22nd January,1978
Your true nature is not different from Brahman (The Absolute). Your self-identity is based upon your body and you consider yourself as a Male or a Female. It is a mistake that you call yourself a human being. 'THAT' which is listening now is your true nature, it is pure consciousness. It is a mistake to call it a body. Your true identity (non-manifest principle) is there prior to your knowledge. Whatever form you take yourself to be will not last. Actually, you have no birth or death. They pertain to the body.
Your consciousness is the result of the movement of three Gunas.(qualities). It is transient. It is not understood properly because of the three Gunas (qualities). Because of this consciousness, you have a sense of happiness and sorrow. But this consciousness will disappear just as fire gets extinguished. The supreme fire is self-realization.
Does the sun know that its brightness varies? You experience that fact by virtue of you own light. The most important of the three qualities is the quality of knowing. You know all through this quality. Who creates all these houses, machines, roads etc.? Is it not someone's knowledge of his beingness,
You enslave yourself because of your needs. You will be free from this slavery when you realize that the consciousness that is listening is free and formless. It is your true nature.Recognize 'that' by which you feel that you are alive. To tell you about your true nature as to what it is and how it is, is the meaning of the word 'Nirupan'.
Whatever you conceive through the mind will not last. The sense of me and mine is the natural (inborn) characteristic of consciousness. Catch hold of the main Guna - the quality of knowingness. Live a life without expectations. Then, automatically, the feeling of 'mine-ness' will fall off. Recognize that you are without requirements. Your true state is spontaneously there. Do not disturb the mind.
You have always taken God as your support. That does not mean that you know God. Rama, Krishna, Vishnu are name for the bodies. They command great devotion because they had realized the Truth.
A devotee can have visions of the deities if he meditates on them according to what he has heard. What is the source of that vision? He himself is the source of it. Whatever you have taken for granted has no value. Worldly dealings are not under your control. They will keep on going. Once you are stabilized in your Self, you will never feel a want for anything.
Brahma, Vishnu and Shiva are the names of your own Self. Jiva (individual self) is born as a matter of course, along with time. All these individuals have their passions. Your knowledge of the world depends upon your consciousness. When Someone says, 'I go to the subtle', what does it mean? It, of course, implies consciousness. It has no shape, no color. It has a taste - the awareness that 'you are'. What is the relationship of this knowledge to you? Does it die when the five-elemental body ceases to be? Think of how you would appear if you were not the body. Keeping in mind what you have heard and pondering over it is the greatest penance. Through the practice of this kind of meditation, you will go on changing continuously and you will reach a stage where there is no further change.
The Truth has no knowledge of itself (it is unmanifest). You must keep your goal constantly before your mind. Drive away your body-consciousness from your mind. No matter how much you insist, you can never be a man or a woman, forever. The five elements will merge into the five elements.
Even if you do not understand all this, at least understand 'That' by which you know you are. Once again, meditate on your goal constantly. Your mind needs some support. You cannot bear your consciousness without having something else to think over. To meditate on one's self is possible only with the grace of the Guru. Such meditation is unique, not commonly found in the world.
The nature of time is such that it will not allow anything to remain steady. If you cannot focus your attention on the goal (consciousness), call it as Guru and say, 'I am meditating on my Guru'. This is simple. The world is the creation of your own consciousness. The Purusha is the passive witness, the Seer, and Prakriti (the power of Prana) is doing everything through the body. Mind, Intellect and Inner sense are all names of the energy of Prana. There is no separation between Jnana (consciousness) and Prana (Life force). They are two sides of the same coin. Hence if the Prana is pleased, the consciousness is also pleased. Meditate on the life-force, then the meditation on consciousness will take place indirectly. Both have no form. All activities take place because of these. How can one say that they (Jnana and Prana) are dead when the body dies?
Your thoughts of 'me and mine' do not allow you to know your Self. Hence, you live in an undignified manner. At least remember what Purusha and Prakriti are. Achieve union with Prana. Prana is God. It implies movement. In the end, the knower of the movement and the movement itself, both merge into that non-qualitative state. For the sage, the occasion of Prana leaving the body, the occasion of great departure, is a celebration.
'Wait for a moment at the door of God. All the four kinds of liberations are there'. The meaning of this quotation is, if for a moment, your attention is fixed on your Self, you will be liberated. The Guru liberates you. He told you in the first meeting that 'Your true nature is like my own', while giving you initiation. He gives you the Mantra, not taking you as a male or female, but as the consciousness that listens. Whatever abuses you fling on the Guru, will rebound on you.
