… After meditation, I take a chance to speak a few words to all of you the world over, to all our friends who are in the Space of Oneness and meditating. Some of these friends have realized the knowledge of the Self, Pure Free Forever, Amaram Hum Madhuram Hum. I would like to inform the audience, listeners, or all human beings that you have been Divine Space, the Space of Oneness, which is Chidakash (the Space of Pure Consciousness). That Chidakash is from where the mahakash (space underlying all), akash (space), and bhootakash (elemental space), from where all the bhootas (elements) and jeevas (beings) have appeared. These are Sanskrit words. But for your information I will say in English that human beings are born, they study, they live, they become old, and a hundred years later, one by one, everybody goes away, not letting anybody know how the millennium has been finished. This is the cycle, or revolution, of a gigantic wheel of the universe—of appearance, living in time and space, and disappearing in time and space.
But time and space were never there, so the world was never there. Yet whether we are children, young people or older people, family people or not family people, professional or not professional, old, aged, or the oldest, we and all human beings know that each person is born and is living with name and form—with relations, with eating and drinking, with earning money, with being retired, with sitting at home, with waiting for death, and with dying. This is what human life is. But those who are listening to me and are aware, who are jigyasus, inquirers or inquisitive, have been born on the level of awareness which is saradhi and gopadi. Saradhi–gopadi means that state of mind with which one inquires into what is before birth, what is after death, and what is in between. Saradhi–gopadi is a kind of sense, or intelligence, which belongs only to inquirers—to those who do not want to die, who want to know why and from where we are born and how it is that we are born, but who have no answer.
Suppose such inquirers are lucky enough, then they meet Guru. Guru is that one who has the understanding and intelligence which is Pure Free Forever. It is called saman intelligence (doubtless vision of Oneness). That intelligence is free from birth, free from living, free from rag and dwesh, or attachment and aversion, free from the fear of death, free from disease and sickness. That is ever-the-same Pure Intelligence, Pure Free Forever, Amaram Hum Madhuram Hum. Guru has that intelligence. All others have avidya (ignorance of the Self). Many people, many, many millions of people have the avidya state, which means the intelligence that has forgotten what is before birth, after death, and in between, who have the illusion, or only that intelligence which knows only the forms and names that exist. This state is called illusion, avidya.
These are four states [avidya, saradhi, gopadi, and saman]. But from where have they come? They have arisen, or became manifest, as the first wave of consciousness, which is the sense of otherness. As soon as this wave of consciousness arises, it is divided into two: drashta and drishti, the seer and the seen. The seer becomes the one who sees the scenes. This has been made by that illusory force, kalpana, or imagination of the same Shuddh (Pure) Awareness, the clean, clear, or Pure Awareness, which has no name, which has no form, which is only original Space.
From where does the wave arise? It is called chidavali (string of consciousness), and it makes consciousness and existence. It is like a creeper: the creeper remains green and has the ability to make leaves manifest and also has the power to see the leaves fall off. That is chidavali. From there, all the sparks arise like fire flakes, water flakes, or the flakes of the sun’s rays. It may not be understood by all the people who hear me, but those who have meditated came to know that Pure Awareness alone exists, so it is called one Existence.
On the level of a human being, when he is made and is fully developed, he knows that forms alone are in front of his eyes, which are called manifestation, or sakar (form). Also, when his eyes see somebody who is dead, then that becomes unmanifest, nirakar, or formless, to him. So all human beings know or conceive of formlessness because of the indication of the forms that are before their eyes.
Those jigyasus, who have saradhi and gopadi, inquire, “What is that which is essential, which remains forever? And what is that which manifests as a child, and, although it is individual and small, or gopadi, it is a manifestation?” Since he does not know and he inquires sincerely from Guruji, or from the master of that Awareness, who is called Satguru (the True Guru),then Satguru replies to him, “That is your original Space, Pure Free Forever, nameless, formless. That is Unborn.”
But you will know Unborn because you are born—and as soon as you are born, you have forgotten Unborn! You only know with your eyes when you see, and with your mind, which sees the body, and the very mind is that forgetful awareness which says, “I am the body,” whereas the body was never there and the I was never there! So the illusion becomes a bubble, becomes a form, through the womb of a mother, which has no cause. It is akaran: there is no cause of it, like dream figures, which have no cause yet appear to be true. In the same way, manifest forms in the waking state appear to be true, but they are akaran (causeless). Unless the eyes are open, you never see forms. But the moment the eyes are open—akaran, without any cause—you begin to see forms. Thus, illusion is at work. In the dream state, there are all illusory figures, including the dream and the dreamer. The dreamer sometimes becomes a lion, sometimes an elephant, sometimes a dog, sometimes a man. Sometimes the man dies in the dream, sometimes he sees his own birth and death. But when he wakes up, there is no birth and death—it was all illusion. An ordinary man explains that there were actually forms which appeared, disappeared, and were living. He does not see. But I am seeing it, I am knowing it, I am realizing it.
