How Can You Know Unborn Born Or Non-Happening Happening?

Date of Satsang: December 13, 2016Location: Kullu, Himachal Pradesh, India

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.

Deception is known by all of you. Why? Because each one of you can now easily know that when you were born, you had no deception. Why? Each one had no name. A name has been given by persons who have no idea that they are deceiving the child, because they know that without a name a child will not become a human being, for then nobody will call him, nobody will commercialize anything with him—no bargain, no name, no form. Nothing can be sold to him, nothing bought, nothing given, nothing taken.

Each one of you is aware that when you were born, you did not have a name. You were there, but you never knew you were there. Your mother knew, and she had been pure when you were not born, because she too had no meaning, no form, and no name when she was born. You are hearing this, and because you have come to know that deception is not there, so you are knowing without deception. But, with deception, name is also there, so you are also knowing with deception. What is this?

How is it that you are knowing deception was not there when you were a child and deception is there when you are a big person? That means you have never cared, and the care-ridden, viparya (opposite) consciousness, the viparya buddhi (opposite intellect), the viparya awastha (opposite state), or sthool awastha (gross state) is not sookshm, or subtle. The seen body, skin, blood, and bones, the eyes, ears, and other senses of knowledge are known, and you know that without them you cannot work.… But all of you are unique. Unique means you cannot be called a human being if you [unborn] do not have these things; and you can be called a human being because you have these things. Yet you cannot say you are in between, or that you are this, or you are that, or what it is.

In this unique awastha, state, or program, nothing can be conceived of by you. There is some awastha like that. All of you are trying to know what that could be, but you cannot make it out. That means somebody who is a maker is there, and somebody who is a non-maker is there. Why is this? It is because of deception. And nobody knows what deception is. Only when you think your name was not, then you think, “Oh, I must be deceived. Name has been part of my existence.” Even if I say “unique existence,” you cannot leave “existence,” so “unique” never comes. Unique is unborn; also born.

How can you know unborn born, or ajat jat, anahota hota (non-happening happening)? You have to come to realize, grasp, or understand why you have become a human being. Why did your friends and relations become human beings? You will not get the answer, because you have bhav (existence), bhavana (sense), hona (happening)—or born. Everybody knows, “I am born.” This is what happened to you. Happened means hona. Hona is bhav. Against it is abhav (non-existence), nahona (non-happening). A human being is living hona and nahona, bhav and abhav, yet he does not feel odd. He has the bhav with which he feels “is” and he feels “is not,” and he does not feel anything at all about it.

You need something, and you know, “Yes, I need something.” But, for so many years, you tried by yourself, you even read, studied, and made efforts, but you could never know what it is. Nobody told you. If I tell you, then you will hear with the same faculty as you used when not believing anybody because nobody told you. Even if your eyes see me as a body and I speak to you, you will not believe in what I say. You cannot. Even if I write a hundred times in a song that you should listen to Guru again and again, but you do not know what Guru is and what listening is. Both are hidden. Guru is not known and listening is not known, and all the scriptures are written in such a way that they are black ink, and black ink was not there when you were born. Black ink was not there when Krishn was born. Black ink was not there when the world was not. So the world is what? Black ink. Deception!

This program will continue as long as you do not want to get the unborn or get that the born world does not exist. If you do not get that the world does not exist, then you will remain a human being under deception, as I had described. And you will die. That you know—dying. When chetana, or consciousness, is not there in the body, then it is declared as death, died, dead. When declared dead, the same body—which is chetan, or conscious awareness, for eighty, ninety, or one hundred years—will be burning, and you will be surprised and wonder, “If it was real chetan, why is it burning?” There is no time to be convinced it is jar (unconscious, insentient). So your body is jar. Even if you say it is chetan, it is jar.

When you say your body is chetan (conscious, sentient), at the same time you say your teeth are jar. How did jar and chetan both become knotted? The knot is so strong that it cannot be opened. It can be cut, but you do not want to cut it because it is useful. You think chetan is useful, consciousness is useful. You also think jar is useful, your bones are useful; if your bones, blood, and skin are not there, you are not there. If your machine, with which you measure a human being, is failing, the human being is failing. You do not know why a human being is a human being, why he is not only a tree, or mud, or a jug, and why he has air inside the jug, and what air is, which is not seen. Where does it come from and where does it go to is not known. We meet all together and try to find out this unknowingness. Alka, what did I say?

Alka: We all meet together to find out this unknowingness.

Swamiji: Now try to find out.

Alka: Well, yes, it is hidden, that is why we cannot readily…

Swamiji: If it is hidden, then to whom?

Alka: To the one who is born.

Swamiji: What does born say? It is unconscious.

Alka: Yes, it is unconscious.

Swamiji: Why does he say this when he was not conscious—he was not even born?

