Avadhūta Gītā Retreat | Session 1| Swami Sarvapriyananda

0:07 [SPEAKER_00]: And the very beginning of this book, which we have selected for our retreat for these three days, the other do not agree that some of you have copies, some of how many of you have copies. [SPEAKER_00]: many a few yes we can share with your neighbor if we don't have a couple of y'all so it's all right because I'll chant the the verse those who like you can change actually and the very beginning of this book it starts with the answer starts with [SPEAKER_00]: Ishwar Adam Ghadiwak Pumsam and Twaita Vasana?

0:46 [SPEAKER_00]: By the way, I am using a lot of Sanskrit and I translate everything, so if you don't know Sanskrit, don't fear you are not missing anything. [SPEAKER_00]: Everything will be translated. [SPEAKER_00]: Ishwar Adam Ghadiwak Pumsam and Twaita Vasana? [SPEAKER_00]: What does that mean? [SPEAKER_00]: It is the special grace of God and alone, ever.

1:04 [SPEAKER_00]: It is... [SPEAKER_00]: only the special grace of God because of which we have that people have a desire, a taste, a liking for non-derality. [SPEAKER_00]: But a beautiful way to start, the fact that we are all here is the is proof that we are all recipients of the grace of God. [SPEAKER_00]: Each one of them can have.

1:26 [SPEAKER_00]: It is by the grace of God that we have gathered here, [SPEAKER_00]: that this has become possible, and most importantly, most importantly of all, in all our hearts, this desire to listen to Adwaita Vedant, of to desire to listen to non-violity, and the teachings of non-violity, nothing greater, great grace of God.

1:48 [SPEAKER_00]: One might say, what is the use of just listening? [SPEAKER_00]: I mean, depending on beginning, but that isn't it just the beginning, then more to come. [SPEAKER_00]: Everything that follows we come from this listening because of this special nature of these teachings. [SPEAKER_00]: All other teachings in the spiritual path, they require practice after that teaching.

2:14 [SPEAKER_00]: Here, the teaching itself is the practice, listening itself is the practice. [SPEAKER_00]: Shabana Malana Nijit Dhyasana, hearing, reflecting, meditating. [SPEAKER_00]: We listen until the truth. [SPEAKER_00]: The work is done. [SPEAKER_00]: Oh, we went through many things in our lights, no doubt, and many things in spiritual life.

2:37 [SPEAKER_00]: But in a deep sense, the work is done. [SPEAKER_00]: The seed has been planted. [SPEAKER_00]: Swami Vivekananda used to say, then truth is a corrosive substance of infinite power. [SPEAKER_00]: Truth is a corrosive substance of infinite power. [SPEAKER_00]: Wherever it falls, it will not stop working.

2:55 [SPEAKER_00]: It will keep on working. [SPEAKER_00]: So whether if we cooperate with the working, if we be attention to it, internalize it, try to live, most importantly, try to live according to it, then it will be much faster. [SPEAKER_00]: If we don't cooperate with it, if we don't try to live accordingly, if we don't reflect upon it, if we do not continue with it, it'll be slower.

3:17 [SPEAKER_00]: But it is still unstoppable. [SPEAKER_00]: That is why it is the great grace of God to listen. [SPEAKER_00]: The very fact that we are listening to this truth, this is the rainbow at the end of the storm. [SPEAKER_00]: What is the rainbow's signifier? [SPEAKER_00]: The clouds are gone. [SPEAKER_00]: That the storm is over.

3:41 [SPEAKER_00]: They won't need more rain and storm. [SPEAKER_00]: Lifetime after Lifetime we have endured the storms of some sorrow. [SPEAKER_00]: His rainbow has appeared signify that it's coming to an end. [SPEAKER_00]: Go over it with it, go over it means continue with this, first, deepen it by reflection, and second, and third, most difficult, but most powerful, try to live according to struggle to live accordingly.

4:15 [SPEAKER_00]: These are the of the many of us have heard, I am that, that book is there, it says there [SPEAKER_00]: So, he was asked, how did you become enlightened? [SPEAKER_00]: And he said, I got his girl teachings from the guru, two things he said, three things, number one, I got the teachings. [SPEAKER_00]: Number two, I believed him.

4:43 [SPEAKER_00]: Number three, I tried to live accordingly. [SPEAKER_00]: And if very short of that, living two, one or two years, he became enlightened. [SPEAKER_00]: I met this person who met this earlier at the marriage once, the gentle man who was in the Vedam to say that I didn't even tell you what, and I asked him what was your experience.

5:02 [SPEAKER_00]: He said, I got scolded, he was quite a last man, a tough and rough guy, I got a good score, he shall give. [SPEAKER_00]: Ishwara look brahadeva kumsam at Bhaitavāsana. [SPEAKER_00]: There's a term in Sanskrit, Tharmātma, a paya soul, a soul with a lot of good karma. [SPEAKER_00]: We are gathered here as souls with a lot of good karma.

5:24 [SPEAKER_00]: That's why we are getting this opportunity. [SPEAKER_00]: Swami Vivekananda left this book. [SPEAKER_00]: It's not often recognized. [SPEAKER_00]: He quoted, often, or he quoted, extensively from this book. [SPEAKER_00]: In many places, in some places, in the complete works of Swami Vivekananda, [SPEAKER_00]: It's saying, really telling us, oh, and you need to have expression, but what is saying at the verses from this established, from this avadhuta gita.

5:49 [SPEAKER_00]: Here in the introduction, in mind, it's. [SPEAKER_00]: Swami Vivekananda, one of the greatest invites, he coded from it often. [SPEAKER_00]: He once said, male like the one who wrote this astama, this astama, this astama, I would do that, this song, I would do that, Eta, male like the one who wrote this song, keep religion alive.

6:12 [SPEAKER_00]: they have actually realized. [SPEAKER_00]: They cared for nothing, feel nothing done to the body, care not for heat, cold, danger or anything. [SPEAKER_00]: This is still enjoying the bliss of the Atman. [SPEAKER_00]: And though Red Hot calls were burned by the body, they feel them not.

