Avadhūta Gītā Retreat | Session 3 | Swami Sarvapriyananda

0:09 [SPEAKER_00]: The first verse. [SPEAKER_01]: Ishwala lukhrahad eva Ishwala lukhrahad eva Punsa madduyta maasana Punsa madduyta maasana Mahan bhyaf paritrarat Mahan bhyaf paritrarat Bitplanamu paja yate Bitplanamu paja yate [SPEAKER_01]: through the grace of God alone, this desire for non-duality arises in the wise, to save them from great fear.

0:55 [SPEAKER_01]: So, we have started this study of Avidhuta, Gita. [SPEAKER_01]: A chapters is a short text, but we will only be able to dig our toe into this options because of time constraints, but it's not that we are missing out, not that you are missing out on anything. [SPEAKER_01]: As I said, this book, like D. A. Stavakra Gita, I'll never do the Gita itself, also the reboot of Gita.

1:21 [SPEAKER_01]: These are Mijit, D. A. Sonatex, the text, which enable us to meditate on the non-dual truth, which has already been ascertained. [SPEAKER_01]: already we have heard about it, already we have grasped it, we have understood we got some clarity about it, to stay with that clarity, that is the purpose of these texts, that's the purpose of changing the lesson, to assimilate that truth.

1:46 [SPEAKER_01]: So these books, Ashta Allah clearly removed it and this Abu Dhu Tuglita, they tell us the same truth, you are that, again [SPEAKER_01]: Until it becomes natural, effortless, Sahaja Yoga. [SPEAKER_01]: We will do a non-dual meditation to start with the tendencies to slip back into our body mind.

2:16 [SPEAKER_01]: One sense of functioning and thinking. [SPEAKER_01]: But we must sit where our duty is sitting, the thought where. [SPEAKER_01]: We must see through the eyes of the thought where. [SPEAKER_01]: And then only these verses will make sense. [SPEAKER_01]: Otherwise, they will seem crazy. [SPEAKER_01]: So to do that, like we did yesterday, to do that, exactly what we did yesterday, but we will do it in the form of a non-due meditation.

2:43 [SPEAKER_01]: Yesterday in the first session, it was in the corner of Shavada, here in the second session and the question on the side of the form of Manala, we gave some arguments, then we asked questions and reasoned it out and discussed it, but now we will state it. [SPEAKER_01]: which we will do now, has three phases, three parts.

3:08 [SPEAKER_01]: The first part is nothing to do with non-derative. [SPEAKER_01]: It is just relaxation. [SPEAKER_01]: This relaxation, making the body relax, the mind relaxed, and the mind attending till. [SPEAKER_01]: The mind focused still attending, receptive. [SPEAKER_01]: So that's the first phase.

3:27 [SPEAKER_01]: And the first phase is based on those of practice yoga. [SPEAKER_01]: The yogi is steady, that is not stable, that is a deep relaxation. [SPEAKER_01]: Those who do the full yoghurt in trying shawasal, probably it is the deepest relaxation one can get on this side of deep sleep. [SPEAKER_01]: So, we will not do the whole thing, we will enjoy to the sitting posture, it is an adaptation that I have made.

3:54 [SPEAKER_01]: So, the yoghurt in the right way. [SPEAKER_01]: And from that deep relaxation, we will go into the second phase. [SPEAKER_01]: The second phase is the non-governmental meditation. [SPEAKER_01]: We will even dwell on the truth that we are with pure consciousness. [SPEAKER_01]: We are from Ayandra, the non-governmental meditation.

4:17 [SPEAKER_01]: You remember the 12 aspects I pointed out up that truth? [SPEAKER_01]: I sometimes say 12 steps are not really 12 steps 12 aspects, I'm exploration of our natureless pure consciousness, which we did yesterday. [SPEAKER_01]: The same thing we will do, I'm in a slightly modified form, in a short time form, we will dwell on that.

4:36 [SPEAKER_01]: That is the non-goer meditation, second phase. [SPEAKER_01]: The solid phase will be, let me take it back into life. [SPEAKER_01]: See, the advanced meditation that it's characterized by erasing the [SPEAKER_01]: Otherwise, what happens is I am meditating and then there is blind happens and then you say what is the energy of all the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and the peace and

5:16 [SPEAKER_01]: Then we will take up the study of our duty again because we in the will be sitting where we have a duty that we are at that time sitting, then we will we can profitably enter into this text again. [SPEAKER_01]: What we will see now, we will see our duty that we are at that time, he calls it, [SPEAKER_00]: Five, probably.

5:42 [SPEAKER_00]: Yes. [SPEAKER_01]: Vedanta, Saras, Arvastam, Janam, Janam, Janam, Yavacca, the aesthetics of an entire Vedanta, the essence of an entire Vedanta, knowledge, realization, all of that, that we're going to see now. [SPEAKER_01]: This twelve aspects. [SPEAKER_01]: Also, by the way, when it says twelve aspects, yesterday, one being twelve, it's not that I'm only these twelve aspects, I've just selected them.

6:08 [SPEAKER_01]: You can go on, you can add more and more and more and more. [SPEAKER_01]: You can add all in the for example, I didn't add that. [SPEAKER_01]: Never seen none and should all these things add it all the time. [SPEAKER_01]: Many, many things, it's going to go on, see, all right. [SPEAKER_01]: First is relaxation.

6:31 [SPEAKER_01]: So for this meditation, you sit, it is important to sit straight, not rigid. [SPEAKER_01]: The goal is relaxation. [SPEAKER_01]: If you sit immediately, then after some time you'll become tired. [SPEAKER_00]: Come and sit here, come. [SPEAKER_01]: Sit here, sit there, space here. [SPEAKER_00]: Not in fact of the game.

