Space Is an Indestructible Eternal Element

interacting self; physical evidences), kshetra (location), time (kaal), and intent (bhaav), how does the Self exist in relation to kshetra?

Dadashri: Kshetra refers to the space which is occupied; that is what is referred to as kshetra. The amount of space its existence occupies, that much space is referred to as its kshetra. The space, that which is called open space, that region is referred to as kshetra. And what’s more, that kshetra continues to change. The dravya, the kshetra, the time (kaal), the intent (bhaav), and a lifetime (bhav) keep on changing. And these [first] four are actually constantly changing. In terms of a lifetime, say one has a lifetime as a human being, then it may even last for five, fifty, one hundred years or so, but these [first] four definitely keep changing constantly.

Questioner: How does the dravya (elemental matter) of the Self change?

Dadashri: Not the dravya of the Self, whatever physical matter that has adhered to the Self through having this worldly intent [meaning the worldly-interacting self]; all of those keep on changing. The kshetra keeps on changing, based on that, the time keeps on changing, and based on that, the bhaav (intent, belief) also keeps on changing. Right now, a bhaav that is free of fear (nirbhay bhaav) will arise. If one goes to a place of fear, then [the bhaav of] fear will arise. It keeps changing constantly, from one samay (smallest unit of Time) to the next. It keeps changing constantly for every living being. It is the Gnani Purush alone who is not bound (apratibaddh). The One who moves about constantly unbound by the dravya (the physical evidences), kshetra, time, and intent; no one can go to moksha without serving at the divine feet of such a Gnani Purush. For Him, for the Gnani, there is no place that can ever make Him bound. These things, the dravya, the kshetra, the time, and the intent, they are all such that they lead to bondage; yet they cannot bind the Gnani, He is not bound [by them]. Despite being amongst those things that cause bondage, He remains unbound. These things are indeed such that they lead to bondage. However, it is because one has ignorance of the Self that one is bound. If One is a Gnani, then they cannot bind Him. Even in terms of kshetra, if the one who is ignorant of the Self is made to sit here, he will take a liking to it. “I am seated here, I will not like it over there,” he will say.

Did you get some clarity; did you understand this discussion?

Questioner: Dada, what You are discussing is about the realm of the non-Self (parkshetra); I want to ask about the realm of the Self (Swakshetra).

Dadashri: Oh, okay...the fact is, One remains as the Self through these four intents: Swadravya (the elemental matter as the Self), Swakshetra (the realm as the Self), Swabhaav (the inherent nature as the Self), and Swakaal (Time as it relates to the Real). That verily is the pure Soul, nothing else. [The word] Swakshetra has been used simply for the purpose of removing one from this parkshetra. Kshetra refers to the infinite pradesh of the Self; however, that kshetra is not what ‘we’ are referring to, but that word has been used here to explain that [parkshetra]. There is no need for it, all You need is the pure Soul, that is it. There is no need to delve further into this. Even Time is not like that with regard to the Self. ‘Time’ does not apply to the Self. The Self does not have bhaav (intent; belief); It only has Swabhaav. ‘It’ is the Knower-Seer by Its very inherent nature. But it is for the sake of explaining the four things that are external to the Self that ‘we’ are using [the word]

‘Swa’, so that You come into the Self (Swa) from the nonSelf (par).