MAHARAJ: Whatever is seen and felt in totality, APY A ) space-like, is universal manifestation—the Brahma™ man. But “forms” emanated, and these are felt as separate and isolated from each other.
For a jnani everything is the Brahman—its expression only. Each living being has the sense of presence. This sense identifies itself with the body form and thus functions in the world. The sense of presence of being has tremendous potential, particularly in the human body, because the body senses in this species are developed to the highest degree.
This sense of being, which is the consciousness, has the capacity to realize its true nature and abide in the Ishwara state—that is, the godly state. The ancient scriptures, the four Vedas, have affirmed the sense of being as the pure Brahman only, which is also vouched for by the sages and saints.
The spray of the ocean contains innumerable droplets. But they are the ocean only when not separated from the ocean. On separation they are individual drops. Nevertheless, the salty taste of the water, whether of the ocean or of its droplets, is the same. Just as the salty taste is present in the entire ocean, the beingness or the sense of “I am” in the human form has the inherent capacity to be all-pervading. But having conditioned—and thereby limited—itself to the body form, it is interested only in protecting and preserving the body.
As a result of the arising of body forms, the manifest con- sciousness apparently was fragmented. But this fragmentation should be viewed only with respect to the body forms because in actuality the consciousness prevails, both within and without the bodies.
The mind is the outflow of the five vital energies’ in the body, known as the pancha-pranas. It glorifies in, and gloats over, the impressions—the samskaras—which are received from the outside through the body senses. But the mind can purify itself in the association of sages and saints, who for this purpose commend the practice of chanting the sacred names of God, doing penance etc.
As a matter of natural phenomenon, the pure dynamic Brahman unknowingly wears various bodies, like garments, and then functions through them. This results in perception of the world taking place through the senses of the bodies. But into the bargain the indwelling principle—that is, the sense of “J-am-ness”—embraces the body as itself and acts in response to the dictates and demands of the body. But in spite of all these distortions and modifications, the sense of “I-am-ness” remains unchanged in its inherent nature. The very moment that this pure dynamic Brahman, which is the motive force behind the body’s functioning, discontinues its impetus, the body goes into disorder, commonly termed as “death.”
Thus, the consciousness does not go anywhere; merely its functioning through the “dead” body is extinguished then and there, and the pure dynamic Brahman remains unaffected.
As long as the sense of being or the consciousness dwelling in the body does not realize its true nature, it is bound to identify with the body and all its actions by claim- ing doership. But as a result of this claim, it is subjected to intense suffering when the body goes into disintegration and approaches death.
In a healthy body, movement of the vital breath is clearly felt. But when death occurs, the vital breath quits the body and movement stops instantly. However, in the case of the Brahman, there is no question of movement at all and it con- tinues to be omnipresent. The point to be clearly understood is that when a body dies, this basic principle—the pure Brahman—does not leave and proceed anywhere, as an individual entity, simply because it ever pervades everything and everywhere. But, at the moment of “death” of the body, its expression through that body subsides then and there only.
When a musical instrument is played, the sound emanating from it fills the space around. But the moment the instrument stops playing, the sound does not travel anywhere; it diminishes and comes to an end.
At present, this body form is the product of the five elements. These elements are created out of the atman. But how does one recognize this atman? It is by understanding the knowledge “I am”—the atma-jnana. Just as space is all-pervading, so the knowledge “I am” is all-pervading, limitless and infinite. How strange, such a supreme principle is treated as though it is a body! All the sufferings are due to this mistaken identity. If you give the highest honor due to it, you will not undergo either suffering or death.
Birth and death are hearsays. A birth indicates the birth of a body; the latter is made up of food juices. There is no question of the atman needing to enter the body since it is already everywhere, like the sky. If a body is healthy, its func- tioning will start naturally because of the prevalence of the atman-principle. This principle is immortal and indestructible. If you want to get a taste of it, understand clearly that - it is nothing other than the knowledge “you are,” the touch of “I-am-ness.” Do not forget this basic principle.
