Satsang  –   Volume 8, Number 10: July 21, 2005
Previous Satsang Next Satsang

Guru Poornima Is the Light of Oneness

…Every day and night is passing, but the one who has the garlands of these days and nights, that Sky, remains forever the same. This world is made of five tattwastattwa means that which you do not understand [laughter]. That fact, or tattwa, is permeating all the forms of the happenings. That fact is the source of every form. Just as sap, light, fire, water, and air are permeating the flowers, the flower garlands, and the garlands of any kind, so that Essence is permeating all the forms of the world. But what is it that a human being is supposed to understand? What is that Essence that is permeating all the forms, which is becoming all the forms, which is the size of all the forms, which is the sentient life and objective reality of every form? What is that? Only a human being can understand it. It is called Pure Light, the Guru.

Today is that Guru existence in manifestation. That is the form of Light as the form of fire, air, water, earth, and of all the tattwas [elements]. Still, that form is similar to the sky. Under the sky, all the forms are there, but the sky is not the forms. The collectivity of the things and forms under the sky changes: they run, they speed up, they sometimes get destroyed completely and disappear, and then, like magic, they again appear. Who is the magician behind all of that, who neither becomes the doer, as Brahma, nor does he become Vishnu as the supporter, nor Mahesh as the destroyer? Yet He is the one who has made all of them. What is that? That is called Guru Light. That is why it is Guru Poornima.

Today is the full moonlight. Why is it Poornima? Why is it the full moonlit day? Because that full moonlight is the symbol of Guru. The light that the moon has never shines for itself. It is so selfless that it gives light and coolness to the earth and plants. It generates the plants and herbs and it generates all the human beings, because without the moon, without the sun, and without the space, nobody can take birth. And they are unselfish—they never shine for themselves. … Why? Because they have the knowledge of the light—that it is Oneness which is permeating. That Oneness is Guru, who gives the light to everything, to every form in the world. It remains permeating all, it wishes life to every being, and it wishes existence to every form. Why? Because it is all that there is. Guru is the Ultimate Reality, and to That, Tasmai Guruvay Namaha [To that Guru, to that Light, I bow down]. The whole world is one with me, I am one with the world, therefore there is no such thing as the sense of separation or division. …

People can understand everything, but they are unable to understand Guru. The eyes see everything outside. Then the mind can figure it out, the intellect can decide about it, the chaytan [consciousness] can be conscious of it, and the I can own it, that “I exist.” But all taken together are unable to know Guru. That is why Guru is mysterious. Hidden in every being, Guru is. Yet every person is seeking, “Where is that light, where is that Guru, where is that Me—the Self, who is Guru?” … Today we are observing the festival of Guru Light. We are not just observing it but not getting anything out of it. Rather we are enlightened that “Guru is within me, so there cannot be anything separate from me.” Guru is within you. Why? Because Guru is already outside of you. If Guru is like a big cover, a big sheet of sky, and Guru is within that, like air, fire, sun, and water, then what is all that? It’s all within Guru, including the sky.

Human beings, especially those who have meditated and become enlightened, have the capacity to understand Guru. Then they know, “I am one with Guru.” Then there is no difference. It is only the hands of Guru having a garland, and, with the action of Guru, giving the garland to Guru, who is bowing his neck down to the one who garlands him—and he is Guru. So there is no such thing as giving and receiving. Giving and receiving is mental. In Guru, there is only one Being. Giving gets absorbed in it, and then receiving gets absorbed in it. Then “thanks” gets absorbed in it, and “you’re welcome” gets absorbed in it… It all gets absorbed in it, the very Consciousness.

When you are in the deep sleep state, there is no world—only Guru remains. In the dream state, Guru remains. But how to get that Guru is your observation, your initiation. Guru has initiated you into the expansion of the ability of the human mind and intelligence— that it should expand to that extent that there must not be any difference between the seer and seer. All of you are seeing me and I am seeing you. The eyes see objects and the mind concludes that there are two people. But the vision, which is not known to the mind, not known to the eyes, not known to any human being—that is Pure Vision, Guru Vision. That is why Guru thinks of the well being of everyone, because he himself is that. He is never selfish for himself, because vision has been given to everybody. Every being has taken for himself the vision in his eyes from the vast sea of Vision. And Vision is inexhaustible. It is unending. It is forever the same.

Today, we are observing Guru Light because enlightenment has taken place. It is the year 2005. We have been doing this for the last so many years. We started in l970, and these many years have passed. We have located where that Guru is, whom we call “I.” Guru says, “I.” The disciple says, “I.” A husband says, “I,” a wife says, “I,” and a child says, “I. ” Male and female, children, birds, everyone is saying, “I. I exist.” … Therefore the message today of Guru Poornima is the Light of Oneness. That is only One. When a human being comes to know that “I am one with everyone and everyone is one with me,” then there will be eternal peace. Why? There will be no hatred, no duality. The light of hatred and division will never come. Thus collectively, in hundreds and in thousands of people for the last thirty-five years, we have seen that we have come to know Guru. …

Those who have created the difference between Guru and God, the world and Guru, the world and God, and all the differences, they depend only on the mind. That is why they do not know Guru. The mind will create two: imagination and the imaginer. That is a human being. Then he will decide what should be imagined to create good to people and what should be withdrawn which does not create good. Then the intellect will do this, the mind will do that, and the I will say, “I alone am, an individual, and I stand for myself. I should live forever, and I do not care for others.” Thus, the sense of duality is the world at large—not a person, not an animal, not a bird. All the forms, sentient and insentient, are filled with the sense of duality. Why? Because they manifested as birth: they think that birth is there. The moment they think birth is there, so they think death is there. And in between, fear is there. Then one acts, because the physical reality is there. So one acts to remove the fear of death, to remove the fear of scare, to remove fear and the sense of unhappiness, and to remove the sense of disease, destruction, and death. A person does not know that all the work that a human being does—and the result of all that work and all the earning and wealth that comes—was already there before he was born. If it was there before I was born, then how should I identify that it is mine? And the world was there before I. And I was there before the world. Therefore, there is no such thing that we should get identified, thinking that “It is my world.” It is Me forever, the Self, the Guru.

