There is one Source, and that Source is you. So it is clear that everybody who is from the Source must be the Source. Suppose there is water, or the Ganges, at its source; then one kilometre down, it will be the same water, from the same source. It will not become the daughter of the water or the son of the water, separate from the water.
So you are the Source, but you do not get the Source—yet you are getting the Source. So now it is up to your side, which thought you will stick to: either “Source alone is, throughout; there is no end of it,” or “Source becomes a male, Source becomes a female; Source comes, and Source is; Source turns into life, and life forgets the Source; Source becomes death, and death forgets the Source.”
Again and again, you hear. But the moment you hear, you use your ears, and at that time you forget that when you were not born, your ears were not there.
If you leave the Source, then everything is the name of some river, mountain, star, sun, moon, an animal, a human being, a second human being, third human being, millions of human beings—and the Source is gone. When has the Source gone, and when has the Source come?
I will be quiet now, because you know the Source and you do not know the Source. This is infatuation, which means not decisiveness. You were not born, yet from where has decisiveness or indecisiveness appeared? You were not born, yet from where have words appeared?
I is that which is the Source. But you say, “I am born”; and then the Source is missing, and “am born” is seen, because of the eyes. Each person thinks, “I am born.” This means that each one has forgotten the Source. And there is no possibility for you to know the Source, because you have eyes and you have ears. Yet you were not born! I say this, and you know it, that you were not born forty-four years ago, thirty-two years ago, seventy-two years ago, ninety-two years ago. And now, as a born human being, you never know where the time began and where the place began; where the length of your body came out; where increase took place in the child; where the teeth, which means a change, came out; and why the teeth become jard (insentient), a special denture, as soon as they are sitting on the counter. The denture never thinks that “I am a denture, useful.” All the things that are sitting on the counter—how are they useful, unless the Source is there? So what is useful today, at this moment, to you? The Source.
If the Source is not useful, you are jard. You are born, and you know that one hundred years before, billions of people died. If they were true, and if the years, the time, the space, were true, then somebody must still be there. But one hundred years before, millions of people, billions of people were there, and how did they slip from space, from time? How did they die, and where have they gone? What happened?
It is because of infatuation—because of illusion, because of delusion, because of deception, because of man, born, because of the eyes, because of the senses, because of the ego, because of the mind, because of the intellect—that the Source is covered and name is held, form is held. You know that name was never there. So how is it that name, which was never there, becomes the truth? How is it that name, which was never there, being associated with the form, becomes real, and form becomes real?
Name is fictitious. Name was never there. So what is missing from the vision or the eyes of a human being? The Source. And why is it missing? Because the human being is born.
Guru says that you were never born. Now, Shakti Priya says she came to know that she has to listen, again and again, to just one line of Gita. Yet Guru says that if you listen to Guru, you were never born. Why, then, would you focus on one line, or one subject, in reading? But I know the Source; therefore, I cannot be against her or against anybody. Why? Because you are the Source.
Source is not born, but each person knows that he or she is born. So when I come to satsang, how can you know “I”? How can you know, “I know the Source,” when your I knows only name and form, which were never there? Therefore, it is not that you will see me with your eyes and will conclude that I am teaching you. How can I teach, when I is not even born? How can your I listen, when you think that you are born? You have forgotten the unborn, the Source.
So what is useful? The Source. Why? The Source is that which does not have to prove to you that you need a candle to see your undying nature. Everybody knows that “I will not die.” You do not need the sun for that, you do not need the stars for that, you do not need the body, skin and blood and eyes, for that, you do not need a person for that. You just need the one who is undying. And undying means unborn. So that which is the Source is free from taking birth. Why, then, will there be any fear of death, when the Source has not even taken birth?
Yet you hear the word siddhant, and you are very happy, as if you have known siddhant. You are very happy that you are Richard Taylor, as if you have known that. So—happiness, unhappiness. A boy who is born to a father whose profession is to cut the goats, why will that child not be happy when a goat is cut? That is his happiness. And your happiness—you are not born to a father who cuts goats, so for you, cutting goats is unhappiness. For the boy who is born to the goat cutter, that is his happiness. Yet you think, “happiness and unhappiness.” You think we should make happiness: eating, we should make happiness, seeing, we should make happiness, hearing, we should make happiness, smelling, we should make happiness. Happiness, unhappiness. And the Source is missing, where there is no happiness, no unhappiness, because it is not even born! But this is the language that everybody uses. So you can check.
