I AM UNBORN (Talks with Sri Nisargadatta Maharaj)

Тема в разделе 'Нисаргадатта Махарадж', создана пользователем Лакшми, 3 янв 2014.

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    (Talks with Sri Nisargadatta Maharaj)

    “Come to the conclusion: I am unborn, I was unborn and I

    shall remain unborn” - Sri Nisargadatta Maharaj

    Edited by


    Composed by

    Vijayendra Deshpande


    Mr. Damodar Lund, English and Aesthetics Professor, deeply interested in mysticism and Buddhism and an ardent disciple of Sri Nisargadatta Maharaj, was a regular participant in the satsangs held by Maharaj at his residence. This book is the product of the notes, he took during the meetings, which he left behind, before his untimely death. Mrs. Kamala Lund, his wife, was kind enough to allow me to use the notes for the preparation of the book. She wanted it to be distributed freely on the Internet, as Maharaj would have wanted it, had he been alive. Mr.

    Pradeep Apte, in spite of his hectic schedule was kind enough to edit the notes in preparation of the book, for which I am extremely grateful. I am also thankful to my friend Mr. Gajanan
    Netrawali, who encouraged me to take up this task, and also to put up the website for free materials on Maharaj. -VIJAYENDRA DESHPANDE


    ON THE BOOK, PLEASE MAIL TO vijaydesh7@gmail.com

    Table of Contents

    1. The Elemental Play ...............................................................................................................................4

    2. No-beingness ........................................................................................................................................5

    3. The Brahma Aperture ............................................................................................................................6

    4. This ‘I am’ business ..............................................................................................................................8

    5. A Kohinoor Diamond ..........................................................................................................................10

    6. Unborn Children ................................................................................................................................12

    7. Beyond Concepts ...............................................................................................................................15

    8. Beingness ...........................................................................................................................................17

    9. Worship the ‘I am’ ..............................................................................................................................19

    10. It’s kept in your Palm! ......................................................................................................................21

    11. A Wound ..........................................................................................................................................22

    12. Nisargadatta .....................................................................................................................................23

    13. Take it (‘I am’) as Destiny ................................................................................................................25

    14. Mind cannot interpret You ................................................................................................................28

    15. The Beingness Dynasty .....................................................................................................................31

    16. Everybody listens, few Practice ........................................................................................................33

    17. Kick the Thoughts out! .....................................................................................................................35

    18. Knowledge has no form ....................................................................................................................37

    19. Birth is an illusion .............................................................................................................................39

    20. Falseness begins with your Parents ...................................................................................................41

    21. Paul’s Redemption ............................................................................................................................42

    22. A Village without Day or Night ........................................................................................................47

    23.The ‘I am’ is God ...............................................................................................................................49

    24. The self-annihilator’s cry (‘Har Har Mahadev!’) ..............................................................................52

    25. You are Limitless ..............................................................................................................................54

    26. Annihilate yourself by your own identity .........................................................................................56

    27. The Soundless Sound ........................................................................................................................58

    28. Just be, to realize No-beingness ........................................................................................................60

    29. The Telescope ..................................................................................................................................63

    30. You are not whatever you Experience ..............................................................................................65

    31. How you met your Parents? ..............................................................................................................67

    32. The ‘I am’ is the Primary Illusion .....................................................................................................69

    33. Meditation means merging with Beingness ......................................................................................71

    34. Swallow the Beingness .....................................................................................................................73

    35. Body identity is an Illusion ...............................................................................................................75

    36. The ‘I am’ is temporary in the Infinite ..............................................................................................76

    37. Transcend the ‘I am’ .........................................................................................................................79

    38. The Python’s Breath ..........................................................................................................................80

    39. The age of an Unborn child ...............................................................................................................82

    40. I am not whatever I think ..................................................................................................................85

    41. You are, so just be .............................................................................................................................89

    42. Your destiny is not death, but the disappearance of ‘I am’ ...............................................................93

    43. You are the Principle that rejects the Body .......................................................................................95

    44. I am Unborn .....................................................................................................................................97


    45. From no-knowingness, suddenly ‘I am’ ...........................................................................................99

    46. The Witnessing principle ever prevails ...........................................................................................102

    47. The ‘I am’ is formless .....................................................................................................................104

    48. Guru means, not an individual ........................................................................................................106

    49. There is no other Brahman greater than you ...................................................................................108

    50. The touch of ‘I amness’ is unreal ....................................................................................................109

    51. ‘You are’ has no form .....................................................................................................................111

    52. The fish out of water .......................................................................................................................113

    53. Awakened Knowledge is Meditation ..............................................................................................120

    54. Nothing…. ‘Something for sometime’…. Nothing ........................................................................122

    55. The Color of The ‘Seer’ ..................................................................................................................125

    56. Everything happens in the Knowledge ‘I am’ .................................................................................127
    Последнее редактирование: 3 янв 2014
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    1. The Elemental Play

    30th November 1979

    Maharaj: It is the pleasure of two that is the cause of this birth, this body and the result is lifelong suffering for someone. Only the rare one comes here, the Guru shows him the result of this pleasure.
    He shows him a mirror that reflects the true picture. For a Jnani, death is the highest pleasure. As soon as Consciousness stirs, the mind creates the Universe. Creation is Prakriti, Purusha (Consciousness) and Prakriti (Nature) as such have no name or form.
    This body has a feeling that the end is coming. I know that the body is the essence of five elements.
    The five elements are always in flux in relation to one another. The body results from the essence of them. The individual considers the body to be his own. We think that we see with our ear and eyes, but what really sees and hears is beingness
    The five elements never die. If you identify with your body, you are sinning and you will suffer at the time of death. The centre of Consciousness is the crest of your head. The quintessence of the five elemental activity is Consciousness, and quintessence knows no death. Beingness is not a personality, understand beingness and death. Finally, you the Absolute are not the beingness. The five elements are constantly at war in you and everywhere. Conflict is incessant, space is at war with air, air with fire, fire with water, water with earth and so forth, and all these are expressed in the body.
    The interaction of four elements results in their subsiding into the earth. Then we have vegetation and food species, we have individual formations. The elemental conflict is expressed in the human body and the human being says “My bad luck”. The four elemental interactions subside in the womb of the earth. Out of the juice of vegetation come the species but the forms embrace their identity. Thus we have 85 million species, that’s the story of this earth.
    One who cognizes this principle, what would be his quality? One who understands Consciousness will be beyond Consciousness, beyond the five elements. He, at death becomes an ocean of bliss. Others, who take themselves to be body-mind, will undergo a traumatic experience of suffering. Mind-body identification is the result of bliss of just a fraction of a second.
    Contrast the Jnani’s pleasure to that of the pleasure of two. Saint Jnaneshwara wrote a commentary on the Bhagwad Gita (“Jnaneshwari”). Then he wrote ‘Amruta Anubhava”- Experience of Immortality (Mrit=Death, Amrita=No death) - bottomless ocean of bliss.
    The five elements and three gunas are creating havoc in the universe. But how is a Jnani affected by all this? Having recognized this elemental play, he has transcended it. This business of looking and the looked, observer and the observed will go and nothing will remain. Just be, just be quiet. Don’t get disturbed and let the mind be. On which principle will there be a dent? Only time and time will disappear. The one who observes change, can he change? Only the changeless can see the change.
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    2. No-beingness

    1st December 1979

    Maharaj: My beingness was not there, it has appeared and it is temporary, I have no control over it. I cannot be a customer to what God has to give, let him be great, I am not interested. Knowledge cannot be given to all. One loses interest. If you lose interest, even the world stops existing. It is because of the chemical (beingness), the sattva guna that photographs are taken and accordingly that entity grows. All activities are mechanical, so everything happens as per plan.
    I am talking in relation to what? On what is it supported? It is the beingness. After beingness departs, there is no-beingness, which is eternal. There is no knowledge, no god, no Ishwara. What can I talk?
    Beingness will disappear. I always prevail in no-beingness.
    From no-beingness, beingness appears. I should know myself how it happened. Some people praise me, I am like a mountain. I know that nothing exists, names and forms are categories. Nothing good or bad can happen to anyone, It has never happened before nor will it ever happen. So why bother? Form and beingness have happened unknowingly, or else how would I have entered the dirty place for nine months. Even if a rat is dead, one runs away.
    People talk of spiritualism, in the process, they exclude their core Self. Stay put in your Self and talk.
    Investigate about yourself. The Absolute is eternal, a no-beingness state, and real. Beingness is temporary and with it appear the five elements and so on, no beingness – nothing. Nothing can give you company in this world on a permanent basis. People will have my memories, some happy, some annoying, on me the impact is nil.

    3. The Brahma Aperture

    4th December 1979

    Maharaj: In deep sleep, nothing is. Try to catch that in the waking state. My thinking now is towards five elements. Whichever way I think, I conclude all forms are creations of five elements. Forms, with three gunas act in different ways. The basic guna is Sattva. Prakriti and Purusha are starting points- the creator of five elements. There is awareness in the Brahma aperture which is talking. The shuddha (pure) Sattva – like a drop of ghee (clarified butter) – is the Brahma aperture. That small drop contains the picture of the whole universe.
    Each one’s intellect is different, so the power of intellect differs, understanding differs. The primarynature of consciousness is not to remain constant. Objects keep on changing, when the mind stops, there is no-mind. The very nature of consciousness is to change, but you think one thing, then the very next second, something different, if consciousness becomes steady it will be awareness.

    The words, including nama-roopa (name and form) cannot have, by their very nature, any steadiness.

    Even ideas about yourselves are bound to change. Give me an idea of what you consider as yourself, you cannot, it changes. Mind does not speak to personality, it is its creation, mind speaks to mind, boy friend, girl friend and so on, all are movements in consciousness. At that point of consciousness where one’s mind realizes the ‘I Am’ (I amness), the word, breath and mind is one.
    I go to some place, sit and think and form opinions, all is mind, its movements. The Brahma aperture is Sattva, harmony, and the mind is its result. Sattva created the world. The mind is also its product, when the Sattva movement stops, mind disappears and the people say ‘he is dead’.But the knower says, I am not consciousness, mind or Sattva, I am apart from the elements and their products. All that is seen is of five elements, however high an entity may be he is the end product of five elements. Where are the individuals or Avatars after death? The mind, the word, name and form have no independent existence apart from the five elements.

    For me there is no death and birth, for the mixture of five elements, their essence, their products – the forms – the starting point is Purusha and Prakriti. Purusha and Prakriti have no forms so how can they be destroyed? In fact it is ‘moolmaya’, the root cause of the illusion. When Consciousness begins to stir the forms and the Universe arise and these are my own body. From a tiny drop of Sattva, arises the entire Universe. Is my own body and world in that Sattva? I refuse to accept, how can it be? It’s a lie.

    There is the body so I suffer, you say: there is the world, how can it all be an illusion? But the mind is a concept all worlds are movements in consciousness, hence, false. When you see the false as false, the mind settles down and disappears.

    There are different human races and creeds each praises and denigrates the others. All these are movements in Consciousness, emanating from nonbeingness. My beingness sees false as false therefore, I do not comment on them. Anything that you acquire, even knowledge, is false, zero, try to transcend the knowledge. Only sometimes, a rare one at the time of death, will realize that he is not the body, the body disintegrates in the fire and mingles with the five elements.

    Brahman is a concept because it is not going to be in my association for long. Just for a short period as long as there is the beingness there is the world. For the one who realizes the departure of beingness there is bliss. The ignorant get involved with beingness, hence there is traumatic suffering for them. All is suffering – the waking, deep sleep and dream states, the five elements and three gunas, realize this and get rid of suffering. The ignorant one dies while the one who understands is liberated. The mind must sing the ‘I am’ without words. Be liberated, if you think you have acquired knowledge and that is your achievement, then you are still far from Self-knowledge.
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    4. This ‘I am’ business

    5th December 1979

    Maharaj: There is a customer for everything, but what is the cause of your beingness being the customer? The primary concept is the ‘I am’, out of it are created all other concepts. You have come from the primary concept, so long as you have the need to be, you have this prolific wonderful world and all the Gods are available. The distinction between the world and Brahman has come because you want to sustain your beingness, the ‘I am’, the manifest world is made important by you because you want to be. But when the need for beingness is not felt, like in sleep or in short, when consciousness is not conscious, there is no need. When consciousness is there, it will always need consciousness when consciousness is not there, where is the need for anything at all? Of what use is the availability of the world? The world and its lord are only a nuisance in my state. The need to be is bondage, no needs no bondage. I will not be stupid and ask how I am in the absence of consciousness. There can be no talk about the state prior to consciousness. In the realm of consciousness are the experiences and all the talk. The one, who has recognized, understood and transcended oneself can talk, otherwise, one is caught in the pincer movement of Maya; you are caught by your own tentacles (identification with body-pincer). Because of your own deception, you ask questions, you are caught and enmeshed in more and more concepts.
    Information about myself in the absence of consciousness, nobody can tell me. I also don’t need it, since that is so; you are non-plussed by me. I have full knowledge prior to beingness, which is eternal.
    In the waking state there is struggle and fatigue, in deep sleep there is relaxation, it is a cycle. What is the purpose?

    Visitor: To maintain consciousness. What is beyond it?

    M: Whatever without it (consciousness) is perfect. Only that is, nothing else. My body is universal, not individualistic. What is this ‘I am’ business? Understand it and be apart from it, transcend it. Just be.

    V: Where has Maharaj's ego gone?

    M: It is not individualistic, it is manifestable, but when it is manifest, it is no more an individual suffering.

    V: what is the use of self-realization?

    M: Nishkam (stable) Parabramhan .When you are hit by pain, the doctor gives you an ointment. Who is the customer? Pain is the customer, not you.

    V: does the pain go?

    M: It is just an event happening, understand it and go through it. The ‘I’ consciousness is pain as well as happiness. You wake up happy in the morning, as the day goes by there is unhappiness. Without ‘I’ consciousness can you understand anything? The ‘I’ consciousness is unhappiness therefore you seek happiness. That which you do with effort is unhappiness. Even now, I am speaking from deep sleep, so it is coming from sleep. I have enjoyed it, so I speak. Sleep is darkness, complete – that is ignorance. In darkness, ignorance I speak. Knowledge from ignorance is ignorance. This knowledge is an illusion. A child born of ignorance says I am Brahman.

    V: Who is doing this?

    M: That is the trap of your mind. If you do not experience your mind, you are liberated. Why do you call anything logical? Waking and sleep states are your experience. You don’t accept what I say, because in doing so you are nothing. In reality nothing can be given and taken, call it logic, experience.
    Take it as you like, here acceptance and rejection are transcended. Parents have given you a name; apart from that can you give me your name or identification? The Atman is formless, names and forms are of the body. Consciousness is also an illusion, non-personal, non-verbal. The moment you do not recognize mind and body you feel no pinch, can you say the sky is diseased?
    Food contains both the useful and the waste, so what is good or what is bad is relative. Flowers are eventually dirt but while buying they cost fifty rupees. I don’t discuss Brahman or Maya; I tell you my story which is your story as well. With Atmajnana (Self-knowledge) the ‘I’ consciousness is not there.
    Then I don’t worry about God or illusion. The ‘I am’ is the starting point of both misery and happiness.

    5. A Kohinoor Diamond

    7th December 1979

    Maharaj: As a seeker, you are told that you are not the body-mind, though you are in the body but you are knowledge. So we see this all-pervasive knowledge in everything. Body – man or woman – has form but consciousness has no form. One who considers himself to be a man or woman is not a seeker; seeker is the one who seeks knowledge.
    Prior to the appearance of form in the womb, food stuffs take the form ‘I am’ and that appears in nine months. With birth the bodily functions begin, the child does not know that it is. As the child begins to identify, the sense of ‘I amness’ takes shape, only then the mother can teach the misleading headings like body name and so forth.
    Prior to the waking or sleep state is the Parabrahman. The state which gives you knowledge is Brahman.

    Visitor: The need for self-knowledge differs from man to man; intellectuals have no time for all this.

    M: People who got knowledge were simple people.

    V: Is it decided at birth?

    M: Knowledge being ignorance is also (ultimately) not required. Your womb being not clean, you entertain fear, when in the womb for nine months, only the knowledge that ‘you are’ is there – nothing beyond it. In the womb knowledge is there but it is dormant. In this lighter (Maharaj holds up the lighter), the flame is dormant, does the lighter know the flame? What do you consider yourself to be? If you take yourself to be the body you are involved. If you take yourself to be knowledge there is no involvement. Somebody provoked the Guru in you, it is that Guru that receives knowledge and is the one that speaks.

    V: Isn’t it possible to pretend that one is the Absolute?

    M: More important is to get rid of the body-mind sense instead of trying to be the Absolute, the rest will happen. After the realization of Self, everything happens. Then there is no question of getting involved or not.

    V: But can one experience qualitative changes before and after?

    M: Whatever you presume to be will be buried, whatever I am talking too will abandon the body and disappear. To start with you are that principle which abandons the body and runs away. Second step, identify with that principle which quits the body. Third step, Jnana, recognizes this Godly state and transcend. I Repeat, the principle abandoning the body is Godly, full of knowledge, highest is the one who recognizes this Godly principle and transcends it. This principle, which quits the body, because of involvement with the body presumes that it is going to die. Actually, the body also has no death; it has life in association with beingness without beingness it is a dead rat. You are that principle which abandons the body, thereafter who are you? The body or that principle? So where is the question of nursing that principle?

    Is the manifest world real? You make a mountain of a molehill, is it real? Here is the world and you are told to behave accordingly and time passes by. Get to know your true identity and everything will be clear. All the scriptures are addressed to the mind, while I am talking of finding out what you truly are.
    The root of the world is absolute ignorance, only ignorance. Nevertheless, you follow codes to happily pass your time, miseries come with attachment, become entire, total, and then there is no misery. Inquiring about the illusion is to go in search of a child born of a barren woman. So your whole life will not be enough to find it. People go to the moon; they search for the end of the cosmos. Life of Brahman too is an illusion; there is the end of the cosmos. This illusion (Maya) sends you to find the cosmic boundary, see its mischief; it does not send you to the centre!
    In deep sleep, you awaken and cry out, who creates the illusion? Its consciousness, ‘I woke up’ you are the basic illusion, you are married to beingness. Whatever the outcome, you will know that beingness itself is an illusion. Honestly, the knowledge ‘you are’ is the most dishonest principle, you are married to Brahman. I plant you in the beingness that ‘you are’, then you may go. Understand yourself and all the riddles will be solved. I am giving you a capital, invest it, investigate and find the truth, investigate the Self.
    Is the dreamworld real or unreal? The incident ‘I awoke’ is itself unreal. Similarly, is your beingness real or unreal? Even when you think ‘you are’, is that too not a concept?
    All along I was telling Joseph to go but now I say, wait and record. After my departure, publish a book, they (people) will ask, did you come across such a man? A Kohinoor diamond!
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    6. Unborn Children

    11th December 1979

    Maharaj: In sleep consciousness is dormant, when you get up consciousness says, ‘I had a good sleep’. You can give it any name you like – body, mind but it is an attribute that was dormant in sleep, it is not the senses telling you. The food-body will always have desires; beingness is the fragrance of the same body. Prior to it I did not know myself; it was an experienceless state, suddenly the eight clues (five elements and three gunas) of experience and knowingness were fed lots of information – birth, body and so forth, with all this I started suffering. My Guru initiated me into an inquiry about myself. Did I experience my birth and parents? I hadn’t, so I rejected it. In the process I started investigating my own beingness, it was a temporary state, so I have disposed it off. I am free from fear now as I know this state will go. I have no fear of my beingness because I will experience the same (the going of beingness). Because of concepts I considered myself a personality and due to this conceptual state my true state suffered.

    Just as I admonish you, I listen to my friends, their thoughts talk to me, even visions appear, I tell them to shut up. I admonish thoughts and visions. Will anybody quarrel with his thoughts? When these foreign or alien thoughts are kept aside, the Self starts sprouting and imparting knowledge. Then it is the realized principle that prevails which was never created, but behaves as though created. Who observes or witnesses then? ‘I the Absolute’ If there are no thoughts the there is no fear, and then the Self sprouts.
    In the absence of beingness, what have I been doing? My unborn children, what are they doing? The same that I did prior to the appearance of this beingness. World, mind and all are expansive, how did this calamity occur with the arrival of beingness? So I must investigate the cause of the trouble that is, beingness. Think how you came into this body complex instead of investigating the world.
    The body falls down but what happened to me? For that principle for which you get no reply, is perfect, whatever answer you get is wrong. If I think of this world, why should I not inquire about prior to consciousness? If I tackle this question, I must investigate what is this principle of ‘I am’? I would prefer to play with that child not born because eternal Parabramhan and unborn children are alike.
    You want to have knowledge. What do you mean by that? Hold on to that principle which understands, recognizes thoughts and be quiet. For your sake, what are you? Investigate that. Forget who is torturing whom; stabilize in your most confidential being as ‘you are’. What are you? Investigate the problems of manifest world can be solved later. There is no right answer to ‘who are you?’ no answer is the most correct one; any reply you get is not eternal. That eternal, unborn principle is now talking which has een accused of birth. ‘I feel I am guilty’. Whatever guilt you accept you have to suffer. In a country not visited a robbery occurs, the Police arrest you here. If you accept you suffer, maybe a lifeterm. I don’t accept the charge; I have not visited that place. I am not a robber. I plead that – ‘my only guilt is that I accept that I am born’. Give it up! I was not born on my own with my knowledge; I had no knowledge of my beingness. The Absolute has no scope, it’s unborn. Prior to my appearance ( beingness) it never occurred to me that I was, so where is the scope for feeling guilty either? If you had wisdom, you would reject beingness. No body means no knowingness, no consciousness, in the original state the five elements and the three gunas are not there.

    The one, who assimilates what I say now, has no reason to be unhappy. The world is full of emotional unhappiness. A worm spawns out of decomposed food. I am not that worm, although made of food, beingness is product of food. In order to realize the Self, catch hold of the knowledge that ‘you are’. Do so at the feet of your Guru.
    Your beingness means ‘Iswara’ that is Guru too, that is the Self. Feet means ‘charan’, char – to movethat gives you movement, that principle [beingness] starts movement. The merging of the individual with the universal comes to be by Sadhana (practice).
    The five senses of action and five senses of knowledge do they act on their own? The five elements give rise to the five senses of knowledge. For manifestation, eight of them – the five elements and three gunas produce the essence. The Sattva guna produces the manifest world of forms, the knowledge that
    ‘I am’ is simultaneously created. What is created is the knowledge of existence; the individual assumes that this knowledge belongs to him. There is individual existence in this room. But the whole manifest world is Ishwara, Ishwara is like a city, He is there. As you believe that you are an individual, you die, the difference is that the individual dies while Ishwara, the entire manifestation, does not die; it has no limitations like those of the individual.
    I am experiencing the manifest world but prior to it I experience the ‘Bindu’, the point. When I am that Bindu, everything is, the world also is. The Bindu and the world are not two. ‘Bin’ means without and ‘du’ means two, so, no duality. Bindu – the point of ‘I amness’, I experience that. What is it? It is the very experience of the five elements and the three gunas – the whole universe. That is my intimate relationship with that ‘I am’ only – Bindu only.
    You go on pilgrimages so that good should happen to you as an individual. But you are not an individual, you are the manifest world. That ‘you are’ means the entire world, whatever manifestation you enjoy is universal. This knowledge is for the few rare ones, but instead of that manifestation (‘you are’), you hang on to individuality.
    Whatever is observed in the manifest world is your own Self, The observer is ‘I am’, It is a receptacle of the five elements and three gunas. The entire universe is in activity because of the three gunas. The play of the entire world is based on the five elements and three gunas. But you cling to your body; the body is also a play of the five elements and three gunas. The whole universe is in full play, it is like urination. You are one drop if you consider yourself to be an individual. A drop of ocean is salty and the salty taste is the knowledge ‘I am’. Suppose that drop dries, the ocean does not care – a drop of ocean drying on the rock. Similarly in the five elemental play you are a drop, either survive or die, the elemental ocean is unconcerned. But how to understand this manifest nature? Be the taste, understand the taste. Millions of drops dry up but the ocean is unconcerned. Millions die but how the five elements are concerned? Because you limit yourself to the body, you suffer.

    The realized one can entertain no idea of good to himself, for him even if the entire world is destroyed, nothing happens. The realized one is, of course, no more a person. There is nothing else except the core of your Self – Bindu, nothing else is. Only Krishna said there is nothing else. You meditate incessantly to achieve Samadhi but this knowledge will sprout from you only. Since I am prior to that (consciousness) I talked of Bindu. Now what happens to consciousness, when you are prior to it? In the waking state, how do you find out as though you are asleep? What do you do in deep sleep?

    Visitor: just be

    M: do you enjoy that ‘just be’

    V: No

    M: Your beingness is not enjoying being is deep sleep. Are you aware of being male or female in deep sleep? Find out what you are, you know ‘you are’, find out, then, whatever are its requirements you will know. The subtle food essence is life; Subtler still is the quality of knowingness. The knowledge ‘you are’ is like a particle of the sky, it is more subtle than space, and it can recognize space.

    V: what connection has it with life?

