Avadhūta Gītā Retreat | Session 2 | Swami Sarvapriyananda

0:07 [SPEAKER_00]: In my coffee cup, it was written, eat AI, talk AI, sleep dream AI, sleep AI, build AI, I'm [SPEAKER_00]: Yeah, it may sound very, more we understand what we were discussing. [SPEAKER_00]: It can be very ecstatically, sort of speaking of final things. [SPEAKER_00]: I'm enjoying myself and so, I suggest we all do the same and relax.

0:57 [SPEAKER_00]: Although it sounds like a lot, remember, and then at the day we are just talking about you. [SPEAKER_00]: There's not a single thing in this which is extraordinary. [SPEAKER_00]: But this idea has to hold on to 12 points. [SPEAKER_00]: Somehow I have to keep a warning evening chanting 12 points.

1:12 [SPEAKER_00]: I don't know. [SPEAKER_00]: Not at all, then all you. [SPEAKER_00]: Even if you don't chant it, don't give them think about it. [SPEAKER_00]: It is you. [SPEAKER_00]: But if you do that, ETI, working I sleep, dream AI, I taught it and then took it much faster. [SPEAKER_00]: It was good.

1:28 [SPEAKER_00]: It manifests much faster. [SPEAKER_00]: That's what you can do. [SPEAKER_00]: 1130. [SPEAKER_00]: Let's start with the first verse again. [SPEAKER_00]: Ishwar al-Krahi ishwar al-Kraha divam. [SPEAKER_00]: Ishwar al-Kraha divam. [SPEAKER_00]: Ishwar al-Kraha divam. [SPEAKER_00]: Vansam adwaita balsana.

2:00 [SPEAKER_00]: Vansam adwaita balsana. [SPEAKER_00]: Mahadvaya palitraana. [SPEAKER_00]: Mahadvaya palitraana. [SPEAKER_00]: With Pran, Amupaja, Yati, With Pran, Amupaja, Yati, Through the grace of God alone, the desire for non-dueality arises in wise men to save them from great fear. [SPEAKER_00]: Rear renting ourselves again.

2:33 [SPEAKER_00]: It's already because it's nice, snacks and also. [SPEAKER_00]: We didn't come back to our body, my dad didn't entertain her. [SPEAKER_00]: Now we have to. [SPEAKER_00]: center our sense. [SPEAKER_00]: In our, I'm trying to kind into it in our real engine. [SPEAKER_00]: I'm aware and conscious nobody did I see it.

2:51 [SPEAKER_00]: Then we notice that this consciousness is the light through which we have experienced everything. [SPEAKER_00]: It is such that all that we see here is well-taste touches because of this consciousness. [SPEAKER_00]: all our baking, dreaming, sleeping, our inner intellectual, emotional lives, our personal story, all the activities we do in our lives, indeed our entire life is lit up by this this is Sakshi one.

3:20 [SPEAKER_00]: And this consciousness, again we notice, there's just continuously there, without just [SPEAKER_00]: You know, all of these are contested. [SPEAKER_00]: This is not that it's so easy. [SPEAKER_00]: There are schools of start with, we'll say, hey, wait a minute, stop. [SPEAKER_00]: There is a gap in consciousness.

3:40 [SPEAKER_00]: Consciousness is interrupted. [SPEAKER_00]: There are flashes of consciousness. [SPEAKER_00]: Consciousness is not one ever styling continuous light. [SPEAKER_00]: No, it comes and goes, flashes on and off. [SPEAKER_00]: Who says this? [SPEAKER_00]: It is the Buddhist school of Shrennikam and Gyanabad, the momentary commission, momentary flashes of consciousness.

4:00 [SPEAKER_00]: They say, there are, yes, the art consciousness, but we are not sitting is of flashes of consciousness. [SPEAKER_00]: What would the non-dualists say to that? [SPEAKER_00]: I'm just giving a sample of an argument. [SPEAKER_00]: All of these things which have been through, the 12 points which I've re-went through in the morning, [SPEAKER_00]: Really, if you go into them, each of them at the contest and debate it, you will have centuries of intellectual tradition behind it, books and books, shelves of books have been written on those points.

4:30 [SPEAKER_00]: So, I'll give you a sample. [SPEAKER_00]: What does the Advaiting say? [SPEAKER_00]: If you say the consciousness is momentarily, from moment to moment consciousness arises and disappears, each is a flash of experience. [SPEAKER_00]: If each is a flash of its teeth, there are moments of consciousness, flashes of consciousness.

4:51 [SPEAKER_00]: Then there's a gap between the flashes of consciousness. [SPEAKER_00]: If there's a gap, if there are flashes, there must be a gap, it's not continuous, you see? [SPEAKER_00]: Yes, it's not continuous. [SPEAKER_00]: Then there's a gap between the flashes, no matter how infinitesimal the Buddhist agrees.

5:05 [SPEAKER_00]: Yes, of course, there's a gap, tiny tiny gap. [SPEAKER_00]: Now the advice in us, that gap, is it something known or not known? [SPEAKER_00]: If it is something in speed, do you experience the gap between flashes of consciousness? [SPEAKER_00]: So do you say yes, we experience it out, you're calling it the trapping.

5:22 [SPEAKER_00]: If you experience something, there must be consciousness. [SPEAKER_00]: Then the gap between the two flashes of consciousness, there is consciousness, then why are you seeing the flashes of consciousness? [SPEAKER_00]: If the gap is also filled up with consciousness, it's no longer a discrete series.

5:35 [SPEAKER_00]: It is one continuous reality. [SPEAKER_00]: if you say no no I mean that I mean that there is a flash of consciousness which is clear or evident known but in between there are gaps in consciousness and those are not known. [SPEAKER_00]: If there are not known, why speak of it at all? [SPEAKER_00]: And they cannot be experienced in any way.

5:55 [SPEAKER_00]: Then it's the tenth amount of non-existence. [SPEAKER_00]: This is the kind of argument they have. [SPEAKER_00]: But anyway, we are just taking the conclusions of centuries of intellectual tradition of debate, of war, the debate. [SPEAKER_00]: It's not just debate. [SPEAKER_00]: It's refining it through intellectual argumentation and through yogic experience and all of that, and getting clarity.

6:18 [SPEAKER_00]: The extraordinary clarity of what ordinary experience [SPEAKER_00]: Gapless, I am in Iran, this is in Iran, the consciousness. [SPEAKER_00]: And this consciousness is not only Gapless, it is unmodified, it's not changing. [SPEAKER_00]: The objects are changing. [SPEAKER_00]: Say, again, you might ask, consciousness changes.

6:35 [SPEAKER_00]: I have changed consciousness, we talk about states of consciousness, and I'm relaking, dreaming, sleeping, consciousness is changing. [SPEAKER_00]: Why are you saying consciousness unchanging? [SPEAKER_00]: I, I, I experienced the change of consciousness from beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time, beginning to time,

7:12 [SPEAKER_00]: is a change in either the body or the mind. [SPEAKER_00]: From baby to childhood to youth, the body change, the mind change, the emotions change, which you already gave. [SPEAKER_00]: But consciousness will you menargh all of that? [SPEAKER_00]: See, if you look at it more closely, if you say it one says, there is a change in consciousness.

7:32 [SPEAKER_00]: Again, we will ask, is it a non-change or non-long change? [SPEAKER_00]: If it is a non-change in consciousness, [SPEAKER_00]: Then the change must be an object, not consciousness except, it is something presented to consciousness. [SPEAKER_00]: It's not a change in consciousness. [SPEAKER_00]: You see the subtle difference?