This great principle—the atman—remains unaffected by whatever actions you do from your body-identity. Nevertheless, the touch of “I-am-ness” appears only when a food-body is available. When you state “I am very strong and healthy,” it means that plenty of wholesome food has been consumed and digested by you to make your body strong. But the body is not your sense of being. Even though it is strong, it has to be replenished daily with food and water. The vital breath, without lips and tongue, chews and sucks food essences from the body, while the mind sings in praise of the impressions collected externally through the body senses. And you in turn feel as if you are doing all these activities and claim them as “yours.”
Let us call the sense of being the guna—that is, the quality or jnana—which means the knowledge “I am.” This guna or jnana exists always latently in a food particle. So whenever a food-form is available, this latent quality manifests itself— with movement and pulsation initially, and as mind later.
The supreme all-pervading principle whose expression through. a body is called guna is named as sagunabrabman in the Vedas. The name has several meanings like “love to be,” sense of “I-am-ness,” beingness etc. This state has no form or shape, as even the mind has no shape. Only a food-body has form.
This very principle expresses itself as worms and germs out of a decomposed human body. Whenever surplus food is thrown out and allowed to decompose, you will find live forms crawling in and out of it. The life-giving, dynamic sagunabrabman gives animation to food-forms, whenever con- ditions are conducive; but its expression varies according to the forms. Thus, we recognize these as worms, insects, birds, animals and so on, by their very shapes.
The very sagunabrabman, when manifested through a human body, has the potential to lead a seeker to the Highest, provided it is understood and realized correctly. And the sagunabrabman is nothing else but your sense of being and dwells in every human body. By abidance in this state, birth and death will be transcended. For this purpose you do not have to practice any rituals or spiritual disciplines. Only be prior to mind, just be.
Many persons are busy in the name of spirituality, in doing penances, chanting sacred names, making pilgrimages and pursuing other disciplines for their salvation. Let them do whatever they want. Probably they are required to cleanse away the sins of their past births according to their prarabdha.
If you happen to come across a sage who has realized his true nature, you will not be required to do anything in the way of spiritual disciplines. This is because through his teachings, he will reveal your true nature, as by placing a mirror before you.
Many so-called sages move from place to place propagat- ing their spiritual knowledge. But why should I roam about and where? In my true state I am everywhere. This will be realized by you also when you abide in the knowledge “I am.”
You go to your uncle or cousin because you are related to them through your body. But if you are everywhere, why should you go about? If you imbibe fully whatever I have expounded, no more spiritual disciplines will be required of you.
With this understanding you will observe and conclude that whatever spiritual and worldly activities are happening through you, they are merely entertainments for passing time, and that they are the functioning of the manifest dynamic principle only—the maya.
To abide in the knowledge “I am” is one’s true religion the svadharma. But instead of following it, you opted to be irreligious by submitting to the dictates of your concepts, which led you to believe that you are a body. This misconception ensured only the fear of death.
If food is not supplied to your body, it will grow weaker and weaker and one day your vital breath will leave the body. People will pronounce you dead, but you will not have the information. It may be that you are sinful, but this is only in respect of your identity as a body; so also your death refers to the body identity.
Please apprehend this clearly that You—the Absolute— bereft of any body identity, are complete, perfect and the Unborn. But you are accused of millions of births in past lives. In this connection, could you tell me at least one of your past births, if you remember? Do not go by what others say, but speak honestly of your own, direct experience only. As a matter of fact, you never had any birth. Various forms are appearing and disappearing as a result of the five-elemental play. In this play where are you and what are you? And where is the question of your coming and going? What are these religions and cults? Are they not merely the propagation of the fond ideas of sages and prophets to whom certain spiritual concepts occurred? And this could happen because the sages and prophets recognized the sense of being initially. Then they meditated and abided in it and finally transcended it, resulting in their ultimate realization. Thereafter, whatever knowledge sprouted out of them spontaneously became the religions and cults of their followers, because of their deep emotional involvement.