6:30 [SPEAKER_00]: And he says, those who, the one who wrote this, we don't know for, but [SPEAKER_00]: The one who wrote this, Vivekananda says, such people keep religion in mind because they express their heart of spirituality, what genuine spirituality is. [SPEAKER_00]: So this book is, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm a, I'm [SPEAKER_00]: And the third regard is the incarnation, in his youth, he was a great warrior and then he announced everything.

7:11 [SPEAKER_00]: focused on meditation and knowledge and became an inhumane and lived afterwards as our Dhuta. [SPEAKER_00]: And our Dhuta is a one who has gone beyond all rules, restrictions, regulations, norms, high-end-enacinniacy also. [SPEAKER_00]: So our Dhuta is, looked at the way, is the classic our Dhuta.

7:30 [SPEAKER_00]: It stands for renunciation, our Dhuta renunciation of everything. [SPEAKER_00]: This is our Dhuta is the one who says, I need nothing from the word. [SPEAKER_00]: or from the world nothing, complete renunciation, even deeper meaning of Abu Duita is one who has gone beyond renunciation also, beyond renunciation means there's nothing to acquire nothing to give up on.

7:53 [SPEAKER_00]: Beyond all rules. [SPEAKER_00]: So that happens through realization. [SPEAKER_00]: How does this Abu Duita abide as long as the body lasts, the Abu Duita, getting the introduction, [SPEAKER_00]: Having realized that he is the infinite self, he lives in that vivid realization. [SPEAKER_00]: A chapters, few verses, short text, this text is just in a category of its own.

8:26 [SPEAKER_00]: To my knowledge, there are three well-known texts of this category. [SPEAKER_00]: Ashtavazanita, we have all my report. [SPEAKER_00]: I was using it and also in the same class, same category. [SPEAKER_00]: And the rebukeita also, which is a particularly dear to Ramana Maharshe, rebukeita.

8:49 [SPEAKER_00]: What category is this? [SPEAKER_00]: You know Vedanta is Upanishads, Vedanta and our Upanishads problem. [SPEAKER_00]: So the Upanishads are Vedanta. [SPEAKER_00]: The grounding of Vedanta is in the Upanishads. [SPEAKER_00]: And based on the Upanishads, there's the Bhagavad Gita, Sri Krishna quoted extensively from the Upanishads.

9:09 [SPEAKER_00]: Teaching of the Gita is actually the teaching of the Upanishads. [SPEAKER_00]: Brahma Sutras also, based on the Upanishads. [SPEAKER_00]: And then there's a whole big volume of Vedantic text non-dual text. [SPEAKER_00]: Starting specially from Shankaracharya, of course then before that also go on a pardon at Mandu Kitarika history.

9:33 [SPEAKER_00]: But Shankaracharya onwards, the Pratararamic Ramthas independent works on non-demality and the huge mass of books are there. [SPEAKER_00]: Now some of those texts that the original text the Upanishads were mentioned by Shankaracharya, they are that's where Vedanta comes from. [SPEAKER_00]: There are some, so in all the books, Travada Manana in Italy as it is there, but Samar, Travada Pradhana, they are meant for studying, listening, understanding, getting downloading the teachings of Vedanta to Vedanta.

10:03 [SPEAKER_00]: Then there is a category of text which are Manana Pradhana, which are more, which are heavily [SPEAKER_00]: classic works of that type are for example the adwaitas in the kandana kandakhadya, the jitsuki. [SPEAKER_00]: So, these are massive works of argumentation. [SPEAKER_00]: Somebody called them brain files, you fry your brain if you try to hit those.

10:40 [SPEAKER_00]: Let's one ten of the book. [SPEAKER_00]: But then there are a few books which are like this. [SPEAKER_00]: We might call them and I never heard the term I use is Indian Diasa and a text. [SPEAKER_00]: But it is more or less correct. [SPEAKER_00]: I talked with some senior Acharya and they also agreed to these are Indian Diasa and a text.

10:55 [SPEAKER_00]: These are text of non-dual meditation. [SPEAKER_00]: You mean that oh, so they teach me how to do non-dual meditation. [SPEAKER_00]: We care for them. [SPEAKER_00]: Just reading of these texts is non-dual meditation. [SPEAKER_00]: If you stay with this text care for you with attention, that is not worth meditation.

11:13 [SPEAKER_00]: We will see how, or this whole retreat, three days can be taken as an outdoor meditation, because we are studying these texts. [SPEAKER_00]: So these are called, you can call them, you did their synotics. [SPEAKER_00]: How did you do the data? [SPEAKER_00]: How did you do that? [SPEAKER_00]: Very good data.

11:28 [SPEAKER_00]: What do they do? [SPEAKER_00]: These books are very easy to summarise. [SPEAKER_00]: They just tell you you are tactile diplomacy. [SPEAKER_00]: And what else? [SPEAKER_00]: That's it. [SPEAKER_00]: verse, laughter, verse, laughter, verse, they'll tell you only one thing. [SPEAKER_00]: You are that, you are Brahman, you are the ultimate.

11:48 [SPEAKER_00]: There is no alternative argumentation here, no arguments etc. [SPEAKER_00]: There is no attempt at pointly, there is no attempt at storytelling, which you find all infinite, open nations and other attempts you find. [SPEAKER_00]: There is no attempt at telling you what to practice also, techniques, methods, nothing, this is all with all that has been done.

12:08 [SPEAKER_00]: You are enlightened. [SPEAKER_00]: This is the book for you. [SPEAKER_00]: So you see where it starts. [SPEAKER_00]: It starts at the very end. [SPEAKER_00]: In an introduction to the Starmacra, Thomas Vyram writes, when all the scriptures have had to say, when all the books have finished, when all the stages and saints and prophets are spoken and fallen silage, then this book begins.

12:35 [SPEAKER_00]: After everything has been said, [SPEAKER_00]: This book begins and he writes, the words appear as if from the luminosity they speak about, they speak about the limitless consciousness, from that light these words appear on the page, in letters of light as it were, and this appeared immediately, he almost immediately back into that light.