7:53 [SPEAKER_00]: And therefore, any change must be a change in an object, not in consciousness except. [SPEAKER_00]: So need to be God, and this consciousness is there to be God. [SPEAKER_00]: This consciousness is a Sambunga. [SPEAKER_00]: Nothing sticks to this consciousness. [SPEAKER_00]: It's consciousness, because it's Navi Karah.

8:11 [SPEAKER_00]: How do you, how do you all of these you have to see the logic behind it? [SPEAKER_00]: How do you come, what can you see the nature of it that it is a, it is non-stick as we experienced. [SPEAKER_00]: As we give the example, actually, why talk about consciousness only, talk about the eyes, the ears, the nose, the tongue, none of the objects stick to these, say the circles, talk about the mind, no sharp, no memory, no feeling sticks to that also.

8:35 [SPEAKER_00]: Let alone consciousness itself. [SPEAKER_00]: That is fellow analogical, but logic can you also please prove it that consciousness is non-stick. [SPEAKER_00]: And make it that's also pretty easy to prove. [SPEAKER_00]: Note, our experience is key changing. [SPEAKER_00]: Our experience is a changing of the time, but you just said consciousness does not change.

8:59 [SPEAKER_00]: Consciousness plus object is equal to Experience. [SPEAKER_00]: Experience is a changing. [SPEAKER_00]: Experience for 1, 2, 3, its experiences continuously changing. [SPEAKER_00]: If consciousness does not change, C plus O is equal to E is changing. [SPEAKER_00]: C is not changing. [SPEAKER_00]: Then what must be changing?

9:14 [SPEAKER_00]: Oh, the objects. [SPEAKER_00]: The objects are changing all the time. [SPEAKER_00]: So, the ever-changing objects of experience ever-changing experiences and never-changing consciousness. [SPEAKER_00]: Then the contact between the consciousness and the ever changing of the consciousness must be non-stick.

9:32 [SPEAKER_00]: It must not be getting attached to any of those objects. [SPEAKER_00]: Otherwise, you would cannot have it unchanging consciousness and all, you have ever changing on TV, you have seen it, you have seen it, you have seen it, you have seen it, you have changed experiences. [SPEAKER_00]: Anyway, these are the arguments to show, but the consciousness is non-stick.

9:54 [SPEAKER_00]: Our body's change, our mind's change, personality's change, consciousness does not change. [SPEAKER_00]: Body goes through the shadow of the carer. [SPEAKER_00]: But being born, it comes into existence. [SPEAKER_00]: It matures, it gets older, it matures, then it begins to degenerate, and it dies.

10:13 [SPEAKER_00]: Shadow of the carer is there, body. [SPEAKER_00]: Mind goes through changes continuously, very fast. [SPEAKER_00]: Emotions change very fast. [SPEAKER_00]: But consciousness denonstic unmodified, never, they were absent, then does not change at all. [SPEAKER_00]: It is non-dikain, it is ever the same, it's not ever the same, Samaha.

10:32 [SPEAKER_00]: And it is, therefore, you put these together, you will get the result, the non-dikain untraumatized consciousness itself. [SPEAKER_00]: What do you mind can be traumatized, but consciousness itself un-traumatized? [SPEAKER_00]: Then this consciousness is self-humans. [SPEAKER_00]: It is the light of lights.

10:52 [SPEAKER_00]: Always check, always check with one's experience. [SPEAKER_00]: Is it our daily experience? [SPEAKER_00]: Is it our present experience that all my experiences are because of consciousness? [SPEAKER_00]: It is immediate, at least. [SPEAKER_00]: It is not an object, or we shall know. [SPEAKER_00]: Everything is an object to conscious consciousness, never an object.

11:24 [SPEAKER_00]: What do you mean object? [SPEAKER_00]: Something can see is an object. [SPEAKER_00]: Something we can touch is an object. [SPEAKER_00]: Something you can smell or taste is an object. [SPEAKER_00]: Something we can speak about. [SPEAKER_00]: Think about. [SPEAKER_00]: Remember, these are all objects.

11:36 [SPEAKER_00]: Infer, believe in, they are all objects. [SPEAKER_00]: Consciousness is not an object. [SPEAKER_00]: It is our vishayana. [SPEAKER_00]: it all means one consciousness. [SPEAKER_00]: It becomes steeper, it's declining. [SPEAKER_00]: But let us even if we can't clearly see this, we can at least take it on that decision, the conclusion about consciousness.

12:01 [SPEAKER_00]: And the most difficult of all consciousness is non-dual. [SPEAKER_00]: Everything that happens in consciousness appears in consciousness is not a second, it's nothing but consciousness. [SPEAKER_00]: I'm not saying [SPEAKER_00]: One philosopher said, there's a lot of nothing but to do, nothing but, nothing but consciousness is.

12:25 [SPEAKER_00]: So this is the consciousness we are thinking about this non-new unconsciousness, we learn the cause, problem and the vast and the weight of the environment, the vast. [SPEAKER_00]: But this consciousness is all the time, just me, playing over me, I, atma, self. [SPEAKER_00]: So I am the environment, I am the non-new unconsciousness.

12:46 [SPEAKER_00]: This is called the paradigm shift of Vedanta. [SPEAKER_00]: When we start off, I am there. [SPEAKER_00]: Body is there, mind is there. [SPEAKER_00]: And also I admit consciousness is there. [SPEAKER_00]: And I think I am sort of this body, mind consciousness, body. [SPEAKER_00]: I'm how many such muscles I'm this particular one.

13:03 [SPEAKER_00]: After this Vedantic process, 12 step process. [SPEAKER_00]: At the end of the trend step, I admit, and not the body mind, I am the one unconsciousness in which all bodies and minds and other objects went to have universe of space, time and object, of waking, dreaming and sleeping, of physical, subtle and causal, the all appeared play around and disappear, this one underlying, the ground of all existence of all, the spirits, I am the unconsciousness.

13:38 [SPEAKER_00]: When I become enlightened, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, [SPEAKER_00]: But does I admit to ourselves, armed on pause?

14:11 [SPEAKER_00]: Now we are fit according to the death day. [SPEAKER_00]: To even listen to his teachings and from this perspective, now let us go ahead. [SPEAKER_00]: Second verse, all this, so that we have qualified to even read the second verse. [SPEAKER_00]: Yeni dam puri tansalavan, Yeni dam puri tansalavan, Atvani vatmanatmani, Atvani vatmanatmani, [SPEAKER_00]: He harvily namsheva madhyayan, harvily namsheva madhyayan, harvily salute, the formless being indivisible, auspicious and immutable, who fills all this with his self and also fills the self with his self.

15:17 [SPEAKER_00]: Let's take it, part by part, always remember listening to this in the 12th step. [SPEAKER_00]: There is an organization called A Alcoholics Anonymous. [SPEAKER_00]: So people who get addicted to drink things, so they take it a lot of help from this. [SPEAKER_00]: It's a very good organization.

15:36 [SPEAKER_00]: They help people. [SPEAKER_00]: They have something called 12 step problem. [SPEAKER_00]: The 12 step is actually a spiritual step, I don't know the details, but the 12 step, I mean very interesting, the founder of this AA Bill Wilson, he came to over the Dante monastery in Tripunko, southern California, and he stayed there for some time learning the Dante.

16:04 [SPEAKER_00]: In the current period, he also studied other religious paths and incorporated many insights from spirituality into this area to help people. [SPEAKER_00]: He clearly they say that our addictions we cannot overcome without the help of a higher power. [SPEAKER_00]: We must surrender to this.

16:19 [SPEAKER_00]: Some spiritual power is necessary here. [SPEAKER_00]: So, I was thinking this 12-step on from last week, from that perspective alone, we are listening to on this. [SPEAKER_00]: Yeni Nampuritamsarvam, Armanam, Armanam, Markwani, Yeni Nampuritamsarvam, by which all this is feed. [SPEAKER_00]: All of this is feeling good, Kravan.

