This is a time of the sangam, or unity, of happiness and unhappiness. Gaurav came—he brought happiness. And many of you are going—you didn’t bring unhappiness, but happiness is gone. Why? These are people who lived over here for some time, and we experienced satsang with very beautiful expression, and, seeing their realization, that state kept me very happy. And now the happiness will be neutralized, when they are going away. Yet some of you, for the last forty-six years, have been struggling, and I have to struggle with you! So it is the unity of happiness and unhappiness.
A child has no happiness of his birth, and he has no unhappiness of his mother’s cares. She thinks that now her child is born, and her child will live only one hundred years. But she wants to see him live for thousands of years—not only herself, but her child also. So this state of affairs of a human being is very pathetic, because they became human beings. And the original state of the child is very, very elated, great happiness, Absolute Bliss Consciousness. This is what we, all of us, are experiencing. We have begun to experience our childhood, very clear. Everybody knows now that when you were small children, you were not care-ridden with unhappiness or even happiness. What was that? Evenness. So evenness of going, evenness of coming, has been experienced by all of you.
Before we proceed, in happiness or unhappiness, you can close the eyes and see that evenness, that mangal, which we call anand. It is eternal, therefore it is nityanand. That should be the name of everyone, Nityanand. All of you know that you are already That, before you became unhappy after you were born. By birth, you know that all of you are nityanand. I call it the Self-realized state. Self is nitya, and realization is anand.
All human beings who have become big have been seeking that. Why? They know they must have lost it somewhere. Otherwise, how is it possible that they can become unhappy, worried, agitated, and tense, with the fear of sickness, disease, and the constant, lingering fear of death?
But today, at this moment, I am extremely delighted, full of that anand which is Paramanand—which, in the language of Sanskrit, Stephen calls Paramevyoman.
When the sky turns into blue, it does not become happy. When the air begins to blow and does not remain still, it is unhappy. When the fire burns, which was never hot, it becomes unhappy. When the water floods, which was never fluid, it becomes unhappy. When the earth stands solid, which was never there to become cohesive, it is unhappy. Why not, then, children born on earth, or fruits with flowers, and then small fruits, and then ripe fruit, and then fallen fruit? It is all a state of unhappiness on earth.
That is why all human beings do not like to be on earth just to die. They want to live to get that knowledge which is Amaram Hum, Madhuram Hum, ever eternal Existence, unborn, unchanging, undying—because born existence is not eternal; the living of a human being is not eternal; and the dying state is also not eternal. Yet we have been witnessing the state of birth of all human beings, and in the end the destruction, or dissolution, not only of human beings but of the whole earth. And God knows what happens, at that time, to these elements. We do not have to describe it, either as this or that. It is indescribable.
That which is indescribable is your shuddh. It is called reality. Reality or shuddh, reality or pure, it is the same. That is why we say unborn, unchanging, undying. But human beings now, as they have become human beings with ego, intellect, mind, senses, and body, cannot know That.
Human beings are both Brahm buddhi and chitt buddhi. Brahm buddhi is shuddh buddhi, Pure Being, Pure Intelligence; and chitt buddhi is bound for birth and bound for death, which means changing. Even if a child is born, he is dead, because he is coming from death. Somebody died, and then the child is born. Many parents have witnessed that the child is not a child. In two, three, four days, they see that his face is similar to someone who died, and is now a new face, a new person, who appears to be born. This is the experience of many parents. Our faces now, they are not like our mothers’ and fathers’ faces. They changed. And we carry on with that face, male or female, which was before birth, at the time of the previous death, because of the ignorance of the fact of unborn, unchanging, undying. Human beings have always been suffering because of this forgetfulness.
So there must be someone who reminds you that you have never been forgetful, you have never forgotten your Self. The proof of it is that everybody feels undying, even unchanging. But what can you do? When you are a male child, later on you will have a moustache and beard; when you are a female child, you will have breasts and other things, and all the senses and organs.
