If I say to meditate, you will not do it. [Laughter] That means you are able to appreciate the Lord of sound. The flute creates sound, and you begin to love the flute. But you do not like the flute to keep sitting somewhere; rather it should be on the lips of the one who can make it sound. Who is playing on our flute, with lips? The very one who loves the lips. Who is the one who loves the lips? Not a dead man. Life! So you like life. That is why we are on earth as lively human beings—as lively children, lively birdies, lively cubs, lively kittens, lively pups, lively kids, lively colts, lively calves. Why is it that they have not yet seen anything, yet you love them the most? What is that which you love? Life. So you want to hear about life. How much it is necessary for a human being to come to know that sound and the sound-maker exist. The sound-maker and sound are not heard in a stone or a rock, although they are solid. And the sound and sound-maker are not intelligent, in the way that birds, animals, and, above all, human beings are.
A human being has a definite goal, because he is born quiet. If he could have been satisfied there, he would have remained in the womb of his mother for a hundred years. Why is it that for nine months he remained as quiet as a little stone or a ball, although he was craving to come out, to come out? To which place? The place which he had chosen. He had chosen to hear someone who calls him his own Being, who says, “You are Me.” When you hear, “You are Me,” your sense of inquiry gets satisfied, because that is why the question arises—to realize that “there must be somebody who should know me as Me.” Each human being, each child, each cub, each kitten—all have forgotten the life and have come to know the form. Each bird comes out of an egg as a bird form, it does not even remain that egg. When the form comes, why is it expected from him to know that he is an egg or he is an absolute? He is made a form.
Now, the form-awareness of each human being is craving to know that which has never been a form to die; to know that which is unborn, unchanging, ever the same, all-knowing. “All-knowing” means it never becomes ignorant, so it is called all-knowing; it is not that it knows this leaf, that flower, that branch. All-pervading does not mean it is only this tree, this river, and that mountain, “all-pervading” means it is all that there is. “It is all-permeating” means everything that there is knows that “I exist.” Thus, all is knowing. That power exists. Before the beginning begins, it is called beginningless, as there is no beginning; if there is no beginning, then there is no necessity of an end, or paying attention on the end. It is because a human being knows a beginning and an end that we say it is beginningless and endless.
Since a human being is in the middle, after the beginning and before the end, so he is forgetful of that Pure Being and is knowledgeable of this form—which was never there! Thus, ordinary persons—like our milk and vegetable vendors on the road, or the daily, regular politicians, engineers, doctors, professors, businessmen, salesmen, buyers, and insurance people; all the cricketers, tennis, and golf players; all the fighters, generals, and soldiers—you do not expect to know such things. Therefore, having gone everywhere and having known everything—who is who, what is what, where it is, and all that—you came over here, were born on earth, and saw me, who says, “You are Me.”
You call yourself a son or a daughter, a disciple, a friend, a professional, a father or a mother. You call yourself born, you call yourself ready to die. Whereas I am the one who knows you, because you are not among those people I just enumerated You must have that sense of uniqueness, as to how beautiful, wonderful and aware people you are that you came here this Sunday just to see me. You must be knowing Me, because Me must be there. Otherwise, how will a fruit know a donkey? They cannot know each other, they will not meet together. How will the body know water? How will water know fire? How will fire know the sun? How will the sun know the moon? How will the sky know your ahankar (ego)?
This is information for a human being to grasp and then develop. Do not sleep over it! Many people are born and are sleeping. “He is sleeping” does not mean he is lying down in a bed, sleeping means he does not know who his neighbour is, who his brother, father, sister, or mother is. He does not know who any person is, and he especially does not know who he himself is. Now, if this is not informed to him—if this is not given by way of information to you, how will you come to know? Therefore, it is very important.It is not sesame halva that can be given; it is not burphi (a sweet); it is not cloth, money, or wealth that can be given. You want to have that which will make you aware of what you are. If you yourself are not given to you, if me is not given to me, if he is not given to he, if she is not given to she, then they will not know I, you, he, or she.