16:50 [SPEAKER_00]: Feeling good, God, all things that we see. [SPEAKER_00]: What does this mean? [SPEAKER_00]: What is the thought that I want to tell us here? [SPEAKER_00]: What is the pot full of clay, Pa? [SPEAKER_00]: Don't say milk or water. [SPEAKER_00]: It is made of clay, it's full of clay. [SPEAKER_00]: What is the golden ornament full of?

17:13 [SPEAKER_00]: Golden, bangley, gold. [SPEAKER_00]: What is the wave full of water? [SPEAKER_00]: So the idea here is, is something called Upadana Karnan. [SPEAKER_00]: Upadana Karnan is this material cause. [SPEAKER_00]: when the water comes and transforms the clay into a pot, the pot is called the intelligent cause in Sanskrit, Nimit Tatharava and the clay is called the Upa-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al-al [SPEAKER_00]: Therefore, powder is called the intelligent cause.

18:03 [SPEAKER_00]: This is one simple way of understanding causeality causeality causeality causeality. [SPEAKER_00]: The materials out of which something is produced cause in effect. [SPEAKER_00]: Now, the point to be taken up here is the material cause always per [SPEAKER_00]: But the clay is the material will always permeate the product.

18:28 [SPEAKER_00]: Permade means it is through and it through that clay only. [SPEAKER_00]: You see the pot, it is through and through clay only. [SPEAKER_00]: It is made of clay. [SPEAKER_00]: So the material out of it, something is made, the material will continue in the product. [SPEAKER_00]: The water appears as the wave, it becomes the wave.

18:48 [SPEAKER_00]: But the wave, if water is become the wave, water is the material. [SPEAKER_00]: Where will you find the water? [SPEAKER_00]: trades, make up the shirt, but then they will you find the trades. [SPEAKER_00]: In the shirt, the shirt is probably going through and through by trades only. [SPEAKER_00]: Similarly, this universe.

19:10 [SPEAKER_00]: is Brahman. [SPEAKER_00]: See, this is the idea, you know, and the idea of the material cause and the intelligent cause are one and the same. [SPEAKER_00]: Arvin and an imit tovada mahrana. [SPEAKER_00]: At the same time, universe, Brahman is the one undivided material and efficient cause.

19:30 [SPEAKER_00]: The intelligent cause, efficient, that's quite efficient. [SPEAKER_00]: That's technically correct. [SPEAKER_00]: Nevitaparlana. [SPEAKER_00]: Upaadana and Nikta Karan, a material cause and efficient cause. [SPEAKER_00]: In the case of partner and clay, it is not the same. [SPEAKER_00]: Partner is different, clay is different.

19:45 [SPEAKER_00]: Kathpenter is different, wood is different. [SPEAKER_00]: The product is stable. [SPEAKER_00]: Two things are running to it. [SPEAKER_00]: One is the wood, another is the Kathpenter. [SPEAKER_00]: But when you look at the finished product, the table, what continues in it? [SPEAKER_00]: The wood, not the Kathpenter.

19:58 [SPEAKER_00]: Kathpenter, luckily, is not present inside. [SPEAKER_00]: It's only the wood which is present inside. [SPEAKER_00]: The material cause is always present. [SPEAKER_00]: In the case of Brahman in the world, in the case of Brahman in the world, it is Brahman which is both the material cause and the efficient cause.

20:16 [SPEAKER_00]: Both the clay and the carpenter. [SPEAKER_00]: The example of clay and the carpenter, a clay and a potter, a clay and a potter, a clay and a potter will not, what the carpenter will not work here. [SPEAKER_00]: New example is required. [SPEAKER_00]: Example is of the spider and the nip.

20:33 [SPEAKER_00]: the spider spins the knife from its own body. [SPEAKER_00]: Spiders, spins the knife from its own body. [SPEAKER_00]: So the material of the web is the spider, this comes from the spider's body. [SPEAKER_00]: But the creator of the web is also the spider. [SPEAKER_00]: The intelligent creature called the spider is the creator.

20:50 [SPEAKER_00]: The intelligent cause, intelligent, intelligent cause of the efficient cause of the web is the spider. [SPEAKER_00]: The material of the web is also the spider. [SPEAKER_00]: The spider is the one undivided intelligence and material cause of efficient cause and material cause, not of the universe of the women.

21:09 [SPEAKER_00]: Mungdha Upanishad says, [SPEAKER_00]: So when he should say, as from this spider, as spider spin 7, the spider is both the material out of which the web is made, the spider is also the intelligence of the creator, the agent behind the making of the web. [SPEAKER_00]: And it goes on for them to say, if you think, well, the spider pour spider works so hard to make a leaking web.

21:44 [SPEAKER_00]: So, God, Brumman works a lot, very hard to make a universe. [SPEAKER_00]: So, no. [SPEAKER_00]: And naturally, just as herbs and plants emerged from the earth, [SPEAKER_00]: Similarly, there's entire universe emerges from development, effortlessly. [SPEAKER_00]: Oh, then some material thing, earth is a Java material thing.

22:03 [SPEAKER_00]: It's a insectian thing. [SPEAKER_00]: From that in time, there's no, there's no third example is given. [SPEAKER_00]: Ask from a human body here, and comes up from our body. [SPEAKER_00]: Keshalomali here, you know, from the body, it comes up. [SPEAKER_00]: Living body. [SPEAKER_00]: And the hair, nails, they're actually done.

22:21 [SPEAKER_00]: So, they appear from us, effortlessly, and we are living simultaneously from pure consciousness drumman, the non-conscious, the jar of appears. [SPEAKER_00]: From immortal existence, being born and die, temporary existence appear. [SPEAKER_00]: From that, this is limitless fulfillment, all of the Sukhadukha appears.

22:47 [SPEAKER_00]: So this is the example given in Munda Kopenishyatha. [SPEAKER_00]: Thaksaraatsam Bravati Ravishwam is universe appears from the action of the mutable. [SPEAKER_00]: This is what the meaning of Yenidam puritam Sarvam, by which Yidam Sarvam, the entire universe which the experience is filled.

23:08 [SPEAKER_00]: Now, to relate it to our own observation, 12 steps on Rambhāsthī and this limitless consciousness. [SPEAKER_00]: In me appears all objects like objects in a dream, like objects in a mirror. [SPEAKER_00]: Like the pictures seen in the TV screen or film a movie screen, they all objects appear in me, itself appears time and space.

23:36 [SPEAKER_00]: All time space and objects appear in me, the consciousness. [SPEAKER_00]: Position yourself there. [SPEAKER_00]: Then ask all those objects. [SPEAKER_00]: They are evaluated by what are they made up of. [SPEAKER_00]: This table is made of wood. [SPEAKER_00]: play, the way this made up this either zone body.

24:01 [SPEAKER_00]: What are the objects which appear in consciousness? [SPEAKER_00]: What are they made of? [SPEAKER_00]: What does it feel like to even forget logic? [SPEAKER_00]: Yes, what it is feel like to. [SPEAKER_00]: One step will make it easier. [SPEAKER_00]: All those things you see in your dreams, all those people you see in the dreams, all the objects you see in the dreams.

24:21 [SPEAKER_00]: In fact, the space and time which appears in the dream itself, what are all of them [SPEAKER_00]: mind, the dreaming, you have to be confident, the dreaming mind, you are the dreamer. [SPEAKER_00]: If you are cruising that appears in your dream is you, isn't it? [SPEAKER_00]: No. [SPEAKER_00]: If I see a teacup in my dream, is it a teacup or is it me appearing as a tree can?