When you check, who is involved in that? A human being who is born. But the human being has never been born. You are hearing this, yet you are not listening to it. So, what to do with this human being? Nobody can dismantle him, because he is born. A man knows, “I am born. Nobody can dismantle me.”
I have exhibited now that after not being in satsang for several days, I can speak! And… (Swami ji starts to whisper) I can go back to the same place where I was, and not be useful. So as long as you are missing the Source, do not boast of your pride, or your knowledge that you are born and you are useful. One hundred years before, millions of people were born, and they are not here. You hear me daily, and you are still focusing your attention on “knowledge.” God knows where you focus it!
Whatever you have heard about the Source, you have heard something useful. But two minutes later, you will say, “The Source does not exist. I exist, you exist, aham exists, twam exists, they exist, the book exists.” When you were born, there was never any book, never any black ink, never the artist’s drawing of the letters. How many drawings, how many sounds, how many billions of people! All speak language, and all know their own letters and their curves, even what they call zero. Zero is a line, a black line drawn, and that is their reality. Zero. Some say shoonya, some say it is the sky. You make zero as the Source, and then you make one, two, three, and on and on.
This is the description of the human head and heart. People hear “head and heart,” daily, and they do not know that a head has no space, a heart has no space. But they hide their ignorance and say, “I have a heart.”
So all people are useful because they have the Source. But they have “born,” also. Born is a body, seen, a solid figure with heart and eyes, and they call it true. I can go on saying this, unending, and you will never know that it is unending. You will say, “Soon, after some time, it will end.” This is what you have come to know: beginning and end, coming and going. You saw Vishuddh Nath saying, “I come and go. I eternally come and go.” What is the meaning of “eternally”? Since, somewhere, he knows, he has used the word “Guru,” Guru padam (Guru’s feet). Man knows the highest, but he thinks, “I know the highest, which is that I am born.” And there is no birth! This shows that you have to figure it out—at any time, it doesn’t matter. Eighty years passed, forty years passed, ninety-two years passed, more will pass. But as a human being, you are the Source. And the Source is useful. You use your toes, you use your head, you use your teeth, your nails, you use tea, all kinds of things. But that which has never been seen—the Source—unless you hear it, you will never know. Somebody other than you has to speak about it, because you have forgotten the Source.
You forgot the Source. In English, it is called Self. I can say one hundred times, “Self, Self you are, Self you are, Self you are.” But you hear with the ears, “Self you are,” and for you, a photograph is the Self—which is much better than the body! A photograph can last for hundreds, thousands of years. A historian can use it. But after one hundred years, people are not there, skin is not there, bones are not there.
So if I am quiet and you are quiet, why can’t you understand that that silence is something? But why do you try to find out what it is? You will go mad! You say, “What is that silence? He was silent for so many years! How did he become a man? How did he die?” This is what a human being does—which means he does everything that is useless. He prefers to do useless things, and die. And he thinks, “This is what my life is. I am born, I am studying, I am earning, I am learning. I am gratifying the senses, mind, and intellect. And I am getting old, I am waning, decreasing, and I am going to die.” What a wonderful thesis!
Thus you try to know the Source, making efforts, because you are there, you are visible—not only to you, but to me and others also. So you cannot say that you are not there. You believe that you are there, your name is there, your form is there, your action is there, your thinking is there, your writing is there, your reading is there, your making is there. And you know that the body is changing; it is not the same body that was born one day. But nothing has happened to you! Yet you never care for that. Why is it that for the last twenty years my oxygen number was 96%, then 66%, whatever—the doctor knows—and yesterday, after twenty years, it was 100%! How is that? I have not done anything. I ate only puffed corn, just because it is not very heavy, and nobody makes more than one bowl because everybody is afraid that they will have to buy more puffed corn! So they put ten puffed corns in the bowl, and they give me one bowl, and they think it is over. And I do not say anything, because that is what they think.
Alka: There is always the next bowl!