12:54 [SPEAKER_00]: How beautifully is the letter of that? [SPEAKER_00]: He's writing our historical detail, what's the same thing applies to this book? [SPEAKER_00]: A grand monotonic one thing again and again and again and again. [SPEAKER_00]: why to enable us to stay in there for non-dual meditation, needability as well.

13:14 [SPEAKER_00]: So, it begins very high now I for editing powerful caution you will find wherever a heavy machine that is being operated and danger so heavy non-dual machine that is being [SPEAKER_00]: If you don't get any of it, you're sick. [SPEAKER_00]: What is being said here? [SPEAKER_00]: Is you understand even a little of it?

13:42 [SPEAKER_00]: Dangerous. [SPEAKER_00]: It's okay. [SPEAKER_00]: So, first and foremost, never abandon your spiritual practices. [SPEAKER_00]: People are listening, that meditation is there. [SPEAKER_00]: I'm telling you, especially when you see at the end of this, three days we'll feel like it's done then.

13:56 [SPEAKER_00]: What else is, how wonderful? [SPEAKER_00]: I need not do anything more you're asking for trouble. [SPEAKER_00]: asking for serious trouble. [SPEAKER_00]: All of us here are spiritual seekers, practitioners. [SPEAKER_00]: We practice something, meditation, service, chanting, worship, devotional practices, all those must go on and the intensification of those practices is assigned that we have understood this.

14:20 [SPEAKER_00]: So, never give us spiritual practices. [SPEAKER_00]: I remember reading a caution from a Tibetan idiomy. [SPEAKER_00]: but never forget to offer revisions to the teacher. [SPEAKER_00]: It is true that, with eyes open and eyes closed, it is the same reality, but never neglect your daily meditation.

14:43 [SPEAKER_00]: It is true that what is in the city is also in the forest, but never neglect, never give up the chance to go into a retreat. [SPEAKER_00]: So like this, sub-servant warnings. [SPEAKER_00]: All right, so those are questions. [SPEAKER_00]: Then the next question would be, which has well of feelings of superiority.

15:03 [SPEAKER_00]: There is no doubt that there is no comparison to this. [SPEAKER_00]: Nothing. [SPEAKER_00]: As you will see, as we will see, what even comes close to it. [SPEAKER_00]: Remember, this is going to be an avadhu with the Gita class. [SPEAKER_00]: Right? [SPEAKER_00]: So, the speaker and the teacher will talk like that.

15:22 [SPEAKER_00]: You have asked for it, so you are in for it, so we will talk at this level, not that it will be complicated. [SPEAKER_00]: Not that it will be full of sense, treat, and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such and such

15:44 [SPEAKER_00]: we will talk from that and be because of Abaduta, we will adapt to it, we will be uncompromising. [SPEAKER_00]: So the question answers, we get plenty of time for question answers, but the answers will be a bit peculiar in this next three to his. [SPEAKER_00]: There will be a non-dualistic answers, solutions from that perspective.

16:02 [SPEAKER_00]: I think there's a great value to sticking to this. [SPEAKER_00]: Everything else is still available to you, but these still available to us, meditation is available to us, karma, yoga, rituals, kujan, everything is still available to us. [SPEAKER_00]: Don't worry, nothing will be lost, but for three days, let us stick to it.

16:18 [SPEAKER_00]: Let us breathe down air of the air, the re-refied air of the Himalayas. [SPEAKER_00]: You can't just say it in one place, but nowhere as human thoughts [SPEAKER_00]: He says, human lung can scare, breathe, death, not air. [SPEAKER_00]: And the sky where we come to put it, they will see what it means.

16:43 [SPEAKER_00]: So treat it with reverence, care, and most precious during. [SPEAKER_00]: So we will stay there and we will talk about it. [SPEAKER_00]: I don't want to scare you off. [SPEAKER_00]: It's also great deal of fun. [SPEAKER_00]: great joy, great strength, great peace. [SPEAKER_00]: This is the direct path.

17:05 [SPEAKER_00]: This is the ultimate shortcut. [SPEAKER_00]: Straight to the point. [SPEAKER_00]: No beating about the push. [SPEAKER_00]: There's a valley to the scenic route. [SPEAKER_00]: It can take you on a bus ride around the mountain and the valleys and all that. [SPEAKER_00]: But this is straight and helicoptered up to the peak of the mountain.

17:25 [SPEAKER_00]: So you'll miss all the nice sites on the way. [SPEAKER_00]: The rituals, the stories, the intellectual arguments, all of those will fall by very quickly, we'll do it as sent very fast. [SPEAKER_00]: All right, enough advertisement. [SPEAKER_00]: Now, let us start with the structures. [SPEAKER_00]: We'll be like this.

17:45 [SPEAKER_00]: The first session, since we have already [SPEAKER_00]: First session will be for about next 45 minutes or so, where what we will attend to do is to understand our duty, our duty, the Gita we must ascend to the mindset of the thoughts. [SPEAKER_00]: We will make that asset. [SPEAKER_00]: Otherwise the verses will be difficult for us.

18:16 [SPEAKER_00]: What is he saying? [SPEAKER_00]: It will make no sense. [SPEAKER_00]: They are listening to a mad man. [SPEAKER_00]: First you have to become mad yourself. [SPEAKER_00]: So the becoming mad is next 45 minutes, non-dual madness. [SPEAKER_00]: We have to go to that point. [SPEAKER_00]: Upanishad, Upam means to sit near, to sit near the teacher, to sit near this knowledge, Upanishad.

18:38 [SPEAKER_00]: With the deeper meaning is, sitting where the teacher is sitting. [SPEAKER_00]: That doesn't mean I'm saying you can't control all come on the center. [SPEAKER_00]: Sitting where the teacher is sitting, where is the teacher sitting? [SPEAKER_00]: Is the teacher sitting in the body? [SPEAKER_00]: Is the teacher sitting in the mind or is the teacher sitting in pure consciousness in the abdomen?