24:49 [SPEAKER_00]: Me appearing as a teacup, there is no reality cup in the dream, there is it. [SPEAKER_00]: If you meet your friend for a cup of tea and then next day in the morning, say, ah, I'd met you in your dream for a cup of tea. [SPEAKER_00]: When, when, when, when, what not count because it was not your son, your son will deny it.

25:08 [SPEAKER_00]: You never met your friend in the dream. [SPEAKER_00]: You only met your son appearing as your friend in the tea. [SPEAKER_00]: The whole of a dream is a projection in an imagination of your mind. [SPEAKER_00]: So whatever is a projection or imagination of the mind, what is the material cause of the projection?

25:22 [SPEAKER_00]: You are my. [SPEAKER_00]: our mind, our mind is pervading everything in the tree. [SPEAKER_00]: Similarly, world, mind, body, they came dreaming all of these are appearances in consciousness. [SPEAKER_00]: What are they pervading by consciousness? [SPEAKER_00]: Yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes, yes

25:57 [SPEAKER_00]: The Thathra is saying it's pervenant by the subject. [SPEAKER_00]: Where does it appear? [SPEAKER_00]: It appears in you. [SPEAKER_00]: Confidence, confidence. [SPEAKER_00]: We are shaky. [SPEAKER_00]: It's very natural that we are shaky. [SPEAKER_00]: We have never been trusted to this attitude of altitude earlier.

26:16 [SPEAKER_00]: Confidence. [SPEAKER_00]: You know the Advaiting, very beautiful Advaiting, story of confidence. [SPEAKER_00]: There's a story among the monks. [SPEAKER_00]: very important in a very important in a way that we don't listen to this. [SPEAKER_00]: The story goes like this. [SPEAKER_00]: In days of your golden age of the empire, Rajavikramaritya, in his court they were never at the nine gents of literature, poetry, the greatest poets of the empire, and they had on the [SPEAKER_00]: Karidas.

26:58 [SPEAKER_00]: Karidas. [SPEAKER_00]: Karidas. [SPEAKER_00]: Karidas. [SPEAKER_00]: Karidas. [SPEAKER_00]: Karidas. [SPEAKER_00]: Now, the king's ought, what makes this Karidas better than everybody else? [SPEAKER_00]: What makes it better? [SPEAKER_00]: Let me test him. [SPEAKER_00]: So one day, the king, he took his young son and the prince and told him to play [SPEAKER_00]: and started weeping in the morning just before the court was about to start.

27:29 [SPEAKER_00]: Allah, Salah, Salah, and so, unfortunately, I lost my child. [SPEAKER_00]: Keeping in contact around him, systematically, what happened? [SPEAKER_00]: When my child passed away, but last night, she was appeared before me. [SPEAKER_00]: As I was wheeling and waning, and she was told me that, do not sorrow.

27:48 [SPEAKER_00]: Tomorrow, we go to the court of King Bikramaritya. [SPEAKER_00]: The other half, you ask those poids, you ask those poids when they come into the court one by one, you ask them to complete that verse. [SPEAKER_00]: The one who completes its perfectly, you recite that completed verse. [SPEAKER_00]: How will you know its perfect?

28:12 [SPEAKER_00]: That completed verse, you recite it into the years of the [SPEAKER_00]: you recite it into the years of the dead chai, the chai will awaken, will come back to life. [SPEAKER_00]: So this is the sign of the perfection of the one who is able to do that, that shows the, that he is the greatest of them.

28:38 [SPEAKER_00]: Greatest of the nine of the nine gems of the greatest poet of the empire. [SPEAKER_00]: So that King disguised as the poor man, like he did, and he went and built the first of the points at the right and the crowd and gathered and the King, of course, disguised as the poor man, he put his prayer force to the point, sir, please help me, my child, you know, he died last night, [SPEAKER_00]: only you can complete this poem.

29:09 [SPEAKER_00]: If you complete the poem, if complete the verse perfectly, the child you'll awaken. [SPEAKER_00]: In the poetry, I can try. [SPEAKER_00]: And so, he heard the first half of the verse, and he immediately composed a second part of the verse, and the completed verse, was beside it to the child.

29:24 [SPEAKER_00]: Now, the king had told the prince, you played dead. [SPEAKER_00]: What no matter of what I said, it doesn't open in other days. [SPEAKER_00]: No matter how good the verse is. [SPEAKER_00]: So, [SPEAKER_00]: And the king, the way he leave him more loudly and said, Allah, Allah, Salas, who is me?

29:42 [SPEAKER_00]: And then the disappointed poet, Waptaway, or stood to the side. [SPEAKER_00]: The second poet came in, same thing. [SPEAKER_00]: And you complete this search. [SPEAKER_00]: Please help me, can you complete this course? [SPEAKER_00]: And for it, completely intended, tried his best. [SPEAKER_00]: The same words, and the verse was repeated to the chai.

30:00 [SPEAKER_00]: no response. [SPEAKER_00]: Third point. [SPEAKER_00]: Oat, Oat, Oat, everybody is clearly whatever they say, whatever variations they try. [SPEAKER_00]: Nothing. [SPEAKER_00]: They're asking what did the earlier points and this is what he says. [SPEAKER_00]: No, I mean, this is, this is, this is, this is better if you put in this way.

30:13 [SPEAKER_00]: Whatever they try, different completions of the verse. [SPEAKER_00]: None of them. [SPEAKER_00]: I wouldn't have taken. [SPEAKER_00]: Just kept his eyes shut. [SPEAKER_00]: and the crown grew larger in larger and the poets also gathered around and of course for then the eighth poet came who was regarded as only next to Kalidas, just once the people of Kalidas he came he arrived and he says let me try and he composed a very beautiful line everybody was moved and the verse was repeated to the child, shall he didn't get up?

30:51 [SPEAKER_00]: and they rush to him. [SPEAKER_00]: We are our last hopes, the king also has disguised as a poor man. [SPEAKER_00]: You are our last hope, oh master Tarilaasa, can you complete this verse perfectly? [SPEAKER_00]: Karilaasa said, what was or did he say in the eighth point? [SPEAKER_00]: The one before him, second best.

31:08 [SPEAKER_00]: And they decided back, this is the line he said. [SPEAKER_00]: Karilaasa said, that's the perfect line. [SPEAKER_00]: And it does complete the verse. [SPEAKER_00]: How do you know? [SPEAKER_00]: See, because the verse is complete, it is perfect. [SPEAKER_00]: I thought we proved one letter of that life.

31:39 [SPEAKER_00]: That means, what was the God of Shiva's condition? [SPEAKER_00]: The dead child will awaken if you recite the perfect verse in his ears. [SPEAKER_00]: Then, shall we start awakening means? [SPEAKER_00]: It is the perfect word, and it is not awakened means he is not ten. [SPEAKER_00]: I'm sure of it.

31:55 [SPEAKER_00]: This is my confidence in my poetry. [SPEAKER_00]: even the dead will are taken. [SPEAKER_00]: It is not a making is not made. [SPEAKER_00]: And the king of course revealed himself and he rebored and Khalid Asam said wonderful wonder if the but he pointed out see the difference between the second best and the top is confidence.

32:14 [SPEAKER_00]: The second one was not confident of himself. [SPEAKER_00]: that he had done his best. [SPEAKER_00]: Kali Das is supremely confident. [SPEAKER_00]: Is the best and is confident of him? [SPEAKER_00]: Similarly, in a way the way the answer, you learn it, understand it, get clarity, and then have confidence on that gravity.

32:30 [SPEAKER_00]: Otherwise, you can't live it in your liking. [SPEAKER_00]: You can't say that in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, in the, I tried to live it. [SPEAKER_00]: Without being confident of it, you can't live it. [SPEAKER_00]: You have to be like Kali Das, 100% confident.

