2. Whatever Has Sprung From the Five Elements is Sheer Ignorance


Maharaj: The knowledge “I am” is the same in all sentient creatures, whether it be an insect, a worm or a human being, or even an avatar, the highest kind of being. I do not consider this basic consciousness in one form as being different in any way from the conscious¬ ness in another form. But in order to manifest itself, consciousness needs a base, a particular construct in which it can appear. That base can be anything, it may be any form, but the manifestation can last only so long as that particular form endures. And until that consciousness appears, there cannot be knowledge of any kind. In sum, knowledge depends on consciousness, and consciousness needs a physical matrix or form.

One must also consider the importance of the word. The thought arises from the vital breath and expresses itself in the word. Without words, there could not be any communication in the world; in fact, there could not have been any activity, any “busy-ness” (or business, for that matter), at all. The world goes on because of the word and the name. People could not have been identified without name. So the word and the name have great importance.

The principle of naming every possible “thing” has been carried forward to the extent that even God had to be given a name. And that name, when repeated, has a certain significance. At an early stage of one’s spiritual development, there is no method, no sadhana, more important or effective than repeating the name of God.

Now there exists no particular reason for the coming about of this consciousness. So there is no explanation for how this seed, this consciousness or knowledge “I am,” has arisen. But once it is in existence, it cannot stand still—that is, consciousness is tantamount to “movement. And all movement takes place through the gunas, which are inherent in the knowledge “I am.” This consciousness keeps on “humming ”—[Maharaj uses the Marathi word gun-gun]—and expresses itself through the three gunas. These gunas act according to the form which has come about, and that form has resulted from a particular food. Behavior and action result from the combinations and permutations of the three gunas.

When people first come here, I always tell them that they come with the purpose of showing off their knowledge or trying to draw me into an argument. So I am aware of that, but I am even more strongly aware of the fact that such people have not got the slightest idea what they are talking about. I call it pure ignorance. It is for this reason that I say, don’t ask any questions, don’t even start discussing, until you have listened to the talk for a while and absorbed at least some of its contents. Then you can begin asking questions.

How do I know that you are completely ignorant? From my own experience. Any infant will take at least a year, a year and a quarter, or a year and a half, before he can even utter a word. That word may not have any meaning, but to do so, what has happened? Again I am using the word gun- gun, that which is going on internally wanting to come out— thoughts, odd words, whatever it may be. And it does come out. Now, where did all that originate? Where is the presenter of the speech? Speech is only for animals, which includes humans. Now that is still part of the knowledge “I am,” which is within them. This gun-gun is within the knowledge “I am,” which includes the physical form. The gun-gun entity and the knowledge “I am” and the physical form—that whole bundle—has been created out of the five elements. So up to this point, the whole thing can be said to be entirely mechanistic and therefore pure ignorance.

Now there are some people who say: I was so and so in a previous existence. How do they know? They could only have sprung from the five elements. And before the five elements were created, the previous knowledge could not have been there. Therefore, it is utter nonsense, rubbish.

There are many Hatha-yogis who have great powers. Of those, I am the greatest. But I distinguish between Hatha- yoga and Hatha. Hatha means “insistence” or “persistence.” You see, I persist. And what is this persistence about? I did not know that I was going to be born. How did I get this birth? That is the point on which I persist in finding the answer. I must know this. When I was told "sattva," then what is sattva ? Sattva is the essence of the five elements. In that essence, in that juice, is the knowledge “I am.” But all that is still of the five elements. Then how did this come about? My guru told me the whole story. Thus, I came to know that it is ignorance, and I know from experience that everybody is starting from there. Thus, whatever has come about is sheer ignorance. And we are nothing more, that is what my guru told me.

My guru further pointed out to me the fact that the only thing you have and which you can utilize to unravel the mystery of life, is this knowledge “I am.” Without that, there is absolutely nothing. So I got hold of it, as my guru advised me, and then I wanted to find out how the spiritual aspect of “me” came about without my knowledge. That again is the result of the five elements. Therefore, I repeat, I know from my own personal experience that if anybody thinks he has something special, it is sheer ignorance.

Even if this body lasts for a thousand years, any experience with it that has come about during that period is necessarily based on this “I-am-ness,” which is based on time, which is a product of the five elements for which I have no use at all. On my pure Absoluteness, which has no place, and no shape or form, this knowledge “I am” came, which also has no shape or form. Therefore, it appears; and it is only an illusion.

Intelligent people, extremely intelligent people, come here and ask me questions. And I answer them. So what happens? They don’t accept my replies. Why? Because they ask me from the point of view of identification with the body-mind. And I answer them from a point of view which is without such identification. So how can they understand me? How can the answers possibly tally with the questions?

Who are asking the questions? It is the persons who see themselves as existing in time, with the birth of the physical body as their base point; therefore, they ask questions from that point of view. But that view is false; it is a figment of their imagination—purely a bundle of memories, habits and imagination. They consider that as the truth; yet it is sheer ignorance, having no basis in reality at all. The day to which you are attaching so much importance met you when the body was born, and from that day onward you have been considering yourself as that body.

What was there before the body came into being, only that may remain after the disappearance of the body and the elements. And before that body is gone, on that final day, even the memory of existence during the prior period will disappear. So whatever happens between appearance and disappearance of the body is only a bundle of memories; whatever you have accumulated is merely entertainment. All that is in memory and everything will disappear.

Now if you had really accepted this through proper understanding, you would not care whether this body remains or goes.

When the highest principle, this beingness in the body disappears, how can you talk? When that primary principle has gone, is there any value left? First the beingness is to disappear. Then also, the body will disappear. But the beingness will never know that the body is disappearing, because the beingness itself will already have left.

When a child is born, after a year or two, he is able to talk. From where has this capacity developed? From the food essence of the body only, is it not? Internally, he developed this power of speech.

The Maharishi has over eight thousand disciples, but does he speak of this knowledge? They depend on this beingness as the truth; they take it as the reality. And all deference is being directed toward that beingness; all spiritual activities are based on the feeling that this beingness is the truth. But is it not also the product of the food essence? And, therefore, does it eventually not become decrepit with the food essence?

Don’t you understand your knowingness naturally, effortlessly? Once you understand spontaneously, you will realize that it is also a temporary phase: this beingness is going to disappear. And in understanding this, you will come to the conclusion that it is unreal. And the one who understands its unreality is the eternal.

Now, continuing to explore in this vein, can you hold on to some identity that is exclusively yours, that will not disappear? Without the help of some food essence, can any¬ body talk? And can anybody incarnate himself without the help of a body?

[Maharaj has just received an invitation to go by car to a village to talk to the people there] Will anybody be able to understand this kind of talk, what I’m driving at? The problem is, after such a talk, might the people not obtain my address and come to get me? No, the locals may not; they are not such type of people. But the foreigners may try to attack me, because I am criticizing Christ. I have indicated knowing the true position of Christ, because he talks about the same thing.

What was done to Christ might happen to me also, because Christ started telling the facts—the truth. And people got enraged and crucified him—they dared to shed his blood.

Since my talk will be beyond the scope of their under¬ standing, some of the audience may become very upset and disturbed. They will say, it’s no use, we must finish him off. It is because of the command of my guru that I am doing this, participating in all these talks. When I go to that village, I will have to discourse about God and purity; I must take the devotional approach. But if I gave the kind of talk that I am giving here, they would not be able to understand it. I should talk on their level of understanding—God, purity, and devotion.


March 28, 1980

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