Satsang  –   Volume 19, Number 11: October 11, 2016
Back to List of Satsangs Previous Satsang Next Satsang

Inauguration of Shyam Brahmjyoti Cave

The Most Appreciable, The Most Laudable, The Most Amazing Work




Today, on 11 October 2016, Dusshehra Day, the Cave, which started some months ago, is complete. Today, Shyam Brahmjyoti Cave is opened! [Applause] In this Cave, all the meditators will come and meditate. To all of them, I welcome. [Applause] We have been meditating for years in that open hall, which is near the steps and the road. Although we were distracted, yet our meditation was free from noise and free from distraction, or from any kind of breathing in and out. We have been doing it for years and years, so we are accustomed to meditate over there. This is a new venture in the new Cave, which would normally be called a hall, but I have given it the name Shyam Brahmjyoti Cave. Why? Because all of you have become aware of what Brahm (the Absolute) is, what Shyam (the Whole) is, what the light (jyoti, or manifestation) of Brahm is. Whoever will come for meditation in this Cave, he will be always welcome, including all of you. [Applause]

The Cave is meant for meditation. If we close the eyes and meditate all alone from the beginning till the end—first of all we cannot do it, and we are not supposed to do it, because we are born human beings, and born human beings have to remain in the state of birth, the state of living and the state of death. Human beings only know birth and death. You also have never left birth and death, and you cannot leave them. But when you have come to realize what unborn is, what Brahm is, what Brahm alone is, what unborn alone is, then you are free from the death idea or the death thought, from the death fear or the death care. You will certainly be that person who will not take birth again and again, and again and again be the victim of deception. Thus, all of you who have realized Brahm are most welcome. [Applause] Suppose somebody has not yet realized and still thinks that they are not free, they too are most welcome. [Applause and laughter] …

All of you have been made speakers. Many of the persons who have been engineers, doctors and many other professionals were not given the chance to speak. But here, for the last fifty years, we have been working on those people who can become teachers, Gurus, and be filled with the Brahm state. Then they will radiate the Space—outside too, when they will go out, or are supposed to go out, or go by themselves and speak. Our people who are teachers will speak in such a way that will not disturb born people, who will always be born, and will not be able to understand what unborn is, what Brahm, Param or Supreme Reality is. They will be hearing it, they can copy it, but they cannot get to that state of unborn.  Therefore, for those people who have become teachers, more swagat (welcome). [Applause]

It is actually a welcome day. After all that is over, some of the speakers will come—those who have meditated and became aware of Shyam Space, and, at the same time, are able to speak. “Space” does not mean the space of the hall or the space outside of the hall. Many people are born human beings, and they have the space inside of the body and the space outside of the body, so they say they are space. But that is not going to award them with the free Space, or the free state, or with being free. We have come to know that there is becoming and there is Being. We speak, but we do not know what Being is. Being means inside-mind, and becoming means outside-mind. Outside, the mind and body become deceptive, because everybody is born with a name and form, and this is a deception. A child does not know who he is. Later on, when he grows, he thinks that he is a name and form. Name and form is a deception that does not allow anybody, for the hundred years of his lifetime, to know the reality that is unborn, unchanging, undying.

So it is a very important satsang situation, in which you hear both things: unborn, and, at the same time, born. We have to deal with born—all the born people. The realized person too is born, and the unrealized person is also born. But the unrealized person will always be affected by any event, while the realized one will not be affected even if a whole mountain falls on his head! Thus, there is a difference between the realized one and the unrealized one, although both can talk about realization. This is where satsang goes on. And in that satsang, whoever is a satsangee (a participant in satsang) is most welcome. [Applause]


We welcome the state which is unborn. When those who have grasped unborn are alive, have hands and clap, they do not clap because they appreciate the speaker, or anybody who is a good speaker, or who has good qualifications, or is a prime minister or president of a country and speaks. It is not that kind of clapping. It is the clapping of a person who is unborn. Thus, when the unborn person claps, he knows that in each clap, unborn sound is being sounded. On the other side, or Brahm, and on this side, or born, both have hands and can clap. But the clapping of the person who is realized is a different clapping and a different sound, and the clapping of those persons who are not realized is different. Yet both kinds of clapping merge with each other. In this way, both the man with a born status and the unborn, aware person are alive. It is confusion in the head of a born person, but confusion is dropped by the unborn person.

Some of the things which are being said in satsang are only for your understanding. Wherever understanding arises but you do not catch what arose, at that time you can ask questions, so you should be free. When many people come to satsang, they think they are realized, and they do not speak at all. Many deceptions have entered in the field of born people, for they understand that they are realized, but they are not. In this way, a kind of deception takes place. In order to remove the deception, you are supposed to ask questions. Unless you are getting the answer from a realized person, you will not be freed at all. In this way, satsang is very important. Today is that satsang that is happening. Most welcome to that. [Applause] ....