32:40 [SPEAKER_00]: Like Swamiturian and the ready to trust is only to fire also. [SPEAKER_00]: It really can't work. [SPEAKER_00]: Don't trust your hand into the fire. [SPEAKER_00]: But I hear as that, I am the awareness in which all of this is a PM. [SPEAKER_00]: Awareness will not be required. [SPEAKER_00]: So, do you this thing?

32:58 [SPEAKER_00]: Uh, this confidence. [SPEAKER_00]: Ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases, ashtavakrases [SPEAKER_00]: Why we shake it?

33:29 [SPEAKER_00]: So, Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen Yen [SPEAKER_00]: Now one thing you have to be careful about, it's not that it's all consciousness, rather consciousness is, all of it appears in consciousness, or consciousness is appearing as all of this, consciousness is being experienced as all of this, here itself is the, this is Brahman, as he was singing in the morning.

34:18 [SPEAKER_00]: Kaya Javi, Kaya Javi, Koi Jain Jai, Koi Jain Jai, Koi Jain Jai, Koi Jain Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, Koi Jai, [SPEAKER_00]: He who plunges headlong into the vanities and the foolishness of the world, lunges in the world, as Minister Savi.

34:56 [SPEAKER_00]: Do you think would then you either run away from the world or your plunge into the world? [SPEAKER_00]: What is what? [SPEAKER_00]: Third option is there. [SPEAKER_00]: He says, no, then what is the way? [SPEAKER_00]: Your way is to divinize life itself. [SPEAKER_00]: Is to see God is to see the divinity in everything and everybody you are with.

35:12 [SPEAKER_00]: Wherever you are, whatever you are doing, whoever you are with, there is Brahman, that is Brahman. [SPEAKER_00]: to see how to state. [SPEAKER_00]: So, and it is very possible for me because, when I remember, this was in 2004, after becoming a monk, Sanmiasa, after getting Sanmiasa, gone after the Himalayan caves, not to meditate and then die to meditate, not to meditate, but to live.

35:43 [SPEAKER_00]: So, I went there and I spent a good two months, very wonderful experience, two months I spent by myself meditating, roaming in the mountains, begging for my food and all of that, and I was on my way there, that had gone to Tarkashi on the way down to the plains of India. [SPEAKER_00]: And I decided, this is wonderful, every year now I can come back like this, and spend time, months and months in meditation, this is the way, that's the future spiritual plan.

36:10 [SPEAKER_00]: And then I'm sitting down there and reading. [SPEAKER_00]: So I can't just say, he who runs away to Bhagavad-gayama, he has to make it think that has missed the link. [SPEAKER_00]: I was actually lying down and reading. [SPEAKER_00]: I remember sitting down exactly what I have done in the very concerned, you missed the link.

36:28 [SPEAKER_00]: What does he need? [SPEAKER_00]: Is he engaged going to the mountains? [SPEAKER_00]: Is he engaged going to Himalayan? [SPEAKER_00]: No, it was in his favorite. [SPEAKER_00]: We're going to the true, true, you love St. Marlos. [SPEAKER_00]: But what he meant was, you think it is there and not here.

36:44 [SPEAKER_00]: Salaalukhishna put in this way. [SPEAKER_00]: He you find sit here, has it there also. [SPEAKER_00]: He does not have it here, does not have it there also. [SPEAKER_00]: So you can find it here. [SPEAKER_00]: Now, non-thathing is against going to retreat. [SPEAKER_00]: You should come to retreat.

36:57 [SPEAKER_00]: No, no, no, no. [SPEAKER_00]: Now that you are against going up into mountains or classrooms, you should go. [SPEAKER_00]: As that debate and give me one. [SPEAKER_00]: what is there in the forest, is there in the city also, but never miss an opportunity for a forest kitchen like them. [SPEAKER_00]: So, you need them, Buritam servan, have confidence, like Kalidas.

37:18 [SPEAKER_00]: It is here. [SPEAKER_00]: I guess, of course, it is there. [SPEAKER_00]: If I get a chance to stay in a national arena, [SPEAKER_00]: Here, with me, oh, this is Samsaar. [SPEAKER_00]: I'm so troubled, anxiety, frustration. [SPEAKER_00]: There is nice. [SPEAKER_00]: Himalaya, oh, so nice.

37:40 [SPEAKER_00]: Then I go there and sit there. [SPEAKER_00]: Nice. [SPEAKER_00]: I thought it would be nice. [SPEAKER_00]: See, this is spinach, and I should have come here earlier. [SPEAKER_00]: One day, two days, third day, and lonely. [SPEAKER_00]: I'm cold. [SPEAKER_00]: There's nothing to do here.

37:54 [SPEAKER_00]: It's just rocks and wind, and ice, and really happens. [SPEAKER_00]: Then till between the legs we go back to those who want to lift them. [SPEAKER_00]: Now, if you have it there, you have it there, here you have it there, you have it there, you have it here also, everywhere, you are perfectly fine with it.

38:29 [SPEAKER_00]: We should be, if you are settled, centered in the 12 steps, I'm from the last minute to the step, this should come as a, yeah, let's write tick, obvious. [SPEAKER_00]: What is my dream full of? [SPEAKER_00]: Me? [SPEAKER_00]: What is this universe, space, time and object, tapier in consciousness full of?

38:49 [SPEAKER_00]: Consciousness, which is, which I have, that is the meaning of the non-duality of consciousness. [SPEAKER_00]: That is the meaning of a humbrem mask. [SPEAKER_00]: A, A, Dham, Puri, Tum, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, A, Dham, [SPEAKER_00]: Ashtavakrases, entire universe, including this body, is presented to me at once, either I am all of it or none of it.

39:44 [SPEAKER_00]: The entire universe, including the body and the mind, is presented to me. [SPEAKER_00]: Then what is his, what is his thinking as, is not speaking as the body, is not speaking as the mind, is speaking as consciousness. [SPEAKER_00]: To me, consciousness, body, mind, universe is presented.

40:03 [SPEAKER_00]: either I am all of it, or none of it. [SPEAKER_00]: Both are true. [SPEAKER_00]: Why both are true? [SPEAKER_00]: Because I am consciousness only at the end of the day. [SPEAKER_00]: When I am saying I am all of it, have I become the universe and the body and the mind? [SPEAKER_00]: No, no, no.

40:17 [SPEAKER_00]: Consciousness has not transformed into the universe and the body and mind. [SPEAKER_00]: See, here is a very deep philosophical issue. [SPEAKER_00]: What is the relationship between drama and the world? [SPEAKER_00]: What is the relationship between consciousness [SPEAKER_00]: Many schools of Vedanta say, yes, we are all talking about Brahman, but the relationship between Brahman and this world is Brahman has created the world, and it is separate from Brahman.

40:51 [SPEAKER_00]: This is dualism, due to Vedanta. [SPEAKER_00]: Another one will say, no, Brahman has transformed into the world, and inam, Satkaryavada, [SPEAKER_00]: the transformation theory, Brahman has transformed it to the world. [SPEAKER_00]: Many serious issues will arise out of it, many serious which are frankly which cannot be resolved.

41:19 [SPEAKER_00]: If Brahman has actually transformed into the world, the sinless Brahman has transformed into sin, the deathless Brahman has transformed into death, [SPEAKER_00]: If it is true, then what good is that Rama? [SPEAKER_00]: Then they try to get around it. [SPEAKER_00]: There are many other philosophies.

41:42 [SPEAKER_00]: No, Rama, remaining a seamless depth, less pure, limitless infinite, whatever you call it. [SPEAKER_00]: As transformed into this impure, dying, limited world, this is the power of Pramma. [SPEAKER_00]: In other words, magic. [SPEAKER_00]: I'm right, if you want to do magic, that's also fine.

