When one begins meditation, he understands that he is getting into a process. For an ordinary man, it is only closing the eyes and not remaining conscious of the action of the eyes, ears, hands, feet or mouth, so, for him, meditation is not the practice of any kind of action. But there are the ones who have come to know that the actions of their eyes, ears, mouth, hands and feet have not given them the unfoldment of knowledge that may allow them to know the Source of everything. A human being is born such a form, with the senses, mind, intellect and ego, that he does not know the Source of every thing, every form, every situation, every emotion and every action, negative or positive. Not knowing the Source of the whole body and its actions, and the Source of other bodies and their actions, what happens to a human being? He remains craving to know the Source, because whatever he sees and whatever he knows do not give him satisfaction. Rather everything he knows creates a new situation in him to think either “This is right” or “This is not all right.”
As we travel from the IMI and come to the Akhara Bazar market, the road there is very narrow, and we always get in a traffic jam. We were driving on the road, but whenever a new situation came and our car stopped, in the human mind there was immediately, “When will this road be made? When will the bridge be opened? The right arrangement has not been made, so there are still traffic jams all the time. Our friends come from all kinds of places, and we impress upon them that Kullu is a very nice place. But we cannot go anywhere other than to be in the ashram, because whenever we go there is a traffic jam, and our friends are sitting in it. A row of donkeys is going, horses are going, cows are striking the cars, sometimes an elephant is coming, sometimes people carrying a devata (god) are coming.” Thus, we do not feel as all right as we used to feel before we invited somebody.
For a human being, a new situation creates two things. Either he says, “Well Swamiji, you brought us to a right place, it’s really good,” or else, “Swamiji, there is nobody here, not many chairs are there, nothing is here, it’s not a good place.” Thus, a new situation in front of everybody’s eyes creates doubt, confusion, or at least a questioning state, and he is living it. Whether the traffic jam happens or not, his mind is like that, that it will function. Whenever a traffic jam is there, it will function like that; and when it is not there, it will either sleep, or think, or do something. A man gets into his thinking mind, which is doing action with a view to be able to unfold the Source of this existence, of the world, and of himself.
In meditation, the practice is constant meditation, for your consciousness first gets stuck on the rocks, the mountains, the trees, and on all varieties of things in the head, so it is still not getting deeper. Therefore, the technique in meditation is to make your consciousness expanded, and to get to the deep, deep, deep, deep realm. In this way, the practice of meditation unfolds perfect knowledge, or siddhi. With that, you come to know that our house is made of bricks, cement, wood, with the help of a mason, workers, and all that, and there was no house before. If there was no house before and the house is now, then that existence which was before the house is still there. Since that was there and only the house began to sit in it, it is still there. The siddhi that comes through meditation is to know that that which was there, which is formless, is there now, and in that the form sat. So it is there, double. This became siddhi, perfection, or the knowledge that nirakar, formlessness, is there, and now form is there. Then your understanding will automatically come that “I am also a form in nirakar. When there was nothing, I was nothing, and now I am there, and that formless is still there.” Thus, formless and form became one and the same. When you call it form, you do not call it nirakar, and when you call it nirakar, you do not call it form—although both are the same.
So this siddhi, this unfoldment, this knowledge, this perfection becomes the reality of the meditator’s mind. He knows that “Oh, the mountain is there, but akash (space) is there. So the mountain and akash is one and the same.” Normally, one does not know that the Source and the form of the Source will be one and the same. When he does not know it is one and the same, whenever the form is dismantled or somebody dies, he is upset—because he never thought that, formless or form, it is one and the same. A human being can develop his consciousness, which is no doubt sharp, but sharp only to know the qualities of things—hard or soft, this or that, or the usefulness of an animal, of a cow, horse, or camel, of a car, or anything. One does this. But it is such a surface-level intelligence that it does not serve the purpose of a human being to know that the Source is one and the same.
Thus, a human being remains in a doubting, confused state, and knows that “I am born a form, so the formless is lost. Then when I die, no form comes, so my form is lost.” Therefore, he feels lost both ways: he lost that and he lost this, and in the middle he remains lost—because of his understanding. Therefore, meditation serves the purpose of a human being by unfolding the deeper and deeper and deeper, or higher and higher, ability of understanding with which he knows that anything may happen, but the Source remains the same. No change, in the form of a traffic jam in Akhara Bazar, will upset him, because it is the same whether he sees the traffic jam or not, whether he has been inconvenienced or not. He knows that “Well look, it is like this. Whenever the formless is here, the eyes will not see form, and then the mind will not see anything, this or that.” In this way, when he will know that forms are seen, he will know that the mind will come to function in this way that either the form is known as good or not good, or the form is known as negative or not negative. Then, speech comes out of the same silence, and he thinks “Speech has these forms, and these forms are not being attributed to me, as I am considered to be something else.” Thus, he is in doubt.