18:58 [SPEAKER_00]: The teacher is sitting in pure consciousness in the abdomen. [SPEAKER_00]: In the abdomen means figuratively I am that we must go there having gone there we will now look at the verses so how to go there that is most important. [SPEAKER_00]: Our default setting is, I am this person, I am this guy, I am this body, this particular set-up body, my personality, thoughts, feelings, my identity, this is who I am, from there we must make the transition to a humbrem aspect, having done that, coming to the large [SPEAKER_00]: before that it will be nice, but the most powerful way of reading this book is like that.

19:49 [SPEAKER_00]: That's what we will try to do. [SPEAKER_00]: So every day, today and tomorrow and day after, we will start with that tuning, that ascent, go straight up to the top of the mountain, and from there we send to the tahtral, [SPEAKER_00]: Now let us first just make a beginning by reading the first verse and then we will make the essence before we go to the second verse.

20:16 [SPEAKER_00]: I will chant the first verse and those you like, you can repeat after me and I will explain [SPEAKER_00]: Ishwarah anukhra hadeva Ishwarah anukhra hadeva Punsam adhwaita vasa na Punsam adhwaita vasa na Mahadbaya paritra na Mahadbaya paritra na Vittra na muva jaya ting Vittra na muva jaya ting [SPEAKER_00]: Through the grace of God alone, the desire for non-duality rises in wise men to save them from great fear.

21:05 [SPEAKER_00]: Mangalacharan has been done, the auspicious invocation, how? [SPEAKER_00]: Because we have remembered God and remembered the grace of God. [SPEAKER_00]: also the subject matter has been indicated and the result has been indicated. [SPEAKER_00]: Mahat Bhayat Vali Khranah, saving from great fear, saving from great fear of samsada, of the fear of death, great great fear, even greater fear of life.

21:46 [SPEAKER_00]: next 45 minutes at least. [SPEAKER_00]: Okay. [SPEAKER_00]: Okay. [SPEAKER_00]: That transition we do made. [SPEAKER_00]: So, the next 45 minutes will be this presentation, the transition from the base cap to the pink of the mountain. [SPEAKER_00]: And please follow me here fully, attentively.

22:16 [SPEAKER_00]: is a very peculiar kind of teaching. [SPEAKER_00]: Every other teaching is here are instructions, meditation, for example, here are instructions. [SPEAKER_00]: How you set, how you read, how you focus, how you shut down your Google assignments, how you turn the mind inwards, how you focus in meditation.

22:31 [SPEAKER_00]: And then what you do with the series of instructions, you do it, or you really be trying to do it, it's not easy at all. [SPEAKER_00]: But, and do it a way to handle that. [SPEAKER_00]: The teaching itself is the practice. [SPEAKER_00]: How so? [SPEAKER_00]: What are we supposed to do? [SPEAKER_00]: I understand it's teaching.

22:46 [SPEAKER_00]: That means I'm supposed to listen and try to understand. [SPEAKER_00]: Yes, very good. [SPEAKER_00]: And in all of that, do this one thing. [SPEAKER_00]: Notice. [SPEAKER_00]: Notice. [SPEAKER_00]: Take a look. [SPEAKER_00]: What we are going to talk about is present right here. [SPEAKER_00]: Nay, right now.

23:10 [SPEAKER_00]: I forgot where I heard this, but this was something that the Anandisi set. [SPEAKER_00]: So Anandisi set once to somebody who was visiting him. [SPEAKER_00]: I forgot an exact circumstance, but some of you can tell him, which well not actually. [SPEAKER_00]: So the person who was visiting was expressing sorrow, I have not been able to come earlier, [SPEAKER_00]: Nadhus, Naduri, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva, Nadeva

24:04 [SPEAKER_00]: When you say, I'm sorry, I should have visited earlier. [SPEAKER_00]: So don't worry about it. [SPEAKER_00]: There is no gap between us. [SPEAKER_00]: There is no delay between us. [SPEAKER_00]: There's no distance in time. [SPEAKER_00]: There's no distance in space between us. [SPEAKER_00]: There's no distance in time between us.

24:18 [SPEAKER_00]: And there is no distance. [SPEAKER_00]: There's no second reality. [SPEAKER_00]: You and I and I are you. [SPEAKER_00]: See what a beautiful thing, huh? [SPEAKER_00]: So this is, if to notice, it's right here, right now. [SPEAKER_00]: What we're going to talk about is the right here, right now.

24:34 [SPEAKER_00]: All that you have to do is notice. [SPEAKER_00]: Chitraji was singing, Kaya govana jaya dovana ne. [SPEAKER_00]: Nagurunana says, why go to the forest to search for it? [SPEAKER_00]: It's right here, right now. [SPEAKER_00]: If there is the divinities present everywhere, there's no gap at all, then what do we do?

25:01 [SPEAKER_00]: What are we sort of being called upon to do? [SPEAKER_00]: Carefully, notice what is being said. [SPEAKER_00]: Whatever I will say is present right now. [SPEAKER_00]: It's entirely, I was feeling guilty. [SPEAKER_00]: Yes, this is, I see this, I see this, but from this time, this point onwards, it's all theoretical I have to realize it someday.

25:19 [SPEAKER_00]: No, no, no, not right away, don't say yes. [SPEAKER_00]: You may not feel it's real right now, but avoid the way down the claims, it is real right now. [SPEAKER_00]: two courts, I will give you. [SPEAKER_00]: We simply had a conference in Stony Brook University about Advaita Vedanta, and one professor coming from Brazil.

25:40 [SPEAKER_00]: He needs an extraordinary statement about Advaita Vedanta. [SPEAKER_00]: He said, Advaita Vedanta is not seeking extraordinary experiences. [SPEAKER_00]: It is an extraordinary clarification of our ordinary experience. [SPEAKER_00]: How beautifully those have studied and with the will immediately note, yes.

26:00 [SPEAKER_00]: What is our ordinary experience? [SPEAKER_00]: We are changing, dreaming, sleeping, ordinary experience. [SPEAKER_00]: What is the extraordinary clarification of that, through the year, the fourth? [SPEAKER_00]: What is our ordinary experience? [SPEAKER_00]: I am the body. [SPEAKER_00]: It is the mind, breath, the mind, the intellect and all.