    M: The whole life is endured and sustained by the knowledge particle, ‘I am’. Without ‘I am’ there is no life. They are interdependent, not one without the other. I am prior to the ‘I am’, which is true, eternal and immutable. Beingness, world and body are time bound, your life is not for ever, it rises and sets like the waking and sleeping states alternate. The totality of manifestation thrives as long as the beingness is there. Rainwater has no taste, but out of it you get so much, you add ingredients to it and drink. I give you pure food but you find it tasteless so you pollute it, you add salt to the food for taste’s sake.
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    7. Beyond Concepts

    13th December 1979

    Maharaj: I belong to the nature of everything and yet nothing. I take my stand not in the movement, but in the original. Whatever you say can only be in the movement, in the consciousness. I take a stand prior to consciousness, the movement. I am not concerned with your reactions, the positive and the negative will depend on your reactions, but I am unconcerned. I have no means of demonstrating my true nature; words come out from the condition in which I am. To accept these words or not is your problem, I talk because you have come.

    Visitor: You are the destroyer of body-mind.

    M: I am not concerned with reactions.

    V: But there are physiological effects.

    M: I respect them, but I am not concerned with reactions. It is according to your attitude, right or wrong, incomplete or complete, that results would correspond and the reactions would affect you.
    Words come to me because you are here, in relation to my words who says what, I am not concerned. I am like space. You come and go, I am immovable, eternal, I am not involved in the actions of the five elements. Nothing touches me; I am immutable, try to understand. The suffering will be yours if you take any sample, as it will relate to the five elements; I am not in that realm. In the manifest state, the five elemental play has shape and design, I have no shape, if at all I embrace the elements, it is because everything is myself, the design is of the elements, not mine. Rajneesh gives various concepts; I cannot be grasped by those concepts. Concepts are yours; I am not involved in the conceptual world. So when you look at me, I am not a person, I am the manifest, not individual. If you want to attribute form to me, it will relate to the five elements and three gunas. The five elements disintegrate but I don’t disappear.
    For instance, I am invited to some place to stay. The room in which I stay becomes my room, but does it belong to me? All belongs to the five elements. The essential contribution of the five elements is the ‘I am’ the five elements disintegrate, the ‘I am’ goes and a person is declared dead. Wherever I go to stay I always know my permanent abode.

    Rajneesh expounds knowledge about concepts. They (many) speak on the basis of concepts, not from the stand prior to consciousness. Presently, my true state is different; you are devoted to my form as the five elements, once you understand that all this is an illusion, you too are there where there is no going, no movement. So long as you need yourself you are important, if not, then not. Whatever you observe, you don’t require, that principle through which ‘you are’ is greater. In the waking state ‘you are’ so you have needs, in the absence of ‘I amness’ where are the needs? In spite of being, not having the knowledge of being is non-being, that state is a source of peace. Complete relaxation is forgetting oneself, then, no suffering. All needs emanate from when ‘you are’; you have wants (for material objects) as long as beingness is there.
    The sense of taste comes from the element earth, perception emanates from air and sound from space, but the primary concept is ‘I am’. First without sound you know ‘I am’ (as when you awaken from deep sleep), then you say ‘I am’, with this comes the need ‘to be’. With the departure of the vital breath, there is no sound, no language, no warmth – its death, death is also a concept. Nevertheless, everything dwells in food essence quality (‘I am’), when this disappears – it is all over. To sustain beingness, the product of food, we eat food, but that is not your identity.

    V: What is the use of striving for realization? If one is realized…

    M: If you have the urge to go to the toilet, you will run. Similarly, the need of the ignorant is the urge to have knowledge, he will rush towards it. In the ignorant state, if you keep quiet, then the principle will keep quiet. Why do you claim credit for your waking and sleep states? They happen quite naturally, what authority you have on them? Even the ‘I amness’ identity, can you claim to retain it perpetually? In the ignorant state you come and talk here. Until there is a firm conviction about oneself, something or other has to be done.

    8. Beingness

    16th December 1979

    Visitor: Is it possible to know how we are with and without body?

    Maharaj: For a Jnani, yes, the reality is known to him and he dwells in non-duality. But all that is, is his form only. Even Lord Rama had to take help of the five elements, but he was not an individual. Now in this (Maharaj), you see form because of the limits of the five elemental forms, if you come here (where Maharaj is) you will be finished! You will see the universe as a whole. So long as your beingness is, there is form; there is no individual, only the elements. Whatever originates from earth is itself ignorance, so everything is ignorance.

    V: This earth is knowledge or ignorance? Whatever emanates is ignorance?

    M: The Jnani transcends knowledge; all forms are from the earth and back to the earth. As to how they (the Jnanis) are without form, only they know.

    V: What is Aum? Is Aum Maya?

    M: The Aum and beingness are same, whatever occurs, you just give it a name. My inner reality is quiet, fire is flame but quiet. So long as individual personality is there, you have pain and pleasure, no individual and it’s all over. Fire in this napkin is unseen; there is a flame in it but quiet. From your consciousness come space, air and fire, once you know the truth, then it doesn’t matter whether Maya exists or not. The intellectual people will not know me a hundred percent whereas a simple, uncomplicated person will. Even with the slightest intellectuality, it is difficult; however simple, uncomplicated people will easily meditate.

    V: Is there knowledge in any word?

    M: The One, who is Eternal, is making use of words to talk. Once I know what I am and what I am not, I need not worry about other things. I am the Eternal with no end, no beginning.

    V: The simple one has the knowledge to know what he is not, thereafter nothing else is needed.

    M: One has to look at oneself as to what one is, it’s not necessary to worry about others. If somebody says, for instance, you are this or that, you investigate, and you find out that you are greater, you are the Eternal principle. All words are just rice and curry! Ultimately, it’s the Sattva that is born, the same entity, rest are all just names, father, mother and so on, extended existence through beingness. Animals, plants and the rest, all Sattva, consciousness is born. Womb means hidden, ‘Hiranya garbha’ (the golden womb) means hidden like fire in the womb of the towel. The towel is earth, the food sheath is vital and so is the breath. Where are all of you heading for? Nowhere, this is a ditch of concepts. The ‘I am’ is objective, it is the ‘I am’ that investigates and it is the ‘I am’ that disposes itself off and stabilizes in Eternity. The test tube baby has been created out of the juices of human beings, can they create one out of vegetation? Hold a torch and there is a beam of light, how can you run beyond the beam of light it? ‘Near’ and ‘far’ are qualities of what?

    V: In sugar there is sweetness, Beingness is in what? What contains it? What is the cause of beingness?

    M: The food-body is the cause of beingness, syrup’s sweetness is out of sugar. The body is made up of elements; the quintessence or quality (guna) is the ‘I am’. You replenish the food-body or ‘I amness’ with water and food. Listen to what I am saying.

    V: The ‘I amness’ appears first?

    M: Out of the Consciousness, the five elements, three gunas and the world come by. Beingness means the cosmos, the universe. Where are you before birth and after death? You are in that Consciousness, in the layers of cosmos.
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    9. Worship the ‘I am’

    17th December 1979

    Maharaj: I have separated myself from the food-body. Flowers come in different colors, but they are made up of the same five elements. Why should I worry about differences?, from the same five elements arise all the forms with different time limits, no one has control over that time limit. Different forms, as per their thinking have different activities. About you all, you have a liking for truth; it has arisen from your individuality, so you are after it.

    Visitor: Maharaj had worshipped Ishwara.

    M: What is Ishwara? My Guru told me that the one who is listening is Ishwara itself. The ‘I am’ is Ishwara, there are various names given to that ‘I am’ but that ‘I am’ is not your body. Your knowledge ‘I am’ contains the whole universe, presently it is difficult for you to believe, so for the moment worship it. Beingness contains everything, worship that and all your requirements will be met.
    Ultimately the knowledge is yours. (Note: Worshipping for Maharaj was in the ignorant state, now his state is different. At the moment he sees you as himself, he contains everything. There is no individuality anymore, whatever you see is he, and you are also contained in him. He is not an individual with form, he is all pervasive. There is no involvement in him when he does the bhajans, his Guru asked him to do bhajans, so he is chanting them.)
    All forms have the five elements and water is there in all forms. The ignorance is yours because you believe that you are an individual, not mine. As for me there is no birth, no death, creation, destruction and suffering will go on.

    (Note: Maharaj is all pervasive, he is totality, and that’s his Nisarga (nature).

    The five elements, three gunas, and Purusha and Prakriti go on to make the nature, all forms arise and merge in it, Buddha too merged in nature. There is no individual, no manifestation without the elements and Purusha and
    Prakriti, the male and female aspects. You think in terms of male and female, but for Maharaj, Purusha and Prakriti have no forms.)
    Because of your body-mind you cannot understand Purusha and Prakriti. Because of their activity, creation goes on, in reality there is no male and female. There is steel and there are so many products made out of it, it depends on the use as to which we want to put it. Consciousness is the same in all forms, but the behavior of each is different, which is decided at the time of birth, the differences last as long as the form is there.
    Forms disintegrate, but there is no difference in my experience. There is no difference between the quality of the born and the unborn child, this is the great news of enlightenment. One is born or unborn, the difference is only of birth or no birth, in reality, there is no difference. The born vanishes and again becomes identical with the unborn. The difference is temporary, my body is similar to the unborn, and so I am happy. This existence is momentary, why give it importance? We believe it to be a long period, but it is momentary like a dream. A five minute dream, but a hundred years of life is contained in it. A movie depicts a life story, but it is the writer’s skill, is it real? Life is like that.

    All creatures, the world and Brahman are the result of your beingness. Although it is difficult to believe, but do believe it. Only Krishna has expounded this knowledge, everything is me and I am everything. When I talk to you, Joseph, I am giving you information about yourself. You may think I am talking about somebody else. My guru said, I am talking about yourself and that is how I came to know, Joseph, you have that knowledge. Prior to death, will you say with conviction that all beings, the world and Brahman are me? Can you say that with conviction? This world is a dream, but it is I, whatever information I heard is information about myself, who can say this with confidence? It’s very difficult to hear such confidence anywhere.
    We take ourselves to be a man or woman. It is a blunder that we commit because of our identification with our body. Brahman is neither a man nor woman. Having received this knowledge, by your own experience you shall become all expansive, pervasive. This body or man-woman experience is a sickness. Don’t talk to people about others but get hold of yourself. Be established in the Knowledge, don’t talk about it, have a firm conviction. When you understand, get established then you don’t need words, words are superfluous. Only a rare one will say all this, Krishna said, ‘I saw myself, not the world, whatever I see, is myself.’ Once established in this knowledge, you can die any moment you wish. Prophet Mohammed and Christ were like this; my nature too is like that. They behaved like that, their nature is my nature. Make use of this knowledge, assimilate it and you will lose this habit to criticize others, Krishna said, when you are that, who will criticize whom?

    Nisarga knows no rules of behavior, nature is like that, death is inevitable, so follow your Guru and die, the Guru says you are everything, be that. Whatever knowledge I give is what flows spontaneously, I quote no one. Whatever I do not know directly, I do not believe. My knowledge is not knowledge of Brahman or Ishwara, Brahman and Maya are natives of my nature only. Whenever I never felt any need, that state was perfect. When I felt needs, demands grew and I was imperfect. Death is inevitable so why not die with abidance in the Guru’s words, ‘I am Brahman’. This ‘Brahman’ as an individual consciousness is of course unreliable!

    10. It’s kept in your Palm!

    18th December 1979

    Maharaj: You are shouting in wilderness by which you can bring about no change individually.
    Observe, be, enjoy, and don’t try to bring about a change in manifestation as it is. The best state is, desirelessly just being. You are talking as an individual, taking fragments into consideration, hence, the misery. Can you bring about any change in the nature of water? As individuals in ignorance, you fear death and get destroyed by it. There is no death if you go to the source from where you emanate. With accumulated knowledge, you want to possess that, so there is misery. Whatever you have accumulated as knowledge let it flow out and just be. When you give up everything, people will fall at your feet, just watch. From the moment of beingness, to the starting of everything, including what you are today is all spontaneous.
    You have taken this disguise (Ochre robe), in your true nature, you don’t belong to it. When you realize such a state everything will be done, don’t participate, just watch the happenings effortlessly. Rajneesh, Muktananda and the rest are doing nothing, everything is happening effortlessly. I am telling you from the standpoint of my own understanding. It is the logic of spiritualism that gives satisfaction; spiritual discrimination helps you not to be unhappy. As individual, you tend to compare and thus become unhappy. The One who has merged with is Guru is not afraid of any calamities.
    Worlds are created and destroyed, how did I survive and observe all this? Only the One who has transcended everything can employ such discrimination. I have appeared spontaneously without my knowing and everything is happening spontaneously. Having realized this do what you like, even if you sit in a desert, it will become a place of pilgrimage.

    My Guru said ‘The source of the entire world is kept on your palm, here it is, you are not that beingness’. Out of sheer providence or good luck someone is inclined to understand all this, in the process his own being gets pleased with him and provides him all the knowledge. This sickness of beingness is the outcome of the five elemental chaos. Your own concepts make you suffer, ‘I amness’ makes you suffer. People call me a Jnani, just observe. Saint Tukaram said ‘watch with appreciation, admiration and no involvement’. You entertain concepts and they make you suffer internally and externally. Can you by employing any means of yours limit manifest nature? The Ramas and Krishnas have come and gone, but nature plays by itself, unconcerned. When you die, die with totality, you are everything, die with it. How do you understand yourself? It is better to say ‘I have not understood’, rather than saying ‘I understand everything’.
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    11. A Wound

    19th December 1979

    Maharaj: Can you ever complete anything in a lifetime? Various studies, spiritual practices like japa,

    tapa and so forth? All are of no avail. It was only when I met my Guru who was beyond beingness, the

    Absolute that did the trick happen in a fraction of a second.

    The food-body is the essence of beingness, that gone, beingness goes, you are not the beingness. For

    the one who is convinced, there is no need or necessity for meditation. So long as beingness is there

    meditation will go on. In the book ‘I AM THAT’ the method was shown, had Maurice Frydman been

    alive, I'd expound it. Now the book ‘I AM THAT’ has been transcended, presently I have no form or

    name. Hold on to the knowingness, not words, whatever you are, be there effortlessly, absolutely

    without effort, affirm what you have heard, the listener and the listened matter is ultimately useless.

    The five elemental essence, activated by three gunas, is beingness. When you know you are not the

    beingness, let be the beingness, you are not concerned. All talk is because of beingness, the beingness

    is doing all the talking, not you.

    Take the example of the Banana plant, it is planted, it grows, bears fruits and then weakens and dies,

    although some sprouts of the plant will still be there. After the age of forty to forty-five, strength

    diminishes, finally there is death. Like the plant, we have birth, strength and then diminishing. But

    what is now giving the talk? That birth-principle – ‘I am’, the beingness (the child root). Finally, the

    child-consciousness principle also disappears; eat what you like, still that child-consciousness principle

    weakens, body weakens. A dead body is heavy, that little touch (consciousness) has gone out, with that

    touch it moved. The root is then reborn, but whose birth? There are so many births and so many forms,

    all is the play of beingness, the primary illusion, the mool-maya.

    All talk pertains to my death, which I am experiencing. A dead person is cremated, why think of him?

    After listening to my talk, why think of it again, because we are all ultimately disposed off.

    Visitor: It is difficult to get conviction.

    M: Meditate, beingness is the essence, but you are not that. Why strive for conviction? Dead means

    dead, once ‘I am the body-conviction’ is gone, do you remind yourself again that – ‘I am not the body’,

    let the body scream, shout or die. Intellectuality or conceptualization is very strong; it holds onto us

    very strongly, that is the trouble. I have understood this; hence it has no control over me. This talk

    should be like a wound to you, a continuous pain, go on thinking about it.


    12. Nisargadatta

    20th December 1979

    Maharaj: Nisarga means natural, nature, no birth no death, just there. In this universe, species take birth

    and return back to nature, they go nowhere. Sattva, Rajas and Tamas (the three gunas) are the limbs of

    nature, the five elements and three gunas are inherent in nature. This body (deha) is born in nature and

    nature only, nothing else and is without identity.

    The world is created out of dirt, natural physical emissions turn into beautiful human forms. I am going

    to sign – NISARGADATTA – nature itself. Any stance has limitations but I am beyond that, nature

    only, vast nature, no shape or form and no limitations. If you want to be Nisargadatta, do only one

    thing, be in that state of harmony which is consciousness, being in natural harmony, all the puzzles will

    be solved. After one has accepted this state (the knowledge of one’s just being), many kinds of things

    can happen. Some will have long life; others will have a glimpse of what is generally known as heaven,

    that state (beingness) will itself create heaven. Beingness is the cause and lord of all manifestations -

    Vishnu, Ishwara. When this food-body disappears, this beingness will also disappear. In nature –

    Nisargadatta – there are millions of years and lives, what has happened to them? What are they doing?

    Reincarnation and the rest are all just concepts to while away time.

    There are millions of fish, can you have kundalini for them? Because of identification we have created

    trouble. Fish have no trouble, since they have no identity; concepts help only to pass time. Everybody

    wants things when alive, we do this and we do that, after death, when breath is gone, consciousness

    gone, what is of oneself that remains? Nature knows no end, no beginning, all concepts are only

    moments in consciousness; one considers oneself as an individual and suffers.

    What is the process in meditation? I and the universe are one, this concept is the same as mind and

    breath, no breath, therefore no mind. Can I then say I want anything? Therefore, tell me what do you do

    exactly in meditation?

    Visitor: Not expect anything or I try to be one with Ramana. What is efficiency in meditation?

    M: After reading books, what have you found about yourself as yourself for yourself? You may do

    anything, what you are at the moment is consciousness, the ‘I am’ is your only capital. I have had milk

    now, on the strength derived from milk, I sit here and talk, the milk sustains beingness. Do I not depend

    on the essence of food? If knowledge is not fed by food, breath disappears, consciousness to will

    disappear. If the supply is cut, where is the ‘you’? How ephemeral is beingness? At the same time,

    beingness is the lord of the universe. Therefore, all the time, be with the lord of manifestation and all

    your problems and puzzles will be cleared. This knowledge that ‘I am’ makes perception possible,

    make it you own. Whatever you may want, just do this and you will have everything. In this knowledge

    ‘I am’ is the entire universe. Consciousness is the lord of all manifestation, only because of the body

    that we consider this consciousness as a bodily principle.

    This body of mine is dead, I myself will never know death or that I was. All this knowledge is of

    tremendous use but once acquired it is no use. Accept this, be with your beingness, no need to give up

    anything, continue doing what you are doing, but just keep this (beingness) constantly in mind. A girl


    comes of age, she marries and her old relationships recede, but all this happens when she comes of age.

    She is the result of her parents, duality (dvaita) born, the ‘I am’ in search of a husband, duality (dvaita).

    Whatever you enjoy, will be unsatisfactory so long as there is beingness. What is the core? How long

    do you require the other? We agree on one thing, that beingness, the product of duality is godly (for it

    would lead you back to non-duality, advaita). Be devoted to yourself, I am That (Atman), be one with

    your beingness, only then the knowledge will sprout. The Male and the female merge for a few

    moments and all sufferings begin, why? Just to sustain their beingness. The matter (Sperm) is small but

    the problem huge; it is just a drop of semen that goes to the root of all the mischief.

    V: Don’t you feel that some good should happen out of our meeting Maharaj?

    M: Realization has no color, no shape; your true identity has no shape, no needs. That principle is not

    understood by the mind. Because of five elements all the creation suffers. Without the intake of food,

    there is no opportunity to say ‘I am’, out of the essence of the earth sprouts vegetation and out of that

    sprouts the ‘I am’, realize this without eyesight or intellect. That principle likes to cry, enjoy, and

    laugh, but you are not that, realize this only. Become one with the ‘I am’, then you can transcend it,

    then ‘I the Absolute’ am not the ‘I am’.
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    13. Take it (‘I am’) as Destiny

    22nd December 1979

    Maharaj: The ‘I am’ makes you step away from the reality. To realize, don't take the body as yourself,

    no body, no name. Try to just be; that is your true self. At this moment without taking yourself as body

    and name, can you describe yourself? This body is because of the five elements, the words flow and

    you say, ‘my mind’, this body and mind are not you, it is because of the five elements and three gunas

    and Purusha and Prakriti. In all they are ten and with the advent of these ten comes about your

    beingness, the knowledge that ‘you are’, but you are not these ten. The five elements make up the body

    while the three gunas make activity possible. When you know that they exist and you are separate from

    them, then you lose body and mind.

    Visitor: When there is no body and mind, is one everything?

    M: Taking yourself to be the I amness (as an individual entity) is misery, this gone, you are all

    pervasive and not confined to the body.

    V: No effort needed to understand?

    M: No effort, but because of your tendencies, you cannot remain without making efforts, where is the

    effort required? You know that ‘you are’. You take food to sustain the body and its activities, that you

    came to know that ‘you are’ is the misery, but the food cycle goes on, so unknowingly the effort goes

    on, although you may not want it to. This beingness is because of the five elements, you have no

    control although you take food ‘to be’. Beingness comes spontaneously and will go spontaneously, yet

    you protect it and so it continues. How did this beingness appear? This has appeared unknowingly, did

    you make effort? What are you then? Because of the five elements, you know ‘you are’, without them

    you are not, so what are you? At the moment, take yourself to be the beingness, don't separate it from

    the world. You, beingness and the world are one, but you are not the body, you are because of your

    beingness (Sattva) if it goes, the world goes.

    V: I have created the world?

    M: Yes, unknowingly you have created it, unknowingly and effortlessly will it go, both are

    simultaneous – with beingness the world is. This beingness itself is the ‘Bhagvan’, the God. Why do

    you want to make effort? Why? It is because of Maya, the primary Illusion. Your love for yourself is

    Maya, hence all the activities. All activities take place because you know ‘you are’; that itself in Maya,


    V: What is the difference between an ignorant man's activities and the activities of the sage?

    M: Self-love is the motivating factor in case of the ignorant while in the case of a Jnani, in the absence

    of self love, Maya or the knowledge ‘I am’, there is no world. The Jnani, who knows this reality, sees

    the world as a useless illusion, that’s all. For a Jnani knowledge has no form, no name while the

    ignorant one considers himself as real. Because of your knowledge, all activities and all suffering will

    happen. All suffering is out of self-love, you love yourself so you do hatha yoga.


    V: Does a Jnani suffer?

    M: A Jnani has no name or form, so who is there to suffer? Self-love is spontaneous; you cannot have

    control over it, yet you do everything for it. How have you come in this world? It is because of selflove,

    you cannot avoid it. You may think that you are the doer but you are not.

    V: In reality, I don't suffer, so is it that I just think that I am suffering?

    M: Yes, you are not suffering, but you only think so. So long there is this primary illusion, self-love or

    Maya, you cannot avoid it. Pain and pleasure are because of beingness, in its absence do you have

    them? All experience is because of the beingness, whatever it likes it will do, it comes spontaneously

    and goes spontaneously.

    V: There is no control over suffering?

    M: No, as long as you consider yourself as the body.

    V: But I have no control over it.

    M: When you know that you are not the body; then you will not suffer.

    V: I will not suffer but activities go on?

    M: The activities are not yours but of the five elements. Even the manifestation of ‘you are’ is because

    of that.

    V: Ignorance is also because of five elements, so what control do I have? How do I get rid of


    M: Don't try to get rid of it, understand it and it will go. Everything is spontaneous once you have the

    urge to be with yourself. Even the urge to understand ignorance should come spontaneously. The urge

    to come here too is spontaneous, though you think that you volitionally came. Spontaneously, you will

    understand that you are the Absolute; there is no doubt about of it.

    V: All this is ignorance and everything is spontaneous, but in order to understand, it requires some


    M: The urge to come here is spontaneous; it drove you here, though you may think that you came here

    through volition. So what happens here? All this talk clicks to you, so you say 'I have understood.'

    V: Do I have no effort to make to get rid of ignorance?

    M: Nevertheless, you have the ‘you are’, you are not whatever you take yourself to be, you are all


    V: I do have a part to play, what is it?


    M: Only be convinced that you cannot do anything, but your nature is such that although you have no

    choice, you will continue activity.

    V: Do sages have beingness?

    M: No

    V: So when they do not know that they are, what can they do for others?

    M: Can ‘you’ do anything?

    V: So the beingness is my suffering.

    M: Yes. Worship the beingness, which is nothing but suffering. Worship misery and it will become less

    and less. It will also help you to get rid of misery; this ‘I am’ is itself misery, make any use of it as you

    like. If you like you may take it as Prarabdha (Destiny).

    V: Does Maharaj have a sense of ‘I love’

    M: I don't need it. Love is all pervasive, the whole world is an expression of I love (‘I am’) but who

    loves? It is the love itself. Because there is no ‘I’ there is no ‘I love’. The one who still has a

    personality can be caught but I am all pervasive, how can you catch me? That entity which is born must

    insist for knowledge, otherwise you cannot have it. You ask questions, whatever I know, you know as

    well. Since when has beingness appeared? Have you given attention to it? To get this knowledge,

    people don't go to the source from where it has begun. They should go back and see how it happened,

    go to the beginning to understand the end. What is a sample of your knowledge?

    V: The knowledge of the world.

    M: My experience is as if my body is on fire, It’s not well, hence the doctor. The doctor will

    understand what? It is better to experience it, how it is happening? Is it a quality? Is it because of selfknowledge?