A human being is a doubtful consciousness by birth, and he seeks to remove that doubtful consciousness. Guruji says, “Yes, there is a possibility that since doubt was not there in a child, doubt should not be there even in a young man.” When a young man realizes that doubt is there, then Guruji says, “If you continue with this awareness, you will remain miserable or doubtful, or you will be upset now and then and will start considering something to be either good or not good.” The mind says everything like this, or that “Nothing is good for me.” This is the trait of the mind. The mind will say, “Nothing is good for me. Let me make something else, which will be good.” Then, when the result comes of that, he thinks, “This is also not good. Let me change it. Let me see something else.”
In this way, the human mind is always busy doing something to arrive at where it should be at peace, which means that a human being should know the Source, that “The Source is my reality, and I should not miss it. And form is my reality, and I should not miss it.” The mind’s reality is to get upset and to get straightened, to get happiness and to get unhappiness. But both are not relishable, as to some something may be happiness while to others the very same is not. Thus, the Guru, or the master, says that there is no technique for a human being to unfold his highest Awareness—no reading, no writing, no association, no travelling—other than meditation, as it is in meditation where his mind-consciousness nearly remains dissolved. Through this, the state of purification comes, and in that purified state the same human mind comes to know “Purification is also me. When my eyes are open, then again I am formful consciousness.” In this way, he will come to know the Source, which is total purification, Absolute Sat-Chit-Anand (Pure Existence-Pure Consciousness-Pure Indivisibility), Swachchh (Immaculate), Nirmal (Pure), Forever. That is why meditation is essential, as the practice of meditation unfolds in you the siddhi state, and you become a siddha (perfect being). The Param (Supreme) Siddha is one who knows it is one reality and who never becomes the victim of duality. Thank you. …
It has been studied by many, many people that, because they are human beings and so they are with forms, all human beings, from the very morning when they wake up, do not have any time to pause, even for a while, until they sleep. Therefore, it is only a Guru who says that all that constant activity for a human being should not be his criterion to get at peace, to get at siddhi, or to get at perfection. Rather, through performing all the activities, throughout the day and night and perhaps the whole life, he will end and will only then get peace. Because activity is a circle.
You can understand that if you draw a circle, start walking on it, and try to find out where the activity of walking will end, if you keep walking anywhere on the circle you will never find the end of activity. Keep smelling anywhere on the circle, you will never find the end of smelling. Keep tasting anything on the circle, you will never find the end of taste. Keep touching on the circle all the time, all the time, and find out the end of it, but it will not be. Keep grasping something on the circle, you will never find the end, that it will stop. Keep walking on the circle of activity, you will never find that activity should stop. Therefore, a human being remains involved and bound to perform this physical activity.
There is one more sense, which is the mind, which is to be accepted that it is there, so that even if you don’t walk, don’t smell, don’t see, and don’t hear, still activity is going on—subtler activity. You have found this about outer activity. And inner activity creates sickness, tiredness, and exhaustion. With it, you will never be purified, or have the peace even to start thinking and digging what it is which actually initiates activity, which remains in activity, and which at every step wants to stop the activity, or be at peace. So, what is that?
This question only comes at a time when you are totally in the purified state of mind and there is no activity in the head. No activity does not mean that you lost something, because when no activity is there, then pure Gyan (Knowledge) remains. When an artist is not drawing a circle, circle, circle, and he stops, only then is Gyan there in him. When he again starts, Gyan is still there, but he does not know the nature of Gyan, which is the Source of every activity and every form of play, of game, or of experience.
So a human being remains upset, and he dies. Guru is in sympathy with every single person, because he has come to know that at the Source all human beings are the same peace, but they have forgotten. He wonders about what a great system this nature has made that everybody is forgetful! Thus, he takes a kind of responsibility or initiates the duty of speaking and telling every single person that “All of you have this understanding that the Source is not there. You came out of the womb of your mother, and to you, that is your source. The Source of the womb of your mother is also there, but you do not know it.”
