Swamiji’s 90th Amaram Light:
The Guru Tree Remains Forever

It is a very special day; you call it ninety. And I am before ninety. So I am ninety—and entering into one hundred! [Applause] It is actually time that has brought us over here. It is time that has come, making itself a tree. We are all the leaves in that tree, all the flowers in it and all the fruits in it. The same time has come, making itself a tree of life, so time is the life tree, or life is the time tree. Life and time we know. When we are born, we know the life, and we know that we are eating flowers, fruits and all kinds of things. All the animals are in that tree. The whole world is in that tree—under the tree, in between the tree and above the tree. So this life tree is the tree of the Space.

We, as human beings, will never know the Space, because we are here. Our eyes are only made to see the seed, the root, the sprout, the leaves, the flowers and the fruit. All the leaves, flowers and fruit fall off, and they come again in spring. It has never been that this life tree has been devoid of leaves, flowers or fruit. And there is nobody who is the eater of them other than the same time, the same space, the same Being.

So this is not ninety—this could be a thousand, this could be hundreds. As Rajesh says, there is a song which goes, “You should be of a hundred thousand years, and a hundred thousand years should have a hundred thousand leaves.” That means, “Go on and on.” I wish you that. For all of you who have come on earth and know that you are here, I am the one who is telling you, because I am prior to you, “No, no. You are here, but you are from there.” This means add that to this and become the universal tree, the universal Existence, the universal Consciousness. That is the Chaytan tree, the Consciousness tree, the tree of Awareness. Awareness alone is.

When Awareness is realized, when Awareness alone is, then Awareness is the sense which has to divide itself into Chaytan—and Chaytan thinks, “Let me be jar [insentient], let me be the sky, let me be air, let me be fire, let me be water, let me be earth, and let me be all the things and forms that belong to all of us”—and all of us belong to That. What is our originality or Source? Chaytan, Pure Awareness. Pure Awareness became this and Pure Awareness became that, so this and that are not anything else but Pure Awareness. Out of Pure Awareness, the whole tree appeared, and the whole tree goes back to Pure Awareness. So there is only the message which is Pure Awareness—unborn, unchanging, undying; and again born, changing and dying. The wheel of Chaytan goes on and on. The first song is the Chaytan song. Thank you very much. God bless you. [Applause] I am very delighted. As many people said, “I add to your age,” so the same I say from here: I add my age to you. It is all one age everywhere. Amaram Hum Madhuram Hum, unborn, unchanging, undying. Thank you. Bring your flowers.

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I came [on the roof] at a time when nobody was here yet. So for me, the space is the same, and the people who fill the space are the same. That means, Space alone is. But in the middle, when the eyes are open, people only know Space as if it begins. It never began: it is the same. It never ends: it is the same. But human beings have forgotten this. They think the Space is not, it is birth and the body that begin. Then it is necessary for me to come and tell them, “No, no. You are only one Space. There is no birth and death that can interrupt you. You are ever the same, Pure Free Forever.” That is our message, again and again: Shuddh, Buddh, Mukt, you are Pure, you are Free, and you are Forever.

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The Guru tree remains forever. It is akshaywat, indestructible Guru. That Space is indestructible, but many people only know what is here and have forgotten that. However hard you try to make them remember or to remind them, they cannot remember, because they begin their life from here. So they think only idam (here). They think adaha (there) is wrong, it is gone. I say, “No, Chaytan adaha, Chaytan idam.” Chaytan has never become anything else but Chaytan, Pure Consciousness, aware.

Your experience, your name and form—that we know. If name and form sometimes do not remain in your bed, then deep sleep remains, without name and form. Who is that who is in deep sleep and who sends the waking state? Who sends chaytana, or consciousness, in the waking state? And who gets the waking state back into the same Chaytan? The same Shuddh Chaytan, Pure Consciousness, sends itself to the dream state, and the same sends itself to kalpana, or the imagination state. In the morning, we human beings begin everything from imagination. Then it becomes sound, then it becomes song, then it becomes the glory. It is only the garima or mahima (the glory or greatness) of Chaytan Awareness that she is singing.

[Alka sings a new mantra, which was revealed to Swamiji recently in meditation, and everyone, who has received a copy of the mantra on this occasion, sings along.]

