every day? [laughter]

So it is the unfoldment of knowledge and vairaagya—vairaagya from the world of things and forms about which you say, "They are mine." No one tells you that all your children are not yours. They have not come because you made them. You never made them. Therefore, to whom do they belong? Keep knowing this: they belong to God. All the things which you have possessed over here, including all your wealth and materiality, all belong to God. You came on earth naked. You didn’t bring them. Therefore, who gave them to you? This knowledge should belong to That who gave it to you. This body too. … You are going everywhere, you are running, running, and running around thinking, "Somebody give me life!" and you do not know that life has been given by God. You do not remember this. Even in meditation, you do not remember this. You think, "I should use this trick, and then it will happen. I should use that trick this time, then it will happen. This trick will work, then it will be a longer meditation." It’s a funny story of a human being! …

You must examine who you have actually become and who you really are. You are that Amaram, you are that Madhuram, you are that God. There are no changeable things and forms. You are pure Vision, not eyes. You are not even words, not language. You are not clothes, not skin or bones. You are That. If you know that, then you have reached there. If you have not reached there, then you are a bird without wings. Then, grow wings. You can’t fly with one wing. So practise the knowledge of God—that God keeps you alive. Don’t identify that "I do a marvellous job." At heart, keep passing on all that which you have by using and experiencing while making your Self I. That’s why you enjoy: if you do not make your I, then there is no such thing as enjoying or suffering. Let God suffer. Let God enjoy. Then you have taken your ego, or mind, away.

But this mind is a creative power which is working on your nerves, and your nerves are making you forget God. Therefore, it is through meditation that you can know God. Guru has recommended it to you, that it is the only way to control all your nerves—which create your mind, intellect, senses, and breath, and which create the whole world. This meditation is nothing but God. So practise meditation on God: we call it Space Meditation, Shyam Dhyan, or meditation that you are Shyam; not meditation on a horse and then riding on it. It’s not like that. You are Shyam. You are that Being forever. … You are my Self. Wherever you are, you are just Me. Remember, wherever you are attached, you are miserable: leave the place of the mind which is weeping and crying. It’s a disease. But then you say, "I can’t do it." If you can’t do it, then let Me do it. Allow Me to do it. … You are just my heart. You live in That. Remember all that which I have told you. Make a point to read it, hear it, and listen to it. Amaram Hum Madhuram Hum. Thank you very much.