53. Awakened Knowledge is Meditation 8th February1980 (Note: Maharaj is talking of the small speck of beingness, which has various names; he is not talking of individuals. Millions of names may be given, but what is that speak of consciousness? The trouble is that we think of individuality only, but whatever exists, speaks, which is in all and which pervades the entire universe.) Maharaj: Ask anything and you’ll get a prompt answer, but you will not be able to use it because it comes from the universal consciousness and we expect to use it as individuals. On the Jnani, any knowledge, whether worldly or unworldly, has no effect. You may be most intelligent in the world, but the knower of that knowledge will never come and meet you. That is why knowledge has no effect on a Jnani, he neither exist nor can he die as an individual. Any kind of knowledge that is made to be perceived through things is Jnana, not the Jnani. Visitor: What is the deepest significance of Kum Kum [vermillion]? M: Easy, that symbol of light within you, keep it. V: Light is in the heart. M: That is even in the mind. You have ornaments of gold; can you say gold is in one segment only? V: Why red.? M: It is just one color, but basically knowledge has no color. V: In the South they apply three strips of Vibhuti (ash). M: It is a symbol of an individual who is supposed to have burnt his individuality to ashes. V: The three bodies? M: Yes, yes, if that satisfied you, you can say it. Having heard these answers, what will you put in your pocket as your identity? Most important thing is yourself, If ‘you are’ they are. We assume that we are acquiring spiritual knowledge, but we don’t give up our identity. If there is no beingness, there is no world as far as I am concerned. What is the seed of the entire world? Is there meditation in knowledge or knowledge in meditation? V: All is knowledge, is that true? M: Yes, but if you don’t have the knowledge ‘you are’ who will meditate and who will say it? When knowledge is awakened it is meditation. V: Buddha said ‘Now I know all Gods and all the Karmas’, but when his pupil asked him about his 120 Karma, he said ‘don’t bother’. My question is, all these manifestations, Gods and Karmas are they observations of a Jnani? Or are they only concepts? And a Jnani just observes them grow? M: What Buddha meant was that it (his Karma) was equivalent to excrement, but that was after he had knowledge, it is not meant for us. (Note: what knowledge Buddha got? Buddha got the knowledge that Maharaj has, that’s all. He understands what he is and what he has been, if you have understood what body, mind and consciousness are made of, and you are none of these, then everything is clear). 121 54. Nothing…. ‘Something for sometime’…. Nothing 11th February 1980 Visitor: I have pain in the hip, it is difficult for me to say, I am not the body. Maharaj: There is no alternative presence; gradually you will have a clear feeling that this pain is a movement in consciousness. You are different from that which moves in the consciousness and consciousness itself. For example if you dip cotton in scent and keep it closed, fumes of the scent would come. But we are clear that we are neither the cottoned scent nor the smell of perfume, this conviction will gradually come. The tree seeds one maybe watered, but in many cases a seed sprouts without water because it already contains the necessary wetness. What is born is this beingness, along with it is born waking and sleeping states. Consciousness is the seed of not merely the waking and sleeping state, but also of the entire universe. Out of nothingness is something that is just happening for some time. This ‘I amness’ quality is the Sattva guna (food essence quality). I am The Absolute, I am not that touch of ‘I amness’, so long ‘I am’ is there witnessing will happen to The Absolute spontaneously. The dawn and sunlight depend on time, but their observer does not depend on time. The ‘I am’ in a child is dormant, it does not know itself, but it is there, in due course it knows itself and as a one knows ‘I am’. Go to the root, the beginning of the child, when you understand that you are not consciousness, stabilize there; understand and get out. There is no need for The Absolute to go into Samadhi; it does not go anywhere it’s always there, while Samadhi is a changing state. ‘I amness’ becomes no ‘I amness’ in Samadhi, waking and deep sleep are phases of ‘I am, not of The Absolute. All relationships relate to Maya or illusion, but instead of Maya, it is said to be God, Godly or Ishwara. The experiencing state is Ishwara, and in experiencing, whatever activities that take place, are called Maya. The highest is not an experiencing state, it is without words and meaning, The Absolute is your dwelling place while your vocations are in the ever changing state. Whatever you know is unreal and wherever you say you know is also unreal. V: So I should say ‘I don’t know’? M: But by now, do you know or not? V: Mind understands, but the transformation has yet to be. M: Whatever is getting transformed will not remain, any transformable state will not remain. If you have accomplished knowledge correctly, you will never know that you are dying. V: I will see the corpse dying, like Frydman was so happy dying. M: The very tool by which you observe will itself disappear. After so called death where is the tool of observation? The very instrument or consciousness will not be there. 