Swami ji: Every day, the sun rises, and you seem to have changed. Every evening, night takes place, and you seem to have changed. Change affects you when day arises, and change affects you when night arises. But there is the Being who is all-permeating. That is not affected.
Water, when it rains, becomes a drop. But however many drops are there, the water remains water. The many drops do not affect the water. When it becomes a cloud hanging in the sky, the water is not affected. When it goes up the mountain and then falls from it, the water becomes a jharna (waterfall), but it is not affected. Water is water. The same is the case with brooks and rivers and the ocean. It looks like different, different rivers, but the water is not affected. It gets immersed in the ocean, but water remains water. It becomes snowflakes, but water remains water. It becomes an iceberg, but water remains water. The iceberg may be affected by wind, by fire, and also by the sun, but water is not affected.
In exactly the same way, Pure Being is never affected. So when you are Pure Being, then you are not affected by birth, not affected by living, not affected by ups and downs, and not affected by death. You have to realize that you are that Pure Being, because Pure Being is ever present. When it is ever present, then why would Pure Being fall in the category of the beginning of time or the end of time? It is Pure Being.
Yet a human child is born in time and space; therefore, he is affected. That will always be the case with all human beings. They will be affected by birth and they will be affected by death, and in between, they will be affected by sorrow, sadness, coming, going, feeling possessed, feeling not possessed, feeling that they have to pick up something, that they have to give up something, that they have to lose something, that they have to gain something. In all these ways, the human being will be affected.
But when you know that each human being has that Pure Being, that sameness, samta, then what will happen? If you have the knowledge that every human being has sameness, samta, then there is no such thing as male or female, friend or enemy, man or elephant or horse or camel or donkey or cow or calf or colt. Same, sam. If you come to realize that sam with your buddhi, then there is no sansar, or world.
But the moment you were born, the chitt came, chetan came. In chitt, there is mind, there is intellect, there is ahankar. Chetan, chitt, consciousness. The mind does not know that there is something better than mind, and that is intellect; there is something better than intellect, and that is ahankar; there is something better than ahankar, and that is the jeev; there is something better than the jeev, and that is the atma; and there is something better than the atma, and that is Paramatma. So the human being remains just the same as he is born, with whatever he has been taught or whatever words he has learned from mum, mata.
When you come over here, in front of your own highest Self, that highest Self will not be your lower self, with birth and death. “With birth and with death”—the word “with” separates, but “with” can unite, too. So when the one who is with human intellect, ego-intellect, or ahankar, is united with the Paramatma, the Self, then he is the Self; and when he is united with body, ahankar, mind, intellect, senses, and birth and death, then he is a human body, and he is always worried and agitated and tense. Why? Because he wants to get out of it, but he does not know how to get out of it.
So when you came over here and you joined us, immediately you came to know that which is the same, sam. If your vision is of sameness, samta, then you know that the president of the country is the same, but his actions are different, his office is different, and his function is different. You know that the prime minister is the same, sam, but he is a prime minister, different, and you have to welcome him with red carpets and all those things. Still, he is the same, sam. Or someone may come who is below that, below that, below that, below that. How can the same, sam, be below, and how can the same, sam, be higher? Sameness, samta, sam, is neither below nor higher. It is the same.
So when you become sam, it means you are the one who knows, “I am not born, I am not changing, I am not dying.” All these things are human, and who knows them? That one is the same, sam. His intellect is with sam.
But that, also, does not liberate him. Why? Because he is still sam against visham. Visham is when he was born and he became different—he became a bubble, he became a wave, he became all the creatures in the water, he became the crocodile, he became the fish, he became this, he became that. So he fell, utthan, down, and he keeps coming down and down and down, and ends. This is the human being.
When the same human being goes up from this side, having the gyan that “I am sameness, sam,” then it is sam, sam, sam, sam, sam, sam, sam. For That, everywhere is sam. Then it becomes samadhi. But samadhi, also, does not liberate you, because you are still knowing that “I am in samadhi.” So you are the same “I” of a human being.