Therefore, what is that I which is to be given to you? What is that he that is to be given to he? What is that you that is to be given to you? What is she that is to be given to she? That shows a human being does not want what his senses and mind want. Because the senses, he is not; the mind, he is not; clothes, he is not; a profession, he is not. Then, what does a human being want to be? That which he is. That information is definitely unique. It has taken you years and years. For millions of years, you could not get it. So you chose a particular residence, a particular place, a particular person, a particular company, and all of you got together. It is for you to grasp that information. That information is to be given, that it is You—everybody is You. Call it “I, I, I,” but everybody is I. Why is it that you are a sixty-, seventy-, or eighty-years old person, but you do not know I?
That means you are sleeping. And you want to know That. That means what is necessary? Sleep should be over. Ignorance should be over. Ignorance and sleep are just the same. These are names of the same thing: darkness, sleep, ignorance, and forgetfulness. You will not go to find your I if you do not know its nature. Its nature is undying, or deathless. So you would like to go towards deathlessness. But where are you living? You are living in the body, and you became the body. The body cannot be dismantled, because the body is born, the body is, and the body needs to be healthy. But what should this healthy body be for? It is not that it should only be for eating and living. It should not only be for drinking, having clothes, a roof, or a bicycle. What is this body meant for?
This body is meant to be there for you to unfold the nature of your I, which has the capacity to unfold the nature of your bodies. It has the power to unfold the nature of your dream bodies. It has the nature of opening, or unfolding, the sleepy body. Thus, it is expected of a human being that his nerves have the potentiality and power to open the nature of I, the fourth state. The fourth is not open, and it is the fourth that you want. Why? Because deep sleep is temporary, the dream state is temporary, and, in this way, the waking state is also temporary. What is your desire? As I have said, you are unique. You are other than all those millions of people. Your desire is to have the knowledge of your Self, which, it has been given to you to understand, is undying. If it is undying, it is deathless. If it is deathless, then it must be birthless.
But where you are? Which means, where is your knowledge? Your knowledge is “I am this body with this name.” That is what a human being’s predicament is, that he is a form—and this form was never there! Therefore, this form has covered that which is your true nature. First of all, you have to know your true nature, that your true nature is Pure Free Forever, Sat-Chit-Anand, Pure Existence Pure Awareness Pure Bliss. You are ready to know it and say, “I want to go there.” But, you are in form, you have understood or made that “I am a form.” You have become a roop, a face and a form. Now, form was never there, so if form is not purified, if it is not effaced, if it is not eliminated, then it will cover and keep covering. “Keep covering” means it will be a cover, it will be a curtain, it will be an avaran over that which you are.
You are, but you do not know you, because this body is covering it. If this body is covering it, then you know how name came. The words, sound or name came that “I am this person.” How did the person become the body, or name become the body? The body was never a name, but now a name became the body, thus the body became a name. So the body and name, words and form, got together. If you separate the body from it, then the name is not; the name is useless, it has no meaning. How did it happen that your body came out of the womb of your mother and you became a form—and you were not form? What covered you? The body. Now, if you do not take the body out of you, or from you, or from over you, then what will happen? The body will keep covering you.
Then what do we do? If you do not hear, if you do not know, if you do not cooperate with the person who is giving you the answer, and you remain established in your form—and the form is all the senses and all the mind—how can you expect that you should know your Self? Up to this time, how many incarnations have there been that you are coming through? But this is the last incarnation for you to know, when you have met someone who knows you, and who tells you the Truth. If you do not know that, it means you are not using your mind. What are you doing? You are sleeping. You are resting, because your restfulness is just sleeping. You hear me and many yogis saying, “Yam, niyam, asan, pranayam, pratyahar, dharana, dhyan, samadhi (the eight parts of the path of Yog),” and you say, “This is very good, we can use everything.” You are using it, but that is not what you wanted: you wanted some means of knowing your Self. But how would you know it if your form has covered you?