26:20 [SPEAKER_00]: But it's a force, it's ordinary experience, but it's extraordinary clarification that the one witness consciousness which is shining in this bunch of force. [SPEAKER_00]: Driglish, I see, and I see you and the subject, the object, seeer in the sea, ordinary experience, extraordinary clarification that I am the drastarya of your consciousness.

26:41 [SPEAKER_00]: So how beautifully put I love that language and great of Elante is an extraordinary clarification of our ordinary experience. [SPEAKER_00]: And to that I rely, even extraordinary experience. [SPEAKER_00]: One day you may have visions, I hope we do. [SPEAKER_00]: and a mystical experience of God, a vision of God in your beloved form of your Easter devotee.

27:01 [SPEAKER_00]: Wonderful, the greatest experience of life. [SPEAKER_00]: But what advices is, that greatest experience of life, and this ordinary experience we are hearing now, both are appearing too and in, one continuum of consciousness existence and this, and that is the most important too. [SPEAKER_00]: It is an extraordinary clarification of ordinary experiences.

27:24 [SPEAKER_00]: The second quote I want to share of scientists from Vienna sent me this quote, from Schrodinger. [SPEAKER_00]: Our job, turning this says, our job is to not to see new things, but to think what has never been thought before about something everybody sees every day. [SPEAKER_00]: But it applies to the way the other thing.

27:50 [SPEAKER_00]: Our job is to think, what nobody has thought before about something that everybody sees every day. [SPEAKER_00]: Beautiful. [SPEAKER_00]: All right. [SPEAKER_00]: That's the background. [SPEAKER_00]: Notice, notice, notice. [SPEAKER_00]: I will now launch into this. [SPEAKER_00]: I said, we're all invited to.

28:19 [SPEAKER_00]: What are we going to look at? [SPEAKER_00]: We're going to look at consciousness. [SPEAKER_00]: I may address. [SPEAKER_00]: How do we start that first by noticing? [SPEAKER_00]: How do you notice? [SPEAKER_00]: Start with the most easiest experience. [SPEAKER_00]: You are seeing and seeing.

28:31 [SPEAKER_00]: We are all of us are seeing. [SPEAKER_00]: Whatever we see, they are called forms, forms, color, shape, we are seeing all this. [SPEAKER_00]: Notice, which is so. [SPEAKER_00]: But we are all being seen by the same eyes. [SPEAKER_00]: And these eyes are the Seer, all of this is the Seer.

28:50 [SPEAKER_00]: Notice one thing, notice. [SPEAKER_00]: Eyes are different from what they're little physically separated. [SPEAKER_00]: In fact, the only thing the eyes cannot see on the eyes themselves, right? [SPEAKER_00]: Eyes can only see things which are physically letting distant from the eyes. [SPEAKER_00]: So the eyes are distinct from the Seer, is distinct from the Seer, number one.

29:10 [SPEAKER_00]: Number 2. [SPEAKER_00]: The same pair of eyes. [SPEAKER_00]: See such a thrilling and a variety of the same color shapes so many things. [SPEAKER_00]: Everything that we have seen in our lives, everything that we are seeing now, everything that we will ever see in our lives, same pair of eyes.

29:26 [SPEAKER_00]: We'll see. [SPEAKER_00]: See her is one scene of many, many and variety and different. [SPEAKER_00]: Also, the same here, really, in the same eyes, the singing keeps changing. [SPEAKER_00]: You saw something outside, now you're seeing something here, little later you'll see something outside it, seeing each changing.

29:45 [SPEAKER_00]: Eyes at the sear, the forms of the scene, eyes are different from the forms. [SPEAKER_00]: Go a little deepen, blink the eyes. [SPEAKER_00]: And you note that I noticed the eyes opening the eyes, closing. [SPEAKER_00]: what noticed the mind is the notice. [SPEAKER_00]: So the mind is the one which is noticing.

30:02 [SPEAKER_00]: The mind is the one which is seeing the seeing it's noticing. [SPEAKER_00]: And the seeer and the seeing are different. [SPEAKER_00]: So the mind is distinct from the eyes. [SPEAKER_00]: And I mean it's a very simple child life vector. [SPEAKER_00]: It's a two different things, mind and the eyes.

30:20 [SPEAKER_00]: And not only that, the mind is distinct from all the senses, from the skin, from the ears, from the nose, from the tongue, the mind is distinct from the senses, the mind is the seer, the eyes of the seeing, the senses of the seeing, world remains as the seeing. [SPEAKER_00]: The mind is the same mind, the senses of the world are very different, the mind remaining the mind changing it to mind more mind, changing it to mind, the world changes dramatically.

30:47 [SPEAKER_00]: The scene change dramatically, the eyes, the condition of the eyes changes, ears, body ages so on. [SPEAKER_00]: This is second step, that the seeer and the scene, now what is the seeer mind? [SPEAKER_00]: What is the scene? [SPEAKER_00]: mind and the sea are in the sea and are different.

31:06 [SPEAKER_00]: We call it a little further. [SPEAKER_00]: Look into the mind itself. [SPEAKER_00]: Talks feelings, memories, sense of ego, all of these are in the mind. [SPEAKER_00]: But these are all experienced by me. [SPEAKER_00]: I, the experience of the mind. [SPEAKER_00]: I am called, it was [SPEAKER_00]: structure witness.

31:37 [SPEAKER_00]: This witness is the seeer, the ultimate seeer to whom the mind appears and through the mind, the senses appear and through the senses, the world appears. [SPEAKER_00]: The world, the senses, body, mind, all are seen to whom [SPEAKER_00]: It is never seen. [SPEAKER_00]: The socks is not seen, heard, felt, tasted, touched.

