Satsang  –   Volume 17, Number 11: November , 2014
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That Which Has Never Begun
You Cannot Find

… Health should be preserved, because it is very useful. Without taking a body, you cannot realize. So you cannot say that the body does not exist. Because of the body we have come on earth only for this purpose: to know that we are immortal, that we are blissful. How would you know immortality and bliss? No one has seen immortality. No one has seen bliss. These two words, “immortal and blissful”—which mean unborn, unchanging, undying—have been spoken constantly by me. Why? Hearing this question, you begin to think, “What do they mean? Why does Swamiji say this?”

Everybody knows “I am born.” Yet when I ask someone, “When did you see your birth?” then, at that time, in his heart of hearts, each admits that he does not know that he was born. But then there is no way for him to live it, because each person has became so solid in the ideas of birth, living and dying that he cannot give up the three: being born, living and dying. When you die completely, we do not see that you are living these three. You may not be there, but we are there, and we see that you are now not being born, living life, making programs and all such things, and dying. You do not. Thus, there is a possibility for Guru to reach you there, where you are. But you never locate it. You only locate the ego, intellect, mind and senses, thus you live your whole life accordingly.

But the ego, intellect, mind and senses were not when a child was there. Thus, confusion starts for a mother. What is that confusion? The child is. Nobody can do away with this idea. Thus, you can watch, the whole humanity is living with this bhav (thought), which was never there. Bhav, bhavana (feeling) was never there. Bhav is of existence, “I am a body and I exist.” To this I say, “non-existence.” People think by my speaking of non-existence that “he is terminating the body.” It is not that. What I say in words, that should be known. And you cannot know it. Then I have to tell you—whether you know it then or not. I am saying non-existence because existence does not exist. So I am saying non-existence to that existence. And you say, “Well, the existing body may die, but existence is there.” That you can reach. But you cannot terminate existence. That is a human being.

Dikpal: Swamiji, isn’t existence the Sat in Sat-Chit-Anand (Existence-Consciousness-Indivisibility)?

Swamiji: No, it is not. Sat-Chit-Anand is said just to please people. [Laughter] There is no Sat-Chit-Anand. [Lots of laughter] We need freedom! We need freedom from Sat-Chit-Anand. [More laughter] Because it is siddhant (the time of maturation, where it is known there is no time or space), so I can speak this. That is why I say, “You are not in siddhant. I am in siddhant.” You think, “Siddhant could be what?” Then we say, “Siddhant means ‘principle.’” Then you understand, “The principle must be there.” People use the word “principle,” they use words, they argue, and they convince each other. And they get nowhere. Now, you cannot really convince them. …

Up to this time, we have reached that everything is okay. When everything is okay, now what? Now, real thinking starts. “When everything is okay, then the first thing is that disease should not come, I should remain okay. My house should not be closed, then I should remain okay. Satsang should not be closed, then I should remain okay. Swamiji must speak, then I should remain okay. Swamiji must listen to me, then I should remain okay.” [Laughter] Because if you do not talk and I do not listen to you, how would I say something to alter you? You cannot be altered easily. This is sure. [Laughter] Yet, I have to continue giving you that which you can understand. Mostly people come, and they do not understand. I do not mind it. When they do not understand, they should say, “I do not understand.” Then I can figure out how they will understand. …

As human beings, we continue doing that which is most necessary. But there are many people who say, “Why do what is necessary? I can drive my car on the right side in India.” You will be killed; you cannot do it. So this type of freedom I am not talking about. I talk that which you need. You need freedom from such a human thought that “I am born and I will die.” You can check that. And I give a truth, but you call it a hope. Hope will not work. I told you one day that if two thousand vultures sit and have a conference, discussing the idea that, “A fat cow is there. It should die and then we should eat it,” it will not work. Hope and desire are not going to work.

Watch. Humanity as a whole says, “Without want, there is no supply. Without desire, there is no satisfaction.”  We are all trained in this and we are convinced. Because as children, what can we do? Whatever our mother said or taught us, for five or six years, we are that. And that has become firm. … So wishful thinking, hopeful thinking, desireful thinking will not work for you—ultimately. Now you can check, everyone can check. What do you desire most? You are representative of so many people, try to speak.

Dikpal: Freedom.

Swamiji: Freedom from what?

Dikpal: From any sense of bondage of any kind.

Swamiji: What is bondage?