Swami ji: You are saying that now. But it has happened many times, and they never give a second bowl!
So you cannot teach a human being. But if you conclude this about all human beings, then you will not come to satsang. And if you do not come to satsang, you will not hear this. So many people spoke today, because their names were called. Chiran Jeev. From where did Chiran Jeev come? KK, Shiv Priya, from where did they come? What is that? That Source, that silence, they call it Sunday Silence—and they talk! And they call it Sunday Silence!
You have appointed a Guru to say such things. That is the role of a Guru: just to let the human being finish the idea that he is born and the idea that he is going to die. Source never is born, and Source will never die. You have to hear it and not conclude anything—because you are born. You are born, so how can you conclude the unborn? You are born and you are dying, so how can you conclude that death is not there? So we hang on. Jitendra died, nobody cared. Jitendra was never there. And nobody cares that he himself, each one, is never there—and he knows it! That Knower, that Source, is missing. So if at all you are brilliant in focusing, focus somewhere which may be useful—where there are no words. There, whether you agree or not, you are. It is not a big book.
Amaram Hum Madhuram Hum is the song of the Source. We use it in order to unfold the pure intellect, as against the intellect which says, “I am born, bulk is born, gross is born, subtle is born, subtlest is born.” Who is doing this? Intellect. Why? Guru says that ahankar, intellect, is never there. But each person who is born is akar, the form, which is seen by ahankar, the intellect. Form and intellect, intellect and form, they are two words. Both are not there! If you do not drop both, then Amaram Hum Madhuram Hum will not be your song.
So give it a try. Just for one month, or one week, sing your true nature, the Source—because the Source alone has been forgotten, by birth. Guru says that if you do not hear about the Source and accept what Guru says, you will never know the Source, because the eyes cannot see it, words cannot reach it, the ego, intellect, and mind cannot conceive of it. So again and again I say that Guru is ever present, but no human being can see Guru with his eyes. Therefore, in order to see Guru and know him, you have to finish deception. Do not use the eyes to see Guru. You know Guru. Amaram Hum Madhuram Hum—it has become oneness.
Guru and disciple are not two forms. The Guru is seen with two eyes, and the disciple himself is seen with two eyes, and duality is being maintained. Yet we have been saying for the last fifty years, “Pure, free, forever, you. Pure, free, forever, I. Pure, free, forever, he, she, they, or it.” And without he, she, it, you cannot hear anything about pure, free, forever.
But words alone will not do. Why? You believe in words, but words were never there when you were born. Somebody has to emphasize this, for you to hear it now, at this moment. I am talking, so I use the word “moment.” But there is no moment, no second, no minute, no time, no varieties, no places. I will use the word “unborn.” And then I will be quiet.
While meditating, nobody on this roof has died. This word, “death,” from where have you borrowed it, when it was not given to you when you were born? It does not matter how many years have passed, but each one should be aware that you have heard me, and you have not become anybody else but me. When you have heard me, then me has gone to you. When I have heard you, then me has gone to me. We say “gone” or “came,” it does not matter. When you churn milk, how does the ghee or butter come? It is not that milk walks one kilometre, and then butter comes. Butter has always been there. It is not that you are born, and you walk two kilometres, and then you become pure, free, forever.
So you should be careful, now, not to use all your ideas which are useless, fictitious. Otherwise, you will have no varieties in your life. You will not be able to read more than one word, one line. If I say Amaram Hum Madhuram Hum, one song, then for the whole life you are singing only Amaram Hum Madhuram Hum. But you are already that! So why can’t you be a good mathematician, a good prose writer, a good speaker, a good singer, a good teacher, a good listener? So much goodness is there! You can pick up anything from anywhere, and become the highest. Why? You have only to know that you are the highest. If you know only that you have toes, you will forget your head. If you are going to eat and you know only that you have a stomach, you will forget your heart. If you say that you only have eyes, you will forget your ears.
So the human being, here, in this room, is being made divine. When human beings died, one hundred years ago, what remained? The same that was there before those hundred years: divinity, the highest one, who was not born during those hundred years, and not born again during these hundred years. So where is death? But the moment you become a human being, death is roaring at your door.
What a great joy it is! Lars came almost a week ago, Astri has just gone. And now, such a nice person, he is wasting his time coming over here. He has good tractors and farming and all those things….