32:07 [SPEAKER_00]: It's not even thought about. [SPEAKER_00]: We can talk about it, we can undirectly refer to it. [SPEAKER_00]: But it is continuously new meaning. [SPEAKER_00]: That socks is our new, which we are. [SPEAKER_00]: Who am I? [SPEAKER_00]: Seer and the scene, I'm always the seer and the eye is seeing the world.

32:25 [SPEAKER_00]: But when it comes to the eyes and the mind seeing the eyes, when it comes to the mind and the sapshe watching the mind, when it comes to sapshe, it cannot be watched. [SPEAKER_00]: It cannot be objectified. [SPEAKER_00]: Therefore, I remain as this sapshe. [SPEAKER_00]: That sapshe is what I am calling consciousness.

32:44 [SPEAKER_00]: That sapshe is what I am calling consciousness. [SPEAKER_00]: The C-E-L. [SPEAKER_00]: Those of you studied Vedanti, you know, that I just talked about the first verse of Dhrigdhishya Viveka. [SPEAKER_00]: Rupam Dhrishyaam, Lohchalam Dhrigdh, Fahams and Colours of the Seen, the eyes of the Seer.

33:01 [SPEAKER_00]: The eyes of Dhrishyaam Dhrigdhyaam, the eyes become the Seen, the mind becomes the Seer. [SPEAKER_00]: And the mind watching the eyes, or considering or thinking about the eyes. [SPEAKER_00]: Vrishyaadhi Vritharya Sakshi, the modifications of the mind are also seen. [SPEAKER_00]: Consciousness, witness, which I call Sakshi, or witness, that is the seared.

33:27 [SPEAKER_00]: Who am I? [SPEAKER_00]: And the Sakshi, the witness, the consciousness. [SPEAKER_00]: And that consciousness never becomes the seared. [SPEAKER_00]: Right? [SPEAKER_00]: Now, when I am saying that consciousness is considering it, it's just a concept in the mind. [SPEAKER_00]: But I cannot deny that the concept point is to something real, because I am having this experience.

33:47 [SPEAKER_00]: Drige, one after the shiitay, that consciousness that witness is never objective and. [SPEAKER_00]: This is the first verse of it. [SPEAKER_00]: Drige this shiitay, why did I use that? [SPEAKER_00]: To point out what I mean by twice the consciousness. [SPEAKER_00]: What is our job to notice?

34:04 [SPEAKER_00]: to notice. [SPEAKER_00]: How will you notice? [SPEAKER_00]: The word you can notice. [SPEAKER_00]: Yes, I'm looking at you. [SPEAKER_00]: I also we can notice. [SPEAKER_00]: The mind also we can notice. [SPEAKER_00]: But how will you notice the notice sir? [SPEAKER_00]: Don't try. [SPEAKER_00]: You'll get a headache.

34:19 [SPEAKER_00]: Just know that you are it without that [SPEAKER_00]: It is like seeing one's face in the mirror. [SPEAKER_00]: I can see the mirror. [SPEAKER_00]: I can even see my face in the mirror. [SPEAKER_00]: But if you say, now, no, look at your real face directly. [SPEAKER_00]: You can't do that.

34:36 [SPEAKER_00]: You can only be aware that I am here. [SPEAKER_00]: That much. [SPEAKER_00]: I am the witness. [SPEAKER_00]: I am Harchistus. [SPEAKER_00]: Now, we will explore this consciousness. [SPEAKER_00]: And this is the peak, which I are talking about. [SPEAKER_00]: We will explore this consciousness in 12 points, 12 points, and that is the level at which we must stay when which we give us the adhikara of listening to, dhamthat's where it is.

35:10 [SPEAKER_00]: The 12 points we must start. [SPEAKER_00]: This consciousness, remember, I'm not talking about objects in the world, I'm not talking about the body or the eyes of the nose of the ears, I'm not talking about the thoughts, I'm not talking about memories, I'm not even talking about ego, now on, we are talking about Sachi.

35:28 [SPEAKER_00]: First and foremost, let us notice, what is this Sachi? [SPEAKER_00]: What why are you calling in what sense Sachi? [SPEAKER_00]: Is it some fellow watching from a window with a binocular like this Sachi? [SPEAKER_00]: No, what is this? [SPEAKER_00]: It's the Illuminal. [SPEAKER_00]: What I mean by this is that.

35:43 [SPEAKER_00]: Whenever I'm seeing something, I am conscious. [SPEAKER_00]: That's why I have the experience of seeing. [SPEAKER_00]: There is airport door also. [SPEAKER_00]: If you go near it, open the door. [SPEAKER_00]: Is the sensor there? [SPEAKER_00]: Is it seeing you? [SPEAKER_00]: No. [SPEAKER_00]: There's no inner experience here.

36:02 [SPEAKER_00]: We have, we have, what does it have? [SPEAKER_00]: Airport door is the sensor. [SPEAKER_00]: The other sensor, sensor is not the reality. [SPEAKER_00]: The reason thing which gives us experience is consciousness. [SPEAKER_00]: So that's what this distinguishes us from the airport door or from the, it's a driving BMO card.

36:20 [SPEAKER_00]: I am an air. [SPEAKER_00]: So this awareness, whatever I see, the same awareness is there, same consciousness. [SPEAKER_00]: I'm using consciousness awareness into changing, same awareness system. [SPEAKER_00]: And now even more amazing, you see, now close your eyes and listen, what a different experience it is to listen, to see is this, to listen is this, but notice one thing, it is the same consciousness, same awareness, which is giving me the experience of seeing, which [SPEAKER_00]: you know, already lost you.

37:08 [SPEAKER_00]: We have taken one step above the base character. [SPEAKER_00]: What I'm saying is, it is the same. [SPEAKER_00]: I'm saying that is something very simple. [SPEAKER_00]: Notice, it is the same awareness, which gives us the experience of seeing, which gives us the experience of hearing, which gives us the experience of smelling, of tasting, of touchy, [SPEAKER_00]: Whatever we see here, smell, taste, touch, all are lit up by the same awareness, true or not.

