Satsang  –   Volume 12, Number 4: March 19, 2009
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Sarvaanubhoo: The Original DNA Of The Universe

… What is that which is forever, which never becomes old, which never becomes short, long or broad, which never goes to a direction and ends or comes from a direction and ends? It is always that which is all-permeating existence—Reality.

We can all figure it out. Whether we have become politicians or social beings, whether we are medical doctors, scientists or mathematicians, we can all understand. Even the lay person can. When he looks at birds in a garden, when he looks at leaves on a tree, when he looks at mountains, plains and fields, wherever there are sentient beings among all these—including the very person on earth who sees them—he can understand that they all exhibit the knowledge that each one exists. Each one exists. Whether they speak it or not, they know, “I exist.” The bird knows, “I exist.” So knowledge is already there in the bird before it comes out of the egg. Then it is a shape for us to look at—its beak among the little flowers, it grows in the flowers, and then it has flight. But the birdie knows, “I am hungry.” It looks towards its mother. How does it happen that the bird knows, “This is my mother, this is my supporter, this will bring a pick. So I should open my mouth”? The same is the case with every single sentient being—whether a small louse, an ant, or a big elephant. Anywhere you go, the sentient aspect exists.

Yet it is not seen and known without the insentient material form which, if left alone without sense, does not see, speak, feel or know. But it’s only on the level of a human being that we have the power to know this fact that Sarvaanubhoo is reality. Sarv means all-encompassing, or every thing and every part of existence, and anubhoo or anubhav is translated into English as experience. Experience means knowledge. Sarvaanubhoo. So if forms are not in existence, suppose all the birds have been killed, then what has happened to Sarvaanubhoo? It has not been killed.

Material forms have time and space. But the knowledge that a bird contains, which an elephant or ant has, which a mouse, a cat, a dog or any pet has, which a human child or an oldest person has, is the knowledge that everybody has. If anybody knows the nature, characteristic or truth of that knowledge, then he knows that knowledge is neither born as a form nor does it die. Then he knows only knowledge: where subject and object are not, where a bird subject is not and a little pick is not.

A subject and object cannot come together if knowledge is not. So the whole world is dependent on knowledge for its actions, interactions, visualizing, listening, eating, drinking, digesting or anything like that. Whatever interaction or activity is found in the world is dependent on knowledge. It is dependent on knowledge, just as a tree and its activity depend on the seed, just as the seed has knowledge and the power in that knowledge to bring out the sprout and branches, leaves, etc. That seed has the same knowledge and activity together—life and knowledge. So every sentient form exhibits that it has life, the very knowledge, and it has the existence of knowledge. That knowledge and the existence of knowledge is one and the same, so it is not seen and it is not known.

We, the human beings, are in need of that knowledge. Why? Because human beings are forms to be eliminated or which are ending. So they lose all the sense of joy and harmony, they lose sight of living the sense of life with great harmony, because in their head, in the knowledge of each person the idea of death remains. The idea of death has been advertised so much that every child knows that the body may not fall down and may not be lost. So he entertains fear from the very beginning.

All human beings have that fear. All animal beings have that fear. Why? Because they are not really transitory. They are not going to die. They are not going to be sick and weak. Because each human being and each sentient being is nothing but Sarvaanubhoo. It can be traced in every single being. Bhoo means bhav, or being, becoming, and anu means aakaash, or space—the finest space of existence, which human eyes cannot know.

So the sense of a human being is attuned to the functioning of a human being. Now all the senses taken together exhibit different forms of that functioning. Eyes express sight, ears express audition, the nose, tongue and hands express different powers of their functioning. But if all the functioning in deep sleep does not become manifest and is silent, then what is that? It is sense. That sense is found to be in all human beings, in all plants, in all objects. It is found in that silence. That silence.

Now, whenever we speak of the eternal, we get confused. Because we only see the non-eternal, we only see the physical. So if we speak of what is non-physical, then man’s mind does not grasp it. So, what is essential? First the information of Sarvaanubhoo, which means that which is all-encompassing, or the knowledge which is Pure Free Forever. It has no appearance of the kind which a human being makes and then speaks of disappearance. Appearance and disappearance, cause and effect have become the mind of a human being, which has been carved out of the space of a child, who was nothing but Sarvaanubhoo. That is the original DNA of the universe.