Who has been covered? The buddhi, the intellect, the Intelligence that has been forever, and that has been covered by this drop, the body or bubble. If I say you are eternal, you feel happy, but you do not know it. Why? Because you do not work for it. This is the stage, or time. Forty years we have passed, and we have tried to unfold that power. But if you do not use that power, if you do not exercise it, if you do not work it out, you will never get it. Anything that you want to achieve, you have to work for it. …
Millions of people will never know what happened to their Anubhav (Pure Experience). Anubhav has never been a form. Anubhav has never been a name. Rather, I am using this Anubhav to say that your name is Poornima; you have Anubhav. Your form is a girl; you have Anubhav. But Anubhav has nothing to do with a form or a name, not with the world, God or a deity, not with male or female, nor with a carpet or a heater. Anubhav is Pure Free Forever. Who is that Anubhav? That Anubhav is your I. I, Anubhav, is the sky which is indivisible and has no form. It is ever the same. But the moment form came, the bubble came, the whole ocean is covered. The flake came, the whole water-field is covered. The stone came, the whole cohesive power is covered. The sound came, the whole sky is covered. The mental knowledge came, the whole Pure Consciousness is covered.
Thus, a human being is a name and form together, which have covered him. That him is your I. That I is Pure Free Forever, but you associated it with the body. Again and again I am saying, “You are I, and I is Pure Free Forever, and I am speaking it.” But you say, “No, I’ll examine this by myself. It should be my I.” Yesterday somebody said, “I know this knowledge, you are right about what you are saying, but I want to unfold it within me.” “Within you, within me” have never been! Me has never been a body. Me is Experience, Anubhav, and, as I have explained, Anubhav has never become the body, even though it has a body.
Check. There is something which many of you can understand. It does not matter who is not understanding, at least they are listening and are doing well. Everybody comes over here, and when they speak, you like it. Even the sound of their speech you like. Why? They have worked hard and have come to know why they are over here on earth—which many people have completely forgotten. When they go home, they say, “I’m for playing, I’m for this, I’m for that.” All right. Karm Yog (Path of Unity through Action) will remain over there, because action is a must; the body is nothing but action, so it will be there. But if you have a body as a machine which acts, which has knowledge and action in it, then you have to know what is that which is united, what is that which is Bhakti (Devotion to Self), what is that which has never been changed? That is your Being.
That is the message I gave on January 1st, that, Look, there is possibility for you to become happy. You think happy means, “If I have eaten something, I become happy.” I am saying “happy” means that Being. Knowing this, you will become easy—easy is that Being. You will become at peace—peace is that Being. You will become deathless—deathless is that Being. You will become free—freedom is that Being. You will become forever the same—forever the same is that Being, who is covered by form and by name.
We purify the form. How? Form was never there before birth; knowing this, it is purified. Name has been part of the body; knowing this, automatically it has been purified. When the body is gone, the name is gone. What remains? Your I. But you are made a human being, you have utilized your body, which is a human being, and your I became the human body. This is called identification. If you call your I the body, then I say, “Well look, this is a challenge from me. You will never be happy, because you will never be I. You will never be easy, because you will never be I. You will never be deathless, because you will never become I.” You remain where? Your attention, with the mind, remains all the time on things, which are changing and dying. You are related to them, and you think they are real and permanent. Whereas in you, neither the dream state is permanent, nor deep sleep is permanent, nor the waking state is permanent, nor the world of three kinds is permanent. Each person is deluded. But in satsang it happens that I draw your attention towards removing this delusion, towards giving up this delusion which you have held fast. You have held this intelligence of the body, body identification, deh adhyas. You say your I is your body. This is what your knowledge is. I say, “Look, you are only I.” You hear it. But then why is your I involved, why is it bound, in this, in this, in that?
You have to come to know that there is the bondage of the body. And the body cannot be thrown away. So what is necessary? The body is to be utilized. How do you utilize it? You utilize it in satsang by hearing and knowing. But what do you do? You do that which many persons do—they sleep, or they meditate. They say, “What is it to us? I don’t understand anything, therefore I can meditate.” It is not a kind of class of the dead posture, shavasan. [Laughter] It is sharir (the body), not shav (a dead body). It is alive, it is Conscious Being. Conscious Being we are, but what have we done? Conscious and unconscious, we made two.