But here we are in the space which is your Atma, Atma Prakash, Divine Consciousness, Divya Prakash—which is now, at this moment, when Guru has spoken to you. It is difficult for you to know it through words, because words are all spoken to the ears and from the mouth, and in space there is no mouth, no ears, and no body. In this space, at this moment, your ego-intellect-mind is not experiencing. It is the very Experience, Pure Experience, Pure Awareness, Anubhav, Shuddh Anubhav, Shuddh Anand, Shuddh Chetan. All of you have that same Being. Therefore, at this time, the utterings of the same Being are being heard by the same Being. And words, which cannot be used, are yet being used for you to get the communication of your true nature: pure, free, forever, Eternal Existence, Consciousness, and Bliss, Absolute Awareness, Absolute Bliss.
These words are abstract to all human beings. They do not use them. As scientists, they are not supposed to use them, they are not taught to use them. But some of you became jigyasu, or aware of whether birth is or is not, whether death is or is not. This doubt has to come. And then you experience, “Why should this doubt come? Why not the doubtless state?” Thus all of you who have met me—it does not matter at what stage—have heard me saying that you are not human beings to die. You are Pure Being, not to die. You are Free Being, not to die. You are Eternal Being, not to die.
Anything that is time and space, since it has come and appeared, must die. Anything that appears in time and space is death-ridden, change-ridden, sooner or later. It appears to be very lively, but underlying it, the sense of death is there. But for those who have become aware, the underlying sense is eternal, immortal, blissful, Amaram Hum, Madhuram Hum. Thus all of you have become convinced that if anybody says Amaram Hum, Madhuram Hum—I am immortal, I am blissful, in your language—that person will certainly, sooner or later, realize that his true nature is pure, free, forever. Pure, free, forever. Pure, free, forever, this moment!
Whatever I have said is being experienced by you. If you forget, this will never happen again. If you keep remembering that you are Pure Experience, through your remembering you will remain Pure Experience, even in the waking state; whereas others, who have not remembered or realized Pure Experience, will always be in the state of worry, mind, consciousness, and the end of mind and consciousness, or the end of man, the conscious being. They will always be worried. But you can watch: at this time, there is Absolute. No worry. Why? Absolute is there. Worry was never there, so worry is never the Absolute. Worry is temporary, insignificant. It will end.
This has been a very beautiful moment for me to witness that all of you, of whatever age you are, to whatever houses you belong, to whatever parents you belong, have realized that you are pure, free, forever, the space. I will be quiet for a few minutes.
This space has no name, no words. That is why it is unique, indescribable. You will never find such a space, with so many people who became the space, or akash, or sky. I use the word “sky” because in English there is no such word as akash. In Sanskrit it is there, Paramevyoman (Supreme Sky, Divine Sky). But all of you have to use your language—and your language can go only so far—to lead your attention towards that sky from the very earth, or from the very childhood. That is why sometimes you have to resort to such language whose alphabet was never devised by human beings. A human being cannot know who that is who has manifested the child’s first cry, even though, religiously, we know that it is God’s cry, or God has given the cry, or God has given the form. But this is the limited view of the greatest human beings, excellent human beings. That is why it is very imperative for someone to research and find that when words were not there, some Pure Existence was there.
But we are taught words in different, different languages, spoken by mothers. That is why humanity will remain forever like this, unless that Unity, Pure Existence, by itself wishes—the way it has wished already to make this universe—to give someone the grace that will unfold the purity of Existence.
At this moment, whoever is listening to me, that is Me. Whoever is speaking, that is not the denture or teeth, the tongue or mouth. It is Me, which many people have come to know by the word “Self,” in English, and many people have come to know by the word Atma, or Brahm, or Paramatma. It is just the vyom, the sky. That sky, as a seed, has in it all the elements, or elemental forces, visible to human eyes. They are in the seed. If this is so, then why should expression in the form of the manifest world, or the manifest tree, not be the same seed? So I as a human being am speaking to you on behalf of that Me, saying that Me alone is the unborn world, the unchanging, undying world, in which all sentient and insentient beings are named. We read their names in geography and history, but we do not know that the beginning of history and geography is nothing but that space which has no religious division, which has no political division. Let alone religious or political—it has no sound, even, that divides. It is pure, free, forever.