    You can say what you like, still I feel no pain. I do not have sufficient strength to sit up,

    but when I sit up, I talk, I have no desire for anything. Only Krishna has said ‘I am everything’, my

    beingness means everything, Krishna said what you see is myself, worship that, because everything is

    my form.

    Yogis who have lived long have suffered because of concepts. What could they do about creation and

    destruction? All activities are because of the five elements, what control can one have over them?

    Some say, they will be back in the next birth, I don't. Whatever you see is myself, I am there, always.

    Beingness is because of the play of the five elements, beingness itself is misery. In the realm of

    consciousness there are no rules, the poor become rich and the rich become poor, you can't say



    14. Mind cannot interpret You

    24th December 1979

    Maharaj: The One who knows (has no attributes) is Parabrahman

    Visitor: Does light appear when one knows Brahman?

    M: Prior to seeing light you might be there.

    V: What is the quality of the gunas? Is it Sattva – witnessing, Rajas – activity, Tamas – ‘I have done

    the activity’?

    M: All are names of Sattva, because of it, you are. Sattva is the ‘I am’, Rajas the tendencies towards

    activity or work and Tamas is to take account of or say ‘I have done this’, all three have no form they

    are formless. Throughout you have considered yourself to be as something or the other, but it did not

    last, name and form will go. You are that entity which is going to leave the body; you are not the body,

    whatever you take yourself to be you are not that.

    V: The ‘I am’ is time bound while what we really are, is eternal.

    M: Your beingness is the flame, no gas, no flame. The Knowledge ‘I am’ is because of food, ‘I am like

    this’ or ‘like that’ (in appearance etc.) nothing is going to be with you; even your memory will fail.

    What are you then? Whatever you presently consider yourself to be, you are not that. Taking yourself

    as something should give you permanent happiness, like being a young man, you try to sustain it, but

    just you cannot! Beingness is the result of Sattva, but when you are old, Sattva too disappears.

    V: The ‘I am’ is time bound, it creates time. Is there a difference between chronological and

    psychological time?

    M: The ‘I am’ or beingness, is equated with time, the Sun, they are one. Beingness is the Sun of

    knowledge, it itself is time or Sun.

    V: Chronological time and psychological time (as ‘I am’) is it one?

    M: There’s no difference. You have memory of the body, I don't. ‘I am the body’ that is your memory.

    Body memory is the sugar coating of happiness, which ultimately proves to be painful.

    V: the difference between chronological and psychological time, as I see it, is it correct?

    M: If you are not, where is the Sun and the time derived from it? Realize that this entire Universe or

    manifestation is the skin and hide of your beingness, the skin of your illumination; all manifestation is

    your expression, ‘you are’.

    V: The truth of what is, is distorted by past memory.


    M: What do you mean by past memory?

    V: if you are, then there is the question of the past.

    M: Between you (‘I amness’) and the consciousness, what is the relationship?

    V: The ‘I am’ varies from time to time, feeling good, bad and so forth.

    M: There is no difference in the types of ‘I amness’, I experience fatigue now, good health earlier, but

    the common factor is beingness which has not changed. All is illusion, the ‘I am’ is knowledge, but it’s

    also an illusion, say what you like, nothing prevails, except the knowledge ‘you are’. You presume that

    the world has existed without your beingness, your world is with your arrival, not prior to it, if you are

    not, your world is not. A Jnani is satisfied in eternity. Beingness is the seed of manifestation the

    ignorant one thinks that the world was and I am a fragment in it, but the Jnani knows that it is a

    creation of the beingness. Your manifest world means ‘you are’ and ‘you are’ means your manifest

    world. Beingness means the self-knowledge ‘I am’, no mane, no lion. The world cannot be prior to

    your beingness, when your own beingness manifests, there is the world.

    You try to interpret my exposition; you don't assimilate what I say. Become manifest, you receive so

    many inclinations but rarely somebody stays put in message ‘I am’, all get carried away by the mind.

    V: This is human nature

    M: The primary message or Vritti (mind-inclination) is the ‘I am’, the flow of words is inside is mind, a

    movement in the head.

    V: One gets carried away.

    M: Take a firm stand that the mind cannot interpret you. What the mind says is not you, don't be

    dictated by the mind, you are not the mind. The mind takes you for a ride, you feel you are going for a

    ride, your mind-inclinations want to enjoy; you say I want to enjoy.

    V: The mind being the servant will work as ‘I am’?

    M: Where is the necessity of the mind for you?

    V: To be my servant.

    M: When in deep sleep, do you require the mind?

    V: What is it to be awake?

    M: Means ‘not to be awake’, is to be truly awake. Is there real and unreal waking?

    V: By waking, I mean as you are – the Absolute

    M: Without effort whatever you are, you are. With effort, you cause a stirring, that’s why you are not


    your natural ‘you are’.

    V: Is there difference between observing and analyzing?

    M: The talk about myself is the talk about yourself. Let any worthy one reach to any heights, anywhere,

    but it is time-bound. Any height! It is just a passage of time. Time means the Sun – the world is

    because of it – beingness. The sum total means ‘you are’, beingness only, when the knowledge ‘I am’

    sets, the world is liquidated, Nivritti – no message ‘I am’. By nature, originally and primarily your state

    is of no-being, incidentally, there is beingness. When you don't dwell in beingness, then you are in

    body-mind. Presently whatever ideas occur will be your knowledge, there is no necessity for learning

    more skills, whatever is, let it be, just dwell in that beingness. Whatever I say relates to me, not society

    or people, the knowledge is for me, if you want to share it, you are welcome, provided you can endure

    it. Right now, you just listen, you may not assimilate at once, so, just be. Despite of all this you like to

    roam about and please your mind inclinations. The trouble is that you have made the hunger of the

    mind, your hunger, you claim it as yours; understand it and the mind will keep quiet. The mind is

    itching to see new countries and towns; you are habituated to go by the mind. But from now onwards,

    whatever the mind says does not relate to me, form this new habit the mind will be quiet and then you

    would want to be by yourself. Then thoughts occur and you go wool-gathering, tell your mind to go

    away. Even while taking food you are thinking of others, you may consume delicacies and you

    wouldn’t know. Many sit for meditation, but ideas come and they try to fights these. It happens because

    you firmly identify with your mind-body.

    V: Then what should I do? Remind myself that I have no body-mind?

    M: Is it necessary to remind yourself that you are sitting here? Make it a practice; gradually develop it,

    no body, no mind.
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    15. The Beingness Dynasty

    25th December 1979

    Maharaj: When you get the knowledge, your identity, cast, creed and the rest must go. This reality,

    your beingness, gives rise to the world.

    Visitor: Know what you are not, and then what you know remains.

    M: What you mean by negation?

    V: I believe that if I see myself, I see the untruth of it. It’s negation through seeing the false as false.

    M: You have to understand the Guru’s words. Understand beingness, know that the world is a result of

    your beingness. So to understand, you have to be Ishwara, Meditate to be Ishwara.

    V: What are the guidelines?

    M: But I have already told you, you are Ishwara. You have to have the conviction that ‘I am That’, a

    mental determination. With the appearance of the knowledge ‘I am’, appears the space and the four

    other elements, your beingness gives rise to them, first beingness, then others. The spirituality that you

    see around is simply activity, mere entertainment. To know that the beingness is the parent of the five

    elemental world is spirituality. The relationship of the beingness and the world is that of the parents and

    the family. Someone dies with the conviction that the whole world is my beingness, what will happen?

    The concept of man and woman will remain and you will die with it. Finally, you are not even the

    beingness. When you identify with it and stabilize in the beingness, you are not even that. In the

    knowledge of the Jnani (or the Absolute), the world is all a spectacle, the Jnani is apart from the

    knowledge ‘ I am’.

    V: Whatever is observed is not real, whatever I think is not me, what ‘I am’ must be pure


    M: With the help of the beingness – a peephole – you can see right from the blade of grass up to

    Brahman. But the beingness cannot understand the Absolute because the Absolute is beyond the being

    and non-being. Beingness and the Absolute are not parts of the same thing, as themselves, they are

    untouchables. Attention is the process of unloading the container and again loading it up with

    knowledge, but not of the unknown (the Absolute), the Absolute does not know itself, just get rid of all

    concepts. Right from childhood you acquire information or skills, what is the basis behind memory?

    Understand the beingness, but you get caught up in concepts and memory.

    You are That only, prior to them (concepts and memory) is the ‘I am’, further still when you recede, is

    the Absolute. But most people die with memory and concepts. Who understands that memory is not

    operating today? It’s the knowledge ‘I am’. Surrender to the beingness, from it all movement happens;

    go to the source of the movement which is the beingness. Hammer it into yourself that your own

    beingness is the parent of the entire manifestation. Beingness will help you in abiding in itself,

    beingness is observed by the Ultimate (the Absolute) that has no senses, no eyes, but witnessing just


    happens. I am introducing you to your own beingness, the first stage is to meditate on the beingness,

    abide in it.

    (Note: Maharaj’s state is that of witnessing the beingness from the Absolute standpoint. This is the

    state of one who has realized the beingness and transcended it)

    V: Remind oneself of it constantly?

    M: Just retain it in memory; it’s of no use unless you are that.

    V: I am lost in different activities, I need to remind myself.

    M: Did you go forward (in activity) to recede? As it is you are already your true self, so where is the

    question of receding? What is the use of food? To sustain the body, similarly, a mantra is to sustain

    yourself. What does that mean? When you go into that province, you will understand, not now. In a

    foreign country, you are told that the Bombay city coast is crooked, how will you understand that?


    16. Everybody listens, few Practice

    26th December 1979

    Maharaj: Use thought to get rid of thoughts.

    Visitor: Step away and look as they occur and know that I am not these?

    M: Just like people who come here, to some I say ‘go’, so also for thoughts. Some are of no use, so

    send them away, retain the useful ones. If you get a wrong telephone call, you say so and put down the

    phone. Similarly, don’t entertain unwanted thoughts, don’t entertain them, but do give attention to

    them. Make it a habit; reject unwanted thoughts by giving them attention, then it becomes natural.

    Since childhood the mind-body gets engrossed in unwanted thoughts.

    V: Form a good habit?

    M: This information is not given by other ‘Jnanis’, they confuse by saying that the mind is this or that.

    V: Should one replace negative thoughts, with positive ones?

    M: Yes, say you have one thought ‘I am not a person’, replace it with ‘I am formless’. Whenever any

    thought occurs, the talk begins in the mind.

    V: Yes.

    M: So send back the thought.

    V: Thoughts imply the body.

    M: Instead of saying so, say that it has effect on Sattva. The best is to be with no thoughts, if that is not

    possible, chant a mantra; it will spread all over the body through the five vital breaths. A sadhu has no

    tendencies or inclinations, his individuality has dissolved. Faith in Guru’s word is faith in one self, it

    automatically changes one. You can identify with Guru when the form dissolves. Mind has no form,

    Intellect has no form, and you are the knower of these. How can you have form? That you are formless

    must be a conviction. Don’t identify with anything, to identify with anything is bondage. Actually,

    there is no difference between the disciple and the Guru, if a Guru is not liberated so would be the

    disciple. Whenever one contemplates in terms of his identity, progress is there, one reaches where the

    Guru is. With whatever concepts you hold on you go to a Guru, if he is a Jnani he gets rid of all your

    concepts. But what is the main concept on which all depends? Its’ the ‘I am’, the ‘I am’ is itself a

    concept. It is a basic source from which all other concepts flow. Getting a firm conviction about

    yourself is to become a Sadguru (the one beyond the ‘I am’).Whatever is termed as Parabrahman – the

    Absolute – is your true Self.

    V: As long as one sees the Guru as a form, the Guru will give concepts to cling onto. For example, the

    Guru says ‘you are Parabrahman’, that is a concept.


    M: Yes, but this concept helps to get rid of all other concepts, using it, when he (the disciple) gets rid of

    all the concepts, this concept too will dissolve. For the disciple, what the Guru says is a concept, but it

    will go with meditation. When one looks at the flowers here and oneself, what is the difference?

    Because of the Absolute you come to know that you are, it is the truth which knows, in that

    knowingness is the universe itself, that knowingness is all pervasive. Normally, we think that we are

    individuals, that doesn’t change sometimes and the changeless knows this. Many people don’t change,

    but one who assimilates knowledge, in him the change comes by.

    The normal tendency is to think of oneself as the body, so there are relations and associations, as an

    individual you want to prosper and one is not prepared to change. One has to understand the reality

    oneself, It cannot be just ‘told’. I know I am not the body, that’s my realization, thus there has to be a

    conviction about it

    V: Conviction comes from it.

    M: Everybody listens, few practice. It’s very simple, but terribly complicated. I have seen that for many

    it is very difficult to cut out the concepts, it is easier to cut space. Here whatever you will listen to,

    according to that changes would take place.

    V: One has to be open, conceptless.

    M: Yes. If you have no faith in one who imparts knowledge, then you gain nothing


    17. Kick the Thoughts out!

    27th December 1979

    Maharaj: Why should it affect us when someone does something?

    Visitor: Because we think we are separate.

    M: In this world, there are many animals, are you affected by them?

    V: But with humans we are affected.

    M: With self-knowledge you will not be affected, as long as you don’t know yourself, you are affected

    by others. Presently, there is one Babaji in Bombay, some people visited him, I didn’t because I know

    myself. What he is I know, what he is I know while sitting here, so no necessity to go. Even if Lord

    Krishna comes again and he is just two miles away, I won’t go to meet him, that entity called Krishna, I

    know. Know yourself and you know the world, find out what one is. There is no difference, only the

    activities and tendencies of people change. Whatever Lord Dattatraya did, I need to do now, only times

    change and activities change; activities happen because of three gunas.

    (Note: Sometimes disciples of other teachers come to Maharaj. He doesn’t like to criticize anybody;

    although he knows the reality. Still he advises them to follow their own Guru. He tells them ‘my

    knowledge is about how beingness appeared; the same is applicable to others’.)

    Krishna was exactly the image of his parents, Vasudev and Devaki. They cried for Krishna and died

    ignorant, but their son became realized. Remember the words of your Guru and meditate on them, I had

    faith in my Guru’s words: ‘I am That’, I need not quote anyone else, I have looked into how I was

    before the beingness and how I shall be later. All this has happened with faith in my Guru’s words. I

    find no flaws in other religions; they are just concepts, so why criticize them? My parents did not know

    me nor did I know them, still, I am as I am. I was accused of birth, but I found out that there is no birth.

    Don’t criticize others, only know yourself, and spend time on yourself to know yourself.

    V: How to get rid of useless thoughts?

    M: Like wrong telephonic calls, disconnect useless thoughts; don’t entertain them. Make use of useful

    ones and then be free of thoughts as far as possible. You get engrossed in memories, be attentive, say

    ‘go, I don’t want you’. With practice it is possible to be free of thoughts; your own thoughts become an

    obstacle in your spiritual progress.

    V: That is why we come here; it is easier to think of him then phones.

    M: Whatever I say, I have practiced, I too used to get thoughts but I remembered what my Guru said,

    ‘you are, so Just be’. I am least worried about others, I am concerned with myself. Treat thoughts like

    one would treat a person, ask them to go. When relaxed, the thoughts come and complain, who

    complains about others? They are your own thoughts, just kick them out!


    V: How easy!

    M: Yes, but with practice. You become your own enemy because of your thoughts.
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    18. Knowledge has no form

    28th December 1979

    Maharaj: All sciences depend on assumptions, but whatever happens, happens spontaneously, there is

    no creator. What are you without beingness? Beingness is because of the Sattva guna (quality).

    Because of the earth various body forms come to be out of the five elemental combinations. If a patient

    is unable to sleep or lacks appetite, he is given appropriate medicines; these pills are also food material.

    Countless body forms are the consequence of the five elemental frictions in outer space. Their behavior

    and activities are decided out there, but their impact is felt on the earth. Hitler’s actions were because of

    whatever happened in space prior to his birth. The Individual soul is because of the body and because

    of knowingness. One has to suffer, there is no question of merit or sin, an individual suffers because of

    knowingness. One who writes about science, where is he positioned? He does not know anything.

    Visitor: What triggers whatever happens outside?

    M: There is friction among the five elements and because of it the body forms suffer. Whatever

    happens in space is because of elements. But I am ‘Nisarga’, nature, that is, no parents. Normally, it is

    said Ishwara created the world but one animal is food for another, Will God do this nonsense?

    V: As you sow so you reap.

    M: This is said only to discipline the people, the five elements do not understand any control or

    discipline, they can’t be taught.

    V: Desire begins with the five elements or with the body?

    M: To all forms we give names to attribute meaning on the spot, in reality, there is no one. No one has

    control over whatever happens, it is happening; that is all. Even speech has form, Ishwara has no form.

    In every atom there is Krishna, Bombay is just an area, is this part Bombay or that part Bombay?

    Ishwara is like that! Changes take place because of tendencies in the Sattva, which is the quintessence

    of food. No individual, no tendencies, the essence of food is Sattva and in it sprouts that knowledge ‘I

    am’ and from it issues the mind. So there are just tendencies and traits, the qualities of Sattva change

    with forms and accordingly the mind flows. Take the instance of biscuits, in those biscuits there are

    pores, whose number and structure depends on the material baked; do you have control over pores?

    Thus according to the Sattva, the activity happens.

    Pinpoint the entity that takes birth, as form appears, beingness appears. You cannot name any entity

    that appears, knowingness appears; that is all. With the form, waking, sleep and knowingness appear,

    the birth is that of consciousness. You are here now, and say you come back after fifteen years,

    meanwhile, who is going to run the show?

    Jnana (knowledge) has no form, no nature. The knowledge ‘I am’, the five elements, three gunas,

    Purusha and Prakriti, the Jnani is none of these. He has transcended all of them; he is the knower of

    knowledge, with the end of body, end all problems.


    V: This body is just to know that one is not the body?

    M: Beingness is similar to the sweetness in the sugar. Who is God and who is devotee? None of them


    V: Has Maharaj seen Akashic (space) records in meditation? Seen villages and towns in India in


    M: Words form the questions and words form the reply, on the spot there is nothing. So long as the

    body is there is the ‘you are’. If the ‘you are’ is not there, God won’t be there. When your beingness

    was not there, did you know God?

    V: I don’t know.

    M: Whatever you presently know is false, if the ‘I am’ is there, Ishwara is there. The ‘I am’ is

    Ishwara’s soul and Ishwara is my soul, both exist together. Ishwara is without limits, I am also like that,

    like Ishwara, penniless. Now, just forget everything and find out how will you be on a permanent

    basis? All this talk of God and yourself is just for killing time. Go ahead, no God, no I, as long as you

    have cravings, knowledge will not be yours, Ishwara dies before me.

    V: Maharaj equates Ishwara with Brahman.

    M: Ishwara, God, Brahman, Parabrahman, all these are only words, there is nothing in them. (Note:

    Parabrahman is the Absolute, where beingness is absent.) All fear is because of death, because of

    which you go around pleasing others. Once you know the reality, there is no fear, a man dies and so a

    corpse can be seen, have you seen a corpse of fire or Ishwara? All things are in movement, beingness is

    public because of manifestation, the five elements are public. What is your identity after death?

    Everything exists at the moment only, like you, nothing has any identity. If you have no identity, what

    good or bad can happen to you? Do you have a form which will fit you eternally?

    V: No

    M: Then why are you struggling so much? No form now, nor later, so why bother? Because I am like

    nature, this knowledge is open to all, you can’t get it from others, because they have a prestige at stake,

    they just want a following. Nobody can solve your riddles except those who know themselves and have

    no interest in beingness. What do I need now? Except for beingness, everything will do, in short, I do

    not want anything.


    19. Birth is an illusion

    29th December 1979

    Maharaj: Because of the gas (in the lighter) there is light. Similarly, in the body, if there is the foodstuff,

    there is beingness, and because of beingness, there is knowingness. Man becomes happy with his

    activities depending on the state he is in. A highly evolved person comes here; I tell him nothing can

    happen to you, just forget the concepts, that is enough for him. For others (those not highly evolved)

    there is a different remedy, It’s like you go to a doctor who charges Rupees 125, by paying that amount

    you are half cured, the remaining is done by the medicine. But if the doctor is cheaply available even

    with the same medicine, you have no faith in him.

    Visitor: Can you teach me miracles?

    M: After coming here, you now know how beingness has appeared, this knowledge you have.

    V: Yes

    M: On what does it depend? On the beingness only, if you know on what it depends, you have

    transcended death. What is the proof of your beingness or your existence? You now know it, that

    knowledge you must have. If you have such knowledge, you can transcend. I can only take you up to a

    certain limit, beyond that you have to manage on your own.

    V: Have we to search or understand?

    M: Do whatever you like, understand or go in search of it.

    V: If one is certain, one experiences, then it is knowledge.

    M: Yes, that’s all. Knowledge of oneself, your beingness depends on something, on what?

    V: Sattva, Food-body.

    M: No need to tell, you should just understand. When you get the knowledge, you lose ‘I am body’

    idea. You then experience death while living and nobody can afford that! Birth is of the three states,

    waking, sleep and beingness, ‘I am not these three’ that is knowledge. Were these three states there

    prior to birth? One day waking, sleep and beingness would go, will you then experience death?

    V: Depends where our experience stands vis-à-vis the Jnani.

    M: Still you must be sure that you are not waking, sleep and beingness. When you say ‘I am’ it

    includes waking, sleep and beingness, the ‘I am’ knowledge includes these. If you remove this

    component all will go, all appear and disappear together. If somebody is utterly frustrated and can’t

    take the beingness anymore, then he is welcome, if you can still sustain it, then don’t come here. If any

    state continues for long, you can’t afford it, so there is the cycle of different states. Prior to birth there

    is no waking, sleeping or the beingness (the knowledge ‘I am’), these three are born and are dependent


    on the food essence. When this essence becomes weak, the three states depart. Who is born or dies? In

    the absence of the three states, did you know God? Did you know that you existed? In India, donations

    (food, clothes etc) are given to Brahmins after somebody's death, is it going to reach the person gone in

    absence of waking, sleep and beingness? It is only a concept that the soul is thirsty or hungry, but in the

    absence of vital breath, could that be possible? As a result of food quintessence, Sattva and the three

    states appear, when the Sattva is exhausted, the three states disappear, then, where is the soul?

    V: What came to me and talked to me? (Paul King, on his experiences of dead people coming to him)

    M: People who have self-knowledge don’t appear, if self-knowledge is not strong enough, then they


    V: If they learn along the line then they don’t appear?

    M: Why have you come here? You had self knowledge in the womb, why come (here)?

    V: If one is stuck and suffering, then one comes here. I trust you.

    M: How do trust and faith come?

    V: When I was alone in the mountains, it was like a radar – not this, not this … Translator: Did you see

    his form?

    V: In a sense.

    T: Did you have his photo? Did you meditate with the photo?

    V: Yes

    M: Birds come and sit on the shoulder of the one who has Siddhi (powers). A poet writes according to

    his imagination and what he writes happens, right? Is birth real or false?

    V: False

    M: Be sure about it, you’ll be free when this becomes clear, no birth, no doubts. When you know that

    birth itself is an illusion, only then you are liberated, not before that. General knowledge or concepts

    envelop you; it’s difficult to get rid of concepts (Paul King’s experience of the dead coming back).

    V: They (the dead) were convinced that the body is real, so they come around.

    M: By staying in this knowledge (‘I am’) you can dissolve the subtle body. The pill – the three states

    (waking, sleep and beingness) – dissolves. Then there is no coming, till then the subtle body will

    remain. So long the food essence is there the ‘I am’ knowledge is there, once the essence is exhausted,

    knowingness goes.


    20. Falseness begins with your Parents

    30th December 1979

    Maharaj: Ultimately, you are responsible for your form, because of your beingness you are the sufferer.

    In ignorance you are told, worship God and so on. In the knowledgeable state, you know yourself, so

    there is no need. You don’t like my talks; you take yourself to be a man and this or that, so you feel

    justified. So long there is ‘I am the body’ concept there can be no realization. Transcend, become a

    seeker, but those who follow spiritual ideas and still take their body to be real, they are reborn. In the

    first stage get convinced that you are not the body. Because of Sattva, sleep, waking and beingness

    appear, but when you come to know that you are not there, then what?

    If you don’t take into consideration your parents, will you be able to find yourself? Our parents are the

    capital from which we find ourselves. You have to realize that the states sleep, waking and beingness

    start with parents. You must realize that your falseness begins with your parents. For the appearance of

    your form, what did your parents donate or contribute? This is not to be said, just known. Your parents

    contributed something for your form to appear. They contributed a part of the body, so the form

    appeared. All people are a picture of the bliss their parents enjoyed.

    We serve our knowledge; we do everything for that only. All activities are done by the knowledge ‘I

    am’. The Ganges flows from Lord Shankara’s head, ‘Ganges’ is knowledge through the five sense

    organs. Brahma is depicted with four heads; these represent the four types of speech, Para (source

    word), Pashyanti (intangible word), Madhyama (tangible word or thought) and Vaikhari (Spoken

    word). For instance, you compose poems from within Para and Pashyanti, they rise to the mind

    (Madhyama), and then you recite (Vaikhari) them. I can’t give you knowledge to make a living, but it

    can help you rise up in the world. People whose mind is still, without any words for them selfknowledge

    will be easier. If after listening to my talks your mind is still active, then self-knowledge is

    far-off. You may sit quietly, but if your mind goes on wandering here and there, that would indicate

    that you are not fit enough to have self knowledge. The mind must be absolutely still or quiet, no

    thoughts at all.