42:00 [SPEAKER_00]: Then loan your philosophies. [SPEAKER_00]: So, what does Adwaita, how does Adwaita reconcile this? [SPEAKER_00]: One and in the many Brahman and the Universe, consciousness and object. [SPEAKER_00]: Adwaita says, take a simple look at consciousness and object. [SPEAKER_00]: What's happening when you experience objects?

42:21 [SPEAKER_00]: Do you take a look right now? [SPEAKER_00]: When you experience an object, say, I am experiencing this flower. [SPEAKER_00]: If we are seeing this flower, in consciousness, with mind and eyes, [SPEAKER_00]: Power is appearing mind through the eyes and the mind, I am able to explain the eye to consciousness, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it, I am able to explain it

43:05 [SPEAKER_00]: Thoughts, eyes, flower, and appearing in consciousness, is this more correct? [SPEAKER_00]: Correct. [SPEAKER_00]: This is tick to your experience. [SPEAKER_00]: It's very simple. [SPEAKER_00]: That's right, I'll answer, says exactly as your experiences. [SPEAKER_00]: That is the truth.

43:21 [SPEAKER_00]: Things appear in consciousness. [SPEAKER_00]: Once other put it beautifully, journey, carry a car and a large hotel. [SPEAKER_00]: Cause and effect, Marina of a transformation of causing to effect happens in the objects. [SPEAKER_00]: One object is transform into another object. [SPEAKER_00]: Chetan may view earth to both worlds at the heavens.

43:49 [SPEAKER_00]: In consciousness, when you're talking about consciousness, you have to talk about objects at the hearing in consciousness. [SPEAKER_00]: Why? [SPEAKER_00]: By your very experience, take a look. [SPEAKER_00]: When you see objects, see it is transformed into plight. [SPEAKER_00]: But both seen and planned are appearing in consciousness.

44:07 [SPEAKER_00]: Now that consciousness is transformed into a seed and a plant. [SPEAKER_00]: Jeremy, Karia Taran, Parina Omothan, transformation. [SPEAKER_00]: James and me, we worked together at the end of consciousness, at the end of consciousness. [SPEAKER_00]: So this is the crucial link that causality and underality means cause appears as effect, not transforming to effect.

44:39 [SPEAKER_00]: Grumman, pure consciousness appears as the universe, not transformed into the universe. [SPEAKER_00]: This is the core of the Viverton. [SPEAKER_00]: But regardless of we were 10 Parinama, one thing is common. [SPEAKER_00]: That Advaita Vedanta, in common with other Vedantic, will also be safe, there is only Brahman, ultimately.

44:59 [SPEAKER_00]: Advaita alone proves it, saragowing Ved. [SPEAKER_00]: Whatever appears in consciousness, so the one point is that Advaita is not saying, it is all consciousness, no. [SPEAKER_00]: Consciousness alone is all appears in consciousness. [SPEAKER_00]: or you can say, all is nothing but consciousness.

45:18 [SPEAKER_00]: But don't say, those things are all consciousness. [SPEAKER_00]: Within the question, you'll arise, how will you find consciousness in the microphone? [SPEAKER_00]: No, what you are saying, microphone is appearing in consciousness. [SPEAKER_00]: This is a straightforward statement of truth, of your experience of thinking.

45:34 [SPEAKER_00]: But now comes as next part. [SPEAKER_00]: Usually, this thing is very common. [SPEAKER_00]: Everything is perverted by consciousness. [SPEAKER_00]: You're not going to be done with the text. [SPEAKER_00]: We can keep telling you. [SPEAKER_00]: It is all consciousness, all perverted by consciousness.

45:48 [SPEAKER_00]: But the next part of it is Aamana Mani. [SPEAKER_00]: This is a beauty of the tuffer. [SPEAKER_00]: She says, whole universe is nothing but consciousness. [SPEAKER_00]: The universe is full of consciousness. [SPEAKER_00]: What is consciousness could of? [SPEAKER_00]: Consciousness. [SPEAKER_00]: Yes, tell it.

46:11 [SPEAKER_00]: The whole universe is full of Brahman and alone appears as the universe. [SPEAKER_00]: Consciousness alone appears as this universe. [SPEAKER_00]: So what is this universe actually made of? [SPEAKER_00]: Nothing but consciousness. [SPEAKER_00]: But what is consciousness made of? [SPEAKER_00]: What is consciousness's philosophy?

46:25 [SPEAKER_00]: It's like asking, what is this table full of? [SPEAKER_00]: What is it pervenant by? [SPEAKER_00]: One. [SPEAKER_00]: What is the one pervenant by? [SPEAKER_00]: What is [SPEAKER_00]: Yes, yes, this is the thing, and I once other put it very beautifully. [SPEAKER_00]: Joke apéo to sartas varpur.

46:46 [SPEAKER_00]: What is consciousness like? [SPEAKER_00]: It is as it is packed tight with consciousness things are. [SPEAKER_00]: There is not even the slightest aperture space, gap for evil and needle to exist in this consciousness. [SPEAKER_00]: Why not just the table exists, look at this table, this is a table, it is full of wood or rather third statement, in the wood itself the table is which is better, where is full of water or water itself is appearing as the [SPEAKER_00]: what is appearing as the way it is another odd to say there is a way but it has been pumped to be watered.

47:33 [SPEAKER_00]: No, the water is appearing as the way that the wood has been given the name and the farm and the function of a table of a podium. [SPEAKER_00]: That is what has happened here. [SPEAKER_00]: If I ask you where in that wood does this table exist? [SPEAKER_00]: which is the thing in this world, which is the table, is the top table, it might touch the tops, is the bottom of that, is the table, but touch it, wood, everything that I touch in that world, where is the table, in order, I am just saying this, yes, Shankaracharya puts [SPEAKER_00]: This is in the effect first see the cause.

48:31 [SPEAKER_00]: In the table first see the old. [SPEAKER_00]: Then let go of the effect. [SPEAKER_00]: Let's go of the table conception. [SPEAKER_00]: What do you mean, let's go of the table, okay, let's go of the table conception. [SPEAKER_00]: Then the causality of the cause is also lost. [SPEAKER_00]: What remains?

49:10 [SPEAKER_00]: We'll say, won't remains. [SPEAKER_00]: Now, you say, our system and our way of money is you, then light and one remain. [SPEAKER_00]: Okay. [SPEAKER_00]: Our system and our way of money. [SPEAKER_00]: What does it mean? [SPEAKER_00]: Let's look at it, step by step. [SPEAKER_00]: first he says see the cause in the effect see the clay in the pot when you hold up a clay pot if I tell you to see the pot can you see the pot let's take your tables right present right in front of us can you see the table the podium I mean can you see it right now now if I say see the wood there can you are you seeing the wood or are you seeing no the table is getting in the way [SPEAKER_00]: No, you are seeing the word.

49:56 [SPEAKER_00]: If I tell you seeing the table, yes, if I see the ask, see the word, yes. [SPEAKER_00]: When you see the word, this is what Shankaracharya say, Karya, the Karanampaste, in the effect seen the cause. [SPEAKER_00]: Effect table, effect means product, product table, material of the product, raw material, good.

50:19 [SPEAKER_00]: In the product, see the cause, in the product, see the material, in the effect, see the cause, in the table, see the wood, step one year accomplished, step two, bus, job, carium, measure, in the next step, let go of the effect, let go of the product, let go of the table, how do you let go of the table, you have to throw it outside the window, but then you [SPEAKER_00]: like this.