Having realized that, a human being will never have division of any kind anywhere. The same remains when a child is born, the same remains when as an old person he is not there, and the same remains in between. It never leaves its own location. It remains at the same place, wherever the Sarvaanubhoo has been.

There are varieties of subjects and religions; everybody learns as a human being. So a human being is divided. When he grows, he attains the divisive sense. This divisive sense can be sorted out at a time when the senses do not function. That Indivisible or Undivided is found to be when you close your eyes. Such as now.

No power on earth, however small or great it is, can break that Being and sense, no power can ever make it two. It is adwait: not two, not one and two, not one, two and many, not even one. But the mind needs freedom from its existence through some mantr. My words are mantr. Each word leads the awareness which is stuck in the ego-intellect-mind towards that knowledge which is Pure Free Forever.

We cannot talk anything to those human beings who have no unfoldment of knowledge, because they are always divisive, they are stuck in that, and they have become very strong in their views. To such knowledgeable persons, we cannot talk about the unity of sentient and insentient. But knowledge knows, Sarvaanubhoo knows what a sentient bird is and what an insentient feather is. It is the knowledge of Sarvaanubhoo, or the existence of Sarvaanubhoo,which knows.

That Sarvaanubhoo is only this Space, which each one of you has practically realized. Thus all your words are coming from this Space. Words cannot lead a listener to this Space just because of his ears. He hears sound, and when it is dissolved, his ears do not hear. When the forms have ended, his eyes do not see. When the flowers have dried, fragrance is not felt. When the orange is gone, the tongue cannot describe the taste and does not see it and does not know it. So is the case with touch, if hard and soft material forms are not there. The Space cannot be felt, cannot be seen, cannot be heard, cannot be touched.

The greatest luck is that highest awareness which is called unity. It is Sarvaanubhoo. Unity means Oneness. No two things, no form or sound, are able to describe sense as Oneness. But when realization takes place, which means unity takes place, we say when bhakti [devotion] takes place, then it takes place when you have knowledge. Without knowledge, bhakti will never come. Many people think unity is very simple, that “We have not to learn anything, not to develop our brain or heart. Then, unity will come if we sleep.” No. This type of logic is merely the description of the arguments of mental thoughts which describe one piece of object here, a second piece of object there, and all that.

Therefore, differentiation is not Oneness. Oneness is only the sense which is one and the same forever, which every sentient being is. If a human being knows this fact, he will unfold all the powers of height, or greatness. When his awareness is highest then he knows that all is me, the Sarvaanubhoo, and Sarvaanubhoo is permeating all, as if it is making all. But all that which changes and dies is not Sarvaanubhoo.

When we meet, in our daily talks we are trying to undo this blockage that the mind, ego or intellect creates. Every human being lives the life of very great merits, great prosperity, and great joy and happiness, or unhappiness. But in the end he needs to know this: that he was never, never weak, never diseased or sick, he never committed any mistake, he never belittled the human form or humanity, he never belittled or mistreated animals for nothing. It is all Oneness.

Having realized that Oneness, one can know it is Amaram. It is Immortal. Immortal am I. Form is mortal, but sense is I, the Immortal. Therefore, this identification of sense and matter, consciousness and matter together, will not find its reign or kingdom if it remains knotted. Consciousness is one knot and matter is another knot. If consciousness and matter both are knotted, then it is a third knot.

All human beings are wanting to be free from this knotted sense of the human mind. This is possible only when you examine by your Sarvaanubhoo—being Sarvaanubhoo. Sarvaanubhoo alone knows that Sarvaanubhoo alone is. Anubhav or experience knows. I bring in many words which you know, such as the deep sleep state, dream state and waking state. All three states are sleep states, for in deep sleep you have no knowledge; in the dream you have no knowledge of what you are; and in the waking state you have no knowledge of what you are, rather, you are confused that you are the body and things. So I am speaking of that which is always with you, which you are. So I say You—Pure Free Forever. That’s it.

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