I must thank you. “You” means pure, free, forever, who made you as this form which goes with a name, and which, without a name, is not even a form, yet it goes with the senses. And the senses are imperfect; they will never allow you to know this. Therefore, never depend on the use of your ego, intellect, mind, senses, and organs or body. You are meeting your Self, and you have oneness with the Self. That is why these flowers are from nothing but oneness, your hands are nothing but oneness, your head and mind and heart are nothing but oneness. Oneness has offered the flowers to oneness. Oneness has received the flowers, or bouquets, as oneness.
So this is not the departure of oneness, and this is not the welcome of duality. It is oneness. In the light of oneness, we accept time, which is oneness. In the light of oneness, we accept space, or sky, which is oneness. In the light of oneness, we as human beings accept sky, air, fire, water, earth, and all the visible things either on earth or in the sky. But that which is beyond—Paramevyoman, Param—has never gone anywhere. That is why it is now, at this moment, too. And in this age, we are luckiest enough to know that the voice, your voice, can go to all the horizon of the sky. What a great feat of awareness has been manifested! And we in our lives will remain forever blessed until the end of the body. Why? Because the body was never there. The body appeared, and the body has a purpose: to know that the body was never there to appear. If it has appeared, then it is the same oneness. And if it is oneness, then oneness knows that it is all oneness. No appearance—it is oneness. Appearance—it is oneness. No change—it is oneness. Change—it is oneness. No end—it is oneness. Its end—it is oneness.
If anyone among human beings realizes this oneness, he will never have prejudices of duality, birth, and death, or be care-ridden, worried, agitated, tense, and frightened, which has all been made manifest so that nobody should know the reality, unborn. People have been given only that much awareness, that much consciousness, that they know born, name, changes, time, space, and all causation. That is why you are the one, the dearest one—call it friend, call it one, call it me, call it Self—and we are expecting you never to get into prejudices of space or time, countries, climate, or your name, form, or families. Yet, after realization, you can deal and interact with all that is manifest. You can make all the elements, and make a house. You can make all the elements, and make children. You can make all the elements, and make changes. You can make all the elements, and make things manifest. But you should remain knowing that you are that one who has never made birth, thus no changes, and never made death. That one is pure, free, forever, eternal oneness, Existence, pure, free, forever.
Since, for those who have become aware, there is a way of dealing with things and forms in time and space, we want to say something to them and we want to hear something from them. Thus you can live the life as a human being, becoming parents, remaining children, becoming aware of things and forms, opening the eyes, closing the eyes, living the deep sleep state, waking state, and dream state, and yet remaining established in that pure, shuddh, nameless, formless, birthless, deathless, Amaram Hum, Madhuram Hum. Anybody among you who has realized should remain bold enough to continue having that realization intact, as a human being. As well, you continue, as a human being, dealing with the un-Self-realized state, or people with ignorance of the Self that you have come to know—the truth, pure, free, forever. Amaram Hum, Madhuram Hum, Amaram Hum, Madhuram Hum, Amaram Hum, Madhuram Hum, Amaram Hum, Madhuram Hum, Amaram Hum, Madhuram Hum.
When the words are completely reduced, that is pure. And from pure, when any initiative of words starts, even a whisper, even a thought, then again it manifests. Thus you can make unmanifest and manifest at any time. That much is the power of oneness. If you have the power of oneness, you will never forget. But it is a practice, for human beings who have already forgotten, when they were made children.
This is very special and unique information, and very special and unique listening. In that uniqueness—the uniqueness of unborn, unchanging, undying—we are all expected to behave in time and space as excellent human beings. We have realized both unborn, unchanging, undying, and born, changing, and destructible. This is Amaram Hum, Madhuram Hum.