So I am drawing your attention again and again to what you are and that which you have made yourself to be. You are Pure Free Forever, but you became knotted. Suppose there is a long thread. You make one knot, then a second knot in it, then a third and fourth, and then millions of knots. Seven billion people, seven billion knots—but there is only one thread. You have the power to understand that Pure Awareness has become one knot, one child, it has become a second child, a third child. If you know Pure Awareness, then your attention will not be on the knot. But you became knotted everywhere, and you are forgetful. Now, the time has come for you to actually know your own Self—Pure Existence Pure Awareness Pure Bliss. That has become a body knot, which has covered you. After hearing from me, you are getting uncovered. You are getting uncovered now—then why would you be covered tomorrow?
Many people say, “Well, I understand this Anubhav. But next time, I become Satyam.” I say, “Look, you never became Satyam, you are always Anubhav.” But your parents, your people, all see you as a body, and the body has become a cover on you. So I say, “Now, don’t keep the cover-consciousness in your head.” It will be purified. This is the message of satsang every Sunday, or every day. In India and elsewhere, nobody does satsang throughout the year for forty years together. Somebody comes someday, when they have the chance. Human beings have no chance for this. That is why all of you clapped when Suresh said, “I appreciate you, Swamiji, as you made us into That. ”People make you into a general of an army. General Radley-Walters is ninety-eight years old, but he hasn’t attained Self Realization. A big general doesn’t get that. Big George Bush doesn’t get it. Big Larry King doesn’t get it. Who are your famous people? Federer doesn’t get it. Your Indian cricket team doesn’t get it, although they won.
Why is that? A human being cannot get it without Guru. Without the assistance of Guru, without devotion to Guru, without the love of Guru, you will not know what Ananya Bhakti (Undivided Devotion to Self) is. Bhakti (Devotion to Self) is that which has been described to you, because all of you are special persons, intelligent persons, and are very unique. It doesn’t matter who came for one, two, or three days, but you are That. Then you should prove that you are intelligent. Otherwise, I will be saying, “You are intelligent, you are intelligent,” but you will be saying, “I am not, I am not.” You have to prove it to yourself.
This is the only one thing for a human being to do. A human being can get the information from scriptures or from various persons, but he has to know for himself that his I is the universal I, and that I is Bhakti alone. The I is not the body alone, as many people say, “The body alone is.” The body is just an upadhi (qualification). It is a kind of name. One person can be a cook, and he can also be a father, a son, an administrator, an actor. All that changes, yet he is only one person. But who is that one Being who is one without a second? That is Pure Awareness, and that is your I, Anubhav.
If you do not understand this I as pure, then you are mental. “Mental” means you are bound. You are fixed, you are bound, you are akar (form), you became your ahankar (ego), and you became so solid in this that you say, “However you say it, Swamiji, maybe for forty years you have been shouting this, fine, but I’m not going to budge an inch.” [Laughter] And I cannot quote anybody, because I have declared everybody realized. [Laughter] So I cannot say you are still in need of something. It is for you to know, you can check yourself: How much do you hear, and then you know? And how much least practice you do!
All of you think you come for meditation. Meditation can be done at home. Meditation can be done anywhere in the forest. Meditation can be done in any airplane. Meditation can be done anywhere. Then you know you do not come here [to satsang] for meditation. You come here to unfold the knowledge of Me. Me is Pure Free Forever, Amaram Hum Madhuram Hum, Amaram Hum Madhuram Hum.
We meditate when you get tired. In meditation, you will never get anything, you will always have the same Space, because that is Eternal Existence. Then why do you think, “It will come tomorrow, it will come tomorrow.” This is a useless hope. You are That. You have experienced it, and it became direct experience that at this time you are only Anubhav, the subtler than the subtlest, which even permeates the sky. The sky is in manifestation because of Me. All the forms are in manifestation because of Me. Then why is it necessary to pay attention on different forms and not on the Source, on Me—which is taking away all your pain and suffering and your ideas of birth and death? It is Pure Free Forever.