Jiva is perfect [as the play of Siva] and yet he is moaning with the fear of death. The sage feels compassion for the Jiva, for his condition. That is why he gets impatient and angry sometimes.
Does the sun know that its brightness varies? You experience that fact by virtue of you own light. The most important of the three qualities is the quality of knowing. You know all through this quality. Who creates all these houses, machines, roads etc.? Is it not someone's knowledge of his beingness,
You enslave yourself because of your needs. You will be free from this slavery when you realize that the consciousness that is listening is free and formless. It is your true nature.Recognize 'that' by which you feel that you are alive. To tell you about your true nature as to what it is and how it is, is the meaning of the word 'Nirupan'.
Whatever you conceive through the mind will not last. The sense of me and mine is the natural (inborn) characteristic of consciousness. Catch hold of the main Guna - the quality of knowingness. Live a life without expectations. Then, automatically, the feeling of 'mine-ness' will fall off. Recognize that you are without requirements. Your true state is spontaneously there. Do not disturb the mind.
You have always taken God as your support. That does not mean that you know God. Rama, Krishna, Vishnu are name for the bodies. They command great devotion because they had realized the Truth.
A devotee can have visions of the deities if he meditates on them according to what he has heard. What is the source of that vision? He himself is the source of it. Whatever you have taken for granted has no value. Worldly dealings are not under your control. They will keep on going. Once you are stabilized in your Self, you will never feel a want for anything.
Brahma, Vishnu and Shiva are the names of your own Self. Jiva (individual self) is born as a matter of course, along with time. All these individuals have their passions. Your knowledge of the world depends upon your consciousness. When Someone says, 'I go to the subtle', what does it mean? It, of course, implies consciousness. It has no shape, no color. It has a taste - the awareness that 'you are'. What is the relationship of this knowledge to you? Does it die when the five-elemental body ceases to be? Think of how you would appear if you were not the body. Keeping in mind what you have heard and pondering over it is the greatest penance. Through the practice of this kind of meditation, you will go on changing continuously and you will reach a stage where there is no further change.
The Truth has no knowledge of itself (it is unmanifest). You must keep your goal constantly before your mind. Drive away your body-consciousness from your mind. No matter how much you insist, you can never be a man or a woman, forever. The five elements will merge into the five elements.
Even if you do not understand all this, at least understand 'That' by which you know you are. Once again, meditate on your goal constantly. Your mind needs some support. You cannot bear your consciousness without having something else to think over. To meditate on one's self is possible only with the grace of the Guru. Such meditation is unique, not commonly found in the world.
The nature of time is such that it will not allow anything to remain steady. If you cannot focus your attention on the goal (consciousness), call it as Guru and say, 'I am meditating on my Guru'. This is simple. The world is the creation of your own consciousness. The Purusha is the passive witness, the Seer, and Prakriti (the power of Prana) is doing everything through the body. Mind, Intellect and Inner sense are all names of the energy of Prana. There is no separation between Jnana (consciousness) and Prana (Life force). They are two sides of the same coin. Hence if the Prana is pleased, the consciousness is also pleased. Meditate on the life-force, then the meditation on consciousness will take place indirectly. Both have no form. All activities take place because of these. How can one say that they (Jnana and Prana) are dead when the body dies?
Your thoughts of 'me and mine' do not allow you to know your Self. Hence, you live in an undignified manner. At least remember what Purusha and Prakriti are. Achieve union with Prana. Prana is God. It implies movement. In the end, the knower of the movement and the movement itself, both merge into that non-qualitative state. For the sage, the occasion of Prana leaving the body, the occasion of great departure, is a celebration.
'Wait for a moment at the door of God. All the four kinds of liberations are there'. The meaning of this quotation is, if for a moment, your attention is fixed on your Self, you will be liberated. The Guru liberates you. He told you in the first meeting that 'Your true nature is like my own', while giving you initiation. He gives you the Mantra, not taking you as a male or female, but as the consciousness that listens. Whatever abuses you fling on the Guru, will rebound on you.
Jiva is perfect [as the play of Siva] and yet he is moaning with the fear of death. The sage feels compassion for the Jiva, for his condition. That is why he gets impatient and angry sometimes.
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