37:37 [UNKNOWN]: Yeah. [SPEAKER_00]: So this is called Sakshi. [SPEAKER_00]: The light which gives us the experience of seeing, hearing, smelling, tasting, touching, not just that. [SPEAKER_00]: All our activities, walking, talking, playing, working, [SPEAKER_00]: all the experiences we are in our actions, all lit up by the saying consciousness, brahma-karmma-sama-a-vina, lit up, all activities also lit up by the saying consciousness, true or not, think about it.

38:18 [SPEAKER_00]: You may not be, remember, I'm not talking about self-consciousness, which consciousness am I talking about? [SPEAKER_00]: Let's reach this to the weightiness of the mind, which is present on your conditionary. [SPEAKER_00]: It doesn't require you to be self-aware. [SPEAKER_00]: In fact, when you're not self-aware, you're most focused on that and you're playing a game of tennis, a neurosurgeon is playing brain surgery, they should not be self-aware, otherwise their performance will deteriorate.

38:40 [SPEAKER_00]: But are they conscious or not, they're better than they conscious? [SPEAKER_00]: Very much conscious. [SPEAKER_00]: Very alert. [SPEAKER_00]: Not at all self-aware. [SPEAKER_00]: So awareness is dangerous in all activities and in all of our inner life, in not only have a sense in life, we not only have a physical life, we have an inner private first person life, thoughts, memories, desires, likes and dislikes, all of these are continuously going on in our minds.

39:10 [SPEAKER_00]: We are all aware of it internally, first person. [SPEAKER_00]: And all our waking, all our dreaming, indeed, all our deep sleep. [SPEAKER_00]: I will not argue the point that is a big issue in Advaita Vedanta, but many of us have been Advaita. [SPEAKER_00]: So I'm not going into the presence of consciousness in deep sleep, but just taking that deep sleep is also an experience.

39:45 [SPEAKER_00]: It's an experience of absence, not an absence of experience. [SPEAKER_00]: So if it is an experience, all experience means consciousness is present. [SPEAKER_00]: Otherwise, without consciousness, you can't have it experience. [SPEAKER_00]: So deep sleep is also an experience. [SPEAKER_00]: All of them are waking, all of them are dreaming, all of them are deep sleep.

40:04 [SPEAKER_00]: Anastasia, Koma, all these experiences are illumined, revealed by a made possible by consciousness. [SPEAKER_00]: all of it is till now is point number one. [SPEAKER_00]: 12 points, point number one. [SPEAKER_00]: Sarkshim. [SPEAKER_00]: To remember it, I'll give you the Sanskrit and the English Sarkshim witness consciousness.

40:33 [SPEAKER_00]: Point one, Sarkshim, witness consciousness. [SPEAKER_00]: Watch in the witness consciousness, everything that I said. [SPEAKER_00]: So, I mean, you just gave it towards all of them life, entire experience of life itself. [SPEAKER_00]: You see where we are going. [SPEAKER_00]: That's just a beginning.

40:52 [SPEAKER_00]: This sucks it. [SPEAKER_00]: This is the nature of consciousness. [SPEAKER_00]: Witness consciousness. [SPEAKER_00]: It's called suction. [SPEAKER_00]: Consciousness is the witness suction. [SPEAKER_00]: What else can we learn? [SPEAKER_00]: Second point. [SPEAKER_00]: This consciousness, this awareness, this sucks.

41:07 [SPEAKER_00]: She is always there. [SPEAKER_00]: Never not here. [SPEAKER_00]: Good morning, Anatsang. [SPEAKER_00]: Niran, Tana, Basat, Niran, Tada, Without Gha. [SPEAKER_00]: Consciousness is without Gha. [SPEAKER_00]: There's no gap in consciousness. [SPEAKER_00]: There's no interruption in consciousness.

41:31 [SPEAKER_00]: There's no belief in consciousness. [SPEAKER_00]: You might say, no, what about deep sleep? [SPEAKER_00]: We just agreed. [SPEAKER_00]: Deep sleep is also an experience. [SPEAKER_00]: Koma is also an experience. [SPEAKER_00]: Our Rupert's final was asked about general anesthesia. [SPEAKER_00]: That's an interruption in consciousness.

41:52 [SPEAKER_00]: Rupert's final said, no, I was recently under general anesthesia and I don't think that all is the unconscious. [SPEAKER_00]: That no, there's that. [SPEAKER_00]: So we are not talking about the activity of the mind. [SPEAKER_00]: We are not even talking about the reflected consciousness in the mind.

42:06 [SPEAKER_00]: The reflected consciousness in the mind is very much part of the mind. [SPEAKER_00]: And it will go away when it does general anesthesia. [SPEAKER_00]: Why general anesthesia? [SPEAKER_00]: That's why we feel there's nothing. [SPEAKER_00]: But that we feel there is nothing. [SPEAKER_00]: Look at the language that you're using.

42:29 [SPEAKER_00]: How would you even know that there's nothing? [SPEAKER_00]: So, gapless without a brain, neuron, in Sanskrit, alter means gap. [SPEAKER_00]: Neeranitara, no gap. [SPEAKER_00]: Diswitness consciousness is gapless. [SPEAKER_00]: I later never do the ones in the Himalayas. [SPEAKER_00]: He has classed the Vedas.

42:51 [SPEAKER_00]: His name was Lakshman Das avadud. [SPEAKER_00]: And I studied Dastavakra Gita, I am telling. [SPEAKER_00]: One evening, she, afternoon, she was telling that the word had come up in Dastavakra in Iran in Tala, it out came. [SPEAKER_00]: And he was saying monks, we are gathered at his feet, monks.

43:11 [SPEAKER_00]: Mahapma, lo, gaku, kese, samjhao, rirantalkya hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai hai

43:42 [SPEAKER_00]: So you are letting all shawman or manan or nizidya sala, you are not dwelling in Vedant and being campless like this, that's what you were saying. [SPEAKER_00]: And that night I remember, I had one of the best rotations of my life till now I remember because I couldn't stop because in the melting cottage imagine, in that darkness, [SPEAKER_00]: I tried it out, there's no electricity there at that time.