Alka: Because he hasn’t heard it yet from Guru.

Swamiji: That is not an answer, that he has not heard from Guru. If Guru is there in front of your eyes, you have heard it a hundred times.

Alka: He hasn’t listened to Guru. [Laughter]

Swamiji: The listener is not convinced of what you are saying.

Alka: But the one who has truly heard or listened to what Guru says…

Swamiji: Are you saying that all human beings are not in existence? You have left all of them, and say one who listens.

Alka: Well, the whole study of this is because the human being is in existence.

Swamiji: Why is study there when there were no books?

Alka: The mind was still there.

Swamiji: How? That is what we ask you: have you seen the mind?

Alka: No.

Swamiji: If you have not seen it, why is it there? The things that you see are there. Noodles and biscuits you see and you eat. Flowers you see, you smell them. A table you see, you keep things on it. Then what?

Alka: Well, it is not seen, but agyan (ignorance of unborn) is still existing with which…

Swamiji: What is agyan?

Alka: Agyan is that which is not the unborn.

Swamiji: If it is not unborn, then where is agyan?

Alka: Unborn alone is. [Laughter]

Swamiji: Yes, we have to reach that! Unborn alone is, because in unborn, there is no such thing as words, ink, meaning, or the knower of the meaning and the words it knows. The name of it is not there, yet we have to make one, otherwise tomorrow we cannot remember. For knowing, we have to know the Source. The moment I say “Source,” you are quiet. Why? Because you know the Source. You will be surprised and think, “Why does he ask for the Source when I know the Source?” If you know the Source, then where is there no Source?!

There is no example, so we give an example. The ocean water sees waves and bubbles. Why? Why does water not see that bubbles and waves are water? Bubbles and waves are not anything else but water, but the very water does not see this. So the very Source does not see that Source is. The Source thinks mind is there, the Source thinks man is there, the Source thinks that consciousness, chetan, is there, the Source thinks consciousness is not there, that jar is there. Such people are in plenty! [Laughter] And they are doing well. It does not seem to be that they are not working, that they have no activity. Walls are being erected, and walls were never there. Even inside the mountains, they make walls. Before it was only sky. What is this?

You know it. So Anubhav is there, Experience is there. But we cannot delete the experiencer, the mind, the human being. If we cannot delete it, then it is hiding. There must be someone who daily exposes it. Daily, you know the Source, that the Source alone is—kaival (alone). You have heard Patanjali speak of kaivalya (aloneness), in the end kaivalya, kaivalya. But you say kaivalya means number one as against two, three, four, and millions. Mathematics! So we use mathematics. One day I asked, “Why does one equal fifty when you say one multiplied by fifty?” Someone answered it is because it is fifty times one. But then it is one! It can be a million times, but it is always one. Why is one not understood?

That is what I say. It is only a human being who can realize that he was never there, yet he is made to know he is born. At the time of being born, he is never there. And he is there—a child does not see this, but his mother sees it. That means, through others we came to know we are human beings. The day before yesterday I told Alka, “Why should this program not be extended to all?” Immediately the answer came, “All cannot understand it.” But then a couple of you who understand are left out. You are a human being and they are human beings, but now how can you say your mummy and daddy are human beings and you are not? How can you say you are a human being and they are not?

Now, there is a vote. [Laughter] Every old man has a vote. A vote is there, so money, income, and taxes are there. Then avoidance is there, the intellect is there, all kinds of things are there, and it is a rigmarole. You just go [he moves his finger in a circle in the space before him] “is there” and “is not there.” The same wheel comes from here [he points to the base of the circle]. “It is there, it is there, it is there, it is there [his finger traces the circle and then gets to the end of the circle]—it is not there.” Here it is not there [he points to what is the beginning and end of the circle] and it is there. At the same point it is there and it is not there! And you are understanding.

If you think you are understanding, others hoot you out. They say, “How can you understand? I have a PhD, I understand.” There are some persons among us who have PhDs and say, “Well, you don’t understand because you don’t have a PhD. You are not educated, you are a worker, so keep working.” Now, where do you work? A king sleeps. While sleeping, he is taking a cement bag on his back, and he is so much in trouble. He is a king and he is in trouble. Why? Because of a dream. When he wakes up, he immediately comes to know, “I have not been a dream, and I’m not in the dream.” But soon, again, he is a worker and the bag is again on his back. Dukh (pain). The bag is gone, then sukh (happiness). So a human being in the waking state calls it the waking state, but he is in a dream—a longer dream. All these things which I have said are meant for you to conclude something. Jaya, you are educated. What do you conclude?

Jaya: You said a human being is trapped in the circle of “it is there” and “it is not there,” and that deception comes the moment I’m told I am this name. Then I start identifying myself as this form, and then my eyes keep multiplying that deception. I won’t see the Space. I’ll just keep knowing forms, after forms, after forms. Because that gets concretized in my consciousness, I’m just bobbling between “is there” and “is not there.” Whereas you are saying it was never there. That is the point where the deception is not, and that is the point of unborn.