Vishuddh Nath (Lars): The tractor is broken, Swami ji!
Swami ji: Yes. Anything that appears must be broken. You must be aware, right now, that all the bodies which you have, they will be broken. They will never exist. The proof is that one hundred years ago, they never existed. Yet you do not unfold divinity, purity, from your born intellect.
So you meditate. You can watch: when you are meditating, there is no problem of abusing anybody, no problem of getting attached to anybody, or rag, and no problem of hating anybody, or dwesh. When you are meditating, there is no problem that you are seeing a dream, or seeing deep sleep, or seeing the waking state. You are so pure!
Somebody has to tell you, “Why do you forget your purity, your divinity?” And keep using this body, this wonderful body, with all the eyes, with all the faces, with all the forms, with all the things intact. One vasana, the vasana that is birth—leave it! You will become nirvasanik. One akar, leave it, and you will become nirakar. And that is possible. I do not come here to tell you anything which is not possible. You cannot conclude, “Up to this time I have not known my Self; therefore, let me die, ignorant as an ostrich!”
Pavitra, come and sing. Sing any song, if you have remembered one now.
Those people who do not practise, they forget everything. How much satsang you have done, forty-six years, and you do not remember one day’s song, or one day’s knowledge? It is a slur! For forty-six years you have been hearing, and you cannot remember one day’s teachings? In that situation, if you do not use your mind to practise “I am pure, free, forever, I am pure, free, forever,” with vengeance, you will never get it. You will immediately come to know, “I am going to die,” like our Giridhar. I am not against him. Doctors have done the same thing to him, over there in the hospital, which my doctor has done to me, at my place. Today we say the hospital is bad; tomorrow, the bathroom will be bad, worse than the hospital. The next day, the kitchen will be bad. Next day, mandir will be bad. Next day, death will be bad. Next day, birth will be bad. Next day, all the people sitting here will be bad. If you begin to think bad, I guarantee you, you will smell bad! Nobody will like you. You will smell bad.
I am speaking for the first time in several days, so I can be excused. Excuse me!
Yes, sing. (Pavitra sings.) That is enough. You came to know Guru—that you are not a person of teeth, not a person of skin. You as a human being have been given the power which is Pure Intelligence. If you do not use it, and use only lower intelligence, the mental chetan, or consciousness, then you can say anything. But here, you have been hearing that at least you can say Amaram Hum Madhuram Hum. And you have said it just once, in forty-six years!
I heard that some people started reading Vashishth Yog, and they say, “Swami ji, everything that is written there, it is just what you are speaking.” But I have been speaking for the last forty-six years, and I never spoke Vashishth Yog. I have spoken only one word, only one: Yog. And you missed that! Or another word, “oneness.” Use your oneness!
For human beings, oneness means the same shoes, same dress, same form, same house, same room, same blanket. And you say, “We are oneness.” And then, a bit advanced, the same religion, same book, same letters. And nobody reminds you of what you are doing.
If you get the reminder—pure, free, forever—you should not feel shy to say, “Swami ji, you have told me pure, free, forever, so I cannot be anything else but pure, free, forever!” Why does this focus not happen? Because Swami ji is seen as an old man, or not your kind. This is the trouble, the sense of duality. You are never born, but you say, “I am born, I am female.” A boy says, “I am male.” And you are not even born!
So you should know how defective this human system is. It is not made for knowing Amaram Hum Madhuram Hum easily, unless somebody says it and you practise it. We are in this predicament, and we cannot get out of it. Once we are born, check: nobody has been absent from their bed for even one day. Even when you sit in the car, it is a kind of bed-seat. Wherever you sit, that becomes your bed, that becomes your seat, that becomes your place. It does not matter whether you sat or slept on the earth, on the ground; because of the body, you are in a place. You have never seen any person without place and without time. So it is not your fault—because that which is born may have a fault, but you are the one who is not born.
It is 12:30 now. Chalo! Thank you. Praise to Guru!
The last words: You have to become Guru. It means, you were never born. That is Guru. When you know this, you will never say wrong things, automatically. It is called swabhav, by itself. Knowingness.
Focus on purity!
I am still useful.