The most important fact to be understood is only this. If the touch of beingness is, then everything is. If the beingness is not, the world is not, the cosmos is not and nothing is there.
Have you any questions now?
Visitor: You talked about the beingness sustained by the food-body, and about the dynamic manifest consciousness. Are they the same?
M: Both mean the same. There is no form or shape for this principle, just as the vital breath has no form, which is, however, dynamic and pulsating. The vital breath alone gives animation to the body and it will operate so long as the body is healthy.
Whatever is seen and perceived is continuously in a state of creation and destruction, but You in your true nature are unborn and indestructible. Unless you realize your true nature, there will be no peace for you.
No matter how much you strive to acquire any worldly gains, they are bound to go; so also your concepts and various identities. Even if you follow any religion in the hope of obtaining something permanent from the outside, you will be sorely disappointed. The main purpose of true spirituality is to liberate oneself completely from one’s concepts and conditionings.
By following any religion, cult or creed, one becomes inevitably conditioned, because one is obliged to conform and accept its disciplines, both physical and mental. One may get a little peace for some time, but such a peace will not last long. In your true nature, you are the knower of concepts and therefore prior to them.
V: A dead body is lying on the ground. And since the manifest Brahman is everywhere, it could not have left the body. Then what is that principle that left the body to make it dead?
M: Let us regard the Brahman as space for the purpose of this discussion. Can the space be confined within the body? Next tell me, where did the death (of that body) begin in the all-pervading space? Is that possible?
What sort of a question did you ask? You’d better reframe your question to make it sensible.
V: In the living body there should be something other than Space!
M: Other than space?
V: Space is there.
M: In the space, a lump of food was there and out of this food a body was formed. The manifest Brahman, which we have called space, expresses itself through the healthy food-body. You are inclined to call it atman. But the atman is not created like a body; it is the unborn principle, the Brahman.
V: Oh, that means atman is never created!
M: Certainly, atman has no birth. It is through the all-pervading Brahman that the body, together with the vital breath, functions. And then you interpret the process as the birth of atman.
All this expounding is only for those who have a genuine urge to understand spirituality. For others who are anxious to better their worldly lives, worshipping of various gods is recommended.
When a healthy body and vital breath (prana) function together, the sense of beingness expresses itself by putting into operation the limbs and senses of the body. This expression is an advertisement, which declares the eternal existence of the ultimate principle—the Absolute—the Parabrahman. When the body dies, the sense of beingness disappears and so there is no advertisement of the Absolute through the dead body; nevertheless, the Absolute continues to prevail as ever.
V: That is what I wanted to know.
M: A seeker was advised by a guru with the words “Look back.” And the simple-minded seeker looked behind, taking the command literally, so the guru told him again, “Understand the meaning underlying the words. Understand your state prior to the present one. Go to the source. Look back. Recede.”
You accept a concept and stop at it. Thus, your spiritual progress stagnates at the conceptual level.
You indicated your identity at various stages of your life by such concepts as “a child,” “a boy,” “a youth,” “a middle-aged man” etc. But which conceptual identity of yours remained faithful to you? All the identities, in the course of time, proved illusory. Even the very principle behind the identities, that is the sense of your beingness, will prove illusory. Since it has appeared, it has to disappear; therefore, it is temporary and time-bound. But the knower of the beingness is the eternal Absolute.
Whatever experience you undergo is imperfect. Nevertheless, you will continue some spiritual practice, because the mind will not allow you to be quiet.
For the purpose of acquiring knowledge and to know the Brahman, you meditate on something. But what is your identity as a meditator? You are neither the meditation nor the object of meditation. Whatever it may be, You, which is apart from meditation and its object, are the Perfect, the Totality, the Eternal-Absolute.
February 2nd 1980