This is not a place for every person to join and get the advantage of it, so this is not called a hall. In a hall, everyone can be welcomed—to someone’s marriage, to someone who is going to die, to all such events which take place in a hall. Therefore, I avoided the word “hall,” because all over the world it is very popular word. But here, we started with Shyam Brahmjyoti Cave.  As soon as Shyam Brahmjyoti comes, you immediately question, “What is this?” Since you are already Shyam Brahm, it can be communicated by anyone that “You are already free, but by being born you have forgotten this. That forgetfulness is to be removed in Shyam Space, or in Shyam Brahmjyoti Space.” It is the first day, some of the speeches will be there, and I will be calling speakers. …

Since we are all human heads, hearts and hands, or the human mind, heart and body, we will always remain with these three. But “I,” or “we,” or “you”—these three words which are being spoken every day, do not fall in the category of the mind, in the category of the heart or in the category of the body. That is why a human being with these three categories, but only hearing talks, words or forms about them, will never, never succeed in realizing the unborn. That is why you have to meet the unborn—you have to meet the one who is not born or unborn, but who talks about unborn and born. That is called Guru.

Guru is never visible as a form, never audible as a sound, never smellable as flowers are with fragrance, never has the taste of food nor is he ready to eat food, and neither is born nor does he die. But all human beings are born, they live and they end. That is why Guru, when talked about by Guru, is not being understood by human beings who are born, who have a head, who have a heart and who have hands. That difficult work—which is not human and which is not humanly possible—all of you have become ready to do! It is the most appreciable, the most laudable, the most amazing work, which does not fall in the category of description. It is not earth. It is not form. It is not word. It is Paramarth (Self, or Supreme Meaning)—Paramarth is that which is neither born nor is ever going to live to die. That is where meditation has been introduced to you, when everything fails and is not able to succeed in getting you to that which is unborn.

Since all of you know English, so you know unborn. Why? You know the English word “born.” Born you call a birthday, and a birthday is followed by a “deathday.” But Guru Unborn is neither birth nor death. Therefore, when you meet Guru, then Sat starts—the beginning of Sat, the beginning of Unchanging, starts. The company of Guru and Guru’s company, both you and Guru are ready to seek. One has to seek and one has to tell. But when you seek, then you become Guru, and you are no more a human being, no more a personality  of head, heart and hands. This can be said. But by those people who are born, it is not being understood—not only for one or two days, but for a long, long time. Sometimes it takes a hundred years and death, then a hundred years and death, then a hundred years and death. The cycle goes on. But all of you are worth appreciation, for you have decided to know unborn and to realize it.

Having a body, you know the dream, you know the long dream and you know the waking state, and all these three do not belong to unborn. When you read scriptures, they talk about unborn, but they do not know how to get you connected to it, so they get along with the person who is born, and whatever he has—head, heart and hands—so they also describe that. But upadaysh (transmission of teachings) are given by Guru, so Guru does not describe that; rather, Guru says, “You are Pure.” He stops. After you take time to understand Pure, then he repeats, “Free.” After you again stop to understand, then he says, “That which is everlasting.” Then again you stop and ask, “What is everlasting?” He answers, “That which never comes into time. It is before time.” You are surprised. “Before time?!” But the one who realizes that I is before time, you is before time, to that Guru speaks, “Pure is before time. Everlasting is before time—and before space anyways.” Thus, with your not being convinced, then Guru says, “Close your eyes.” In an instant, as soon as you close the eyes, he says, “That is that!”

Include all heads, hearts and hands. Even in meditation Guru can speak, because he is not bound by head, by heart or by hands; he is not bound by the tongue, by description or by speech. So again and again he says, “Do not misunderstand. You will be deceived if you try to understand.” He directly says, “Close the eyes and know.” That Knower has knowingness, and knowingness is the Knower. Knowingness has knowledge, and knowledge comes from the Knower. Then, the Knower alone is.

People with heads, hands, hearts and tongues can repeat, “The Knower,” but they will not be knowing what the Knower is. So Guru says, “The Knower is everlasting.” Even in an ant the Knower is there, who takes the ant form to pick up food, and who also takes the elephant to know the forest and pick up banana leaves to eat. The Knower is in the dream and knows the dream. In the dream, it knows the dream death, or the death of the dream. The Knower is beyond time. The Knower is before time. The Knower is before words. The Knower is before the light of the sun. The Knower is before the sky. The Knower is before the sky and the sun. If that Knower is, then why should that Knower not be everywhere just the same Knower? That is called Knower One. The moment the Knower turns into the oneness of the body, the Knower will not be appearing: the Knower will disappear. Then, the deception of the body-mind-intellect-ego will be the life of a human being, who is unrealized of the Knower, unrealized of knowingness.

In modern times, these words can be recorded, so that you can hear them again and again, again and again, and be able to know where you stand. If you stand as a born human being, you will not realize—or you will realize understanding, and understanding will make you a personality of born head, hands, heart and forgetfulness. So forgetfulness is born. And its opposite is unborn. Unborn gives you freedom. You become free: no attachment of any kind. Such a person who can listen to Guru and who turns into freedom, who is free, Guru loves him, because he becomes Me. Me is Guru. Me is Eternal Existence, before time and before space. …

When you open the eyes, the clock says it is about to become one. So we were meditating on One. [Laughter] And One will always be. Today, even one-one is One. … We have to know everything which is born is Space. Born space is different, but we talk about the Space that is much before the sun gets light. If you remember that, you will never forget. ... Thank you very much. [Applause]


Previous Satsang          Next    Next Satsang
Copyright © 1999-2015 International Meditation Institute. All Rights Reserved