|Satsang –||Volume 17, Number 12: November 28, 2014|
In Siddhant Yog You Know
…You have heard about pranayam (control of pran), so you are doing it. Yet you do not know what pran is. You do breathing exercises—that you know. Breathing in, breathing out. People understand breath as pran. If a dead body is there, breathing does not happen. Why is breathing pran? Pran (life force) is there only for as long as a human being is living, or any creature is living. All living beings are dependent on pran. From where did pran come? Pran, mind, memory, the senses, the ego-intellect and the organs all came at one time. But where did they come from? That is not the realm of the human ego-intellect-mind.
That which is called vigyan, or science, is helpful. Without science, you cannot know that things are changing, dying and getting eliminated. A human being is himself science, because he is born: a change has taken place. …Vigyan, or science, is helpful for us to know where a human being is born from. A scientist will know that he is born because of DNA. But from where did DNA come into existence? This he cannot say. It is not that he is confused, it is just that he does not know this. That is why both spiritual science and physical science are helpful. For whom? For the one who is a human being and wants to be free from the human senses, organs and his own body. Thus, what you are seeking? It is not known to you. Since you cannot know it, therefore you do not know it.
What are we doing? We are taking a human child into consideration, which you were at one time. Then, in order, we are going downwards. A little child will become one hundred years old. But then you became a boy, and you lost a few years. You became a young man, and you lost some more time. Being an old man, you lost ninety years. You are one hundred years old, and you are nearly at your last breath. We are spanning this, measuring it, so that we can know what your awareness is regarding that for which you have come over here.
You have left your study of science in school and your experiences of science in work. Now, with your knowledge of science, you automatically have come to know, “There is something that I do not know.” Every scientist has the awareness with which he says, “I do not know”—because he became “I, the body.” When I has become the body, I cannot become that which is not the body. But you want to be free from birth, which will lead you towards death. You want to be free from birth and death, but your knowledge of the intellect is such that it wants to be involved in the senses and the organs of the body.
Patanjali (the author of the scripture on Yog) has included only eight parts to Yog : yam (controls); niyam (observances); asan (yogic postures); pranayam (control of life force); pratyahar (mastery of the senses); dharana (concentration); dhyan (meditation); samadhi (united intellect)—and left the ninth. What is the ninth? Samanvay (Realization of Unborn). So we are into Yog up to Patanjali. We do not know what the ninth is. All of you are wanting the ninth, which is Siddhant Yog (Unity with the Principle that is beyond time and space). So to your knowledge of science and Yog I have added the ninth, which we never find anywhere. Why? If it has not happened here, in this head, how can anybody say anything about it? They will only speak of what is up to samadhi. …
There are three things: gyan (knowledge), kriya (action) and karm (the results of both). All three are going to take you to death, to mrityu. So this is martya lok (the dimension in which everything is dying), into which we are all born. You do not want to be in this lok, but there is no information for you about where you want to go. Thus, we have spoken to you that you want to go to freedom. Why? Freedom can be known as that where bondage is not. And a human being feels bondage from the very childhood. For that, you want to remove bondage and have some freedom.
How can you get freedom from hunger and thirst? From birth until death, a human being remains in the realm of hunger and thirst. Hunger and thirst will go away when pran is not. So pranayam does not mean breathing exercises and this and that. It can be that for some—a healthy situation can come about through all that. Many people who have done pranayam appear to be healthy. But you have seen what happened in the end to many yogis. They became heavy, heavy. If pranayam can make you simple and light, why did they become heavy? Not many people have the observation that a human being does not exist, Self exists. How will you know this?
Gayatri: I feel I will know it only when Siddhant Yog comes in my head.
Swamiji: If Siddhant Yog comes in your head and then you will know unborn, unchanging, undying, then if it does not come, you will not know it. So we are bringing it in, because all of you are intelligent, or buddhiman. Only to one who is buddhiman can we say this. All of you who were born buddhiman have become buddhiman. But buddhi (the intellect) is going to take you to death. So we want to bring your buddhi towards subuddhi (intellect that is one with the Self), to shuddh buddhi (pure, or Self’s intellect) …
If you have reached Siddhant, only then can you be free and know that you are not born and will not die. Otherwise, you can watch any human being—go around the world, you will see that all are born and all will die: that is the sense that the intellect speaks of. You will not know Siddhant if this intellect is not transformed, which means a caterpillar is transformed into a butterfly, and then you know there is no caterpillar. So if you do not become Guru, forget about everything! But you only want to remain limited. You say, “I am happy being a disciple.” … This is a defective system, Guru and disciple; yet it is useful. It is defective, but useful. Useful for what? Through it, you can reach Siddhant, that Yog which is the ninth. …
That is called Krishna Consciousness. Unless you reach Krishna Consciousness— unborn, unchanging, undying—you will not be free. Krishna says to Arjun, “You became mindey. You listen to the mind, whereas I want you to get out of it.” Only in the end, when Arjun thought that he had used everything everywhere but nothing worked, then he surrendered and took Krishna as Guru. He said to him, “Now tell me, what is this realm? It is not that you are just driving this chariot. You are not a charioteer. You are that Guru who can make me free from death!” So unless you find that type of Guru, do not expect anything. [Applause]
Amaram Hum Madhuram Hum. How simple it has become for you during these forty-five years. It is not that I brought it. I have not done anything. I never do anything. Even that day Professor Leora said, “We have to live on earth where we are all hungry and thirsty.” I said, “Why should we remain hungry and thirsty?” She said, “You have drunk water in front of me. Have you not drunk it?” I said, “No.” I am not a liar. I am Guru martya—Guru is that who has died. Only then can he save those who are fixed with death.