    21. Paul’s Redemption

    31st December 1979

    Maharaj: Think only about that which is going to give you company for long time.

    Visitor: What was my face before conception?

    M: From all your experiences will any experience be eternally with you?

    V: At present, all experiences are in consciousness. I am trying to go beyond experience, beyond


    M: This body will go. Vital breath gone, mind gone, so how will I look?

    V: The way as I was before birth.

    M: The worldly experiences, what will happen to them?

    V: They will go with the body.

    M: Ultimately, body and experiences gone, then what will you be like?

    V: It is a thing in itself.

    M: When the body is not experienced and day and night is not there.

    V: No

    M: When there is no experience of day and night and no beingness either, what have you attained?

    V: Nothing

    M: What is the result of achievements, experiences?

    V: Dissolved like money.

    M: Whatever appears eventually disappears. Who is its parent? On what is depends?

    V: On body and body depends on beingness and beingness….

    M: Depends on beingness. So there is no consciousness, no words to describe?

    V: Yes

    M: So who is established in this knowledge? How will he act?


    V: Different persons will act in different ways according to nature. Maharaj is Nisarga, more

    developed, more natural. What is the difference between beingness and mind?

    M: One who is asking is mind or beingness? Who are you?

    V: My mind is asking.

    M: Who says so?

    V: Mind

    M: Without beingness who will say ‘mind’?

    V: What is the difference between mind and Consciousness?

    M: You are the knower of the mind and Consciousness; That is you. You are not the mind. In deep

    sleep and Samadhi, mind is not there, You are still there.

    V: Yes

    M: That entity, which is throughout there, is YOU. Without taking male or female into consideration,

    can you describe?

    V: No

    M: If ‘you are That’, then do you need anything?

    V: I have everything.

    M: Then?

    V: I am ‘IT’, not I have ‘IT’

    M: If you are the Absolute and there is no Consciousness, then what do you need?

    V: Nothing.

    M: Existence of ‘I’ Consciousness will be absent. Do you know that?

    V: I know it theoretically.

    M: Whatever worldly experience you have, is it eternal?

    V: No

    M: Waking and sleep states will they be eternal?


    V: No. They have nothing to do with the Absolute.

    M: What is the ultimate gain of spiritual experiences? Consciousness will disappear and you will not

    know that ‘you are’

    V: No profit. No question.

    M: Beingness and whatever you see because of it, is an illusion, isn’t it?

    V: I won’t remain. Anything created will be gone, destroyed.

    M: Once you know that beingness and the experience of the world are an illusion, an untruth, how will

    you act? Although the world appears to be true, is it true?

    V: I know this by the mind but no physical experience.

    M: The mind, will it be eternally with you?

    V: No

    M: Don’t answer. But how to act is for you to decide. One who is established in beingness, loses

    interest in the world, has no desires and cravings.

    V: How does it happen?

    M: As to how this happens, you have already answered. So long as you consider yourself a human

    being with a body, there will be desires, but if you take yourself to be the Knower of everything…

    V: Behind me are so many experiences, I must first get rid of them.

    M: Who has accumulated them?

    V: That entity which thinks itself to be an independent package of energy in the past.

    M: Do you have any experience of this birth?

    V: No

    M: Then from knowledge?

    V: Yes

    M: Beingness acts considering itself as a body, but beingness is not the body, it too is temporary. When

    the entity was not there, were there any requirements? When I am not well, I take medicines. Do ‘I’

    depend on medicine for existence? That thing (beingness) which depends on medicine and food, what

    is its use? My beingness depends on medicine and medicine (taken) becomes the soul. Every person


    depends for existence on life. In the absence of need for life, what is going to happen to the man who

    depends for his very existence on food-medicine? What can God do for him? Medicine and food

    become the body.

    V: What need has he for the body?

    M: In the absence of beingness, nothing is of any use.

    Another Visitor: After (acquiring) this knowledge, will you be going ahead with your activities?

    V: Yes

    M: These activities, as a result of what do they happen and whose are they?

    V: The Jnani lives out of all encounters. He eats, when hungry; sleeps when sleepy and so on.

    M: What is the ultimate? Just as in a dream, no conscious effort is made; similarly, the Jnani acts as if

    this world is a dream. You can see with a telescope. But the Seer and the telescope are different. One

    who sees is different. The Jnani witnesses the beingness, what is the telescope for the Jnani? You have

    the Jnani, the world and the telescope.

    V: The telescope (for the Jnani) is the beingness.

    M: That beingness is the product of food essence.

    V: What about pain? I should have had pain, yet my experience was not of pain, but bliss. I have an

    ankle problem, but I had no pain. I felt like a cloud around that ankle. Pain in the world is like pain in

    the dream, says Sri Ramana Maharshi

    M: How the ‘I’ consciousness appeared? Find out. Sri Ramana Maharshi’s answer is that the world is a

    dream. The whole world is in a drop of food essence, Sattva. Beingness depends on food and food is an

    illusion. You have knowledge, and the experience of the world, why you have it, you now know.

    V: Yes.

    M: This world appears old. What is the reason of this miraculous appearance?

    V: What appears in a dream?

    M: Wake Up! This knowledge – that Sattva, the quintessence of food – is responsible for the world.

    V: Yes

    M: This food essence may be new, but the world in it appears to be old. Is it not miraculous?

    V: Food essence is new, but the world appears old. The Jnani gives no importance to pain even though

    he experiences it?


    M: Yes. You may live for five years, but in five years the world in you is a world of four ages, is it not

    miraculous? Crores of years of the world you experience in a short life span? Now who is false, you or

    the world?

    V: Both.

    M: When you act in the world, don’t forget this.

    V: Yes

    M: From your experience what is the value of the world and you?

    V: Nothing

    M: So, when you know, and then act, people will say you are Brahma, Krishna or Mohammed.

    V: That doesn’t change anything.

    M: You have no entity to change.

    V: The Jnani has experiences, but attaches no importance to them, whereas, we have responsibilities.

    How to draw a line between responsibilities and non-responsibilities?

    M: Don’t have firm rules regulating as to what is to be done or not done, that is bondage.

    V: In relation to duties, we will have no problems?

    M: Who is doing the duties? You talk about activities, say a snake of rubber bit somebody. He got

    poisoned; he did all the activities to get rid of the poison. But what is the use of such activities? Despite

    of medicines, the poison did not reduce. Whatever you do, your conviction about this knowledge

    should not dissolve. Those who come here, they have no more birth, this is your last birth, agreed Paul?

    V: I agree. I like that.
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    22. A Village without Day or Night

    1st January 1980

    Maharaj: Everyone’s perspective is different you can’t see, what I see.

    Visitor: So the best is to give attention to the beingness or ‘I am’

    M: Although you look at beingness you are not in it, you are outside it. Through it you can describe the

    world, but the Seer, the one who sees, is beyond. Words are within consciousness, they cannot describe

    the Knower. Your beingness too is temporary, it too is a concept. With this telescope (beingness) you

    can see, the One who sees is different from the telescope you can’t see the Seer with it. All words are

    within beingness, I am the knower of beingness, I blame no one in the world, people are poor but the

    poorest are the rich, they want more and more. So long as you consider yourself within beingness,

    you’ll have needs; the knower of beingness will not need anything.

    V: How to attain the first glimpse of the establishment by knowledge?

    M: That knowledge which depends on intellect is not knowledge at all; knowledge which I give is

    eternal. The knowledge of the world is to till the world. When we say one is thirty, we count time from

    the moment beingness has appeared. It is not your time, so life is the duration of beingness. Prior to the

    appearance of beingness you were there, with beingness come birth and death, but you are eternally

    there. You experience day and night because of beingness, prior to it you were complete, not needing

    both. When a palmist predicts your lifespan, he predicts the age of beingness, not yours, you were there

    prior to beingness. You are that eternal principle which witnesses everything, but because you consider

    yourself a person, you suffer anxiety.

    V: The leg broken so there is pain.

    M: Yes, because of the body. Beingness is the result of the body, so there is pain. But there is nothing

    wrong, this is body is at the bequest of the food essence, in that essence is beingness and you are

    neither, you are the witness of it. The one, who considers oneself to be born as a body, will not like this

    knowledge, but the one who says ‘I am not the body’ will like it. Prior to beingness there was no night

    and day, life means the experience of days, varying from 100 years to hours. Once you are established

    in knowledge, what is there to do?

    V: Whatever you do, you’ll be better off. There would be no fear.

    M: Fear from whom? When we say birth, it means the birth of time, not your birth, time means days.

    People identify themselves with days, hence the fear of death, otherwise they are just days. A day is

    over, so over. Even if doer-ship remains, it doesn’t matter, you be a witness. You are not in beingness,

    things happen, you don’t do anything. Because of beingness there is suffering, but you are the witness

    of whatever happens. Your questions are from the ignorance due to the body concept while my replies

    are from the standpoint of whatever you really are, so the questions and answers normally don’t tally.

    With the experience of day and night began the experience of pleasure and pain. With beingness began

    this needy nature, prior to beingness it was not there. People who have no self-knowledge, what do they


    usually say? Just as you keep a grain on your palm and see it clearly, knowledge must be that clear.

    You experience the waking and sleep states because of the Brahma aperture (Brahma-Randhra) in the

    head. What is it that you see? Sense organs are in different parts of the body, but the experiences are in

    the aperture. These are so many descriptions of it, but ultimately it is very tiny. I am from That Village

    where there is no day or night. Thousands of suns look very, very faint.

    You consider birth as your birth, but it is just an appearance and experience of beingness and nothing

    more. Your concepts have become your bondage. I do not blame anyone, because beingness is not in

    one’s control. Coming here, then, is not in your control, you are automatically drawn. One is already

    liberated; the bondage lies in ‘me’ and ‘mine’, these are obstacles that don’t allow you to get to the

    truth. People, who have many relatives, are far more worried about them (relatives) than about

    themselves, such are their obstacles. Even after they get this knowledge, they are engrossed in family

    life and sex; there is no time for anything else. The liberation is already there, but our concepts are our

    bondage. This life is predetermined for a certain number of days and then it is over.


    23.The ‘I am’ is God

    2nd January 1980

    Visitor: What is Vital Breath?

    Maharaj: Vital breath is movement, pulsations of the knowledge ‘I am’ that witnesses all activities,

    vital breath also means mind, vital breath and mind are one.

    V: Consciousness contains mind?

    M: Are consciousness and mind independent?

    V: It is a movement in consciousness

    M: Consciousness witnesses all activities and movement, including the mind. All appear

    simultaneously – consciousness vital breath and food essence. There is energy in water as well as in the

    body and heat too, temperature gone, vital breath gone.

    V: Where is the border between consciousness and belief? Is a belief a way to consciousness?

    M: In order to live, what do you do? You know ‘I am’ is love, it is because of love to live you eat, your

    beingness itself is love, your knowledge that ‘you are’ is the faith, because of it you work.

    V: If it is as simple as that then there are no more questions.

    M: Because of your body concept all problems arise. Take yourself to be the knowledge only.

    V: After sometime it (the body concept) comes back, so every time I must remind myself that ‘I am’

    M: Strange, have you to repeat it that you are a woman?

    V: No

    M: Reality needs no repetition; just know it. If you do not take the body into consideration, can you say

    you are a woman?

    V: No

    M: What growth in knowledge has there been in the last five years or since you came here last?

    V: I now don’t think much about what I am doing, things just happen. What is the role of guidance in

    spiritual matters?

    M: The use of guidance is to know ‘the news’ and ‘after death’. Guidance is required as long as the

    body is there, when the body is no more, how will you be?


    V: Guidance is power.

    M: Yes, It is power.

    V: Can you work with it?

    M: That power is working, only you don’t understand. The expenditure of yourself and the world is

    because of that, you are not aware. In order to live, you eat, if you don't eat the body falls, in that case

    what happens? Find out now, do you also fall? In case you don’t eat, you cant last, disorder in body

    means disorder in food, what is it that that dies? All prayers are to please God, with his grace she

    (Mother Teresa) can work.

    V: What is God?

    M: God is as per her concept.

    V: She believed in God, but when I sit here, I don’t know what I feel.

    M: Every person has a different feeling, what she feels you don’t feel. All the Saints and Sages, each

    one’s life is different.

    V: Is the concept of God same as pure consciousness?

    M: One gets experiences as per one’s tendencies, beliefs and concepts. Pure consciousness is without

    body (Note: Maharaj equates it to God and that has no body). It is the knowledge ‘I am’ because of

    which you come to know that ‘you are’, it is love, you consider it as self-love and meditate on it. But

    don’t mix it up with the body, it is not the body, that knowledge is pure knowledge, Consciousness or

    God, because, if you do so, then there will be trouble. The knowledge ‘I am’ is God, you have not to

    forget that you and God are not separate. Once you meditate more, it will become clear and you will

    get everything. Mother Teresa is successful because she has faith that God is within her, then she

    works. Without the grace of the Self, there is no success. Because of faith in yourself you get it. You

    may worship God, but don’t consider God as separate. The knowledge ‘I am’ is within you with that

    conviction you worship. One who meditates on the knowledge, ‘I am’, everything in the realm of

    consciousness becomes clear to him. He lives without telling it, hence from this place, you carry the

    conviction about yourself that you know the knowledge ‘I am’ is God, there can be no other gain.

    There are those who without knowing themselves, start preaching.

    V: My question is about the diminishing of knowledge.

    M: Day by day your conviction that the knowledge ‘I am’ is God must grow. Don’t care about the

    body, by constant meditation, when God is pleased, you will have complete knowledge in the realm of

    Consciousness. Out of it, if necessary, tell (others) only a part of it. This self-knowledge can be

    conveyed in a few words, but they (others) want more and more of it. Without your beingness what is

    important? God may be great, but without beingness who will say so? So when I expound knowledge, I

    tell you about the Self (Atman) and its history. You may go anywhere, but don’t forget that the

    knowledge, ‘I am’ itself is God. You come here because of the conviction that Maharaj is God. Without


    Self-knowledge all activities are meaningless. Even after attaining Self-knowledge all activities are

    meaningless, Self-knowledge, after attaining it becomes useless. Before you know yourself you suffer,

    with Self- knowledge that comes to an end.

    Jnana is beyond attributes, timeless; once you know yourself everything is meaningless, including

    experiences for they are a meaningless illusion. The Knower of them is beyond space and time.

    V: Tonight questions will originate in sleep, what originates in sleep, can it be real?

    M: Everything appears and vanishes, including thousands of suns, in the Parabrahman. You had Selfknowledge

    prior to birth, but the world and its experience made you forget it. Like a king dreams that

    he is a beggar, you have forgotten yourself.


    24. The self-annihilator’s cry (‘Har Har Mahadev!’)

    3rd January 1980

    Visitor: All activity is meaningless, so should we just sit ?

    Maharaj: Once you realize that you are not an individual, do everything, everything is your work.

    Within the range of the five elements, everything is you. Till then (unless and until you realize) carry

    on your work; but don’t think you are the body.

    V: The body cannot enjoy ice-cream? No food value?

    M: Who eats? Plants here consume water, the flame (Maharaj lights his lighter) eats gas, absorbs air,

    similarly things get done. Eating is done by the five elements, when you eat food, after you swallow it

    down the throat, who digests it? Beingness comes out of the five elements. Who eats then? Who dies?

    Who lives?

    V: I see!

    M: Attention also is in beingness; it too will dissolve. When you repent about actions, only then you

    change; otherwise not. The great sinner Valmiki repented and he meditated thereafter, then whatever he

    wrote became the truth (Valmiki wrote the Ramayana)

    V: So the Sattva quality must prevail.

    M: Yes, in meditation the Sattva is prominent, worship of God, attraction towards spiritual practices

    follow. Habits change with time and one should understand individual and universal life, this is

    possible only when one knows oneself. (Note: Since 1921 Maharaj is in Bombay, a period of almost

    sixty years. Prior to 1921, he was in a village where then were few houses, everyone knew everyone

    else, now the village has changed). In the process of devotion and association with Sattva, you start

    thinking for yourself. You shed off many things, dropping associations, these are remunerations. This

    you understand with meditation. The developing village where I lived has changed, the trees went

    missing there was a change of sea, now, nobody recognizes me. So similarly, in the process of Satsang

    or meditation, developments occur, you start changing. You are talking to me through the body sense,

    but I don’t accept you as that which could be defined by words. As a matter of fact you have no form,

    identity or color. You yourself are creating your trap by your word-concepts. Once you realize cause of

    beingness, birth, you are liberated. From what point you recognize yourself?

    V: ‘I am’

    M: Since when?

    V: Since my parents told me.

    M: So long as you depend on hearsay, you will not be liberated.


    V: What is the cause of birth?

    M: Parents told you a lot, but did they tell you the secret of your birth? Because you are, the Lord is,

    and because the Lord (Ishwara) is ‘you are’, the ‘you are’ is proof that parents were there. Sanatana

    Dharma, from time immemorial the parents have been there; you have been there. This beingness is

    proof of eternity, the Sanatana Dharma, the Infinity. When do you call me a Jnani, or why do you use

    the word Jnani?

    V: Because our questions are out of ignorance.

    M: Have you recognized ignorance?

    V: Yes

    M: Then how could there be fear, anxiety or worry for you? It’s simple, first is the Ajnani (ignorant)

    stage when you believe ‘I am not knowledge’ or ‘I am not beingness’. Next the Mumukshu (inclined to

    learn) stage where there is only an inclination to learn. Then you come across a Guru, you become a

    Sadhak (earnest seeker), one who earnestly seeks, the Sadhak sticks like a leech to the profound talks

    of the Guru, it’s the borderline stage. So long as the body identification is there, one is a Mumukshu,

    not completely spiritual yet. Finally one becomes a Siddha (the liberated one) and gets liberated.

    Politics is the last resort of a scoundrel; the spiritual one has no resort. Lastly, dispose off Harihar, the

    highest of the Gods of the Hindus is dismissed, disposed off. The self-annihilators cry of ‘Har Har

    Mahadev’ means kill and get killed, so in the end Har Har Mahadev goes too.
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    25. You are Limitless

    4th January 1980

    Maharaj: This form just happened to come, until I became conscious, I took no part, did nothing. Until

    this form and beingness came, what did I do for myself?

    Visitor: One question on terminology. Atma Jnana (Self-knowledge) and Brahman Vidya (Brahmaknowledge),

    are they the same?

    M: There is no difference, knowledge is Brahman and Brahman is knowledge. All creatures are

    contained in it, it is just one word talking about another word, all this has no meaning, and knowledge

    is limitless. It is because we identify and limit to this cursedness of individuality that we have inherited

    difficulties. But if we accept knowledge as total, limitless with no identifications, there will be no

    problems. Because of our concepts, we are limited. I am limitless, knowledge is limitless.

    V: Concepts are nails.

    M: Don’t bother (about) what you should do or not do. Think that you are limitless, unborn and not

    going to die. This identification with the body makes you think that you are born. Until I had form I

    had no worries, I didn’t even know that I had a form. Did I have suffering before identification with the

    body? No, it all began after the identification that I am this form. You have now come to know the

    truth, are you certain that all your experiences are false? Are you not aware that what you have is timebound?

    An untruth? Life is limited; whatever is limited is not the truth. You know life is limited and

    the one who knows this has the truth. The only capital you have is the knowledge ‘I am,’ be with the

    beingness and it will solve all riddles.

    V: That you exist is a conviction? One should be with it only and not look elsewhere?

    M: What is your idea about yourself?

    V: I am not the body; I am something else that the senses cannot grasp.

    M: This conclusion, what makes this understanding possible?

    V: (A French women practicing Zen) I like to be related to everyone, I feel relationship. Relationships

    that are universal and individual. My feeling is of unity with people.

    M: Basically, Is not your understanding because of the beingness that tells you that you exist? It is that

    which makes you understand everything, it is the knowledge that ‘you are’. Something tells you that

    ‘you are’, leave everything and hang on to it. Until you had this knowledge, did you have needs?

    Before consciousness were there any needs?

    V: I don’t know about it.

    M: Even saying so (I don’t know about it) is only because of the knowledge that ‘you are’ that is all; be


    one with that which tells you that you exist.

    V: Don’t we need a relationship of unity with others?

    M: No need to talk about unity, everything else will be clear, just be with it. Go wherever you like, but

    be one with this knowledge that ‘you are’ forget the rest. It tells you that you exist and it will solve all

    your riddles.

    V: The ‘you are’ will undo selfishness?

    M: Until that voice (‘I am’) of consciousness came, I was not concerned. Once it left, I went too, so be

    with the consciousness (the ‘I am’), all the teachings are based on this. This concern for the world is

    because of consciousness; it will be there as long as consciousness is there.


    26. Annihilate yourself by your own identity

    5th January 1980

    Maharaj: Just give attention to yourself and everything else will be alright.

    Visitor: We work hard to basically remember this and with a great intensity, rather than using the

    Japamala (counting of rosary beads), it also sounds easy, but I’d appreciate more from you, in your


    M: The ‘I am’ is all, the God, just know that the ‘I am’ is God, this is the first step, the knowledge ‘I

    am’ is yourself. All other activities will follow, you just get established in the knowledge. ‘I am’, it is

    the sun, and all other activities are rays.

    V: Everything is spun out of ‘I am’?

    M: The knowledge ‘I am’, without memories and concepts, is everything. The idea ‘I am the body and

    mind’ is not that knowledge. No effort is required, the main thing is that ‘you are’ (or ‘I am’) when you

    listen to me and stay there, you’ll understand that the knowledge ‘I am’ is independent of body-mind.

    Frydman has described Self-knowledge as factually as possible. Do I depend on you about what I

    know? Remember this, that there thousands of experiences, but what is prior to all experiences? You

    are that.

    V: If we are just aware of ‘I am’, is that enough?

    M: When you were a child did know that you were there? What did you do?

    V: Nothing

    M: Have you understood that the experiences of the world and yourself are without doing anything?

    V: Yes

    M: Go to the source and be established there, then, there is no change. You might have read the Gita,

    who is there to judge its soundness? The knowledge ‘I am’ has to approve whatever is said there.

    Establish yourself in the Self, whatever you are prior to the ‘I am’, get established there. When this

    abidance in the Self is achieved, all talks will sound gibberish. I lost my shyness to talk; all that I spoke

    was profound. The knowledge, in common parlance, is professed in ignorance, like the child out of

    ignorance. So I know that worldly knowledge is a product of ignorance and all true knowledge is prior

    to Jnana – The Absolute. Surrender to the Guru and meditate on the Self. The reminder that you had

    parents is the reminder that ‘you are’. The reminder that parents were is the basic material, the primary

    source material. The primary ingredients of the consciousness are the same. Get rid of the pride that

    you are a Jnani. Although you try to catch that state, the border of beingness and the Absolute, it is


    Normally even sages have no knowledge of the actual state of affairs. How did the union of the


    beingness and the five elements come by from the Absolute? Your parents explain themselves to you

    but do you really have the knowledge that they were your parents? What you have to drive at is, ‘Am I

    such a puny principle that is just a product of parents?'

    Which pose, stance or word is truthful? Even the four Vedas exclaimed ‘Neti, Neti’ (not this, not this),

    but based on which on-going activities of the world did the Vedas say this about the reality? It is

    beyond us. Therefore, with me also no honesty is left, whatever the experiences, even the Gods are

    limited up to words only. There is no story of Gods beyond words. If Krishna were to listen to me, he

    would say ‘I am blessed by his (Maharaj’s) words’.Truth has no form and no name, while religions go

    by rules and rituals. Words cannot be true, nevertheless, you must find out with what words you’d like

    to identify? With what identity would you like annihilation?

    In search of the Self, Prophet Mohammed and other sages could not come to any conclusion in regard

    to their identity and say: ‘I am Parabrahman’ or anything else and how could they? Have Christ,

    Prophet Mohammed and other Sages said anything about the truth? Where is the proof for

    Parabrahman or the truth? In all worldly activities, you are compelled to suffer and enjoy, can you

    provide a proof of the Parabrahman? Who will accept the proof furnished and by which authority?

    Form and name have been forcibly imposed on me, the primary concept is beingness, I have no name

    and form; only emotional understanding. Annihilate yourself by your own identity. Don’t dabble in

    what others say, which is your most honest identity? No consciousness, no world. Investigate about

    your identity, the one who has realized his identity will not consider anything else more honest than it,

    because this identify of beingness is a fraud.

    V: Should we not investigate spiritual experiences? We have experiences, but no truth.

    M: Have experiences, but inquire about the experienced, are they honest? In the first rainy season there

    was birth, in the second there was death, who was born? Was it the rainy season or the person? Only

    the realized one can tell as he is nothing, a void. Whatever is, is gone, whatever is not, is not, both are

    disposed off, only the truth prevails. After the departure of both, beingness and no-beingness, whatever

    remains is the truth. Prior to this accident of the occurrence of body-formation, everyone knows it (the

    truth). Only he, who knows that there is nothing, can say that there is the infinite and plenty. All our

    thoughts are about others but don’t bother about what others say. It is only because of this accident of

    birth that I suffer, but as a matter of fact I have no birth.


    27. The Soundless Sound

    6th January 1980

    Maharaj: The waking and the sleep state combined is the beingness, because of it, the world is. The

    beingness depends on the food essence, so what are we then?