122 V: Most great sages seem to say that they return to light. M: In that total light or illumined state, there is no question of rising and setting of light. V: At a lower level, we choose our incarnation. The present birth is my doing, so no need to grumble. M: This, others have said, and you accept it, what is your direct experience? V: None. M: Then why do you accept it? V: An ignorant person goes by concepts. M: Where is the question of faith when the validity of ‘I amness’ is disproved? When everything is over, one says it doesn’t matter where I die because when you conclude that death is itself false, what dies? And does it matter where it happens? V: I remember with joy the truth that I have heard. M: You are a witness of what you remember. V: I have a hut which I call ‘Achal’ (immovable) M: Why did you not name it ‘Parabrahman Sadan’ (the abode of Parabrahman)? V: The Postman would be troubled. M: Did you build it of stone? V: Stone. M: What are the dimensions? V: Four hundred and fifty square feet M: After you, who? V: I don’t know M: It is vacant. V: Has Maharaj spoken about beauty? M: That by which you are attracted is beauty. 123 V: When I am near Maharaj, I feel attraction. M: Yes V: I see beauty in his eyes; I have to speak about it. M: The quality of sight in each person would be different. V: So there no definition of beauty? M: Yes, whatever definition given in words is always incomplete. Abide in whatever you become after listening to my talks, whatever may happen, ‘just be’. Finally what is left over about you as ‘you are’, be there. (Note: In the morning Maharaj said that after listening to these talks, you will not be in position to meditate, because no object is left to meditate on. The no object state is meditation, there is no something left). V: Any time meditation is internal, not a stance. I ask Maharaj about his experience? M: I started meditation in the night period, but this tapered off because the meditative mood stabilized, no-mind stabilized (Note: All stages that Maharaj has gone through are described in the ‘Bhajans’ or devotional songs). What is caste and community of the waking and sleep states? Is it Jew, Christian or Muslim? Or is it male-female? All these differences are only because of identification with the body. V: Yes M: Could there be beingness in the absence of waking and deep sleep? With this cycle ‘you are’, otherwise how can you be? V: My experience is of waking and sleep state. M: ‘I amness’ is there provided these stages are there, by itself it cannot be. Simultaneously, all these three stages are a product of food essence. In the absence of body sense, is there any community of waking and sleep states? Have this affirmation, forget spirituality and dwell there (in the ‘I am’). 124 55. The Color of The ‘Seer’ 12th February 1980 Maharaj: There is no ‘I amness’ for me, with it, I can talk anything, but it in my realm it has no value. Since when did you start to recite ‘I amness’? Can you take a word photograph of the meaning of the words? Did you photograph the meaning of words? Visitor: I try to print in them in my understanding. M: If you say it is really registered, then, whatever you may have gathered in your mind, you must throw out like old clothes. Did you throw out all the concepts? V: I have clung to them. M: The body identity cannot get this knowledge, the knowledge ‘I am’ must get this knowledge ‘I am’, when knowledge abides in knowledge there is transcendence of knowledge. Most of the time while I am sitting, it is a mindless state. How can one with an occupied mind expound knowledge? If I am involved with concepts and mind, how can I pass on knowledge to you? If you are slave to concepts, they will fool you outright. I don’t accept any rigid stance for myself, I never get conditioned by any conceptual standing, yet I do ‘Bhajans’ (devotional songs). My Guru initiated me and asked how you are going to repay? He said, ‘you do Bhajans for the ignorant, not for yourself’, the Bhajans must be regarding the Guru. Today’s activity is for today, tomorrows for tomorrow, there are no limitations, no carrying forward. You feel that today is similar to yesterday, but it is not like that, everyday is fresh. Yesterday’s sun is set, today there is another. V: One should not be caught in thought and feeling but to go beyond the light of perception? M: These thoughts and concepts are still harassing you. V: I get peace of mind, I am not being harassed. M: The movement of your progress should stabilize in you, in the Self. V: We come back to changeless witness. M: Nothing will happen, the very idea that something will happen or not to somebody should go. Great sages have given the location where one has to dwell, without seeking you should be in that state, the dark blue homogeneous (Krishna) ‘Megh-Shyam’, dark grey blue cloud but without seeking, without eyes. V: The color of the face of Krishna? M: That is known as Lord Krishna, which is sight without sight of your original identity, the identity at the source. By closing your eyes you will see Krishna, means ‘Gopal’, that which nourishes the senses, the principle beyond senses. You close your eyes and you see that principle, the very color, deep dark 125 blue, is the color of the ‘See’r from which comes everything. V: Yesterday you spoke about flowers and fragrance. M: It only illustrated the symbol, the sign of your birth happening.