Dikpal: The feeling that I am separate, that I was born, that I am going to die, that I am dependent on…

Swamiji: Why can you not straightaway say “I am born and I am going to die, and I am afraid”?

Dikpal: Yes, I want freedom from fear.

Swamiji: So you want freedom from fear. How would it be possible? Ask Don.

Don: Only through you.

Swamiji: “Through you” means that you which was never born, that you which will never die. How would you bring it, if you do not do sadhana, or practice? That is why we are doing sadhana. If it is possible through sadhana, well and good. Suppose there is residue, some remains, then next time you come and I come, both. [Laughter] I am such a kind of ghost that I will never leave you unless you are freed. [Laughter and applause] … Until freedom comes, you will again and again take birth and die, take birth and die, take birth and die—you will never stop. It does not matter how many incarnations of species you go through, but you will exist.

If you exist and Guruji says “non-existence,” he says this to whom? Not to this body. To existence—which is the idea that “you” will exist after death. But I say that your idea of existence is non-existence. Unless you reach the status of non-existence through this incarnation, you will not know freedom. The ego-intellect-mind is the only highest reality that a human being is endowed with, and you call it existence, satta. Then, on the same basis, you call reality Sat-Chit-Anand. It is the same thing. So even if your life ends and you hold Sat-Chit-Anand in this way, you will still take birth again. …

It is as if all of you are realized—according to me. If you were not realized, how would you know anything in the world? From where will the mind derive knowledge if not from You? How will the mind of the child derive the knowledge of how to drink his mother’s milk? You are quiet. Dan says “stunned.” Being stunned is not freedom. Freedom is that which is already there in you. But you are already there as someone who is born. Whereas I say you are born because of that which is Pure Free Forever. Because of that you are living. Because of that you are dying. So why do you become egoful and say, “I can do this. I can do that”? Whoever is, he is planning for everyone, and he is planning this also. I say “he,” and your attention goes on some heavenly creature…

That which is Amaram Hum Madhuram Hum is non-existence. That is why you do not get Amaram Hum Madhuram Hum. Because you can only get that which is existing on earth. That which never existed and you are, you will never get. You can get incarnations, and all such things. All that which existed a hundred years before, or two or three hundred years before or whatever has been, you can find out through the Internet. But that which has never begun, you cannot find. That is what Guru says. Guru is aware how much you can understand. He says only that. If I say, “You are just Me,” then you will understand that he is saying “I am that me” [he points to his body]. Or you can psychologically conceive of Me. Whereas I am speaking of that which has never existed. It is beyond existence. These things a human being can understand—what is the intellect and what is beyond it.


Each one of you is very dear to me. Keep knowing this. As a human being, wherever you are living, you have to live life. But there is a possibility that with this awareness you can remain uninvolved and do your work. Never ever think that difficulty will come to you. I have said that when you are Me, there is no difficulty.

The dream you had while asleep is over, but this dream is going on. The two states are twins. If you see two children born out of one mother, how did it happen that they became two? We call them twins. Many examples are like that. So is the case with names and forms. You see two persons. The names can be two, but the children were one in the womb.

In exactly the same way, the dream state and the waking state are twins. But that which is Being is in deep sleep. Deep sleep is the reference point for a dreamer and for a wakeful person: if he remains a dreamer, he experiences something; and if he remains in the waking state, he experiences something. But why does that not happen in deep sleep? Deep sleep does not experience. So these twins, the dream and waking states, are non-existence. Hearing this a man concludes, with his ego-intellect-mind, that deep sleep must then be existence. But if the child was not born, why would deep sleep be in existence? That is Me. Whatever remains, that is Me. There are no other words that can be used. So you are always just Me.

Remember Me. With the body, you are different and I am different. He is different, she is different, and all of you are different bodies. But Me is not to be compared with any body, leaf, flower, root, earth or water. These are names. As a brilliant, human being, if you can understand this, then the names are nullified. Then, according to your eyes, form remains. Since form was never born, it looks illusory—and real. Illusory means illusory-real. We keep giving examples for this. In the desert, the sun’s rays fall, and water is visible. But when you go over there, it is not. What do you conclude? “I am under illusion.” But I say, “No. Illusion does not exist.”

You get it. Remain in that and do your work freely. Amaram Hum Madhuram Hum. Thank you very much. God bless you. Wherever you go, just extend love and affection. That is all. This a human being can do. And you can understand that the whole humanity is just Me. Thank you. [Applause]


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