    Visitor: What is the path to follow?

    M: Meditate on the Self, not on anything else; the beingness itself will tell you how it arose and will

    disappear. Meditation on something is easy, but meditation on the Self is rather difficult. Did Buddha

    say all this?

    V: The very same.

    M: Buddha's directives, are they followed?

    V: All the codes of conduct, but not the essence. Millions have no idea beyond the codes of conduct

    like, eat this or eat that.

    M: Is this is knowledge or just ways to pass time? Finally, people are slaves to time; they follow the

    dictates of time. I know nothing about rebirth, only this birth and having known it, I know it is not.

    With the body’s association, the so called knowledge is received and accordingly, people behave. What

    knowledge have you apart from the information collected from the outside?

    V: That’s all what we get.

    M: What is it you get?

    V: Not much.

    M: After the stamping of birth is done, what knowledge do you have then? You are told about birth,

    what other information?

    V: None

    M: This knowledge (‘I am’) is for each man to understand and be still in it. By understanding the Self

    you understand the world, what else is there? You are as large as the world, if you are; the world is,

    otherwise not. With what, identity of yourself did you read books? Were you reading it as a woman?

    Knowledge is neither male nor female.

    V: No, not female or male.

    M: What about the reader?

    V: Me?


    M: While reading, you know yourself as a woman?

    V: No

    M: After reading?

    V: Female

    M: God or heaven is momentary; nothing after that and for me it is nothing at all. All these Gods,

    where are they? What is their promise? How do they exist? In which state are they? Presently I am in

    that state where beingness has been forcibly imposed, the longer it stays, longer is the suffering, but it

    is going to disappear. Sustenance is for moment, understand the moment, the moment since when?

    How long and due to what? All the paraphernalia of this world is its expression. The one, who realizes

    this, grows knowledgeable in the process of gathering this information. Thus you came to the root of

    knowledge; you realize it and transcend it, stabilize yourself prior to intelligence.

    V: The knowledge expounded here is valuable, but people are not mature enough to understand it, in

    due course they may. Many do penances and have a deep urge, yet knowledge is not available to them.

    M: Do you think you understand?

    V: Memories, words…

    M: There are two types of sounds, the one that you hear and the primordial, unstuck, soundless sound.

    The moment you feel when you wake up, that is the unstuck sound. Later, you know that you are and

    all other sounds follow. The ‘You are’ or ‘I am’ all sounds are based on it, it is a language without

    words; unstuck, soundless. It is nothing.

    V: Is there a parallel state between the waking and sleep states on one hand and the consciousness on

    the other, which is so called born?

    M: Yes, there is a very subtle state, presently it is rather gross, but in childhood it is a very fine subtle

    state. The ‘I am’ is employed like an instrument, like vision for the eye, whenever there is vision, there

    is the world; the actual observer has no color, no design. The trap of birth and death is because of the ‘I

    am’, dwell on it, realize it and transcend it, that one has knowledge. All experience is time-bound, what

    would you call that which witnesses the disappearance of thought? Think if you like; but the thought

    process will disappear. You may gather a lot of knowledge but you are still trapped in bodyconsciousness.

    V: Knowledge gathering is a trap.

    M: Just like the web of a spider the birth concept is a source of suffering. As long as you hold on to that

    idea, you will not be liberated. When liberated you are Nirguna (without qualities), the ever liberated.

    Nirvana means no sample, the Saguna (with qualities) Brahman attains Nirvana. Beingness is the

    quality to be, Nirguna mean no quality and Nirvana too means no quality.


    28. Just be, to realize No-beingness

    8th January 1980

    Visitor: How do things happen around a Jnani? In the case of a child the development takes place

    because of the parents.

    Maharaj: Because of the beingness body-formation in the world is spontaneous, while a Jnani is nature

    himself, so it is nature’s problem to look after him.

    V: Some yogis live for hundreds of years, upside down, without water and what not

    M: They do so for the prolongation of their lives, for personal satisfaction and as out of a sense of duty

    towards the spiritual field. Beingness depends on what? You try to prolong you life but when

    something goes wrong, death results. The confidence and knowledge that ‘you are’, on what does it

    depend? Beingness becomes no beingness and no-beingness spontaneously becomes beingness, so

    whom should we question? You should yourself investigate it; what is the support of the ‘I am’? On

    what does the faith that ‘you are’ depend? Why is there beingness? Why am I? How am I? People only

    think of the body and mind, then, come death and the faith ‘I am’ disappears.

    V: Some want to prolong life, they have self-love, are they caught in Maya?

    M: Once they transcend the ‘I am the body’ idea, longevity does not matter, for their existence they

    don’t depend on anything. Without depending on anything, you must find out yourself. Whenever you

    think, you think on something else that you are not, how to think on your self? You cannot, you only

    have to be thought free. You may think that there is no Ishwara, but you cannot think of your self.

    What were you doing eight days prior to conception? Do you or I know? Eight days prior to entering

    the womb, only you can tell about that state. What about beingness before conception? If you were

    aware of beingness, would you care to enter the womb?

    V: I don’t remember.

    M: It’s not possible, because it is a non-attentive state. With beingness attention starts, in the womb it is

    dormant. The border of beingness and no-beingness, that point is a glorious state, the non-attentive

    state. What was the name of this lighter (Maharaj holds up his lighter) before it was manufactured?

    When sick, one takes medicine, there is beingness therefore we meditate and strive for knowledge,

    otherwise, where is the need? There is no need for knowledge prior to beingness. Even Vishnu closed

    his eyes in Samadhi and disappeared.

    V: And doing nothing?

    M: What can they do? Presently you feel ‘you are’ because of the association with the vital breath,

    When that association is not there, can you do anything?

    V: Can I do anything to get knowledge?


    M: Do nothing except hold on to yourself, be in Beingness. Just be and you will realize how it will turn

    into no-beingness. Catch hold of, dwell and contemplate on the beingness. Just be.

    V: The whole day?

    M: Who says ‘Whole day’? Who else can say except the beingness? Beingness can capture everything

    in its contemplation, but beingness cannot capture itself.

    Translator: Sound can cut everything except itself.

    V: Is it because of Karma that I came back?

    M: There is no Karma in the state of ‘Parabrahman’.

    V: Why is it necessary to come back in body-form?

    M: In this room, space is there, why has it extended? Why and how? Space out and space in, only space

    exists, always. Where is the question of how and why?

    V: Why do we come back in body form?

    M: This is relevant to you as long ‘you are’. As long as the body has energy there are the world

    experiences. Eight days prior to conception, whatever was, it prevails even now. What are you

    presently suffering? It’s the name and association of the body form and the beingness. Ponder over it

    (prior to conception) and you will get an instant solution.

    V: What is the relationship between ‘That’ state and Karma? Karma is what we create?

    M: Who creates you? Whoever creates you, creates Karma, Karma is the movement or activity. (To

    Elaine, a disciple) I am trying to keep you trapped as though you are in a womb. Just listen carefully

    and everything will sprout.

    V: ( Elaine) I can’t bear a wrong question.

    M: It’s a small blunder that we go and identify with the body form, the first and the last mistake.

    Remember the seed which created the body, its life; you experience the world due to it, the seed gone

    and you are in eternal state. Just like the tree out of a seed is the beingness and this entire manifested


    V: My ego, other egos, whatever I hear, is all in the beingness?

    M: Yes, your dreams. Questions sprout according to one’s level and they are correct. Presently, if at all

    you have to be interested in anything, it is the eight days prior to conception; ‘Parabrahman’ state. The

    ‘ego’ is used today but to what is this label attached and when? Everything is most sacred and

    everything is most unsacred. All this is as long as beingness is there, self-love itself is an illusion.

    Everyone wants beingness, ‘I love’ is an illusion yet other sages praise it. Prior to eight days how were

    you? An intellectual person would say ‘I was in a dormant condition in the essence of my parents’, this


    is a conventional reply. Try to trace your parent, go to eternity, this principle in the dormant form goes

    into eternity. There are two approaches, either you get established in the state prior to beingness, or you

    get caught in diverse concepts and fail to investigate your true nature. As such conventional knowledge

    is not destroyed and there is no reason for its destruction because basically it is an untruth.

    Another basic concept is that of the ‘Purna Purusha’, the perfect (or complete) man. The perfect

    principle is that which existed prior to anyone’s birth. There is some similarity between the ignorant

    child in the cradle and the Jnani, the child does not differentiate between urine and fecal matter, only

    the child knows as to how it knows itself, so is for the Jnani.

    V: Then should we give up everything and become a child?

    M: Where is the question of denominating everything? It has spontaneously come, only understand that

    you suffer because of the beingness. Did you go and catch hold of it? No, it has come spontaneously.

    The child doesn’t have any concepts, ideas and ego. The Jnani, having understood the state of affairs,

    transcends all these, and abides eternally in the state prior to beingness, irrespective of whether the

    beingness is better or not. With what identity will you now go about it?

    V: None

    M: Are you sure? If so, then, is there any necessity or purpose for spiritual pursuits?

    V: Actually no-No reason at all.

    M: What is ignorance? From the waking to sleep to the beingness state all means ignorance. This

    ignorance, called birth, is the waking, sleep and the beingness state, once you know this, and you are

    convinced about it, you are free. Only see the false as false. Then, doership goes too; your doing this or

    finding that will not affect you. Prior to the appearance of beingness, for ages, you were perfect and

    complete as the Parabrahman. A Jnani gives no importance to the waking, sleep and beingness states.

    No rope, no serpent. To say all this is false, do you need any effort Paul? Once you know, no effort is

    involved, you dismiss it off as ignorance, and there is no registration.
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    29. The Telescope

    9th January 1980

    Maharaj: The five elements are in full activity without any selfish motive. Similarly, everything is

    happening here, there is no self-identity. With beingness gone, there is complete fulfillment of the Self,

    which means I have transcended it too. The space is everywhere, all the other elements – air, fire, water

    and earth are the aspirant where the three Gunas are working, but there is no self-interest. With the

    beingness the self-interest arises through vegetation. All the disputes, wars and conflicts are in the five

    elemental world, but the five elements have no interest in them. There is no use of good thoughts or

    had thoughts, this is all a play of the five elements.

    Visitor: Is man always subject to the five elements, until the body dissolves?

    M: What is this object called ‘Man’? When dead, he is cremated, how is he apart from five elements?

    V: Is there a man who has control over the elements? M: It happens spontaneously, if there is fire here,

    I shall immediately rush to extinguish it. So long as the five elemental juice, the essence, prevails, that

    is the touch of ‘I am’ – there activities will happen.

    V: A realized man is not subject to the five elements while in body? Translator: His beingness and

    body will be subjected.

    M: But today where are the miracle makers? Where were they prior to the body-form?

    V: Gautama, The Buddha said ‘Look upon me whither in old age’, this is the nature of Nisargadatta,

    nature itself.

    M: Do I say anything different? Miracles happen; but what is the meaning of that? What difference

    have they made in the five elements? With all this play, the moment-to-moment changes, could they

    challenge that arsenal of nature? Krishna, Christ and the others have come and gone. I am referring to a

    state prior to their beingness and how and when they appeared in the manifested world, it was because

    of the essence of the five elemental juices, the knowledge ‘I am’ that they appeared, where are they

    now? How did you happen to be? Assuming that the world exists, what is the cause of your

    appearance? You have a telescope; it is an object through which you observe the cosmos but the

    observer is apart from the telescope. You will not get peace through worldly knowledge; this telescope

    (body) has innumerable nuances and titles. To fabricate it with the raw material of the five elements, it

    took nine months and through it you observe everything but the observer is not in the telescope.

    V: What were we doing eight days prior to conception?

    M: To say ‘I was observing’ prior to the conception stage is incorrect, at that stage does it (beingness)

    know itself? No being and beingness is a form for Brahman, prior to conception it is oblivious to itself.

    What is the telescope embodied in the body? Is it not the beingness that you preserve? But you the

    Absolute are not the beingness.


    You will not get peace through worldly knowledge; this telescope has innumerable nuances and titles

    fabricated with the raw material of the five elements it took nine months. Through it you observe all,

    but the observer is not the telescope.

    V: Was there ever a time when I was not embodied?

    M: Because of the telescope there is observation of the manifest, when the telescope goes, is the

    observer also destroyed? The observer has no qualities.

    V: The observer cannot be defined without telescope?

    M: Once you understand the five elemental play, you are unaffected by it; you stand apart from it. I

    experience the world due to what instrument? How did this instrument happen to be? What is the cause

    of it? The dead don’t interfere with the live men. The one who has understood and realized the

    beingness – the observer – has no connection and no interest in it. You throw out all worldly talks and

    concepts totally. The mind goes on chattering and you want to be one with it, just keep out of it and

    you wake up. The chattering mind synchronizes with the vital breath, it tells you about spiritual

    pursuits. Remember, you are prior to the chattering mind. Breathing goes on, chattering goes on – the

    chattering mind has brought you here in the name of spirituality, but prior to it, you were.

    From deep sleep you wake up, that border is Paravani, beyond words. When you move, become

    conscious, you feel ‘I am’, then mind takes charge, words take over and you are embroiled in the

    world. Paravani is other than language, ‘Para’ means ‘other’ or ‘transcend’ – the language of just being

    without words, but I, The Absolute, am not that. Paul’s Psychic experiences are spontaneous.

    V: What stirred them? The five elements and then Kundalini gave a shock?

    M: The main point is know the ‘I am’ and just be there.


    30. You are not whatever you Experience

    10th January 1980

    Maharaj: The Jnani, who is apart from body identification, is not affected by the sorrows that bodymind

    bring. Joseph, from what stand point will you write to me?

    Visitor: (Joseph) From ‘I am’

    M: She has been writing for about a month here. From what standpoint will you write?

    V: Do I have to reply?

    M: Will you be writing in the same state? The one, who tries to abide in the Self, loses identity with his

    ego. The very identity that ‘I am’ gets dissolved. Your true identity – The Absolute – is prior to the ‘I

    am’. How can you provide a uniform (the ochre robe) to it?

    V: We accept every person’s view of life, earlier it was more intolerable than now. Now I tolerate so

    many things, that one is looking through his telescope.

    M: Yes, but playing with concepts is not abidance in the true Self.

    V: To find the Self, one must go to silent places, I like that. But when one has the insight, it is not


    M: Who says that he seeks silence? Earlier I presumed that I was created, later, after listening to my

    Guru, I understood that the experience was created or appeared, but not me. The creation of this

    beingness, this experience, is a result of the five elements and their interactions. With the view ‘I was

    created’ come the fears of life and death. I just prevail as a result of the five elements and this

    experience of beingness is created for no reason. I, The Absolute, am not the created, it excludes The

    Absolute. The observer (behind the telescope) is not the created, the object has been created. You want

    to be in silence without meditation, which you are not doing. What are you doing? From where do you

    know that ‘you are’? In the ‘knowingness’ lies everything. You have presumed that you are behind the

    telescope, but you have not understood, whatever you understand is something else, you don’t

    understand yourself.

    V: I cannot understand, he said

    M: Whatever you understand you cannot be that. You are putting a question like this: a donkey is going

    by the road and you inquire about him, how are you concerned with that? You know that you are not

    the donkey. Whatever you experience is not you. In this matter, you will not satisfy your itch by

    talking; elsewhere you may talk and be satisfied. What is meditation? Meditation is to reject all

    experiences, to be in a experienceless state. To realize this trick you have to be in meditation. What is

    the experience? The experience ‘to be’, suppress that also. The one who observes both, the no-being

    and being state is in the true state. You only get experiences of what you are not, beingness is also an

    experience merge it with no-beingness. Beingness goes into no-beingness, The Absolute does not know


    that it is, it only prevails. To turn beingness into no-beingness, assiduously follow meditation or else

    you will be like a calf frisking. Be in meditation and you will stabilize, and then stop there or else you

    will be like a calf whose ear has air in it.

    V: To meditate is to realize that we do not experience.

    Translator: The primary experience ‘you are’, that too should also be negated.

    M: Experience has to become invisible together with the ‘I love’ beingness.

    V: What about noise in meditation?

    M: Your senses and limbs are still active; they are not under your control. By meditation this weakness

    of your mind should be overthrown. How intensely should one meditate? While Kabir meditated, a dog

    bit him, someone came and told him ‘a dog has bitten you’ Kabir replied ‘the dog knows and the skin

    knows’. A deep yearning must be there, like when you are worried about something, you will be

    thinking about it: ‘next morning something must be done for money’ because of it there was no sleep,

    you’d go straight for the money, you need it desperately and so you keep thinking about it. In the

    spiritual field you need to progress so intensely that you keep thinking it (your true identity), with

    persistence, you reach, but you must want it badly.


    31. How you met your Parents?

    12th January 1980

    Maharaj: So long as the breathing goes on the mind flow goes on. If you take yourself to be the body,

    the mind will have effect on you. Knowledge means to get rid of all concepts, not acquire, but get rid of

    concepts like birth. Even of this birth, you have no experience. Don’t accept anything told, you need

    not consult sages either, you know that ‘you are’, so the world appears. With this knowledge, give

    attention to this knowledge, then knowledge will tell you what you are. When you came to know that

    ‘you are’, you knew it on your own, like nourishment in the womb is automatic. Parents usually don’t

    know, the real birth is prior to nine months, then the so-called birth. Only at the age of three or so, the

    child recognizes the mother and starts learning, which is ignorance.

    Visitor: There is one consciousness, but there are so many forms, why?

    M: This is the quality of the consciousness to appear in variety, the soul is one, from the five elements

    arise the various forms. It is because of wrong identification with the body that this knowledge (‘I am’)

    is required. Atman is self-love; it has brought you here safely, worship it as the Lord, Ishwara. Take

    yourself as Ishwara, and then you know what you are and once you know what you are, all desires will

    be fulfilled. The knowledge, ‘I am’ is like sweetness, it has no form. You eat fish, one body is food for

    another, this body is the food for the ‘I am’. People ask questions, I look upon them as at ignorant

    children, at the age of three they started learning this so-called knowledge. (Note: Maharaj is prior to

    beingness, he knows that state, so they, that is people, are all children for him.)

    Your identity is in a continuous flux, as an old man you are spoon-fed, you have no memory, no

    identity is faithful and honest. After Self-knowledge, your faith and your selfishness drop away.

    Because of identification with the body, you say that you are a man or a woman, if there is no body,

    how can you say you are a man or a woman? You have no birth or experience of birth, but the ignorant

    one is very much afraid at death. For the one transcending this beingness, while the vital breath is

    leaving, he has no fear, no concept, only great joy.

    Please, all those gathered here are selfish, they are interested in the Self only. Real knowledge is to

    know that you have no identity.

    V: Is effort necessary for Self-knowledge?

    M: What questions did you ask before meeting your parents? Silence means no activity, total cessation

    of activity. Why come to a place of activity? When there is no need for words and their meanings, then

    there is silence, ‘I am Brahman’ (AhamBrahmasmi) means The Absolute. If there is no body, there is

    no guna (quality), my teaching is simple, I am not the body, and I am not the beingness, beingness

    being a product of food essence.

    There are no rules for consciousness; a king’s experience in the womb is no different from an ordinary

    person’s. There is no beingness in The Absolute and no rules for the beingness. With my Guru’s grace,

    I know how the beingness has appeared. ‘I am like what I was prior to beingness’, I am not born. There

    cannot be a witness to my experience, if there is a witness, then it cannot be true. Constant meditation


    is required to grasp this knowledge.

    V: Are relatives Mithya?

    M: Yes, can the sun see his dead rays? That is the standpoint of a Jnani. So long as you take yourself as

    body, problems will arise; a Jnani has transcended this illusion. Just forget everything and dwell on,

    how you met your parents? If doubts are not cleared, go to the moment when your acquaintance, got

    acquainted with your parents.

    V: If nothing is really there, how can a Jnani make others feel the need of a Jnani?

    M: Everyone, from plants to creatures, want and know the ‘I am’ to be there, once we have existence,

    we want it to continue. Your experience is because of the beingness, the world depends on beingness, is

    it happy or miserable? When your beingness is not there, is it happy or miserable?

    V: Why did Ramana work on his mother to realize before death?

    M: The reality, what his mother was, he knew, but he did that out of love.

    V: Affection for what?

    M: When there is no beingness, are you concerned with anything? The knowledge ‘I am’ is whole

    universe, not only body.

    V: So Ramana has no mother?

    M: He himself does not exist, a Jnani is The Absolute. If someone worships a Jnani, he does not know

    it. In the worshipper the beingness is still there and the Jnani, although he does not know him, yet he

    helps him. The field of Consciousness is a mystery, be humble, don’t be proud, make friendship with

    the Self and it will tell you all. The seed has the complete photo of the plant; a seed of rice will not

    produce wheat, how? Go there to the source. A great tree comes from the seed, it contains the complete

    tree, similarly the beingness contains the whole universe.
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    32. The ‘I am’ is the Primary Illusion

    13th January 1980

    Maharaj: I talked a lot of topsy-turvy in the morning but unless that happens, the creation of Ishwara

    will not come by. I talked about secretions, without which Ishwara will not be created. I said I am

    Rama, Krishna Mohamed and so on, but since when? Until you abide in your actual state, these things

    (black magic) are going to happen. Just as you explain how departing Lamas tell about their future

    births, it’s because they like to be and are fond of rebirth. Some siddhas even have the powers to

    reincarnate or enter into someone else’s body, like Shankaracharya did.

    Visitor: How can you reincarnate when you don’t incarnate?

    M: Yes, that is my understanding too. When did one come to know that his parents were or are? Only

    in the dream world of his birth dream, ‘gati’ means movement and ‘sruti’ means memory, these are

    simultaneously created. You are not an ordinary person, you are cunning and smart and asking me

    questions out of that. You have handled the world and then come here, while others are the ordinary

    types. You are a great spy, trying to extract secrets in spirituality.

    V: Secrets are for development, not for publishing.

    M: ‘Pragati’ means progress and it also means movements towards somebody. Do movements towards

    someone else help us to understand the Self?

    V: Depends who the ‘somebody’ is.

    M: The ‘somebody’ is a concept.

    V: No

    M: Become free from concepts, no concepts, including the ‘I am’

    V: The ‘I am’ is Moolmaya?

    M: The ‘I am’ is the primary concept, the primary illusion.

    V: Simultaneously with it is birth?

    M: The primary concept itself, for its sustenance, created so many substances, like wheat flour and

    wheat products. Out of the touch of ‘I amness’ arose so many concepts and various names.

    Second Visitor: He (Maharaj) is before God?

    V: Yes

    M: The primary concept develops so many skills like ‘Chaya Shastra’ (A ‘Chaya’ expert predicts, past,


    present and future from the Chaya or Shadow or a photograph) I am not amazed by them.

    Second Visitor: He doesn’t want to be bothered?

    M: Why should I be bothered? My ego is obliterated, wiped out. Although it is felt, it is actually erased

    out. Whatever image is conceptualized by any concept, could it be honest or permanent? Anybody

    visiting (me) will be having great energy, he’d be challenging, but the moment be comes here, he will

    get diffused.

    V: Is it sacrilegious to describe one’s teacher?

    M: Your friend will insist on you telling him.

    V: I would share with him on the level he is. It’s hard to say, now.

    M: There are many Self-realized people, but they don’t use words only silence! They might be lying in

    dirt, but lying in a exalted state.

    V: Some people lying in the gutter in India may be in that state.

    M: You listen to talks, but you don’t dwell on the essence of the five elements. There is no destruction

    of the ‘I am’. Water evaporates, but it becomes plenty, similarly, beingness, when it disappears,

    becomes plenty.


    33. Meditation means merging with Beingness

    15th January 1980

    Maharaj: The birth of the gunas (qualities), the beingness and the realm of beingness are being used,

    but I am not that. People Salute here, such is the quality of the Sattva guna. Of the three accepted

    gunas, Sattva guna is at the core of Self-knowledge.

    Beingness is not the ultimate Self-knowledge, although it has high titles like Brahma, Vishnu and

    Mahesh, the creator, preserver and destroyer. The One who witness appearance and disappearance

    observes without eyes.

    Visitor: Does the Jnani think?

    M: For the purpose of communication he has to use words.

    V: In reality there is nothing?

    M: Yes

    V: Is there a difference between feelings and emotions?

    M: The expression of emotions and feelings is the traditional outflow of the three gunas. Beingness is a

    guest, it will go, it is a guest of The Absolute. All your worldly knowledge is futile yet play of the

    beingness and three gunas will continue and you are not these When everything goes in meditation,

    what remains is that which prevailed prior to10000 years, a state which prevailed in the absence of

    waking, sleeping and beingness.

    V: How to avoid going into Samadhi in meditation?

    M: Don’t try to restrain Samadhi, it will come and go, Samadhi is natural play of three gunas.

    V: My Guru said, don’t go into Samadhi.

    M: Meditation means merging with beingness, abiding in beingness is ‘Dhyana’.

    V: Beingness is its own object?

    M: Yes, like gold is the object of gold, water is the object of water, so beingness is the object of

    beingness. Did your Guru tell you, where you are meeting the knowledge, ‘I am’ or at what point did

    you meet your beingness?

    V: It can’t be answered.

    M: Only a Jnani can say what ignorance is.


    V: Everything that comes and goes is ignorance.

    M: the waking and sleep states come and go, these two form the beingness, without these three how are

    you going to raise questions?

    V: No, so use them.