Chaytan Mantra
Om chaytan adah
Chaytan idam
Chaytanat chaytan udachyatay
Chaytanasya chaytan adaya
Chaytan ayva vashishyatay
Om Shantih, shantih, shantih

We have been singing Om poornam adah, poornam idam, poornat poornam udachyatay. Poornasya poornam adaya, poornam ayva vashishyatay. But we cannot understand what poornam [whole, perfect] is, because we are a conscious being, a conscious prani, conscious people, so we know chaytan and jar. Poornam, no doubt, is a tradition, and our sages and saints knew this and so they said, “Also say Poornam adah poornam idam.” But poornam, the whole, gives an idea to the mind that poornam means good and bad things, whereas Chaytan can never become good or bad. Therefore, if you sing this mantra from today onwards, you will immediately come to know, “That is where I am Chaytan.” A child is born Chaytan, a child never becomes jar. Consciousness came into form, so consciousness and the form are not jar and chaytan. Yet to a mother the child appears to be both conscious and not conscious: his hands, feet and hair she sees as not conscious, but when he cries she thinks he is chaytan. Therefore, this will be a kind of pioneering for you to know that Chaytan alone is, that the child is Chaytan: in the womb of the mother he was Chaytan, and the mother was Chaytan, and her mother was Chaytan. Chaytan is. Thus, the whole world becomes Chaytan. Then you do not hate anybody, because you know “Chaytan alone is, and Chaytan I am.”

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[As people come onto the stage for the first of several songs] Freedom. They are acting in Freedom, they are sitting in Freedom, they are singing in Freedom, they are coming and going in Freedom, they are breathing in Freedom, they are tuning in to good melody in Freedom— and they are not tuning in to good melody, it is Freedom. Everywhere, Freedom is being witnessed. From the very beginning, your father and mother have produced you in Freedom. So Freedom is Love, and Love is the highest. People began to say, “Love is God, God is Love.” They do not understand what is before and what is afterwards, but it is Freedom.

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When your name and form were given, you were alone and your name was given to you. So each person is alone. If he is alone, then why is he afraid of a second person who is bigger in age or who is stronger than he is? A human being, by birth, carries fear. Fear has been given to him naturally, as soon as he is born. Because of fear, he is working. He is sent to school to avoid fear, so that he can become learned and thus avoid it. He goes to work to avoid fear, yet he says it is for achievement. All those things which he is trying to achieve are all dependent on that fear. Everybody says, “You are born, so you will die.”

But before you were born, Chaytan is not born. Your Knower always is. Even if you are in deep sleep, the Knower knows. The Knower is never born, so Chaytan is never born. If you can remember this, then you know that out of Chaytan come all the powers of Chaytan, all the sentient and insentient beings. And all the sentient and insentient beings go to Chaytan. Chaytan remains forever. Then, what happens? The fear of humankind, or of a human being or of anybody who remembers this is dissolved, and Chaytan alone is. Then there is no birth as one, no death as a second. Chaytan alone is. That is what they sang. Thank you. [Applause]

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In this song, there is one phrase: samsukh, “to my heart, samsukh, or sameness, appeared,” which is neither up nor down, neither left nor right, where there is no sense of two. Samsukh. That happens to all of you meditators in meditation. And for those who are not meditators, it happens to all the persons in the world—but only in deep sleep. See how simple it is: everybody sleeps in deep sleep, and as soon as the waking state comes, dukh comes, division comes [dukh, or pain, Swamiji has explained, means “space (kha) as two (du)”]. Deep sleep then becomes divided into consciousness and no consciousness. Whereas samsukh is there where your heart is even. It has never been divided into mind one, heart two, and other senses many. The manifold is from samsukh: when samsukh permeates the manifold, then all division is gone.

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Be aware, that’s all. Be aware when to sleep, aware when to wake up, aware when to take the chance to do our morning chores, aware when to eat, aware when to swallow, aware when to work, aware when to earn, aware how long we have to earn, and aware how long we have to live. Only Awareness, Awareness, Awareness is samadhi (absorption of the intellect in Self). … If you do not keep practising the practice of meditation, you will not succeed. Therefore, the message is actually that which human beings have never practised. They only practise deep sleep (which comes automatically), they practise the waking state, and they practise the dream state. The dream state also comes by itself, the waking state comes by itself, and birth comes by itself. So practice is what you have to practise now: no birth. Pure Free Forever, Pure Free Forever, Pure Free Forever. Who is that? That is Amaram. It is not born, so it is Pure Free Forever. It is not born and never gets into any trouble, so it is Madhuram. So practise Amaram Hum Madhuram Hum, Amaram Hum Madhuram Hum. Thank you very much. All of you are so enthusiastic that I also felt like being enthusiastic. [Applause] …

It has actually been very nice. I have been waiting for this ninety. [Laughter] And then there will be a kind of circle of ninety-nine. Thank you very much. A hundred times thanks to you, again and again. My blessings to all those who are present here, to those who are still not present, and to those who have given blessings and happiness from there. To all persons: Be happy, and great blessings to you! [Applause]