44:05 [SPEAKER_00]: Little cottage, no furniture there, sitting on the floor at night meditating, outside the road of the Gandapilo, over 200 feet below, and in the towering mountains all along the around the valley of Gandapilo 3 there. [SPEAKER_00]: So, I couldn't stop. [SPEAKER_00]: Every moment that road comes to my ears and then the japa will continue like that, became a catalyst.

44:31 [SPEAKER_00]: But that's the activity of the mind. [SPEAKER_00]: What is being said here is consciousness beyond the activity of the mind. [SPEAKER_00]: The mind definitely has a gap, when a deep sleep mind goes into a gap. [SPEAKER_00]: If you have deep meditation mind stops there, you narrow the way it's there, there's a gap.

44:48 [SPEAKER_00]: Between two rites, there's a gap. [SPEAKER_00]: But consciousness has no gap, derauntanath, gapless, intervalless, and they are invited to notice its intervalless. [SPEAKER_00]: But indeed, there is, this is point number two, no gap, derauntanath, something that is [SPEAKER_00]: But number three, it's not only Niranathara without a gap, but it's not like the river that goes in the downward three.

45:18 [SPEAKER_00]: A river is continuously flowing, but it is flowing. [SPEAKER_00]: Every moment it is different, because the water is different, it's flowing there. [SPEAKER_00]: Third point is, it's not like a river. [SPEAKER_00]: Consciousness or awareness is not like a river. [SPEAKER_00]: It is unmodifying.

45:40 [SPEAKER_00]: It is not changing, in Sanskrit, unmodified, nearly car, consciousness is nearly car, unchanged, nearly car. [SPEAKER_00]: But what consciousness experiences, thoughts, feelings, emotions, the contents of the mind, the information from the senses, [SPEAKER_00]: the ideas and the intellect.

46:11 [SPEAKER_00]: What consciousness experiences? [SPEAKER_00]: They are continuously changing. [SPEAKER_00]: They are flowing continuously. [SPEAKER_00]: Consciousness does not flow at humans. [SPEAKER_00]: It shines. [SPEAKER_00]: I'm changingly. [SPEAKER_00]: And therefore consciousness is called asangha.

46:28 [SPEAKER_00]: Unattached. [SPEAKER_00]: Nonstick. [SPEAKER_00]: Consciousness is non-stick, nothing sticks to consciousness, nothing sticks to awareness, everything flows, see really what are you attached to, what are we attached to, what do we get attached to, even the eyes are not attached to anything, what do they see?

46:49 [SPEAKER_00]: what the objects, the colors, and the shades are continuously flowing on the same chain, which person, which color, which flower, which sunrise is firmly established in your eyes? [SPEAKER_00]: Nothing. [SPEAKER_00]: It's a strange way of thinking. [SPEAKER_00]: All the sites which we see throughout our lives, nothing sticks to your eyes.

47:12 [SPEAKER_00]: Not no sound, no music, no speech, no insight, no praise, nothing sticks to your ears also. [SPEAKER_00]: Sticks meet, remains the parallel entry. [SPEAKER_00]: It comes and it goes, true or not. [SPEAKER_00]: Which sound, which speech, which word you have heard, which is continuously there, always resounding in your ear, never.

47:32 [SPEAKER_00]: Same is true of the nose, same is true of the tongue, which flavour, no matter if the sweetest [SPEAKER_00]: the most bitterest, the most flavorful taste we have tasted. [SPEAKER_00]: Does it stick? [SPEAKER_00]: Is it so taste? [SPEAKER_00]: Is it sticking to my tongue? [SPEAKER_00]: Yes, one of 30 seconds.

47:50 [SPEAKER_00]: No taste will stick to your tongue. [SPEAKER_00]: No smell to our nose. [SPEAKER_00]: No touch hot and cold and hard and soft to our skin. [SPEAKER_00]: None of the objects of the senses stick to the senses. [SPEAKER_00]: No thought ever sticks to your mind. [SPEAKER_00]: No feeling ever sticks to your emotions, in a mind.

48:11 [SPEAKER_00]: No memory ever sticks to the mind, even with a sense of eye ego. [SPEAKER_00]: That also goes away. [SPEAKER_00]: Indeed, it's keeping goes away. [SPEAKER_00]: In moments of great focus and concentration, sense of ego goes, sense of self goes away. [SPEAKER_00]: That is the very nature of knowledge, the objects of knowledge do not stick to awareness or consciousness.

48:36 [SPEAKER_00]: Consciousness is non-stick, asangular. [SPEAKER_00]: This is the reason for this also, we will see later on Advaita Vedanta, the false never sticks to the real, sattyan lit mithya. [SPEAKER_00]: The temporary never sticks to the eternal. [SPEAKER_00]: The imperialist never sticks to reality.

49:05 [SPEAKER_00]: anyway. [SPEAKER_00]: So, point here is point number 3 full, point number 4. [SPEAKER_00]: If we got an opportunity, I think what was point number 1? [SPEAKER_00]: Sakshi, Whitley's consciousness, point number 2, Nirantara Vedata Gham, point number 3, Nirvidara Vedata Gham, always there an unchangingly, not like river.

49:28 [SPEAKER_00]: Not like the one that is always changing, this is unchangingly dead, near the car, and number 4. [SPEAKER_00]: Because it is never changing, the contents of experience are ever changing, then you must animate consciousness is non-stick. [SPEAKER_00]: A sound, nothing sticks to consciousness, is perfectly detached.

49:51 [SPEAKER_00]: We say detachment, very difficult to omigate, so only for monks to practice. [SPEAKER_00]: No, no, no. [SPEAKER_00]: You are all by constitution, all of us are very nature as consciousness. [SPEAKER_00]: It's perfectly detached. [SPEAKER_00]: Assangam, asangam, ayam Purushavat. [SPEAKER_00]: You partially detached.

50:09 [SPEAKER_00]: You might think, oh, you can say that easily we are in some sort of a so attached. [SPEAKER_00]: Even the object of your greatest attention, attachment, greatest love. [SPEAKER_00]: Indeed, sleep you forget about.