    M: The process of attaining pertains to three the gunas, but the destination is beyond them. The

    meditation too is not real.

    V: It’s the last obstacle.

    M: The destination of meditation is real. A book will be more useful to the one who is more ignorant

    then another. Another writes in a grand style all about his ignorance, and the reader gets engrossed. Did

    you ever see the moon and all before the appearance of the beingness, Brahma or this illusion?

    Although the ‘I am’ is ample and plenty, it is an illusion that induces multiplicity. This manifest world

    is a dynamic play of the five elements and there is no scope for an individual. Just as a diamond

    radiates from all sides, similarly in deep meditation you will realize that you are this entire


    V: ‘Lila’, a restaurant in Paris, has one light reflected in 1000 mirrors.

    M: You will realize that the principle, the beingness itself, illumines the entire world, the world is its

    body. On the television, a drama goes on, that is a play of light. Similarly the manifest world is your

    play, the play of beingness, so having realized this, you go into quietude. In the beingness a number of

    universes are playing around, all people, including Europeans and the rest are products of the play of

    the five elements.

    V: It is a beautiful play.

    M: Great incarnations have come and gone, but they have not been able to arrest this play of the five

    elements. One life form is food for another, is there any change in that? There is a society for

    compassion to animals, they just prolong their life and make them suffer longer. Has anybody arrested

    creation? Has there been any progress in family planning – human or animal? No one has the authority

    to stop the play of the five elements.


    34. Swallow the Beingness

    16th January 1980

    Maharaj: In the form is the beingness, in beingness is the ‘I love’.

    Visitor: Once you are a witness, not a thinker, how long does it take to go beyond that?

    M: Stop asking stupid questions. Out of that fluid drop has emanated the entire beingness, so where is

    the question of beyond? Out of wetness it has come spontaneously, I didn’t ask for it. How this

    question of witnessing arose? I am telling you about what ‘you are’, you are created from the

    emissions, from the beingness, and this beingness is indeed despicable. Have you understood? It is your

    egoism that has to be thrown out. When you are a witness, you are not this or that, what is your present

    condition? I am telling you that. I indicate labels attached prior to your beingness, they are not real,

    only indicative.

    V: Beingness is a witness, so I ask.

    M: Witnessing at level of beingness relates to the expressed gross world. I am telling you how

    beingness emanated. People are carried away by miracles but the greatest miracle is the beingness, the

    entire world is an expression of it. I am explaining my condition, what am I? Simultaneously, with the

    world, I got my form that is the biggest miracle. After I met my Guru, I have only been investigating

    only myself. I paid no attention to anything else; I paid attention only to myself. My presence is the

    biggest factor before me; I have no need of other sages and all. My Guru taught me what ‘I am’, I

    pondered only on that. My consciousness appeared along with my body form. My original state is to be

    in that state where there is no ‘I am’. I am explaining my state of affairs, from my standpoint you must

    realize yourself. As the ‘I am’, you are witnessing of what?

    V: Everything is and is not.

    M: For that the beingness must be there. Then where is the question of witnessing? Witnessing what? I

    have indicated how incarnation takes place. Besides that fluid, what are you? So where is the question

    of good or bad? I can reserve my judgment about the fluid drop, wherein the whole would is contacted.

    It’s a simple approach, how did this happen that I observe the world and I feel ‘I am’. In deep

    meditation my Guru indicated how this form and beingness came together and also, the world. That

    was indicated to me in deep meditation. Krishnamurti will never break open that shell of secrecy, he

    will disclose this only in private.

    V: Does the knower know himself?

    M: Yes, although what my Guru said, I realized, the most important is my state prior to the beingness,

    when beingness was not there. If the message beingness is not there who would have witnessed this


    V: Who would have created them?


    M: It’s spontaneous creation; there is no creator for the beingness. A seed sprouts and we have a plant,

    we say God has created, but it is all spontaneous. Out of a small seed, sprouts a large banyan tree.

    Because of the fear of death, people worship God; it is because they have accepted death.

    V: That which is prior to beingness, is it Maharaj’s conscious experience?

    M: That is the eternal state. I have talked about the conscious state, where beingness is ephemeral and I

    am not that. Whatever prior to that is eternal.

    V: Does Maharaj know from experience?

    M: Because I prevail prior to anything, Parabrahaman or Parmatman are my titles prior to

    consciousness. In that state, I have no association of anything.

    V: Is this true for all? Some know, while others know not?

    M: I am not concerned with others, who else could be except ‘I’? When you swallow the beingness,

    whatever remains, is that state. I have no associations in that state; I am alone in that state, alone

    without words, prior to words. There is a sentence, ‘I am alone, let me be many’, this is Maya.

    V: Didn’t you feel lonely in Parabrahman.

    M: This sentence occurred when beingness appeared, when there was vibration. I reject the

    Upanishads, they do teach profoundly, but they don’t touch me, Upanishad means ‘get out’. Whatever

    is written in the name of Philosophy, the raw material used, is nothing but ignorance. The three Gunas

    are the emotions and they are not the truth. This great fraud, this fraudulent world is created from the

    spit. They (people) are instinctively ashamed, that’s why they want to hide it (the private parts).

    Considering this aspect, how can you have an ego? It’s a most despicable state, where from emanated

    and where to proceeding!

    V: From nowhere to nowhere.

    M: That fluid, would you care to show the public? Dancing girls have boy friends in every village. One

    such girl came across a great man and she lost her identify to him, with this great one she had no

    identify. On meeting him, all the sins of her past births were burnt to ashes. Kabir said that he recited

    the sacred name millions of times, he did penance, but there was no realization until he met a perfect

    Guru who threw him beyond all worlds into perfection. The beingness is not true, the world too is not

    true, it’s just an expression of the unwanted beingness. How can anyone attain peace by mere

    experience? All experiences are false, is there anyone who has led the ‘I am’ to quietude by recourse to

    experiences? You can go into quietude only when the beingness is fully satisfied and forgets itself, for

    only in non-beingness lies peace.
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    35. Body identity is an Illusion

    17th January 1980

    Maharaj: Krishnamurti talks about the total manifestation, while I point out that which brought the

    manifest into existence. Whatever is being done, if you think you are the doer, it’s the vanity in you.

    Krishnamurti is not a person; he is in that state which I describe. The Supreme being is in everyone, a

    Jnani accepts this, only one in a million will realize it. Intellectual experiences apart, most people only

    want some benefit through the body. Instead of only deriving benefit through the body, stabilize in

    yourself, if your true identify is not realized, you will die with the body identity and name.

    The knowledge ‘I am’ is at the very centre. From where do you experience the manifest world and

    body? Is it not because of the centre? If the centre ‘I am’ did not exist, would you experience the body?

    Give up the identity that you are a woman; attachment to male or female forms is itself an illusion.

    Visitor: Intellectually I know that femininity is an illusion but the predicament is that I am separate and


    M: Once you understand, then you are not caught up in the predicament, you are liberated.


    36. The ‘I am’ is temporary in the Infinite

    16th January 1980

    Visitor: Ramana Maharshi has spoken about the grace of the Guru, what would your Maharaj say about


    Maharaj: In India, grace of the Guru is of great importance. Grace is always there, it depends on the

    disciple, he benefits according to his own beliefs. In the scriptures the Guru has been mentioned as the

    supreme reality, so the disciple worships the Guru. Krishnamurti says Guru is not necessary, he is also


    (Note: There are the so-called Gurus, but Maharaj is the Absolute. There are Gurus who may be cheats,

    among them there is a competition for disciples. But you can understand the ratio, In 10 million there is

    one rare possibility of a Guru and most of them are inaccessible, they are not interested in imparting


    My everlasting property is my Guru, the Sadguru, all else is perishable in the realm of the five

    elements. So many dissolutions of universes and chaos have occurred, but my Guru is not affected.

    Whatever the disciple understands the Guru to be, he becomes that; the difference vanishes, they

    become one. In the first meeting the Guru says, ‘you are not the body or name’, as long as you are

    without these, you are the reality.

    My existence is of no use to me, I have become useless from my point of view, and I am beyond

    concepts now. People receive the concepts they like and accordingly they would benefit.

    (Note: He doesn’t like to talk; if there is a question, he will answer. Earlier he used to create problems

    and solve them. Now he has no interest, he will talk from the point as view of what he understands the

    questions to be. Any question still based on ‘I am the body’ idea will not be answered. The

    identification with the body is death, identify with the knowledge (‘I am’) and there will be no death.

    But people still cling to the body).

    V: Does he consider ‘I amness’ to be similar to realization?

    M: The ‘I am’ consciousness is the advertisement of The Absolute. The Absolute is unknown, what

    you call Ishwara, Brahma and so forth are hoardings of The Absolute.

    V: The one who is free of ‘I amness’ is a Jnani?

    M: It is not necessary to be free from the ‘I am’ touch for the Jnani. The Self-realized state is subtler

    than space, the Jnani has transcended consciousness. One who has no waking, sleeping and beingness

    is a Jnani. Just as Paul Brunton gave publicity to Ramana Maharshi, similarly Ishwara or Brahma is the

    publicity department of The Absolute.

    V: Two men are walking on the street; one free of ‘I amness’, another self-realized…


    M: Self-realized means a firm conviction of the ultimate knowledge of the Self, then there is no

    deviation from The Absolute.

    V: What is the process of Self- realization?

    M: The first one is a seeker, once the conviction (about the Self) is there, you are on the other side. Do

    you commit suicide with a concept or spontaneously?

    V: Suicide is self-inflicted, do you commit suicide spontaneously?

    M: In the true eternal state no proof is called for unreality. In unreality you seek a proof, that’s the

    chaos of unreality.

    V: Realization can be had only in the body, the one who is disembodied and floating in heaven cannot

    have realization.

    M: Absolutely correct, in realization, there is no color, no design, no from, this conviction must


    V: What happens when one dies with concepts?

    M: According to the concept, it will take concrete shape, that particular concept will take a tangible


    V: When the food body dissolves, conceptualization goes with it?

    M: Whose concept dissolves?

    V: Body’s

    M: When the Jnani drops his body, he has transcended beingness.

    V: If a person is involved in the concept of beingness, then the touch of ‘I amness’ is not dissolved?

    M: The eternal message ‘I am’, whatever it maybe, that is being cooked up in the moment. The

    message ‘I am’ – chemical – identifies with body and says ‘I am’. A child born has no name, you give

    it title.

    V: John Smith has idea at death that he is going to be neutron, the ‘I am’ dissolves, now where has the

    concept hung?

    M: It will be hanging about in the realm of the five elements. This is your concept that John Smith will

    enter a womb; it is all the five elemental play.

    V: But you said…

    M: This is a play of words.


    V: But I am presenting Nisargadatta to the world, the concept of John Smith is in the five elements.

    M: The one who has the itch of a concept will enjoy or suffer the image of it. What about you? The one

    who has no itch will not suffer, you don’t move away from the Self, don’t go into all that, Inquire about

    yourself, you have the replies, you already abide in the ultimate, yet you ask questions? Give replies to

    your readers from your true stand point; otherwise keep your month shut. I have told you, you are not

    the chemical and its qualities, so why bother? But you are dancing to the tune of questions; you are the

    truth, this ‘I amness’ has only appeared temporarily. I know that this manifest Brahman or Cosmos is

    unreal, time-bound and unstable. The message ‘I am’ has spontaneously come and is the root of the

    manifested world. The message ‘I am’, caught hold of the body as its identity and suffering started. The

    ‘I am’ happened and the world was cooked up. Even this information, you got later, when the ‘I am’

    came into friction, recognized the body, mother and so on, prior to that you did not have the message ‘I

    am’, you existed, but you did not know. In that non-subjective state, the subject started. In the infinite

    state, the ‘I am’ state is temporary; don’t give up your true standpoint otherwise you will be fooled. To

    whatever extent you would conduct your search, it would still be in the realm of ‘I amness’. Don’t

    retain it (‘I am’) in memory, then you will be happy. I know how the confluence came about between

    my true state and the ‘I amness’, so now, in what way am I concerned with Krishna and Arjuna? Once I

    came to know about the message ‘I am’, the drama was over.

    Shiva worshipped Rama even when he had not incarnated, he said that Rama was ‘Parabrahma’. Rama

    did not know this when he was born, his Guru told him. In the Parabrahman state there is no

    knowingness, did Rama, the Parabrahma, know that Shiva was worshipping him?


    37. Transcend the ‘I am’

    21st January 1980

    Visitor: Who says ‘I am the consciousnesses’? And is it the ‘I am consciousness’ that traces the

    question to memories?

    Maharaj: Don’t just disown the body and name as you are, but see that you focus your attention on the

    ‘I am’ and all the questions will be answered.

    V: What prevents us from receiving grace?

    M: The quality of your faith should be intense, firm and lasting.

    V: Is the desire to be free also that of the body-mind?

    M: No, it is not in a bodily sense. As you get identified with the ‘I am’, devoid of the body, you have

    only to abide in the Self

    V: Is that also desire?

    M: No, It is a very strong conviction that you are not the body mind.

    V: Krishnamurti said that desire breeds disorder. This daily life, hard work and study can it be a

    hindrance in Self-knowledge?

    M: Who is asking this?

    V: I am.

    M: Catch hold of that ‘I am’ only and all obstacles will evaporate. If you correctly understand me, you

    will be beyond the realm of body-mind. Many a times it happens that teachings are misunderstood.

    Because the ‘I am’ is there, these questions arise, If the ‘I am’ is not there, no questions can arise. In

    the realm of ‘I am’ anything is possible, but if I were alert enough, do you think I would have been in

    this body? The Jnani is the one who knows that beingness, the world and Brahman are unreal. Having

    understood the ‘I am’, I transcend it and came to the conclusion that all the three entities are unreal, and

    then what more remains to be liquidated? The ‘Parabrahaman’ is without attributes and I am

    ‘Parabrahaman’, I am not the beingness, the world nor Brahman


    38. The Python’s Breath

    22nd January 1980

    Maharaj: For you all I say dwell on the ‘I amness’ and every thing would be clear to you. The rest are

    interested only to inquire about the world, they always want things. My direction was towards Hari

    (God), I wanted nothing but Hari only and Hari himself disclosed that he is Maya (illusion).

    Visitor: Between the deities and The Absolute, is there something indefinite – a universal mind?

    M: What is its name? It is Mahatatva, Moolmaya, Primary Illusion, ‘I amness’ (So Hum) or ‘I am the

    manifest Brahman’. Manifested Brahma is the ‘I am’, whatever principle is prior to the utterance of

    sound, that principle proclaims by itself. What I insist is that you must stabilize is that state. The

    recitation of the mantra ‘So Hum’ must be for very long time, it is prior to words. When that ‘So Hum’

    principle, is pleased, that principle, represented by these words, expounds knowledge.

    V: Is everyone to repeat ‘So Hum’ because you give stress on Japa?

    M: The ‘So Hum’ Japa is incessantly going on in your pulse, indicating ‘I am’; get in tune with it by

    recitation. That ‘So Hum’ energy without words is the raw material of incarnations and the incarnations

    are the hoardings of the primary principle. The primordial principle is ‘Parabrahman’, its advertisement

    is done by movement, the stirrings of ‘So Hum’. By its movement it is praising the primordial

    principle, that advertising material is the Moolmaya (Primary Illusion).

    V: Since incarnations know, they are not caught in the Moolmaya.

    M: That incarnating principle – the Moolmaya – gives knowledge to the incarnated. The Sun rises out

    of darkness and is the source of light; it is in light and cannot see darkness, they are not acquainted with

    each other, abide in the Self to reside in this knowledge. That dynamic principal, Moolmaya, pervades

    everything in the world and is stirring, but growth is not eternal, time bound. The dynamic growth of a

    4500 years old tree is arrested; the roots of it drew substances from the earth, so ‘I amness’ drew

    nourishment through its food-body. Whatever knowledge you have is embroiled with body. This body

    sense is to be consumed and you should dwell on ‘I am everything’. Your love is based on the ‘I love

    state’, this is Maya. There are a lot of forests and there are huge animals, this touch of ‘I amness’ has

    grown into manifest world. That is the Maya principle. You must do penance with a strong

    determination and dwell on touch of ‘I amness’; that ‘I am’ is everything.

    V: A woman along with Paul had no parking space, so there was a problem. She said ‘I include it’ and

    then, there was space available for parking.

    M: The place for parking is because of the determination ‘I am everything’. The common man’s

    devotion is that of wanting A.B.C and so forth, it’s like bargaining, they pay no attention to the eternal.

    The Hatha Yogis in the process of the Hatha Yoga acquire Siddhis (powers), so they are an attraction

    for the masses but they stagnate there and there is no eternal realization. Whatever your mind revels in,

    therein you fall in a pit. The python’s breath reaches very far, many animals are attracted towards it.

    Similarly the Kundalini is aroused and people fall prey to it. A man was going to Banaras, on the way


    in a village, there was a rich widow. He got married to her and had family, he never reached Banaras.

    Whatever the mind revels in, therein is the pit. You never try to transcend the mind and have an attempt

    at eternity. Therefore, you should have sharp discrimination; the aboriginals have knowledge about the

    python, they carry a sickle with them and when caught by the python they cut him out and escape. So

    have discrimination to escape allurements. Yogis who have Siddhis (powers) do not use them for a


    V: Intellectual attraction too is like that?

    M: The knowledge of the Self is of no use when collected from others. Study, understand and realize

    Self-knowledge on your own. When one gets fully imbibed in knowledge ‘I am’, then knowledge

    sprouts in him. Although I look like you, I am not like you. A person sleeping in the world of attributes,

    dreams because of the ‘I amness’, and accepts the dream body. Similarly you take this body to be real

    in this world. I am in the state of attributes because of the command of my Guru. Many so-called sages

    talk about incarnations but I am in The Absolute state, whatever needs are there, I command the

    beingness to incarnate and take care; I am not affected by the world. In the world that I see, whatever

    happens is not happening to that principle, ‘Parabrahman’, only to the body, something might happen.

    That principle continues to be and has withstood dissolutions of universes.

    One in a million will listen, understand and abide by the advice of the Guru, that ‘you are everything’,

    he accepts with conviction and becomes the words of the Guru. In most cases, the beingness assumes

    that it is a body that has taken shape, so one believes that he is born and will die. When there is no

    death and no birth, one can never be born and die. The identification with the body is so strong, like the

    hold of the serpent, that it is not easy to do away with it. But we are the eternal principle and not what

    we appear to be, the one who knows the seed of this world, realizes that it is an illusion, sits quietly and

    doesn’t blow a trumpet about it. In this world, if you start investigating everything, it would be mind

    boggling. Once having understood that it is all Maya, one becomes speechless.

    The crow eats the seed and from his dropping grows a banyan tree, even on a fortress the roots will

    break out. I tell you about your seed, consider your creation, through what emissions it has come to be,

    and thus hold no pride in your individuality.
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    39. The age of an Unborn child

    23rd January 1980

    Maharaj: What is your understanding of being fully enlightened?

    Visitor: The one who has no ego awareness, or no awareness of the ‘I’.

    M: Answer in two words.

    V: I can’t answer.

    M: Whatever is the whole or complete is the ‘Jnani’ and that is the age an unborn child. The age of an

    unborn child is complete, whole, and total. The one who is not born, what age can he have?

    V: Age is a concept.

    M: What more can you do except using words?

    V: People are words.

    M: Whatever knowledge the sages had and whatever knowledge you have now acquired, is due to your

    acquaintance with it. Every time there is a flux, it rises still higher but what is that ever changing


    V: Whatever I experience.

    M: What experience?

    V: The one that I have right now.

    M: In that experience right now, you are having many experiences, but what is the base? Are you in

    that state by speaking words? You have no money to buy rations, and you say I am a king.

    V: Everyone does that.

    M: Who is all? If ‘you are’ only then all could be.

    V: Everyone is in my subjective universe, I observe doing that only.

    M: In the realm of the touch (‘I am’), you are finding sages, aren’t you ashamed? You get initiated

    from those who are in the realm of ‘I am’. So when I am Poorna (complete), it is like indicating the age

    of an unborn child, the words get dumbfound. Therefore I don’t visit Jnanis, if I do meet one, I offer

    my salutations. I have told you that I have reached that stage where you can judge Jnanis, all the rest

    are just trading other peoples words.


    V: I don’t want to do that.

    M: Now meditation; what is the content of meditation and what does it merge into?

    V: In Zen meditation, one meditates on what was his face was before he was conceived.

    M: Who is meditating?

    V: They work on that too.

    M: For the ignorant one, knowledge is precious, but for the one established in The Absolute, this

    knowledge is like month-wash water, but they do have bags filled with siddhis (powers).

    V: Those are the obvious ones, but those who teach with books they have written are a great danger.

    M: Take the example of Janardana, who was not talking, yet he was itching to have a successor, would

    a Jnani care to do such a thing?

    V: If I thought be would, I would reject him. If I have an eye problem why should I go to a foot doctor?

    M: What is the reference point? And driving at what?

    V: Maharaj commented that I saw something in Rajneesh’s book; I feel I don’t need it.

    M: I am not interested in that, but what is your true eternal state?

    V: OK

    M: What is your core state? In that true accomplished state, there is no scope for even space, let alone

    the words. In the process of understanding my Guru’s words as to how ‘I am’ I realized ‘I am not’. In

    that state there is no unstruck sound either. In the process of Neti,Neti (Not this, not this) it happens, in

    the state of ‘I amness’ finally everything disappears and you get stabilized. If you realize and stabilize,

    then even if you are silent people will fall at your feet.

    V: The falling is not important.

    M: It’s a stunning stage, and what is it? But for them I’ll advocate meditation (for common ones, who

    are not like Paul). This is the stage where I uproot the meditation, whenever meditation beings, I uproot

    it in this talk. Now if you have swallowed up many sages and are still trying to find a peg, you are not


    V: I want to hang experiences on a peg.

    M: Are they tangible to be hanged? To hold light which peg will you choose?

    V: In my experience while learning to sing, I don’t say do this or do that and open my month. I stick to

    what he (the Guru) brings about and stay with it, the spiritual teacher too works like that, that’s my



    M: You do a have smart and active intelligence.

    V: It is nice to know that.


    40. I am not whatever I think

    24th January 1980

    Maharaj: The ‘subject’ is abstract but gets concrete with the birth of the body and its death. By origin

    no consciousness is concrete in the body for a certain length of time, finally it will again become

    abstract, and the original state is abstract. If one just talks about it, can one know anything about it?

    Any thought, subject or concept arises as long as there is the consciousness. What was ‘no-subject’

    becomes a ‘subject’ after the arrival of consciousness, in the end the ‘subject’ is again ‘no-subject’. If

    at all you want to please God, please that God which is the beingness. That is the only God, the ‘I am’

    is the only God to be pleased. Whatever you presently know about God is only bargaining. Your very

    existence or beingness is the proof that God exists. If I am not, God is not. God’s existence is due to the

    consciousness, the ‘I am’, please it and it will lead you to its source.

    The consciousness, when it acts in the world, acts through the vital breath and mind. It is a total

    manifestation; the activity of the mind is actually the activity of the consciousness.

    Movement is inherent in consciousness; it is its very nature. Any stone or gem has value within it, there

    may be silver in it.

    Visitor: How is consciousness created?

    M: When you are one with consciousness, then you will know, not externally. Be one with it for a long

    time and it will itself show you.

    V: How does it come?

    M: The catalogue of answers is within the consciousness itself; no outside agency can give answers.

    V: Christian religion has answers, what is your opinion?

    M: If you tell me, I will tell you, I don’t know.

    V: God made the decision: ‘let there he creation’.

    M: This is merely a concept, but he did or did not will be known to you only when you become God.

    Your association is with the body, the material world and the chemical (beingness), but you are neither.

    V: This feeling ‘I am’ must be beyond words. Is it a feeling in the body or is it beyond words?

    M: The knowledge that you exist did it come about spontaneously or someone had to tell you?

    V: Spontaneously.

    M: On this basis what is your question?


    V: Is it a feeling or beyond feeling?

    M: Any name for any object is the same name, the consciousness.

    V: Is it beyond sensation? Feeling is concrete.

    M: Before any feeling, are you not there?

    V: So it is prior to feeling, prior to words.

    M: Did anyone shake you and say that you exist?

    V: But who am I?

    M: You believe this form to be yourself; once you know that you are not the body and are convinced

    about it, whatever you are, will be revealed to you. Whatever is, is within the body and not come from


    V: It’s hard to define, if not body, inside or outside?

    M: Whatever you talk, the meaning is within the words.

    V: Yes

    M: The meaning is within the words, not separate. So in this body, made out of the five elements, is the

    essence, the Sattva. Consciousness itself is within the body, without being asked for or called upon.

    How long have you been in spirituality?

    V: Six years.

    M: What do you do about the manifest, outside or inside yourself? Or when you think on these matters,

    what do you consider your identity to be? Who says it is difficult and all that?

    V: Sounds quite simple but difficult when one thinks about it.

    M: Whatever I think about, is not me.

    V: I said beyond…

    M: Beyond what?

    V: Concepts.

    M: Give up the concepts, and there you are.

    V: When I inquire into what is this ‘I am’, I can’t see it, even when quiet.


    M: The one who knows and goes into quietude, that is it, why must you give name to it? Just give up

    the words.

    V: Someone’s wife leaves and goes elsewhere, is she not dispraising her husband? One will not go

    elsewhere if one is convinced of his Guru’s potential, only if there is doubt, will he go.