I am telling you this so that you should also have a kind of story, or shravan (hearing) with words, a story of words, because you know language and you can figure it out. That which figures out is called the Knower. The Knower is not the story, not the words, not the forms—it is only the Knower. You are that Knower, Pure Free Forever, which is before this universal manifestation of all kinds. From the sky right down to a blade of grass or a dust particle, it is all that Pure Being.
But as soon as human beings are incarnated (and other beings too), they all have forgotten That and only know the beginning, or appearance, of the body. That is why every human body is forgetful and is known only as an individual to himself. No individual knows another individual. Another individual does not know the previous, or first, individual. In this way, unknowingness, avidya, or ignorance of the Self, which I have explained is Pure Free Forever, takes place. This avidya remains throughout the life of a human being, maybe for a hundred years, or until he dies—if he is not open to the essence of Guru’s words.
Guru says, “Dear one, you are right. With saradhi-gopadi you ask, or your inquiry is, ‘What is Essence? And what is this obvious manifestation, which is not Essence, which is mixed with consciousness and unconsciousness, chaytan and jar?’ This is life, and you do not like it. That is why you are asking me, ‘What is that which dies? And what is that which is born?’ I answer you: It is that which is never born, never lives, and never dies. It is all Oneness, forever the Self, forever Atma (Self), forever Parmatma (Supreme Self), forever unborn, unchanging, and undying Space. That is beyond the ego-intellect-mind, which cannot know the Self. The senses cannot know what the Self is, because they are born and think with the mind that ‘I am born, I am living, I am eating and drinking, I am talking and interacting, and I will die.’”
This knowledge can be heard, and some of you, who are jigyasus, are inquisitive of what is this which is physical, and what is beyond it, which many people call spiritual, not knowing what is spirit and what is spiritual. That which is divine, subtler than the subtlest, is so spiritual that it is subtler than the sky, the akash. How can it be known by a human being, who has a body born of sky, air, fire, water, and earth, which together became a body made out of three powers, or gunas—sattwagun (the power of luminosity), rajogun (the power of action), and tamogun (the power of inertia)—and a mind, also made out of sattwagun, rajogun, and tamogun, which are all the formation of jar (unconsciousness)? Thus, a human being never has any knowledge of the Pure Being. He has knowledge of chaytan (consciousness) and jar—chaytan he calls his ego-intellect-mind, jar he calls his bones, blood, and skin, his age and time.
But the inquirers, like you sitting over here with us, are inquisitive about what that Pure is. To you I say you cannot know Pure with your open eyes, with your waking state, with your dream state, or with your deep sleep state. You know only now, when you have closed the eyes, and you, the Pure Being, are listening to me, and the Pure Being is speaking. Therefore, it becomes one. And when I am quiet, it is one and the same.
Its nature is unborn, unchanging, undying, Amaram Hum Madhuram Hum. Anybody who gets it, who realizes it, who identifies it as the Self, knows that which is Unborn. With illusion, with the ego-intellect-mind, it makes itself know “I am a body.” This I becomes imaginary, because imagination makes it. Imagination makes the senses, the body, the world, the relations. And, at this time [in meditation], nothing is there which is manifest. It is not unmanifest, because nothing has died. It is sameness, pureness, realization. If you reach that state of purity on the level of your sense of duality awareness, only then will you get it. As long as only the sense of duality is there, as long as only your mind and senses are there, you think they are real, because a human being is born and is visible. Thus, all human beings have no way to get free from their humanness, as animals cannot be free from their animalness. They only take birth, eat and drink, have progeny, and die. It is the same case with human beings.
A couple of you are sitting here and listening to me, but it is our good luck that modern vehicles are there, modern know-how is there, cameras, video cameras, and film cameras are there, which record sound and form also. But the one who records sound and form is not a camera, is not the finger, is not a dead man. It is the same Self. Therefore, all this manifestation is due to the Self. The Self is like a sun who is never involved, yet, because of its presence, the whole world works. The sun is the seer—he does not get involved at all nor does he make anything; he remains only the sun. In the same way, the Self is that sun which is Pure Free Forever, and with it the waking state takes place, a human being begins to get an illusory mind, and he sees that all this world is true. It is not, Guru says. One sees the dream state and figures and says they are true. Guru says no, they are not. He says this to whom? To the one who is in tune with the words coming from Guru’s mouth and is listening with his own ears.