But when you are free, you close the eyes and it is neither sam nor visham, nor I and you, nor unhappiness and happiness, nor birth and death, nor gain and loss, nor defeat and victory, nor birth and death, nor sky and earth. That is something which will not be affected, because it is all-permeating, as you have heard me say that water is all-permeating. Water is never affected. The iceberg can be affected, the snowflakes can be affected, the drops can be affected, the cloud can be affected, even the ocean can be affected; but water is all-permeating, not affected. In fire, the fire is all-permeating, not affected. Air, all-permeating, not affected. Sky, all-permeating, not affected. And that Pure Being is never affected, even by the vasana, the sense of duality, the sense of “I” and “sky.”
That Pure Being is all-permeating. That is why when you close the eyes, it is there, and when you open the eyes, it never goes anywhere. That which never goes anywhere, which never comes from anywhere—That is never affected. It is uninvolved, pure, free, forever, Amaram, Madhuram, Hum, Amaram, Madhuram, Hum, Amaram, Madhuram, Hum, Amaram, Madhuram, Hum.
Since we are human beings, we want to affect everything. We want to seek the cause of everything. But at this time, you are not a human being. That is why you cannot use your intellect to affect this space, this Being. You cannot make it sky, to then get affected. You cannot make it air, to get affected. You cannot make it sun, to get affected. It is Self-effulgence. It has no mother, no father. It is not Brahma, the creator, it is not Vishnu, the supporter and maintainer, it is not Mahesh, the destroyer.
A human being never knows this. He always calls it nothing, or darkness, andhakar. The human being knows only the light of the sun, but he never knows who knows the sun. This is it, the Pure Being, which knows the sky and the sun—but it is never the sky, never the sun, because it knows. The Knower is that which will never be affected by anything that it sees. No drishya, no scene, can affect it. It is that Drashta, that Seer, which has nothing to do with the drishya, the scene. It is that Gyata, that Knower, which has nothing to do with the gyeyya, the things that are known. It is that Bhokta, that Experiencer, which has nothing to do with anything that is bhog. Nothing that is eaten, drunk, or experienced can affect it. It is pure, free, forever, anubhav, atma, Paramatma, pure, free, forever, the same, sam.
Take your own time. That Ever Present is ever present, so when you hear “Take your own time,” you have the tools that will work. The ears will be open, and then you will be able to hear. Yet some of you are deep inside, and you could not hear me. If I speak many words, you do not hear me. This does not mean that you have no ability, or the ability is lost. When I say “Take your own time,” it means make your own time. It means that you produce time. Time is produced by you. That is why you, the Knower, who knows how to produce time, is not affected by the beginning of time, it is not affected in the middle, and not in the end.
Yet when you open the eyes, you become time—and still you remain sameness, same, sam. Thus the human being is individual when that same, that sam, has become an individual, born. Therefore, that same, sameness,samta, is always creating a situation for how to get out of it. He himself has chosen to become the body, to become the chetan, to become the mind, to become the intellect, to become the ego, or to become the whole world. It is because of this reason that the whole of humanity remains as humanity. Thus, when you have become free, it does not mean that you have to disturb humanity as a whole by saying that they are ignorant of this fact.
This is siddhant, and it does not belong to every human being. It is only for those people who are born on that level, and who sometimes get open to the jigyasa, the inquiry, as to how it all happens. How does it happen that the sun appears daily in the morning? How does it happen that the sun goes back to its source in the evening, and still it remains the sun, which neither comes nor goes? What is this? Such inquiry is very rare; it comes to some, not all. So each person sitting over here is vilakshan, unique. To you, nobody can say that you are born or not born, because you yourself have become That.
But others will say that they are born and they will die, because they are still in the field of relative existence, and each one thinks that his mind is something other than himself, intellect is something other than himself, things are separate and other than himself, and his body is other than himself. Such persons will never realize, and thus they are not to be disturbed. They have to be there, wherever they are. Whatever they are doing, that is all right. But the Being is not going to be involved and affected by weapons, by water, by fire, by wind. Kabhee na bhoolo tattwa swayam ka. Never forget…that you have forgotten!
Thank you, everyone, for listening.