    M: Does he believe in the absolute necessity of a Guru? If you can do without him, do it. If you need

    guidance, then go to someone and say he is my Guru.

    V: Do books replace a Guru?

    M: Yes, books can replace a Guru. At one stage you yourself become a Guru; then you find out that

    books are of no use anymore. The Guru is one, who knows the beginning, continuity and the end of his

    life and understands the mind on which the environment has so much impact.

    V: This feeling on the right side of the chest, that Ramana talks about, how it is related to the ‘I am’?

    The spiritual heart is on the right side.

    Interpreter: Maharaj considers the centre of the brain in the body as centre of consciousness, the

    ‘Brahman aperture’ (Brahma Randhra), where a yogi takes his being and centers himself and breathes

    words into the whole body. According to him the centre is the ‘Brahman aperture’, when it disappears

    the doctor says ‘it’s all over’.

    M: What are your means in spirituality?

    V: Aurobindo, Gurudjieff…

    M: Collect and read but then throw everything and come here. The important thing is with what

    identity do you read? You do it as a person?

    V: Through intellect.

    M: When you walk, don’t you have the concept, I mean, European?

    V: Can’t forget that.

    M: Do you read with the intellect or the one who is using the intellect?

    V: You use intellect.

    M: Intellect is the means of understanding, but you are not the intellect.

    V: I know.

    M: You are not the body, intellect or mind, than what are you?

    V: If I think about it, it would be a concept.


    M: Who is prior to the concept? Is it thinking?

    V: It is only a feeling.

    M: Who is it that feels and understands it as a feeling? What do you call that which exists before the

    thought process?

    V: One can’t explain.

    M: That, about which you can’t explain, is you; anything you can explain is not you.

    V: (No answer)

    M: One can’t have an answer about oneself. That, which is prior, is just there, it cannot have answer

    about itself. You learn and forget, what you forget is not what you learn, you are prior to it.


    41. You are, so just be

    25th January 1980

    Visitor: Is the relationship between the Guru and the disciple similar to telepathy?

    Maharaj: Yes, telepathy can function if the receptivity is good. Some have a buffalo like skull; no

    amount of thrashing affects that dull animal.

    V: Would Maharaj speak about the Guru and disciple relationship?

    M: The Guru links the relationship of the disciple with Self-knowledge and the disciple nourishes it.

    The Guru links you to Self-knowledge, that is your Guru, nourish it. The knowledge ‘you are’ is the

    Guru, once linked don’t disturb the relationship by identifying with the body. Once a woman is married

    to a man, it’s done, each must behave accordingly. Once linked with the Guru, you must not identify,

    with the body. The knowledge ‘you are’, be there with full devotion, the knowledge ‘I am’ is not the


    V: That is the miracle.

    M: Yes, actually it is, but you are proclaiming it.

    V: It is natural.

    M: It’s of no use going in search of a cause for something that is natural, the natural is not to be, natural

    means only ‘you are’. Actually in true state I had no experience of myself and others; to feel the

    experience of myself and others comes with the appearance of ‘I am’, that is the miracle. Do what you

    like, behave as you like but if you have no experience that ‘you are,’ then you can have no experience

    of the world.

    V: How do you get to know ‘I am’?

    M: It is already there, you know ‘you are’, just chew on it.

    V: How to stop identifying with the body?

    M: I don’t know, this is my hand, but I am not the hand.

    V: Should we focus attention on Sattvic or Tamasic qualities?

    M: There is no question of Sattva guna, just dwell, not by repeating and saying it, but by being there in

    the knowledge ‘I am.’ You are sitting here without uttering any words or are you uttering ‘I am


    V: Does one use meditation as a tool.


    M: Who recognizes intelligence?

    V: Mind.

    M: Who says, ‘this is mind’?

    V: Me, the ego identifies with intelligence.

    M: Ego means ‘I have form’, does form understand that it is the mind? ‘I am the form’ is the ego.

    There is no knowledge in the form; the body is burnt after death, does the body shout?

    V: No

    M: How can the body know in the absence of ‘I am’? When the Self is not there, can the mind know

    that it is being cremated?

    V: Not without the knowledge of the Self.

    M: The knowledge is already there before uttering any word, inducing the words ‘I am’. You are sitting

    quiet, a spoke hits your body and you shout, but before shouting, ‘you are’. That waking moment after

    deep sleep and before saying anything, you are already there.

    V: Where does craving come from?

    M: It comes the moment you wake up, in deep sleep there is no desire or yearning.

    V: How can I stop desire?

    M: Where is the necessity to arrest? Once you reject the identity that you are the body, there are no

    desires, and you give no value to them. If you don’t wake up where are the desires? When you wake

    up, you identify with the body, hence the desires.

    V: In dream are there desires?

    M: So long as the dream is there, desires will be there.

    V: Does Maharaj dream?

    M: I have no dreams, the ‘I amness’ is manifesting itself. This is the illumination of ‘I amness’, my

    light, my illumination is universal illumination. So long as you have an identity you will not

    understand, once you conclude that you are not the body, your stature will reach sky high. How do you

    get sleep and wake up? What do you do to get up? Like that spontaneity is my knowledge; there is no

    scope here for your scholarship.

    V: Is there some parallel with auto-suggestion to go to sleep that you will awaken? Is the practice of on

    not identifying with body similar?


    M: There is no parallel; you know ‘you are’, stay put there. Do you have to practice that? Similarly,

    you are not body, so where is the scope for autosuggestion?

    V: We recite or do japa, it is auto-suggestion, like ‘I am Brahman’.

    M: Already you are Brahman, that japa is already going on inside so where is the question of doing

    japa? Ultimately it is all ignorance. The sun has birth in darkness, isn’t it a fact? But is there a birth of

    darkness? I am not allowing you to dwell on any words. So many concepts are given in the name of

    spirituality, but no concept is permanent.

    V: Human affairs are the reflection of the five elemental interactions?

    M: Yes, whatever interaction is there in the cosmos, it descends, through vegetation, man, animals and

    finally there is manifestation. In the cosmos rain settles in the mud; which settles vegetation and with

    that we have delicious food. This all is a revolution because of what is happening in the cosmos. All are

    bodies of rice, wheat (food bodies), the quintessence of which is the quality ‘I am’ In sugar’s womb lies

    sweetness, this quality ‘I love’, ‘I amness’ is in the womb of the food essence, whatever happens is

    result of what descends from outer space.

    V: So it is all the activity of food essence?

    M: It is planted in the cosmos and that food essence creates dacoits, sugar, gold and out of gold,

    ornaments. The five elemental interactions culminate in the human body and through it we have

    intelligence and skill. Once you understanding all this, what identify will you nourish?

    V: None

    M: What is happening in the cosmos is carried on in the earth, this body has the five elements, and they

    have no rules for behavior nor they have fear of death. Even devils, Brahma, Vishnu and the lot are

    products of the five elemental play. The Jnani understands this play, offers salutations to it and stands

    apart from it all. Whose names are Christ or Krishna? Are they not names of the Sattva guna which has

    come from the five elements? Out of positive interactions is someone like The Buddha, this individual

    which says ‘I am Brahman’ is from the five elements and comes from the food essence.

    V: So, someone like The Buddha and. their deeds are a natural outflow of the five elements? There is

    no doership?

    M: To have and want a form food essence is necessary. Out of it the quality ‘I amness’ appeared which

    said’ who am I’?

    V: Does Maharaj do anything more than witnessing of the hydrogen bomb explosion and such wars


    M: What is the time now?

    V: 6.20 p.m.


    M: 6.20 is the time of what? What does it indicate? Is it not just a measure of time? Are you definitely

    witnessing the day time or is witnessing happening to you?

    V: Happening

    M: That’s all.

    V: Does Maharaj recognize intelligence involved in the emission of a spark from friction?

    M: But that is the spark of consciousness.

    V: When Maharaj speaks of conscious occurrences are they co-incidental combinations of chemicals?

    In cosmic conditions does Maharaj recognizes intelligence? Or are they just coincidences?

    M: Intelligence is innately there like fire in the match stick. The final culmination of the elemental

    interplay is the human body, where the touch of ‘I am’ appears. Birth is like a spark coming from the

    rubbing of stones, there is the elemental friction and you have the spark ‘I am’. The qualities of a

    Bodhisattva are due to the knowledge ‘I am’, but that is temporary and so the perfect Jnani says all

    manifestation is unreal, only ‘Parabrahman’ is real.


    42. Your destiny is not death, but the disappearance of ‘I am’

    27th January 1980

    Maharaj: Names relate to the manifestation of the five elemental play and 'I am’ is a product, you will

    go beyond doubts and needs when you stabilize in the ‘I amness’. If one goes back to the source from

    where the ‘I am’ has sprung, it is the five elemental play. The five elemental play cannot witness the

    source, but the source knows the play. You feel that your doubts have been cleared, but the holds of the

    tentacles of individuality are so tight and subtle that you will not even be aware of them. This body

    packet of the five elements gets conditioned into the ego or individuality. When you transcend the body

    you dwell in the ‘I am’ (in manifestation), at that stage you know that all is the five elemental play. So

    long as the ‘I amness’ prevails or the ‘I am’ is realized it is also realized that there is another Absolute

    principal to which witnessing happens, and That Absolute principal is beyond time. The Consciousness

    is the same all over, take the common essence of wheat flour, are you going to say that Chappatis (a

    sort of wheat bread) are different?

    Visitor: But personalities are different.

    M: Like gold, the ornaments are different but the gold is same. Rain water is tasteless and odorless, but

    when raindrops fall on the ground different types of vegetation grow. You don’t go to the root and find

    the unity; you identify with the body and think that you are different, at the root are the five elements.

    V: At the root is the ‘I amness’

    M: The ‘I am’ is the centre or the essence of the food body, which is a result of the five elements. Out

    of special activity there is water, vegetation and so forth, so ‘I amness’ is a culmination of the five

    elemental activity. This ‘I amness’, whenever enjoyed beyond the body is your destiny. When you

    dwell in destiny as ‘I am’, you realize that it is not your death, but the disappearance of ‘I amness.’ You

    just dwell in it, and itself it will tell you its own story. You go in search of a Guru, seek his blessings

    and fall at his feet; it is because you have not dwelt on your own Self, that’s why you are not in

    position to tolerate your beingness. You go because you have not realized your Self.

    A diamond illumines inside and outside, so also the manifestation of world is inside and outside. Why

    do you weep and shout? It’s because you can’t tolerate your beingness. You are unable to go into

    quietude; therefore you go around and gossip, like when ladies go by train, they go on stitching.

    Everyone has some preoccupation or the other, just to tolerate the touch of ‘I amness’, they want wife

    and family because they want some occupation to tolerate the beingness. For the suffering of this

    beingness you give treatment in the form of worldly activities but actually your true state is beyond

    manifestation. People worship different gods, but what is god? It means the Self-knowledge ‘I am’.

    When you abide in the ‘I am’ you get its knowledge and in the process you transcend it, and then you

    are in your true state, then you do not require Self-knowledge anymore. You may try to evaluate the

    world, the gods, but once you have reached your true state, you are the highest.

    Even before your so-called birth the ‘I amness’ is in a dormant condition in vegetation. Subsequently,

    after vegetation, with the body it comes into being. Who is a Jnani? A Jnani is one who has come to a

    conclusion about the raw material of the ‘I am’ and that he stands apart from it. You presume that you


    have a lot of knowledge, yet you have not been able to get rid of your identity, but even if you keep in

    mind just two words, your job is done.


    43. You are the Principle that rejects the Body

    28th January 1980

    Maharaj: The witness witnesses itself. The one who says that the talk is not going down my throat, is

    perfect, the rest is rejected. Dwell therein from where you have sprouted, stay put there in the source,

    how it occurred to you that ‘you are’, and when?

    Visitor: Why shall I meet or see the truth?

    M: You reduce your identification with the body, in that process the knowledge ‘I am’ which knows

    itself, will be clear. If you embrace the body sense, there will be a lot of questions. If the knowledge

    ‘you are’ is not there, will anybody keep this body? The principle that rejects or gives up the body

    is your Self.

    V: What happens to the body when body identity is gone?

    M: When you are not the body, the world and you are identical, you are the world then.

    V: In meditation, in the most detached moments, there is an iron curtain between what is being

    observed and the watching of it. At that moment, is there a separation from observing?

    M: At that moment there is separateness between observing and the observed, later on, both become


    V: Is ‘I am’ the Atman?

    M: What do you mean by ‘I am’ or the feeling of ‘you are’? All the names relate to the ‘I amness’,

    Atman also is its name. If there is no ‘I amness’, whose names can these all be? You cannot say this

    and that consciousness, your consciousness is your world only. To fully understand and realize all this,

    do meditation. That sound, the humming ‘I am’, is the Ishwara sound. It is a reminder that, you are

    God’, but your reject the soundless sound by identifying with the body. On your own authority, in

    absence of the ‘I am’ principle, what can you do? Eat? Defecate?

    V: Nothing

    M: Therefore, the knowledge you are is Ishwara, the Godly principle, abide in it. Without it what can

    you do? Can you urinate? The basis on which ‘you are’, means ‘you are God’ ‘I amness’ means God

    only. Abide in it and you will realize it, which in itself is Atman, the God. The ‘I am’ rejects millions

    of bodies, but its disappearance is not seen, have you seen the Atman being dead? There is no Maya,

    just forget it. The Ishwara principle, the Godly principle ‘you are’ has sprouted on its own. It’s love of

    the Self, the nature of ‘you are’ is love only, the Atma Prema (‘you are’) is Maya. There are various

    languages, like French etc. but who is employing them? It’s that consciousness principle. Do you

    recognize the mind as an elderly person recognizes a child?

    V: Mind is ignorance.


    M: You are not ignorance, can you be the mind?

    V: No

    M: While talking of Dharma (religion), I am talking of the ‘Swaroop-Dharma' (religion of the Self).

    Your nature is of the Self, you must abide there. Normally, what is religion understood as? It is the

    following of certain codes of conduct, but actually, that is not religion.

    V: Buddhist psychology talks of purification of the mind in stages, does Maharaj see realization in

    stages or at once?

    M: For some instant, for others gradual.

    V: Is it because of Karma?

    M: Everything is Karma, in this dynamic manifest principle Karma (action) is incessantly happening.

    Brahma means action, it is an immense expression, infinite and out of that you pride on fragments and

    say ‘I am the body’. Out of ignorance and turmoil arise a lot of questions, but after listening to these

    talks one goes into quietude and in quietude, the answers come. So stabilize the mind, just ignore or be

    indifferent to its pranks. Inquire into the so called ‘My mind’, the ‘My’, find out that ‘I’, that ‘My’.
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    44. I am Unborn

    29th January 1980

    Maharaj: Whatever is planted here will not go waste, just as young ladies mature at different times,

    some early some later, like water running away from the fields. The seed of a magnificent tree is small

    but it contains the future magnificent tree, the self-principle of manifestation is in seed essence. A good

    gardener can distinguish between various seeds, he is the one who inspects the seeds, is he one of the

    seeds or is he apart from them? My Guru indicated to me, by words, my eternal position, whatever you

    are, you go to the roof, the ‘I am’. You go and become that, it is the root of manifestation. Further

    progress from here onwards is for you to find out for yourself. The natural state is from where the seed

    has come. This ‘I amness’ principle experiences itself and the world simultaneously. The seed is from

    the parents, so we think we are from the parents. But a good gardener knows that he is not the seed, the

    one who knows the ‘I amness’ is not the seed. Go to the root and you conclude ‘I am’… yes… yes…,

    you say ‘I am’, without words. Investigation will reveal that it is a result of the five elemental play.

    There is another principle that observes the ‘I am’ and the elemental play.

    Visitor: This ‘I am’ is the primary principle?

    M: Sustained by whom? Is it not supported by the food essence quality?

    V: Yes

    M: The form of food essence means form of body. In food, this ‘I am’ quality is there, not ‘whose’ ‘I

    amness’? Since it is a product of food, the Jnani says: ‘I am not that’ while the ignorant one says ‘this

    body’. The essence of food is the ‘I am’, so is not the food the human being’s form (the food body)?

    V: It is

    M: From where have you emanated and where are you proceeding? Knowledge, just through words,

    does not mean that you have got rid of desires and passions. The ‘I am’ means all this spectacle that

    you are seeing, later, you also see that number of universes are playing in that ‘I am’. When you

    understand all this verbally, you may become pseudo-Guru, which is not realization. You must realize

    that you only observe, and you are not that, you are not that ‘I am’ in which universes are playing.

    V: What is the state of the Jnani who is apart from seed and tree?

    M: Nirvana, Nirguna (without qualities), Parabrahman (Absolute), he is the Sadguru (another term for

    the Absolute) and requires no entertainment, he is the observer and the observed. A Jnani accomplishes

    stabilization in the true eternal state; he is never breached or broken from the eternal. The Sadguru state

    is to be one with the eternal state and remain unbroken from it.

    V: Can you elaborate how the Jnani sees universes play in the ‘I am’.

    M: Realize the nature of spontaneity, you can do nothing, that principle was in dormant condition, then

    body was formed, did you do anything? It’s all spontaneity; the Parabrahman state is ever unmanifest,


    all manifestations are of Parabrahman state. Sages and incarnations are advertisements of the

    Parabrahma state, where are they now? They have merged in Parabrahman, the Absolute. I apparently

    appear to carry out all activities, actually they are just happenings, and my state is beyond enthusiasm

    and desires.

    The ‘I am’ is eight faceted (five elements and three Gunas or qualities), but still it has the taste of ‘I

    am’, this ‘I’ taste is fragrance of all Brahmanda (Universe) to me, ‘to me’ means the Absolute.

    At the moment of conception you didn’t know that you were, and now you, think of death. The first

    moment in the womb, can the mother remember? The knowledge ‘I am’ is infinitely small, but in it are

    Brahmandas (Universes).

    V: With what one does experience heaven and hell when body and mind are destroyed?

    M: How can there be experience after death when both have dissolved? Who proceeds further?

    V: Why there is no experience of ‘I am’ up to two years when body and vital breath are there? Is it pure

    consciousness then?

    M: It’s something like a raw mango; the sweetness is dormant in it. In the child the ‘I am’ is in dormant

    condition, therefore it cannot manifest itself. In the raw fruit its final taste is there, but is dormant.

    V: What is the meaning of Brahman?

    M: In the Brahman all is illusion, the witnessing of this happens to Parabrahman. In this Brahman is

    manifested the change, as a child, ‘I am a child’, in teenage ‘I am a teenager’ which is your identify?

    Where can you hold on? This is the Brahman principle, so all in it is Brahman, illusion.

    V: There is no birth, but to some you say there is?

    M: To the ignorant, who is obsessed by death, I say yes, there are births. Only to the one who is

    capable of understating, I shall give knowledge. What do you know of this birth? They (the ignorant)

    don’t know about their birth, and they talk of future births of others. Did you know at the moment of

    birth that you have parents? Come to the conclusion: I am unborn, I was unborn and I shall remain



    45. From no-knowingness, suddenly ‘I am’

    30th January 1980

    Visitor: There are two different approaches, the Buddhist and yours; the ‘I am’ is from food is yours,

    while, in my practice, the understanding of ‘I am’ comes from desire which is grasping it, the stronger

    it is, stronger the ‘I am’.

    Maharaj: Good, now does it mean stronger the desire stronger the feeling of ‘I amness’?

    V: Yes

    M: Has this been taught by Buddha? Would he care to say this?

    V: The sense of feeling is from desire.

    M: What do you mean by Buddha?

    V: My understanding is of the essential nature, the truth that we all have.

    M: Describe it.

    V: I don’t know.

    M: Still you say, ‘I am Buddhist’?

    V: I wear this (dress) to go into monasteries.

    M: People follow disciplines, concepts or uniforms, all this display is, so long as the ‘I amness' is there.

    Whatever concepts one selects, either worldly or spiritual one dwells on them.

    V: Buddha said ‘all knowledge is relative’. Whatever I see in meditation is it helpful or a burden?

    M: Whatever revelations you get, don’t get involved in them, you just observe and need to stand back

    in the ‘I am’. This deliberation and reflection goes on all day in a common human being. I am talking

    about the manifest and unmanifest principle. You are talking of the individual principle involving mind

    and body, I am asking you to recede.

    V: What is the link between manifest and unmanifest?

    M: This flame and its dwelling place, is there a bridge?

    V: No

    M: In the fragrance of incense and spark, is there any link or bridge? What is a bridge? Is it a road,

    connection or gap?


    V: The Absolute includes manifest and unmanifest?

    M: The unmanifest and the manifest are only two words, when unmanifest merges into the manifest,

    there is no talk. When the manifest comes from the unmanifest, there is plenty of talk. Bridging means

    crossing over, spanning, here is a flame that’s extinguished, where did it go? To its natural abode, the

    unmanifest flame.

    V: What is the purpose of ‘Sadhana’ (discipline)?

    M: The seeker wants to seek, say he wants to catch a bus, now to run or running is a discipline. He

    sought the bus and he got it through running (discipline). Words give meaning, words quarrel with

    words, No words and there is silence. We collect some one else’s words, use them and quarrel, and so

    it goes on. I had seven shops, but once I met my Guru, I lost interest completely in all worldly matters.

    That was the effect of Guru’s words, I got revelation. After my Guru, I met no else, I never felt like

    expanding worldly life. Now people only observe me embedded in worldly life, but everything is done

    by you. I have done nothing; I shall have no connection with 85 years later. Talks come out, but I have

    no inclination, regimentation or urge to form a creed. According to one’s receptivity one will catch

    whether anyone is a cheat or a Jnani. That is, their revelation would be according to guidance given to

    them by the Atman. Whatever meaning derived according to guidance given to them by Atman and

    whatever meaning derived by the Self, will be applied on me. That is not the listener’s fault, that’s the

    way his Atman guided him. I say Krishnamurti is complete Brahman because my Atman guides me to

    say that. My Atman says he is not apart from me and I am not apart from him.

    V: Are you deliberating on the meaning of words or on the Self?

    M: There must be somebody to hold an object to carry out activity, that somebody is not these, it has no

    form, no name.

    V: It’s Hollow.

    M: You have give titles to your thought in order to understand, so that you are satisfied. No one wants

    to be led to that point where there are no words available and where words fail, a state where there is no

    experience of words. I am unnecessarily accused by birth, in my true state, I am never born. A dacoity

    occurs in Calcutta, the police arrest me but I have never seen Calcutta!

    V: If true state can’t be experienced how can Maharaj speak?

    M: Because of my form, I abide in that state and I observe that this world of ‘I am’ has come and will

    disappear. Someone told me that in his dream I was a Baba, but that is not my experience. In my dream

    I saw ten births, I am insensible in my first birth or life, how did that happen? I investigated that.

    V: How does one know that he is The Absolute?

    M: That state is not to be experienced, about that you can’t speak. Just be that state, what is

    experienced is not truth. What is experienced is not truth that is the primary problem. I did not know

    that I was in that state, suddenly I knew, I am, thus all the trouble. In that state there was no


    knowingness, suddenly ‘I am’ and I caught hold of the body. My identity of ‘I amness’ is the entire

    manifestation, not individual body. All the trouble began with the ‘otherness’, a quality that came with

    ‘I amness’. Whenever there is a problem you ask: ‘let us find the state of affairs as they are’, don’t try

    to bluff, and then the solution comes. So in this fraudulent play of the manifest world I went on to find

    the actual position, the ‘I amness’ means world manifestation and it is a time bound state, so why

    should I bother? Presently ‘I amness’ is bubbling and challenging, but all this is time bound, pride will

    go along with the ‘I am’ (So Hum), later on, no ‘I am’ (No Hum). Whatever you do is as per your

    concepts, nothing was, here or there. In the Brahman aperture there is sprouting of ‘I amness” and all

    manifestation too, but I am not that. Yogis after penetrating all the ‘chakras’, take up the breath in the

    Brahma Chakra and hibernate. If the body does not swell, his ‘I am’ is in the tranquil state in the

    aperture, but once the ‘I am’ is dissolved his body will swell. Any being when born with that ‘I am’

    still inside, will have an outside manifest world; each being having its own inside and outside world.

    The one who has attained the target, he is no more an individual, thus he has no ego, when ego is gone,

    it will be realized that the ‘I amness’ is felt no more.
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    46. The Witnessing principle ever prevails

    31st January 1980

    Maharaj: Just try to be in that ‘I amness’ don’t try to put effort and concentration.

    Visitor: Just be, or just be in ‘I amness’?

    M: When ‘you are’ it is ‘I amness’, when ‘you are’ the beingness is automatically there. You are trying

    to be, what is that?

    V: I am just being, what is is, and with loss of time there is no sense of ‘I am’.

    M: Whatever you are without doing any effort, be there. Don’t try to interpret ‘I amness’. You are

    without the body sense, when you identify with body-mind, then the trouble begins

    V: There is identification with the body.

    M: Yes, now you have listened that ‘you are’ is apart from the body. Who told you of this space? The

    one who can recognize space must be prior to space, one who talks of it.

    V: I meant place.

    M: Still who says place?

    V: Me, I have experience of being the witness, but it comes by itself?

    M: Who knows the sprouting of witnessing?

    V: It is just there I have never been able to see that state arise.