Here it is Guru Existence, Guru Consciousness, Guru Being, Guru celebration. In the language of the mind, we say it belongs to everyone—but it belongs to Guru. Guru belongs to Guru, and then Guru experiences through the body of a human being. So all human beings experience Guru through their bodies. But that is not the experience of wealth, nor the experience of the sun and moon, of air and the ocean, of traveling, airplanes, or cycles, nor of spiders or centipedes. Experience should be of that experience which is Guru. Without Guru—the experience, the knowledge—your body will not last, therefore action will not be there. And then if your body is not there, breathing will not be there. If breathing is not there, then praan [life force, energy] will not be there, and if praan is not there, then life will not be there, and if praan and life are not there, then thinking will not be there. Therefore, what is that? Guru alone is.

But the moment a human being becomes an individual, he thinks he exists separate from Guru, separate from the Whole, separate from action, separate from knowledge. He becomes an intellect. In the intellect there are two things: the intellect sees that there is a world and there are forms. The intellect also sees their Essence, or the Source of the world. So the intellect of a human being is in the middle. He becomes a middle person. But he does not know what he is. The intellect has become an intellect because of God, because of Knowledge. And the intellect has not become the world, because it is not a stone, a tree, a carpet, a car, or steel—it is the intellect. Thus, a human being is made so imperfect that he will not be able to know where the intellect is. If the intellect sees that the world is on one side and it sees that Guru or God is on the other side, then where is the intellect? The intellect has to associate with forms, the prakriti [nature]; or it has to withdraw from prakriti and associate with God. Therefore, what the intellect and intellectual human beings are doing is feeling that they are trapped—trapped by God, trapped by the world, trapped in the middle. And they want to get released.

So on Guru Poornima day, the message is that if the Light of Guru is spread and emanated and a human being’s intellect becomes free, then it becomes so expanded, expanded, expanded, that no intellect remains. The intellect that becomes pure—pure, purified, purified, subtler, subtler—no longer remains an intellect. Then, what remains? The intellect is then God. And God cannot be known by prakriti, or without an intellect. It must be that God is sleeping somewhere, but he has no intellect, so how would he know? Therefore, a human being is very essential, very important. He is the one who can have a garland in his hands, and can, with respect and love, adorn, or put the garland on the neck of Guru. See, what does the disciple do? The disciple makes the garland and puts the thread of consciousness in it; every flower is intertwined or bound in it. Then, what does he do? He puts the garland on the neck of Guru. Then he has no identification that it was his garland. He has given the garland to the neck of Guru, or God, and he is now enjoying the supreme dearness, which intellectuals and doers cannot enjoy. He has become so united that through his garland he knows that “The whole action, and the dedication, and everything is on your neck, Guru, on your neck, Lord,” He is only the seer of God, and of his necklace too. He is so smart that he wants to enjoy both ways: that the garland should be his, yet he should see his garland. “If I wear it myself, then I don’t see it.” So he sees the garland, he sees God, and he enjoys that unity, the devotion. It has been the day of devotion, which is very, very important, because for all of you, it’s a new experience. Customarily, many people are joining today, but unless they are enlightened enough in the state of Guru Being and Guru Devotion, their intelligence will not expand. They will not be able to understand what Guru says, and they will not understand what the difficulty of a disciple is. …

With light and knowledge and awareness, you have meditated, and after meditation you have come to know that you are free. Millions of dollars cannot make you free. Tons and tons of land and all the ocean water cannot make you free. All the forests of the world cannot make a human being free. If you got the grace of Guru and you became free, and you understand that you are free, and you have no idea of death—if death does not exist for you—if you are free and are delighted so much, then… it is your duty to give this technique, give this way, and give this knowledge to all your friends and dear ones who are there, and so they see that they are also enlightened and feeling free. A human being’s predicament is that he needs to be released and he needs to be free. And Guru knows this, because Guru is everybody. Guru has come to know that for him there is neither prakriti nor God somewhere else other than himself. …

It is not given to a person to understand that he is that infinite Being which is bigger than the changing world, bigger than the changing patterns of the world, or people. That which is change is death. And death does not belong to the Light. So when you give the Light, what you actually want is to be Amaram. You don’t want to die. …You should learn the thought of Amaram Hum, I am immortal… Just have this thought, Amaram Hum, and have this thought, Madhuram Hum, that dearness. Without loving vibrations, or the heart of love, you do not know what life is. Life will be better only when you know that under all circumstances, “I am immortal.” And, under all circumstances, “I am not going to become the victim of disease, destruction, and death.” What a great power is hidden in you! That is Guru power. So Guru power is to be unfolded…


Previous Satsang
            Next Satsang 
Copyright © 1999-2011 International Meditation Institute. All Rights Reserved