That is why everybody is afraid of Guru. Nobody will come to Guru. They will run away. Because Guru is bringing that to you which you do not want. [Laughter] And Guru is in sympathy with the disciple, because the disciple is the same as he is. He wants the disciple to be immortal, not to die. Now, how can you be a disciple when you are fixed in the knowledge that “I will die”? I say that you will never die. Who listens? Including you. Do pranayam and live ten days more, and that’s all. This is what we are taught: do maximum until you die to save yourself from death. So until death, we eat and drink, and so make death successful. That way everybody should know, “Eating, he died. Drinking, he died. Having an injection, he died.” So Siddhant Yog is a very unique system.
We have brought in what is most effective: Amaram Hum Madhuram Hum. The day you will know the meaning of Amaram Hum Madhuram Hum, you are immortal. For that, we have made you practise meditation. Only in meditation, you know Amaram Hum Madhuram Hum. If you can identify with that, then you are immortal. Otherwise, if you identify with the body, then you are mortal. So whenever you ask, “What is Swamiji doing?” the answer is that I am making you free. …
For those who are in Siddhant Yog, it can be known. Those who are not in it, they have to be in this. Those who are going towards that, they are going towards it a little bit, having vairagya (detachment) from this. Otherwise, this is the only life for a human being who is born. But someone, I should say someone like you, is there to have disinterest in the senses (the ten senses, plus the mind, the eleventh), which all go towards their objects. When we bring in vairagya, we want to save you from going downwards. Once you have gone down, it will be for you to lift yourself from there—nobody else can do it. Watch, our system does not match with the system of the world; yet we have to live in the world. Thus, we have to know two things: what is the world and what is its opposite. All of you have come to know. …
You are determined to be in Siddhant Yog. But you cannot be determined because your senses work. As long as you are not able to control the senses, you are not Swa (Self). It is only Swa which can control the senses. Otherwise, you are aswa (not Self); aswa means a horse, ashwath [he laughs] This is actually some agni (fire). Agni means Gyan (knowledge of the Self). You see the nature of fire—it is everywhere. But it is hidden. It is in us, but it is hidden. Even though the body is dead, fire is hidden in it. When it is being burned, then you think, “Oh yes, it must be wood pieces that are dying.” Even the bones get burnt. It is not that they are steel so they will not burn; they are also burned. Every human being does not know who he is. He thinks, “I am carrying this wood load.” He does not want to know who he is—immortal, blissful. Daily I say, “You are Pure Free Forever.” If it can be that one day, after hearing, hearing and hearing this, you then know it, it is just possible you can be free. Thank you.
Truth is not available in politics. Yet everybody is doing the same thing: politics. Politics is there because of the senses. Each sense has politics. [Laughter] So the whole human being is politics. At least eleven times over [the ten senses plus the mind sense], he is a politician. … As long as you are a human being and have the memory that “I am a human being,” as long as you have the intellect that “I am a human being,” you are under illusion. The illusion-free state only comes when we meditate. There is no other space where you know it. Somehow it has happened to all of us that we know meditation. We can do it half an hour in the morning and half an hour in the evening—if we can do half an hour. Otherwise, there is not much time for this for a human being. Because of the senses, a human being has to remain a human being.
Among us, we have to say we are the body, because that is what our vocal language can say. Even if we do not say it, we still do not know that we are unborn. So we have to make everyone aware of what is born, and then everybody understands what a born child will grow in: he will grow in whatever the tradition is that he is born into regarding birth, change and old age; he will grow in whatever knowledge about this there has been. It is not a tradition of today—for millions of years, it has been the same knowledge. We have forgotten what has been there previously. It doesn’t matter. At least we have begun to know now, when we hear that Pure Free Forever is our true nature. We stick to it, we abide in it, and we continue using this form of the body, full of activity, action, power, intelligence, mind-ego-intellect and the senses. We use it as the best tool, which is very scientific.
Then we come to realize that that which has been achieved by everyone is not enough. We begin to know what could be that which is to be achieved. Nobody can tell you what that could be—other than Guru. Guru says, “Die for a moment.” I am using these words now, when you are well versed that you do not die. So close the eyes. Here, there is no land where you were born. There is no mother, father, brother, sister or relation. There is no binder, no releaser. Nothing. The whole world stops.
Immediately, many people do not like it, so they open their eyes. To them we say, “Yes, you can see how great a power everybody has. Close the eyes, and open the eyes. Open the eyes: there are all the joys. Close the eyes: all the joy and all the suffering is gone.” Then we become aware of who that is who has made you close the eyes. That is Guru. As long as you are closing the eyes, Guru is there. When you open the eyes, you have to become a disciple, because you cannot retain what you have known—because it is not there in the faculty of the knowing power.
That is why when you meditate, you do not ask anybody what happened to you. This is everybody’s body stage, and it comes. When you reach the stage of Siddhant, then that is known to you. Then it is realized that you have always been that. If you have always been that, then why has this—which not always is —been picked up by you? Slowly and slowly, you begin to have vairagya, or not much rag (attachment) to it; but you also do not have dwaysh for it, or hatefulness. When you reach the stage of vairagya, you are naturally in the stage of vivek (discrimination between the unchanging and changing). … [Meditation]
How can you discard anything when there is only one reality? This sense of Oneness is the only Siddhant. This is perfection. This is Om. That is why whenever Om (the humming vibration in mantra) is pronounced, you are right there. …Take your own time. Thank you. Sing Om Poornamadaha. … Never minimize the importance of your intellect. It is the only boat with which one can go across the mire of the ocean of this world—provided its holes are plugged! [Laughter ]
Copyright © 1999-2014 International Meditation Institute. All Rights Reserved