Swamiji: We look like forms, but when forms were not there, what was there? When Nandi was not there, what was she? And now that she is, what is she, Shaardaji? Shaarda: Space [Self, Oneness]. Swamiji: Then what was she at that time? Shaarda: Space. Swamiji: And what is your blanket? Shaarda: The blanket is
Parents have talked about name and form, which is why they are known by a child. Yet the child is such a small unit of existence that neither has he the knowledge of his senses, nor of his form-body, with skin and limbs. It is parents who are responsible for giving their child knowledge. We
Swamiji: This is a unique program. “Unique” means it is not a program. Everybody knows what unique means from his own side. That is why I do not have to ask each of you what you know, but what I know I will tell you. I know that a unique person cannot exist as a human head, heart, and hands if he is only a born human being. As such, he will never have any unique program. Everybody is understanding a unique program as “my concept, my idea, my knowledge,” when all three are not there—neither an idea, nor a concept, nor any information about what is unique is there in unborn.
Swamiji: … We are here on earth and became human beings. What wrong is there that we are human beings, with senses, minds, and organs? What is wrong is that we will die! That is the only wrong. [Laughter] Otherwise, a human being is most wonderful. If he is most wonderful, then what is his purpose? This has not been recorded in books written by our elders, or persons who have the sense of otherness. The sense of a human being is the sense of otherness, or that there are chaytan (sentience) and jar (insentience), an aware mind and not aware feet and teeth. Why is it that a human being believes he is aware because of the mind, intellect and ego-sense, but his ribs, shoulders, stomach, feet, and hands do not have awareness?
Madhuri: In the first seven or eight verses of Chapter 8 of the Gita, there are slightly differing definitions, which simply means there are different perspectives on the same term. I wanted to ask you for clarification about them and their relationship with each other—such as Adhiyagya, adhidaiv, and adhyatma. How do they relate to each other and to the idea of Brahm?