In plain words
In this world, which is the form of Brahman, what is everywhere is the Brahman principle itself. If we are to understand it simply, ‘Brahma means pervasiveness itself!’ Wherever you look, it is pervading. So what does God mean? The Ṛgveda has shown clearly that God is none other than the One who pervades all. So He who has such all-pervasiveness is the first Guru. The second is ‘Ahaṃ brahmāsmi.’ What does ‘aham’ mean? People think ‘aham’ means ‘I’. No, no. It has another meaning too. The witness. He who is the witness is the witness of everything. He is the Ātma. This ‘aham’ itself is there as the form of the Ātma. The very Consciousness that pervades everything is there in man as the form of the Ātma. The Ātma's Consciousness and Brahman are not separate. What is this? Cloth. The basis of this cloth is the thread; the basis of the thread is cotton. So, just as cotton, thread and cloth, the three, are one, it takes on the names ‘Ātma’, ‘Brahma’ and ‘aham’ at different times, in different ages and in different circumstances. The oneness of these three is aham, brahma, asmi. Asmi means joining. That the witness who says ‘I’ and the witness who pervades all are one: that is ‘Ahaṃ brahmasmi.’ The third is ‘Tat tvaṃ asi.’ This is the essence found in the Sāmaveda. ‘Tat’, that; ‘tvaṃ’, this; ‘asi’, one. When you and I are separate, you are you and I am I! When you and I, the two, come together, it becomes ‘we’. So the two are one! When it has put on an upādhi, we think of it as ‘tvaṃ’. When it is without an upādhi, it becomes ‘tat’. So what is without an upādhi is ‘tat’; what has an upādhi is ‘tvaṃ’. The one with an upādhi is the jīva. The one without an upādhi is God. So ‘God and the jīva are one’: this is just what the Sāmaveda has gone on explaining so well. ‘Ayamātma brahma.’ The fourth Mahāvākya. Here you must enquire carefully. I am Sai Baba. Ayaṃ ātma. I am Atma and Brahma. It is not two that is here. Ayaṃ, ātma, brahma mean the one you think you are, the one others think you are and the one you really are. You have a body, you have Manas, you have the Ātma; these three together are one! We do work with the body. We enquire with Manas. You yourself watch these two as the witness!