Guru says, “Look, all of you are attuned to the beginning of this life, and the beginning of life you call the body. This body you see in time and space, and so it perishes. You have begun to understand and acquire the consciousness that the body will perish, and you don’t want that. That which does not want to die is in you, and it is your Immortal Existence, Source Existence, Blissful Existence, and that alone is everywhere.” This is not known to people. So Guru says again and again that you have to understand and acquire this siddhi, this power in your understanding, that it is actually one reality—whether you call it a sprout, branches, leaves, breaking of the leaves, flowers, falling of the flowers, or fruit. In the same way, in human life, the hair, eyes, ears, teeth, shoulders, knees, toes, and all kinds of things are obvious organs, which you call real and permanent.
The mistake is that why does what you call real and permanent get dismantled? If it were real and permanent, then you should not see the death of anybody, or of any form. So Guru says, “Look, that which you are thinking, that is not real, that is not correct.” But you do not accept this fact. You say, “No. Whatever I think, whatever I see, is correct.” Then it is said, “If you are able to understand that you want to be at peace, then you should be in harmony with the words of Guru, who says that your Source is Pure Free Forever. But that Source in manifestation as the body will always remain changing, or decaying and dying.” If you are in harmony with that, then you will want to know, “How did you come to know, Guruji, that the Source is one and the same?” But the answer is not given—because the answer will not satisfy you, unless you yourself experiment and the siddhi comes, the power comes, the attention arises, which is not found to be in a human being.
Our work is to unfold that power which, when it comes, enables you to remain free whether the bridge is constructed or not, whether convenience is felt or not. You have to see your body form, which is equally as good as the body form of everyone, and where it is that you feel bound, where you feel negative, where you feel upset, and where you cause trouble to yourself. It may be excusable to create trouble to others, but it is the greatest sin on the part of a human being to create trouble for himself. When he never wants anyone else to create trouble for him, if he creates trouble for himself, then he should know that his mind has come in him, and that has become his enemy. Thus, he should not remain victim of that inimical mind, which is the sense of duality, which means the one who has forgotten the Source. Having come to know the Source, it is Oneness. Having lost the knowledge of the Source, it is all duality. In other words, having coming to know the Source, it is all Gyan, or all Love. Having lost the Source, it is all agyan (ignorance), all division and hatred.
Thus, it is very essential for a human being to think, contemplate, understand, or to try to study and then understand, because he will have the same mind which is localized in his body, and the fashion of that mind is only to be negative or positive, to be yes or to be no, to be healthy or not healthy, and to work and work on that basis. It has been seen that the greatest of all human beings have always tried to sometimes end their activity of the mind, but they did not succeed. Thus, Guru says, the master says, “Never become worried about the mind’s activity, that activity will result in freedom and peace. Therefore, be active only to the extent that the body should remain existing, your house should be alright, your health should be alright, and your vehicle should be alright. Three things: you can have your place perfect, your car perfect, and your health perfect. If you can individually plan for that, treat it you are getting a great siddhi (power). After that, you can meditate. Then you will know that you have attained that highest power where no division will ever be felt in the way that others feel division, division, vibhag, vibhag. They create problems for themselves and others, and they never succeed. An unsuccessful human being creates unsuccessfulness to others, and they remain involved in victory and failure, victory and failure.
But you can come out of it. The technique is meditation. You have to know how to do the technique of meditation. That is my emphasis, perhaps every day. How to do it? When you have closed the eyes, a thought now started coming. Anybody give me a thought? Close your eyes and let me know, Which thought came? Yes, a thought came, “A cow is there.” Now, you are closing the eyes, a cow is there, and just start: Who knows that a cow is there? It is Me, the Knower. If Me, the Knower, is not, then the cow is not there to be indicated by my mind. So it is Me who is there, not a cow. Then, you are meditating on Me. Then the thought comes, The cow is eating grass. Then again, without Me, the thought will not come. In this way, you are unfolding the power of Me. That Me cannot be your body, because the cow does not touch your body, neither You touch your body, nor your mind touches the thought, nor the thought touches the mind. Thus, you come to know that thought has no relevance during the period of meditation. Therefore, it is neither positive nor negative.