50:51 [SPEAKER_00]: You examine the table, carefully, tough, what do you find? [SPEAKER_00]: What up, what do you find? [SPEAKER_00]: Would, inside, what do you find? [SPEAKER_00]: Would, sigh, sigh, friend, behind, would. [SPEAKER_00]: It is [SPEAKER_00]: You can call it a table, use it as a table, it looks like a table, walks like a table, quats like a table, so it is a table.

51:22 [SPEAKER_00]: But all the different tables are on investigation analysis defined it is wood through and through. [SPEAKER_00]: This is the second step for Shankaracharya says, let go of the product, let go of the table. [SPEAKER_00]: By the discovery it is that it is wood through and through. [SPEAKER_00]: There is no space here for a table.

51:43 [SPEAKER_00]: There is no object called the table apart from the wood. [SPEAKER_00]: There is at no time, time, anything called the table apart from the wood. [SPEAKER_00]: In this wood, there is no space for a second object independent, different object called the table. [SPEAKER_00]: In this wood, as long as it is wood, there is no time in which a separate object called table can exist.

52:10 [SPEAKER_00]: In this word, there is no separate object called table. [SPEAKER_00]: Space, time, object are not available for a table. [SPEAKER_00]: Where is the table exist? [SPEAKER_00]: All the space there is filled by the word. [SPEAKER_00]: All the time when it exists, it is word. [SPEAKER_00]: And the only object object actual object is the word.

52:29 [SPEAKER_00]: If you call something a table, you have to use that object only and give it a new name table. [SPEAKER_00]: but objects would, in all the space, that it occupies, in all the time that it occupies, it is wood. [SPEAKER_00]: Now listen to this. [SPEAKER_00]: I'm just telling you what I've heard from Sadhus and just hit it from Indic.

52:53 [SPEAKER_00]: Our powerful, I'll tell you in Indic first and then translate. [SPEAKER_00]: that limited, which you see in the whole, that incomplete, which you see in the complete of the whole, Josa Anta, Anantama Diktaya, that limited, which you see in the infinite. [SPEAKER_00]: Josa, Jaitanama Diktaya, that incentive and objects which appears in consciousness, [SPEAKER_00]: That suffering, which appears is limitless, in the limitless consciousness.

53:43 [SPEAKER_00]: Uskaliya maatmaji laktostan hai na kaal hai na vastun. [SPEAKER_00]: For this universe, which appears as the Drisya in the Dastra, as the Upurna in the Purna, [SPEAKER_00]: As the Dukka in the Anandar, for this universe, there is no object corresponding to it. [SPEAKER_00]: There is no time for it, and there is no space for it.

54:17 [SPEAKER_00]: All time space and objects are filled by it with that one limitless consciousness. [SPEAKER_00]: Indeed, space, time and object are nothing but the quantum limitless consciousness. [SPEAKER_00]: This is what is meant when Dr. Trey says, the Self is filled by the Self. [SPEAKER_00]: What is the answer?

54:37 [SPEAKER_00]: What is the answering? [SPEAKER_00]: What is the answering? [SPEAKER_00]: Answering the question? [SPEAKER_00]: If everything is pervaded by itself, what is in the self-ten? [SPEAKER_00]: The only the self. [SPEAKER_00]: Then what about the universe? [SPEAKER_00]: What about the universe?

54:55 [SPEAKER_00]: It says, there is no space for a universe. [SPEAKER_00]: There is no space for a universe. [SPEAKER_00]: There is no space for a sweet work period, I don't know, yes, but thank you. [SPEAKER_00]: Why Brahman is very greedy for space, all space is occupied by Brahman, all time is occupied by Brahman, all object is nothing but Brahman.

55:17 [SPEAKER_00]: Therefore, the universe, what is universe, space time object? [SPEAKER_00]: The universe which appears in Brahman, appears without any existence of its own, any space of its own, any time of its own. [SPEAKER_00]: This is the D, meaning of Jalat Bitthya-Tuad. [SPEAKER_00]: This is the only way that everything can be suddenly brown and nothing but brown.

55:48 [SPEAKER_00]: Otherwise, you'll have to add which sum compromise somewhere. [SPEAKER_00]: I cannot impress upon you how uncompromising, breathtaking this is. [SPEAKER_00]: And then the grind nature of the absolute of ground and the chrata is it positive. [SPEAKER_00]: Every other concept shall be run one millimeter.

56:17 [SPEAKER_00]: And remember, what is the thought that they are talking about? [SPEAKER_00]: Nothing, nothing in the vehicle to somebody. [SPEAKER_00]: Is this this one? [SPEAKER_00]: What we are seeing now? [SPEAKER_00]: Here it says. [SPEAKER_00]: Why you see all this? [SPEAKER_00]: Why you all this space, time, an object of appearing, this magic show of the universe as appearing?

56:32 [SPEAKER_00]: He says, there is nothing here. [SPEAKER_00]: Nothing, no time, no space, got anything other than drama. [SPEAKER_00]: When somebody asks that sadhu, think, what is all this? [SPEAKER_00]: He is the Mahapati, but it's not written. [SPEAKER_00]: We are all just appears. [SPEAKER_00]: Then, I will do it, I told you about it.

56:55 [SPEAKER_00]: Like, if I remember, I still remember, we were sitting in front of him at the little asham in the good, I don't know what happened to the asham now. [SPEAKER_00]: So, he was sitting there and we were sitting in front of him. [SPEAKER_00]: and he told us a little bit about his early days and we had come here after the partition of India and Pakistan and straighted that time, he had come as young man to cross from sin across North India into the Himalayas and he stayed there for the rest of his life.

57:25 [SPEAKER_00]: So he showed us that cave. [SPEAKER_00]: So this is about 10,000 feet and the caves are even higher. [SPEAKER_00]: There's no bound. [SPEAKER_00]: That's where I spent decades of my life meditating. [SPEAKER_00]: I mean, he said, hey, what are you talking about? [SPEAKER_00]: He had to ask somebody.

57:40 [SPEAKER_00]: I've done only one sin in my life. [SPEAKER_00]: I mean, that I've made this afternoon. [SPEAKER_00]: And he also said, no, no, no, this is good that you made it. [SPEAKER_00]: We are able to come and meet you and all that is good that you made it. [SPEAKER_00]: Now, [SPEAKER_00]: I've told a story earlier also that television crew had come and they wanted to take a picture of the Ganga.

58:01 [SPEAKER_00]: So he told us, I was doesn't let any told us. [SPEAKER_00]: This happened many decades ago. [SPEAKER_00]: First television crew came there and they cranked up a generator and they were taking pictures of the Ganga. [SPEAKER_00]: And this says we want to show the Swami is never seen television or to show television.

58:17 [SPEAKER_00]: So they put up a television set and the generator going camera they pointed at the river and he saw the conduct in the television in the box in front. [SPEAKER_00]: And so the monk was telling us at the other booth he was telling us in that some victim. [SPEAKER_00]: Mahmaji, Gangraji, Nidhikki, Panika, Saptabi, Kalka, Sunaidhata.

58:34 [SPEAKER_00]: He said, we can see the Ganga. [SPEAKER_00]: You can hear the girdling sound of the water there. [SPEAKER_00]: And he said, I asked the director, Bahu Ek, Gina Sengapani, do it. [SPEAKER_00]: Sir, can you give me a glass of Bengal water from the holy Gandhama to from your magic box, the television studio?

58:50 [SPEAKER_00]: And the director laughed and said, oh, so I mean, you know, don't be silly, you know, just, that thing he just looks like that. [SPEAKER_00]: Arama, Mahmatmaji Kabul, right? [SPEAKER_00]: It's a synthetic, he equals me. [SPEAKER_00]: It just looks like that. [SPEAKER_00]: There is no water here, there is no water.

