In plain words
How is one to know You? Those Gopīs had read no śāstras. They had not looked into any kind of Vedānta. They had no gurus. The divine power within them came forth in that way. In every person there are transcendent powers. Only when we keep putting that power to good use does this power grow further. So we must put the power in us to good use. Only when you keep drawing the water in a well does fresh water increase in that well. As we keep teaching the knowledge we have to others, our knowledge too grows. As we keep giving away the wealth we have, the wealth too grows. When all the water there is keeps flowing on, new water comes. If the water does not move on, worms breed in the standing water. So we must bring forth the power in us and try to share it out to all.
Divine powers through amanaska yoga
There are no powers in the world that are not in us. A power not in the world is not in God either. The power of God itself is in the world. The power of the world itself is in man. But it remains in a state we do not know. If we strive to achieve this unknown power, we can achieve any amount. There is no doubt at all about this. But we have fallen into certain bad habits. If we want to attain God, we think, ‘Is it not enough to say Rām Rām Rām?’ We cannot attain God by that Name of Rāma. We think, ‘If we meditate, can we not attain the principle of Rāma?’ Doing meditation, repeating the Name, performing yajñas and yāgas: these are the mind's satisfaction; we must regard the mind as amanaska. As long as the mind remains, these worries cannot be escaped. As long as the mind remains, we cannot recognise Divinity. One must become amanaska.
He became all, and all came within; He came under Māyā, He became Māyā; Māyā became the twenty-five mantras; if you know the twenty-five mantras of Māyā, Māyā, Māyā, Māyā then becomes empty space.
All appears as the principle of Māyā. Just as you have dreams in sleep, so all your doings within the world appear like a dream. This is day dream, that is night dream. But in the day dream there is no night dream. In the night dream there is no day dream. You are in the day dream, you are in the night dream. you are omnipresent. We must believe in such oneness. I saw something in a dream at night. But in the waking state they are not there! The mansions and terraced houses seen in a dream are not there once the eyes open, are they! What we saw by day we forgot in the dream. By day you sat in Sai Kulwant Hall. But when you dream, you are in Bombay. What of this one? What of that one? Is what is in Bombay true? Or is what is in Sai Kulwant Hall true? This is not true. That is not true. You are in that too. You are in this too. You are not two, but one. Only the states are two. Because of these two states our mind is confused in many ways.
Transcendent powers in samādhi
First, when you wish to recognise Divinity, meditate step by step. Through this meditation concentration becomes steady. When concentration is steady, it comes to the path called amanaska. Only when it reaches the state called amanaska does attachment to the body go. Only when attachment to the body goes does the state of samādhi come. This state of samādhi has two meanings. To look on both alike, profit and loss, hardship and loss, sin and merit: that is samādhi. Sama dhī: Buddhi must be even. One must not sink under sorrows. One must not swell at joys. Through this alone transcendent powers come forth from us. Powers that are not in man are nowhere else. The very powers in you are elsewhere too. The whole world is filled with these powers alone. First you must recognise the principle of such powers. As long as you are in this natural life, you must practise mental sādhanas. Do not think of it as separate. Through worldly gurus we cannot experience what is eternal and true. Through the teachings they give, humanness sinks still further down.
The knower of the Ātma alone is the real guru
First we must know the meaning of the word guru. One who teaches is not the guru. One who imparts a mantra is not the guru.