    M: After disappearance, you felt you are doing witnessing, doing or deliberately doing?

    V: Automatically.

    M: Why did you say you were witnessing?

    V: But there is identification with witness.

    M: When do you get involved with witness, before or afterwards?

    V: During

    M: Whatever that principle is, that principle is even before witnessing begins.

    V: I don’t know


    M: It’s very subtle, prior to waking that principle was there witnessing, the waking state happens to that

    principle which was already there and subsequently there is witnessing of manifestation.

    V: The witnessing principle can’t be known.

    M: Yes, the witnessing principle cannot witness or know itself. It ever prevails; it is not awake or

    asleep, it is something apart, it watches.


    47. The ‘I am’ is formless

    2nd February 1980

    Maharaj: Mind thinks about the outside world as a result of the breath that goes in and out, the thoughts

    of the mind take impressions according to the circumstances. When we come in touch with a sage, the

    mind recedes within. This all pervading knowledge has come spontaneously in the body, and

    spontaneously goes out and mixes in the over-all consciousness. When it comes spontaneously, it

    mistakenly identifies with body and local circumstances and thus mistakenly takes on suffering and

    miseries. In reality it is a part of the over all consciousness and as such not concerned with a particular

    circumstance and body. Even when an individual dies with fear, all will go into the elements and

    consciousness will mix with universal consciousness.

    In the stringed instruments, sound merges with space, so also with consciousness. It does not appear

    anywhere, yet it manifests in the body as ‘I am’ and observes the vital breath, so it is not the body but

    the vital breath that prevails like space everywhere. ‘You are’ means consciousness only, but with birth

    of body and the vital breath, you make yourself worthy of the ‘I am’ which is formless. A strong body

    means only that food storage is strong; the vital breath with lips and tongue cleans this food essence

    and as a consequence of chewing, impressions that roam outside are received. The recitation is a

    process of the mind, and you are none of that. When the food essence is there, it begins pulsation or

    breathing in the body. The ‘I am’ knowledge when sustained by body is called Sagun (with qualities)

    Brahman, the state of ‘I want to be’ or ‘I am’ has no design or shape. The vital breath, ‘I am’ and mind

    have no shape or form, form is for continuity only. The self is all pervading, but its expression is only

    through food body. Surplus food is utilized, elements shuffle, pulsation starts and the ‘I amness’

    appears. This life force is all pervading and it is there in the food in dormant condition, it is the same

    principle in the insect and you. The ‘I am’ in body form can reach the highest state, if you accept it and

    dwell there you escape birth and death. Just be in that principle, there are no disciplines for this. If you

    do penance it is because you have sinned in previous births, but if you really come across a sage he

    shows you your true nature.

    So many sages move about earth but the way I am, where should I go? I prevail everywhere, at this

    stage there is not a place where you are not. If you dwell and imbibe the ‘I am’ no further action is to

    be done in spirituality. With this, whatever action you carry out, you will realize that it is all action of

    the dynamic principle, just a play. You may survive for a hundred years but all days are entertainment

    for you if you don’t identify yourself with the body and remain exactly as ‘you are’. You identify with

    what is not and this is adharma (blasphemy), if you abide in yourself there are no miseries, otherwise at

    death, you will have the fear that I am going to die. Actually we have no direct experience of birth and

    death, have you got any knowledge of birth and death? No, it is only hearsay, no direct knowledge.

    Birth comes out of the five elemental play, it appears and disappears as death, in all in this, who are

    you? The ‘I am’ is everywhere, but it gets expressed in food as vital breath in body. You are unborn;

    whatever you observe is created and disappears. Until you get a true identity of your own Self, you will

    not find peace, whatever you have acquired has to go, including your present identity. People are too

    busy in worldly activities, this is a subtle understanding that they are unable to grasp.

    In the name of spirituality, people accept disciplines and a uniform, which is a cause of more bondage;

    spiritual knowledge must lead to liberation. One who recognizes concepts is freed from concepts. The


    Atman has no birth, this touch of ‘I am’ is a hoarding of the Absolute, and only the advertisement

    disappears. The ‘I am’ is an illusion, temporary; the one who knows this knows the eternal principle.

    Whatever experiences you enjoy are an imperfect state. You involve yourself in practices, because the

    mind does not let you be quiet.


    48. Guru means, not an individual

    3rd February 1980

    Maharaj: The ‘I am’ is in a dormant condition in the womb, it is an ignorant condition. How could it

    know itself? At three years or so the knowledge ‘I am’ comes spontaneously with the formation of

    body. Around middle age it is at a climax, while in old age the quality of ‘I amness’ is diminished.

    Then finally the ‘I am’ disappears, and identity too is gone. Wherefore are you proceeding? There are

    two apertures of receiving and discharging.

    The ideas that have been there in the process of seeking the Self are such that be it a beggar or a king,

    in a hermitage both will get self-knowledge. The time factor sets paths according the results of

    interactions in the Cosmos. The resultant activity on earth and in vegetation then gets planted in the

    womb of the mother; space of earth is in the womb. Parents are gross matter; their resultant action is a

    part of the five element play. The child comes out and finally the ‘I amness’ sprouts spontaneously.

    When ‘you are’, ‘you’ are not asking but it is your thought meaning that is asking. Whatever thoughts

    occur accordingly you frame questions, it is thought that forms questions.

    Whatever concepts I give blast your concepts. I have presently no abundance thoughts, but only those

    pertaining only to the ‘I am’. A common man he feels that his hopes and desires would be fulfilled so

    life is important to him. After listening to the talks here all hopes and desires are not fulfilled, but you

    transcend them. Why have bad thoughts like those of competition, jealously or hatred? You alone are

    affected by them.

    (Note: Somebody here asks about Maharaj: will he die? The translator replies: don’t try to judge him

    from your standpoint; it is more important to find what you are.)

    Actually there is nothing, something becomes the ego so the mind starts its activity, the source is

    nothingness. With what destiny of yours are you propitiating your identity? According to that benefits

    will accrue. If you think this body is your identity, animals also think so and death is certain. I have

    talked to you like this because you have lost your way (like animals do) and have come here, now since

    you have come here, take a vow to find your true identity, then you need not see me again.

    These flowers can they survive on sugar? No, they are nourished on dirty manure. Similarly the ‘I

    amness’ is nourished by the food body, when it starts decomposing, or when food is consumed and

    digested, then can you imagine its smell? The doctor will rush to you if that food is not made dirty by

    the process of digestion, the secrets of nature, at times, are not worthy of disclosure.

    Go to a family man he will talk about others, but not about himself. When the two such men meet, they

    just gossip, that’s all; they will never have praiseworthy word for others. To get rid of such a situation,

    abide in the grace of Guru and try to imbibe his words. Guru means not an individual; the knower and

    witness of that principle, the consciousness, which appears and disappears, is the Guru.

    Who is a Sadguru? He is that ever prevailing principle which witness appearance and disappearance of

    the unreal. My talks lead to subtle knowledge, which difficult to register and retain in memory. Rama

    didn’t know that he was Parabrahman until his Guru told him ‘you are Parabrahman’, even


    Parabrahman has to be reminded In the process of understanding in this way I (Maharaj) got



    49. There is no other Brahman greater than you

    4th February 1980

    Visitor: Nature of mind is desire, how to go beyond that?

    Maharaj: It is not necessary to go beyond or transcend. Watch whatever comes and goes, mind,

    thoughts and so forth, you be where you are. The Atman or Self does not come and go, it is there only,

    and everywhere, only thoughts come and go.

    V: What can we do more than surrender?

    M: Who surrenders? The one who surrenders has he a name and form? A person with a name can

    surrender, but actually one does not have name and form. Your question indicates identification with


    V: She (pointing to someone) has made hundred Gurus.

    M: Let her understand that what others have told her is ignorance. Do no thing and it will dissolve, in

    spite of many Gurus you remain one?

    V: Yes

    M: Remove the Gurus and be with that one ‘you are’.

    V: I do nothing, yet nothing is happening.

    M: You know ‘you are’? That is enough, more than enough.

    V: Sometimes the witness is there, but sometimes there is no witness at all for months. How does it

    come to stay longer?

    M: In the waking state, the witnessing state is always there. There is no other Brahman greater than

    you, accept this and go, you are the greatest.

    In that small round cell is contained all the space, in it the Cosmos and earth are there, that small cell is

    the principle of ‘I am’ The moment it is there, space is manifested, the womb is space started from the

    small cell ‘I am’. Whatever you have had from other Gurus is ignorance, this judgment of knowledge is

    for you to accept and be quiet.
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    50. The touch of ‘I amness’ is unreal

    5th February 1980

    Maharaj: That very God, whom you believe will solve your problems, can’t solve his own problems!

    Isn’t it sacrilegious? There is only Nisarga, The Absolute, out of that the five elements and three gunas

    (qualities) play out, but no stigma of that play react on that principle. Science deals with the five

    elemental matter, with it, it assess age of any material. No one will be able to judge the age of Nisarga,

    The Absolute, it is beyond measure I am beyond mind, in human beings the Godly principle is

    indwelling, when he propitiates it, it manifests itself, otherwise you cling to body identity. There is a

    plant of gold images, but gold knows nothing about them. I always prevail without depending on the

    touch of ‘I amness’.

    Visitor: The ‘I am’ is there, and the world is there from Absolute state, is there a process of witnessing

    even though ‘I am’ is not there?

    M: Beingness must be there, because beingness is the world. I am knowingness means the world. I am

    knowingness is like an illumination; it is the focal point of sprouting of the world. All multiplicity is

    manifested from the Ishwara principle; it is sprouting from the ‘I am’ principle. Ishwara, or ‘I am’ is

    the manifest principle, it can’t solve its own riddles. People say I am son of God, yet God has not been

    able to solve his own problems. Once you stabilize in The Absolute, world and its meanings disappear;

    they cannot be started there anymore. So called sages say I supported this or that god, yet that god has

    its own problems. Why am I told that I am indifferent? I am Nisarga, beyond time, I am Nisarga which

    is attached to nothing. In common parlance Nisarga means ‘indifferent’. So many eons and dissolutions

    have come by, but I remain untouched by them I know no addition or subtraction.

    V: When one is in The Absolute, and looks at the world, it would seem, there is no centre or no value?

    M: The whole manifest world is witnessed by a Jnani in the drop of ocean. What is it that you


    V: Seeing through ‘I amness’?

    M: But there must be materials to sustain the ‘I amness’ like the flame requires gas as fuel. In this

    world there are plenty of things, but for your own sake, what are you? Talk from that standpoint, the

    body you are not, finally time will consume it. Once you happen to recognize the ‘I amness’ as the

    entire universe, you will be liberated. Maximum good can be done when one realizes that the touch of

    ‘I amness’ is unreal.

    V: After death the ‘I amness’ disappears?

    M: Have you experienced death directly?

    V: There is no body sense; you relax, in that case are you dead. In sleep are you dead?

    M: With what aid you use the world?


    V: Body.

    M: Why not inquire into the beginning of body and beingness? You are worried about death; why not

    go to the beginning of the body and beingness? If you want to be Nirguna (without qualities), go to the

    source of beingness, go to the point of confluence of guna (qualities) and Nirguna. Nirguna means

    absence of ‘I amness’ and Saguna means presence of ‘I amness’.

    V: One can’t conceive Nirguna.

    M: It is beyond concepts.

    V: Not even experienced?

    M: Where is the need for experience in Nirguna?

    V: If Nirguna can’t be experienced what’s the use of The Absolute?

    M: Guna means ‘I am’, Nirguna no ‘I amness, who is there to enjoy Nirguna state?

    V: When I work I forget myself.

    M: If you don’t forget yourself for four days, you will die. You did not know you were, suddenly you

    felt ‘you are’ and with ‘I amness’ you started counting age. When exactly you felt that ‘you are’?

    Dwell there, ponder over it. To what extent can you dispute? How will any scholar dispute it? How,

    why and where the ‘I amness’ appeared? Investigate and realize, once you realize everything is over.

    People have a strong faith in the body, that’s why they entertain a concept of another body as well.


    51. ‘You are’ has no form

    6th February 1980

    Maharaj: A good mind should be there as an aid for worldly activities, but you are not the mind. You

    are in a position to witness the mind and vital breath; this realization should be gradually developed in

    you. You have limbs as tools for the activities they do, and the mind helps to conduct these activities.

    Mind absorbs impressions and is an expression of vital breath, both have no design or form. In the body

    there is already that self-accomplished principle ‘I am’ which is witnessing mind and body, it is neither

    mind, body nor the vital breath. It has to be gradually realized that this principle has no form; it is

    subtler than the mind. After it you have the organs of activity and understanding, and that principle is

    not the activity mind, vital breath and limbs. It also observes departure of breath from the body, it does

    not go anywhere, it just disappears. By mistake the ‘I am’ accepts the body as itself, it is an exclusive

    principle apart from the body, mind and vital breath.

    Visitor: How to correct this blunder?

    M: Think that, this (body and mind) is mine, but I am not that. I witness it as mine, but I am not that.

    V: Is it a technique?

    M: You witness the mind, so you are not the mind, is there any further principle of this logic? I am

    sitting here, is it necessary to say ‘I am sitting here’? You know something, why? Because you know

    ‘you are’, if you are not, then there is no question of something, you are not trying to know, you just

    know it. Whatever ‘you are’, is the world or Brahman, the manifest principle. Then you will realize that

    you are not dying but the vital breath is quitting and you are not that.

    V: How soon?

    M: Right now you are that manifest Brahman principle; remember that only, that is remembering me as

    well. If you want to remember me remember that you are not the form or vital breath but you are the

    manifest Brahman. This knowledge is good enough for you, it will lead you further. Do you understand

    words when you absorb meaning?

    V: Yes

    M: No knowledge will have any form. I got a slapped, I have knowledge of it, has it any form? Has

    sweetness form?

    V: No

    M Knowledge can never have form, how can there be form for the knowledge that ‘you are’ there and

    ‘I am’ here.

    V: The ‘I’ knowledge is there, one of an intellectual, the second of a king.


    M: There might be varieties of containers of knowledge, but itself it has no form.

    V: Yes

    M: If petty worldly knowledge has no form, then can the knowledge ‘I am’ or Ishwara state have any

    form? If you accept this, then accept it and go and don’t go elsewhere, just dwell there. Let any activity

    happen through your knowledge ‘I am’, which has no form, but is its witness only. The knowledge

    ‘you are’ has no form, so also for other knowledge. ‘You are’ is the primary knowledge. How do you

    enjoy life? You know exist, but because of what you feel you enjoy, how?

    V: Because of my eternal principle.

    M: Throw that eternal principle overboard! You enjoy life because of the knowledge ‘you are’ or ‘I

    am’. The knowledge ‘I am’ is the indwelling principle, this all pervading principle ‘I am’ is all.

    V: Is it pure being, beyond knowledge and ignorance?

    M: Don’t involve yourself, presently just dwell in the ‘I am’. Who is judging pure and impure? Is it not

    the knowledge ‘you are’?

    V: Is it necessary to know that ‘we are’?

    M: I am talking about knowledge, whatever knowledge the ‘I am’ is, it’s the knowledge. You are living

    to sustain that knowledge ‘I am’, hence you struggle. If that knowledge is gone, what interest could you

    have? You are like a doctor taking care, the knowledge ‘you are’ is nourishing and protecting the body.

    Remember this, if you want to remember me, remember the knowledge ‘I am’. Ancestors told us to

    meditate on me, remember me, but they also said that the knowledge ‘I am’ is me too.

    V: Consciousness, is that of being and mind?

    M: I have told you enough, whatever is, is the ‘you are’. This knowledge merges into consciousness or

    ‘I am’ which merges in the eternal principle which may be called ‘awareness’ It is the abode for ‘I am’

    to take rest and it goes into oblivion. You will not be able to recognize awareness because there will be

    no ‘your consciousness’ when knowledge merges with the highest, only knowledge will be deriving

    benefit. If you remember me, which means ‘you are’, you will be complete and total, and you will spill

    over and be useful to others.

    V: We will remember this.

    M: Does the ocean remember a mouthful of water? ‘You are’ means all pervading knowledge, the ‘you

    are’ is everywhere. I remember my Sadguru and therefore all talks flow out easily, that knowledge

    never drops down dead, if people die would knowledge drop down dead? Do what you like, but never

    forget yourself or the knowledge ‘I am’.


    52. The fish out of water

    7th February 1980

    Maharaj: Consciousness is subtle like light, it does no action, all activity is through mind and vital


    Visitor: How to reach?

    M: Don’t try, just be. When you are in an experiencing state, did you do anything? How did you enter

    in consciousness?

    V: I don’t understand.

    M: Go into quietude, do Meditation.

    V: Should we take the name of God?

    M: No doubt you have to recite in your mind. Through mind, another principle is observing this

    recitation in mind, you are prior to mind. By recitation the mind, body, five senses through the vital

    breath become purified.

    V: Any particular mantra?

    M: You may recite whatever sacred name you like, something I may also gives. By its recitation the

    purification process starts.

    V: World creation is mysterious, so many souls of people, is it really so? Or we only see it so?

    M: You have reached this stage because ‘you are’, your world is you, but you are beyond name and

    form, ‘you are’ is the manifest would.

    V: Because of ‘Shuddha Chaitanya’ (pure consciousness) everything is.

    M: They are created from your ‘I am’.

    V: Is it from mind.

    M: When sun rises, the world is perceived with its light, similarly when the ‘I am’ (you are) rises, the

    world is created.

    V: What happens when we sleep?

    M: When you wake up, because of the ‘I am’ your world is.

    V: When is one desireless?


    M: Don’t try to suppress and be without desires, like people coming and going, just observe or don’t

    get involved. The Self is the observer and whatever seen is the world.

    V: Are Self and God identical?

    M: Primarily because of your identification with your body, you have polluted God. Because of your

    association with body, you have fear of death. There is no death only the vital breath departs and ‘I am’

    disappears. Body is the sustenance of ‘I amness’ or Atman.

    V: Because of what I did in past births?

    M: You dare talk of past birth! Have you knowledge of the present one?

    V: Why birth then?

    M: It never happened

    V: Is it an illusion?

    M: To say ‘I am the body’ is an illusion. You are saying a child is born, but what about you? Until you

    get to know your source, take it that you have no knowledge. When in the womb nature took care of

    you, you did nothing. Even today nature takes care, you arrogate all by associating with the body.

    V: No special effort is require?

    M: Talking of efforts, up to the age of three did you make any effort? The record of birth is ten month

    after conception; you were carefree for ten months. What is your idea of knowledge? It’s whatever

    ideas you start collecting as a child.

    V: How to give it up?

    M: Where is the need to throw? Whatever you feel is appropriate because you have entered into this

    sickly state of identifying with the body.

    V: How to get rid of it?

    M: Understand that body-mind is food and water but you are not matter.

    V: Why then is there man and woman?

    M: Because your yardstick is the body or identification with body and form.

    V: Is it because of desires that there is identification?

    M: Because of ignorance you are identifying with body, so there is female and male, and then any

    amount of devotion is fruitless.


    V: Is there no use going to temples without ‘Atma Vichara’ (Self-inquiry)?

    M: This is the temple, if ‘you are’ then others are.

    V: Why is there ignorance?

    M: It is just ignorance, you see a film, is it the truth?

    V: So just let the desire come and go? But with desire is effort. If it is not fulfilled there is anger.

    M: Don’t try to focus attention on desire; you are not the manifestation of mind in the form of desire.

    V: Why is there thought?

    M: You have the incense stick, if the spark is there, fragrance is natural. Is it my fault that desires and

    thoughts come?

    V: I need grace to realize.

    M: That grace is always available. He who has a strong yearning will have it, nobody is devoted to the

    Self, all are devoted to the body only.

    V: By the will of God all is happening?

    M: So long you have not realized your Self you will have the concept that God is doing. It is doesn’t

    matter, If ‘you are’ God is.

    V: God and you are one?

    M: When you realize, you will know that you are God.

    V: Everything is an illusion?

    M: Yes, prior to deep sleep, waking and ‘I am’ what are your needs?

    V: I don’t know.

    M: Who is saying? Some principle must be saying?

    V: Some individual or universal soul?

    M: When you are the manifest principle, there is no more body.

    V: Once every channel is open, can it be shut down?

    M: Where is the necessity?


    V: How do your words come?

    M: Space is the nature of words; words are products of space, does space move?

    V: It is the same everywhere.

    M: That light there is dull, here it is bright, the one who says so, is he not the witness of the quality of

    light? If you can judge the quality of both, what should be your quality? By just stamping with words

    like ‘Poorna-Prakash’ (full or complete light), the highest state cannot be understood.

    V: Does it come flooding?

    M: Yes, it is known as Purusha, pure flood. In meditation it will come like a flood. Purusha is the male

    aspect of activities happening while Prakriti is the female aspect, both have no from. Shiva-Shakti is a

    mere title, I take them just as words, but you take them as individuals, you the have habit of stamping

    with words.

    V: That’s the common way.

    M: All understand the same way; all are there because you are there. God is great; if you are there then

    God is great, you are the proof that God exists.

    V: What is death?

    M: You have only heard the concept; you have no experience of death.

    V: Why fear then?

    M: Have you knowledge of death or you have only heard? You have no knowledge of birth, so also of

    death, but death will catch up with you because of identification with the body.

    V: I am not body then?

    M: Tell me your information when body is not you?

    V: I cannot give.

    M: Do that only.

    V: Why is there duality?

    M: It’s never there, this body contains so many juices, each atom is talking but you think you are


    V: Why body becomes being, I see that.


    M: Quite naturally, in the womb you have grown naturally.

    V: Why it happens?

    M: It’s spontaneous.

    V: Creation is also spontaneous?

    M: Yes, who has made this flower to grow?

    V: Why is there creation?

    M: Who says this? Be God and find out. When you are ten years old can you know how to become

    father? You get married and then understand. In ignorance how can you get married and understand, in

    ignorance how can you get maturity?

    V: How maturity comes?

    M: A small banyan tree becomes a magnificent one, how?

    V: By itself.

    M: The same way.

    V: Maturity and Jnana are necessary?

    M: Yes

    V: Why make an effort then?

    M: Effort is your concept, you need some occupation. When I talk to you I know you have no

    knowledge although you may be a scientist.

    V: How be got rid of ignorance?

    M: By self-effulgence.

    V: How?

    M: How the Sun drives away darkness?

    V: Is it Guru’s grace?

    M: Your demand for Guru’s grace must be intense, like fish out of water.

    V: How is all desire trouble?


    M: It’s a quality of food body. A person comes and talks big, he has had extra drink. It is a

    manifestation of drink.

    V: So body is also trouble?

    M: Body is food essence, therefore all qualities of the world matter.

    V: So, I am not the body?

    M: Don’t just reject the body, understand that you are not limited and reject identity with it.

    V: When the boss shouts, there should be no anger?

    M: Get angry with double intensity, but say you are neither body nor its quality. Firstly you are not its

    quality, secondly the ‘I am’ is all manifestation and thirdly, I The Absolute, am not the manifestation.

    V: You can guide?

    M: Where is the path? There is no going. If I teach the path, you will come to abusive knowledge; at

    the most I can say follow the path from the room from which you have come. Can space in one room

    and the other meet?

    V: Just remember?

    M: One Jnani or another can’t give form to the space. With your body identity tell me your name?

    V: Ramchandra

    M: Tell me your name discarding body and form. If there is no name, can there be form? Can there be

    activity? You have heard that Parmatman is beyond quality, but what is Nirguna? Guna means

    beingness, food sustains beingness without words, which is Guna. Sat is to be with existence which

    neither good nor had. The closer you approach the ‘I am’ the more you will be annihilated.

    V: Guru is what?

    M: Guru is the knowledge ’you are’? When you go to the sage, you surrender to that indwelling

    knowledge; the body is not the Guru. If knowledge is not self-effulgent then what is the difference

    between a butcher and carcass?

    V: Knowledge can be delivered to others?

    M: Extended, the Guru shows you, there it is, and it’s already there. I say, if you want to remember this

    visit, remember the knowledge ‘I am’, or remember the knowledge ‘you are’.

    V: By Guru’s grace we have come?

    M: You may employ any words for your satisfaction, but has this knowledge any form? No form, no



    V: If knowledge is beyond understanding, how to understand?

    M: Who says that knowledge is in you? It’s because you embrace the body. Be in beingness, just be

    and forget that a self realized person is sitting before you talk. Talking about death, vital breath quits

    the body, it drops and beingness disappears. Go back to the womb, prior to conception there is no ‘I

    am’, in the womb ‘I am’ dos not know itself. Can deep sleep know deep sleep? There is no duality. Can

    Absolute know the Absolute? This duality came with ‘I am and it came by itself, no cause is itself a

    major cause. You call on me, but I have no knowledge, all comes for the ignorance, I have no

    knowledge. Krishna played the flute and made Gopies dance. Only waking and sleep states are born

    and it is a quality of the food-body which is nothing but essence of the five elements and food that we

    eat. Body arises out of emissions and emissions are the essence of food, thus this body is nothing but

    food. Within it is beingness or existence which is an outcome or a result; both body and beingness are

    therefore temporary

    V: Does the infinite have desire?

    M: Just repeat ‘Om’ and reach the highest. All is correct once you realize your primary blunder, until

    then recite ‘Om’. The moment there is a stance there is rigidity.

    V: You have no stance?

    M: There have been no disciplines either.