59:07 [SPEAKER_00]: The next moment is our those looked at us, this one group of monks gathered at his feet and he pointed like this at the towering range of the Himalayan mountains around the Gambutri by the Deodhar forest, the eyes at the top, you know, some are so there was no snow there, there was a city De Ganga flowing over here, I think flowing by 200 feet below in the garge and little [SPEAKER_00]: It appears that there is nothing here, but none of it is here.

59:40 [SPEAKER_00]: It is some Mahatmaji to Yendikthang. [SPEAKER_00]: Any good? [SPEAKER_00]: Yes. [SPEAKER_00]: But then, does he mean nothing is there? [SPEAKER_00]: Of course, now, what he means is Brahman is there. [SPEAKER_00]: It's full packed into any, with Brahman and what is Brahman packed with Brahman?

59:57 [SPEAKER_00]: It's packed into any bit consciousness with you. [SPEAKER_00]: But what are you packed with you? [SPEAKER_00]: all of this, he says here, at Manad Manini, the self is packed with his self, I will brahman, such a daranda. [SPEAKER_00]: nirakaram katam vande yavin nam shiva mapte yam nirakaram if on less on this needs that which cannot be seen the dice will only see form but by extension all the other sensor runs and sensor optics it is sound less so you cannot hear it it is without any smell you cannot smell it without any flavor you cannot taste it without any contact so you can't feel touch it and so all the senses they cannot objectify very well [SPEAKER_00]: Consciousness.

1:00:48 [SPEAKER_00]: Is it does it have a form? [SPEAKER_00]: No, you know our car. [SPEAKER_00]: Does it have a sound? [SPEAKER_00]: Does it have a screen? [SPEAKER_00]: Does it have a taste? [SPEAKER_00]: Can you touch consciousness? [SPEAKER_00]: No. [SPEAKER_00]: Clear, you're not on. [SPEAKER_00]: Just check.

1:01:00 [SPEAKER_00]: Otherwise, what will happen? [SPEAKER_00]: This way, because of a bundle of words running right in our dreams. [SPEAKER_00]: You relax. [SPEAKER_00]: Let go of the words. [SPEAKER_00]: It drop it. [SPEAKER_00]: Just see what it is pointing towards. [SPEAKER_00]: Note what it is pointing towards.

1:01:12 [SPEAKER_00]: It's pointing towards you. [SPEAKER_00]: You the consciousness. [SPEAKER_00]: Are you [SPEAKER_00]: Yes. [SPEAKER_00]: Then your experience is the same as Dr. Thratra's experience. [SPEAKER_00]: Nira, Karam. [SPEAKER_00]: I am one and non-different with this. [SPEAKER_00]: It's brown and despair consciousness.

1:01:36 [SPEAKER_00]: I am one. [SPEAKER_00]: Then what happens? [SPEAKER_00]: Abhayam, non-traumatized, remember our description, it was point number four, or five, Abhayam, non-traumatized. [SPEAKER_00]: Abhayam, that means the cessation of sorrow, dukh khanigridity. [SPEAKER_00]: Sheva is on and on the property, Abhayam is dukh khanigridity.

1:02:04 [SPEAKER_00]: So, this is the attainment of bliss, the cessation of sorrow, [SPEAKER_00]: Why? [SPEAKER_00]: Abhinim nam. [SPEAKER_00]: I am that. [SPEAKER_00]: In the words of, we start with that. [SPEAKER_00]: I am that. [SPEAKER_00]: Those are not his original words. [SPEAKER_00]: He spoke in Marathi.

1:02:18 [SPEAKER_00]: Those are translating. [SPEAKER_00]: And so I am that. [SPEAKER_00]: Abhinim nam non-different. [SPEAKER_00]: I am that. [SPEAKER_00]: Therefore, what happens? [SPEAKER_00]: Kratham manude, how will I praise? [SPEAKER_00]: whom will I praise? [SPEAKER_00]: What is religious? [SPEAKER_00]: It is praise.

1:02:35 [SPEAKER_00]: The most ancient meaning of religious is to pray. [SPEAKER_00]: God is the Him we sing in the praises, a grace to heaven to God. [SPEAKER_00]: So who in this form then whom will you praise? [SPEAKER_00]: The what is the praises here, what is the Him, what is the song that we sing to the ultimate?

1:02:53 [SPEAKER_00]: That I am one with you, of Him number. [SPEAKER_00]: That is the case. [SPEAKER_00]: Otherwise there is no possibility of a ritualistic chanting, praise, song to this non-dual drama. [SPEAKER_00]: Let us repeat this verse. [SPEAKER_00]: But in Namishema, like, yeah, um... One sadhu said, for the non-dual masters of what an advanced student.

1:03:50 [SPEAKER_00]: What, what is to be done? [SPEAKER_00]: Hindi, I'm telling you, and then we translate. [SPEAKER_00]: Didn't make come sick of eight bar. [SPEAKER_00]: Day close was too busy here. [SPEAKER_00]: At least once in a day, take a look at the reality. [SPEAKER_00]: Anthony is you yourself. [SPEAKER_00]: Take a look at the office and what are you doing?

1:04:09 [SPEAKER_00]: To take a look at the office and what are you looking at the mirror? [SPEAKER_00]: What is the mirror? [SPEAKER_00]: This is the mirror. [SPEAKER_00]: Those 12 points are the mirror. [SPEAKER_00]: Take a look at the office and what problem remains from that perspective? [SPEAKER_00]: That non-dual consciousness is Brahman.

1:04:26 [SPEAKER_00]: What does it want? [SPEAKER_00]: Nothing. [SPEAKER_00]: What is it afraid of? [SPEAKER_00]: Nothing. [SPEAKER_00]: No, it makes no difference. [SPEAKER_00]: It is not sense. [SPEAKER_00]: What the hell can exist in itself? [SPEAKER_00]: That will be an appearance in that. [SPEAKER_00]: That does not turn.

1:04:45 [SPEAKER_00]: Who does it hate? [SPEAKER_00]: Is it a non-dualist? [SPEAKER_00]: You can say dualists, non-dualists, atheist, Christian, Hindu, Buddhist, it is all that only. [SPEAKER_00]: Or none of it. [SPEAKER_00]: It transcends none of it. [SPEAKER_00]: If it is giving you a headache, don't worry.

1:05:12 [SPEAKER_00]: It is you. [SPEAKER_00]: You don't have to think so hard also. [SPEAKER_00]: Relax. [SPEAKER_00]: It is the headache is the mind unable to grasp your glory. [SPEAKER_00]: It's too much for the mind to grasp. [SPEAKER_00]: It's too fast. [SPEAKER_00]: I am that. [SPEAKER_00]: From that perspective, now the body appears, the mind appears, life as it appears again.

1:05:35 [SPEAKER_00]: This is a book new book out on consciousness that is Michael Pornet, a world appears. [SPEAKER_00]: I will end that. [SPEAKER_00]: I will only see it. [SPEAKER_00]: But I'm reading that now. [SPEAKER_00]: Very nice to you, Newton. [SPEAKER_00]: Michael Pornet. [SPEAKER_00]: And the name of the book is very nice.

1:05:46 [SPEAKER_00]: He says simply, close your eyes, and not just gently open your eyes. [SPEAKER_00]: He says, what a miracle a world appears. [SPEAKER_00]: And he says, what is this, this is consciousness, this is all the player consciousness. [SPEAKER_00]: Of course, he takes it from a present-day consciousness studies perspective, but the Advaita Vedanta is basically done.

1:06:08 [SPEAKER_00]: Brahman appears as what, as the word, as the universe. [SPEAKER_00]: Who are you? [SPEAKER_00]: You are Brahman.