It is one reality, which is neither forms nor names. It is Pure Free Forever. It is immortal, it is blissful, it is Amaram, it is Madhuram, Amaram Hum Madhuram Hum. When you speak and think, you can know Amaram Hum Madhuram Hum. Then, whatever remains is Hum, which never falls in any category of sound. It is only the stoppage of breath.… [pause] That is Pure Free Forever. Where thought stops, where breath stops, where pran (subtle energy) stops, where the energy of speaking stops, where the energy of thinking stops, what remains? That is only Shyam Space. That Shyam Space is whoever has met Me, because Me is Awareness. Therefore, for anybody who met Me, Me became Awareness.
All human beings in a simple manner can hear that Me. For anybody who becomes aware of Me, there is no subject, no object, no happiness, no unhappiness, no zero, no number, no gross, nothing. It is just Self, Me. It can be called maun (absolute silence), free from the idea of birth, free from the idea of death. As long as ideas are there, there is birth and death. When this takes place, as it is now, there is no birth, no death, there is only Awareness—which only a human being can know. The sound of the hammer is being heard, but the Knower has not become sound, nor the carpenter, nor the man himself who is sitting here and hearing and knowing.
Any individual being who is fortunate enough to have full sense, full mind, full intellect, full organs, full life, and full awareness knows that there is something which remains living in silence in deep sleep. Illusion only arises in the waking state or the dream state. Thinking in the dream, thinking in the waking state is that illusory consciousness, and that is the first wave, which only a human being can know. And before the first? That is not the first—that is Unborn. Even the wave that arises in water is not born.
This can happen to anybody who meditates. But the awareness will not come unless he hears fully and becomes ready, with a purified intellect, with his mind absorbed in that Self from where I am speaking. And when I stop, it is the same Being. Those who practise meditation and hope they will get it should not think that when thinking comes, thinking should be stopped. No. Thinking has nothing to do with the First Being. Thinking is only in the energy, the pran, and the mind. And I am telling you that pran and mind do not exist in that Self, which is pure.
But when Pure manifests the wave, the very Pure gets caught, becoming the chitt (the mind lake), becoming the mind, becoming energy, becoming human beings, becoming animals, becoming birds. A human being can know when all gets dissolved, but a human being can never know when all gets dissolved what remains. That is what, after realization, I am speaking to all of you. That is jeevanmukti (liberation), when chitt and mind are not there. When chitt and mind and jeevanmukti also cannot be spoken of, as if a man has slept, that is videhamukti (beyond liberation and bondage). There is no birth of the body, no death of the body. This can only be achieved by a brilliant human being who is sincere enough and who has the power to make efforts to realize that which he has heard—that the Self you are, the Atma is, Parmatma is, Brahm (Oneness) is.
These words are being spoken to you because you are a human being, so that you can nullify all that which you have known thus far. Whatever remains, if you have purified your vision, is Vision alone. That is Sakshi (the Witness Self) alone, Uninvolved alone, Amaram Hum Madhuram Hum. Amaram Hum Madhuram Hum. That’s it. Salutations to my Self! My I salutes my Self, because there is nothing else as duality, or two, so that I should salute somebody else. It is all Oneness. Thus, it is no akar, or no form, and no sound. It is only Truth, Love, Knowledge, Nishkam (Non-doership).
In the end, before you close it [the video], I can say that those who are aware and sincere can safely play this to a child who is born, and they can play it in front of a person who is nearly at the end and is leaving his body. They can play this video now and then, or daily, or at any time they like. They can hear it with closed eyes and they can know, or with open eyes they can hear and know and see it. This is the practice. This is that knowledge which can be easily realized by any brilliant human being who is desirous of it, who has sacrificed the whole world, or who is ready to sacrifice the truth of the whole world, and who has developed vivek (discrimination between the Knower and the mind) and vairagya (disillusionment with the understanding based on the mind).
After realization, he can live life anywhere, everywhere, with anybody, among everybody—in the forest, in the cave, in the market, in busy places, in the office, in his business, at home, with his family, and all that. But he will remain free forever as a non-doer, akarta, and non-enjoyer, abhokta, as well as a mahakarta (great doer) and mahabhokta (great enjoyer). But he will always remain tuned in to the Atma, the Self, who is never born, never changing, never dying, yet it is the same Being with whose presence the whole manifestation is coming, manifesting, and is everywhere visible, and invisible too. It is possible that a human being who practises, sees, and knows this knowledge can get it. Otherwise, he will always be dying and incarnating, taking birth and dying, dying and taking birth, and suffering because of changes, because of dying, and all that. Therefore, for a couple of you, or for many of you, it is very essential to hear this knowledge again and again, or do shravan; to meditate upon it, or do manan; and to practise it, or do nididhyasan on Atma alone. Thank you.