Swamiji: Yes. And that is the point to be learned. Then why would you say it is a point that deception is there? Sometimes kriya, karm, or action is there, sometimes sleep is there. Then it is not necessary that I should say—it is also inevitable that you know….

Alka: I really liked when you said ajat jat, or unborn born. It is just what you speak of every moment.

Swamiji: I speak of it, then you hear too. At the time I was speaking, you were hearing, and form was not: my form was not, your form was not. Then what is happening?

Alka: It is a state which alone is.

Swamiji: Yes. So if you do not have that state which alone is, you will be miserable, you will be kasht buddhi (suffering intellect). You stand for sukh buddhi (happy intellect). So a human being is important only because he stands to know that the Source is.

Alka: When you say, Swamiji, that water alone is and why do so many bubbles, eddies, and whirlpools arise, it is because that knot takes place as soon as the forgetfulness of the Source takes place.

Swamiji: Then this is a balak (child) buddhi, intelligent enough to convince us that she has heard “water” and she has heard “waves” and has attributed them to water, that water has forgotten the waves. What happened during this period? Deception came in, and now it applied to her own eyes so that she began to see a ghost in her own shadow. A ghost is there—your own shadow. Who is “own”? Swayam, the Self. In the Self you began to see that Alka-body is there. In the Self—I am saying the Self alone is. There is no body, neither living nor dead. I say it is possible for you to know this fact that the Source alone is.

Shiv Nath: … When you spoke at the start about “unique,” you said a human being can never be unique, though he strives for uniqueness. But there actually is only one that is unique, and that Being is not bound by deception. Yet you offer me the opportunity to observe deception as well by showing that it is actually not there and therefore it is deception. But it appears to be there to the human mind.

Swamiji: The human mind becomes a human being…. A human being is somebody with clothes there, and the mind is there [indicating, with his hands, two different places], as if a doll is there, and its lying down is somewhere else. [Laughter] The very doll is the mind. The very human being is the mind. Why will he know deception when he himself is deception? So deception is such that it cannot be removed without someone who knows that deception does not exist. And you have to listen to him that deception does not exist. Only then you know that all human beings are under deception—if you don’t listen. If you listen to me, then there are no human beings, no deception.

Shiv Nath: So not only do you remove the deception, you remove me also at the same time.

Swamiji: Right. That’s all. That me. Then we try to copy the one who spoke of Eternal Existence. Why does he say Eternal Existence? Because he is making the disciple as a disciple. If he actually knows Eternal Existence, then why is a disciple there, and why does he have to give him lectures about Eternal Existence? That means Guru is much more advanced than you can think of. [Applause] Yes, Robert.

Brijendra (Robert): … The point of ajat-jat and the fact that it is and it is not—you brought us to that recognition. So a human being starts with a sense that this world is, and then the Guru Consciousness begins dismantling it and posits the possibility that this world is not. But you take it even further than that. Otherwise we are just resting in a state of, “Well, there is no world. You don’t exist, I don’t exist.” That is a negation of everything. But with you it is neither a negation nor an assertion, it just is that one who is forever pure and free. You open it up, it’s a miracle how you do it!

Swamiji: Because when I say assertion and no assertion are equal, then there is no assertion and no un-assertion. It is like a dream. A dream short or a dream long is equal. So all human beings having viparya buddhi are equal. They think each exists with name and form, and that is where a human being is caught. As long as he thinks born is there, assertion is there, he is still caught. Or if he negates and says he is not there, he is still caught. Both are non-existence. Then he understands Guru, who says the world has never existed….

I extend the information to all whom I call my Self. Suppose I am a big rock that came out of the river and you made it a Shiv ling (a symbol of the Absolute). The rock is not a Shiv ling. You, seeing the janeyu, or the white line on that black rock, concluded the white line is not the rock, rather it is a janeyu, or a holy cord, which is other than the rock. This has happened to a human being by birth. So if he remembers the rock, that the Shiv ling is a rock—maybe a white line appears in it, but it is a rock—then he has not to make efforts. Because on the rock, no straw can be germinated. Then he has not to worry about making efforts, doing purusharth (efforts for Self Realization), or paramarth (supreme efforts), or so much. He is already there. Thank you. Sing Om Poornam Adaha (Mantra of the Whole)…. This is the maximum we can sing. Shanti (peace) is that kind of rock—it cannot be ashanti (unpeaceful). The same Shiv ling will be there. It will be neither big, nor small, nor coloured, nor uncoloured, nor chandan (sandalwood), nor anything. That shows that a human being has the power to know that the whole world is nothing but that rock.