You are meditating, and you are knowing that you are aware. You will hear the river sound. Don’t try that the river sound should stop. Don’t try to stop your ears so that they should not listen. You are aware that your ears are there, hearing is there, the river sound is there, the river word is there. My eyes are closed, the body is having ears and hearing sound, but I am watching. I am the Knower, and I am free. I am free like Akash (Space). So throughout my meditation, I am Akash. Throughout my dream, I am Akash. Throughout my deep sleep, I am Akash. Throughout my waking state, I am Akash, or Atma (Self). Akash and Atma, both names are just the same. I am Akash. When I is equal to Akash, the I is Atma, or Akash. So this Akash or Atma is our reality, Guruji says. It is called Shyam Space, Shyam Akash.
You can meditate for three minutes. Even if you meditate for five or ten minutes, you are right there in your own Akash. Even if you want to know its form and your eyes are closed, then this blue-black Space is Akash, is Atma, is Gyan. This never changes. Neither is it positive nor negative. Don’t see that it should be red or white, this or that. That is not at all necessary. If it is matured that “This is Me, the Akash,” then treat it your siddhi has appeared, your Param Siddhi has appeared, your Guru has appeared. This is the Source.
It is very, very essential to watch this video—again and again, again and again. Apply the knowledge heard by you and spoken about by me about how, on this body level, you should apply it. I is not dismantled. Guruji never says that you are not a body, not a mind, not the senses. All the time, Guruji is saying that you are Me, the Akash, you are Atma, the Me. This is your atmeeyta with me, your trust with me, this is your oneness with Me. On the body level, you are drinking tea, I am drinking coke. You are eating kheer (rice pudding), I am eating moong ki dal (mung beans). This is nothing to be compared. You are tall, I am short. You are young in age, I am a little old. But the Knower—again and again—the Knower is Me, the Knower is my Akash. The Knower is forever the same everywhere. And the Knower is the Source. If you practise this, then your mind will have siddhi, which means the deeper aspect will be added to it.
Then, what happens? If you continue doing it, then you go deeper and deeper. You come out with greater energy to make you fresh and to feel fresh. The deeper you are going, Amaram Hum Madhuram Hum, there is no question of a form, of a cow or a house, it is Amaram Hum Madhuram Hum, it is sound. Amaram Hum Madhuram Hum. Now, see how this is getting subtler. Amaram Hum Madhuram Hum. On the surface level, you cannot speak if the consciousness is not on the gross level. When the consciousness is subtler and subtler, you have seen that when you occupied the chair and wanted to speak, speech was not coming unless you cleared your throat, and only when the consciousness arose on the sthul, or gross, level, then you spoke. When you are deeper and deeper, you can be quiet. Your hands, feet, and everything will act, but you cannot easily speak. When you are unable to speak Amaram Hum Madhuram Hum over there, keep sitting. Now and then check, by introducing any thought such as, Are you aware? Yes. Then, don’t mind, you have reached. Because you are Awareness. When the senses will function, then you will be able to describe things.
You feel as if at the navel point something is pulsating. Keep watching that. It will get subtler and subtler and subtler. Even the BP machine cannot perceive it, but in meditation, you can. That way, your intelligence will be expanded. It does not need an MA or PhD. The greatest advantage of meditation is that you as a person will start feeling blessed, happy, easy and you will have the power to say things, not to say things, to enjoy, to criticize or not criticize. Seeing the situation, you can just enjoy all your senses and be tuned in to the Source, which is the objective of every human being, because every child has forgotten the Source. Somebody has to boldly say that all have forgotten the Source. Then, there will not remain a doubt in your mind whether somebody knows the Source or not—they have all forgotten!
In the one who knows the Source, that character, that strength arises, that by himself, from his individual person, he will not harm, kill, destroy, or be selfish. He will not. This knowledge is called Shuddh Vidya (Pure Knowledge), Param Vidya, the knowledge of Supreme, and that you are. Param Vidya, Supreme Knowledge, you call it the Lord, is you. Alka sang the song, “I reached that level of my consciousness which has given the light to my eyes, so that whatever I see, it is Me.” Me is the cow, but Me is not that “I am a girl, so I am a cow.” Me is a girl does not mean that Me became a girl. With the eyes, a girl is seen, a cow is seen, a cottage is seen, a tree is seen—that is the functioning of the eyes, because they are made for a human being to maintain his existence in this way.
But only by maintaining existence and by becoming healthy, the purpose of the life of a human being has not been served. Therefore, Guru is meant for the unfoldment of the Higher Awareness, the Source. Amaram Hum Madhuram Hum.