6:56 [SPEAKER_01]: Oh, awesome. [SPEAKER_01]: If straight and relaxed, don't delete it. [SPEAKER_01]: When you feel like, you can throw your eyes if you feel like and just listen to the instructions. [SPEAKER_01]: During the course of this meditation, we have been trying not to move, but if you feel a calf or a nature, some pain or a pain, just don't worry about it.

7:52 [SPEAKER_01]: Come back to stillness as soon as possible. [SPEAKER_01]: Relaxed, breathing normally, I will call out the name of the body part. [SPEAKER_01]: just visualize that part, roast train, just listen and visualize that part of the party and feel that it is reliance, feel that it is reliance, sitting still, breathing [SPEAKER_00]: Reliance, being that dumping dough visualized that it is reliance, that's some.

8:45 [SPEAKER_00]: First, two, second, third, little toe, the bottom of the left foot, reliance, left ankle, reliance, [SPEAKER_00]: left line from the angle to the knee, relax, left knee, relax, left thigh, relax, [SPEAKER_00]: little to relaxed, bottom of the right foot relax, right ankle relax, right leg from [SPEAKER_00]: tummy, relaxed, chest, relax, sitting straight to, lower back, relax, upper back, relax.

10:29 [SPEAKER_00]: Left shoulder, relax, let it go, relax Thomasos, right shoulder, relax, let it go, relax. [SPEAKER_00]: Left hand thumb, relax, first finger, second, third, [SPEAKER_00]: Left arm from the wrist to the elbow, relax, left elbow, relax, left arm from the elbow to the shoulder, relax, [SPEAKER_00]: Right arm, right hand, thumb, relax, first finger, second third, little finger, relax, right arm, relax, right wrist, relax, right arm from the wrist to the elbow, [SPEAKER_00]: from the elbow to the right shoulder, relaxed, right arm pitch, relaxed, neck, relaxed, back of the neck, relaxed, back of the head, relaxed, [SPEAKER_00]: Reading normally relaxed, right eyebrow relaxed, left eyebrow relaxed, left island relax, left eyeball, the nurse, right island relax, right eyeball relax, right eyeball relax, right eyeball relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right eye relax, right

12:49 [SPEAKER_00]: nose relaxed, right nostril left nostril relaxes, right ear left ear relaxes, right cheek, relax, left cheek, relax, upper lip, relax lower lip, relax, [SPEAKER_00]: The teeth relaxed, tongue in the mouth relaxed, lower jaw relaxed, upper jaw relaxed, chin relaxed, whole face relaxed, [SPEAKER_00]: Old left leg, relax, old right leg, relax.

14:03 [SPEAKER_00]: Old left unrelast, old right arm, relaxed. [SPEAKER_00]: Old lower body from the waist, downwards, relaxed. [SPEAKER_00]: whole upper body from the waist upwards, relax, reading normally, whole body relax, sitting straight still, whole body relax, [SPEAKER_00]: gently draw the attention to the bread and the nostrils, attention at the nostrils, feel the in-red, feel the out-bread.

15:05 [SPEAKER_00]: Don't control the bread. [SPEAKER_00]: If it is a long bread, let it belong bread, sharp bread, let it be sharp bread, don't control [SPEAKER_00]: Just notice that air entering at the last trills. [SPEAKER_00]: The air leading at the last trills. [SPEAKER_00]: Noticing the break, count it as the air enters when to say one.

15:37 [SPEAKER_00]: As the air leaves the nose, mentally say two. [SPEAKER_00]: All body relapsed, reading not when he, now listen, just listen to the sounds in the room, [SPEAKER_00]: don't think about the sounds just listen, it is realized reading normally. [SPEAKER_00]: I am aware of the sounds in this room, different sounds coming and going.

17:34 [SPEAKER_00]: lads. [SPEAKER_01]: Whatever the sounds, I'm aware of them, and I notice, though these sounds are different, it is the same awareness, which is aware of the different sounds, the same consciousness. [SPEAKER_01]: But the awareness is the same. [SPEAKER_01]: The same awareness experiences various sounds.

18:12 [SPEAKER_01]: And I notice also that it is the same awareness which is giving me the sensation of the body. [SPEAKER_01]: Notice the body, how it feels. [SPEAKER_00]: Any sense, any discomfort, sense of warmth, sense of the chair [SPEAKER_01]: feeling of the relaxed body, same awareness is experiencing the body.

18:45 [SPEAKER_01]: It is the same awareness which feels taste and smell and if our eyes are open, the amazing display of colours and shapes which is vision, so much difference in the objects which [SPEAKER_01]: So much difference in the experience of seeing and hearing and smelling and tasting and touching, yet, how interesting it is the same awareness right now, which experiences all of them.

19:25 [SPEAKER_01]: Not only all sensory experiences, but all the actions are experienced by the same awareness. [SPEAKER_01]: Whether I am walking, working, playing, talking, driving, it is the same awareness which experiences on those different activities. [SPEAKER_01]: And again, we have our inner first person private life.

19:49 [SPEAKER_01]: Each of us we have thoughts, memories. [SPEAKER_01]: We enjoy, we suffer. [SPEAKER_01]: We remember and forget, we have desires. [SPEAKER_01]: we have an intellect. [SPEAKER_01]: All those internal experiences in our mind, they are also experienced by the same awareness. [SPEAKER_01]: Indeed, this same awareness, lights up our bone, waking life, whole waking life is experienced by the same awareness.

20:27 [SPEAKER_01]: or world dream life is experienced by the say in a badness and deep sleep also. [SPEAKER_01]: That is also an experience. [SPEAKER_01]: Deep sleep by the awareness does not stop in deep sleep. [SPEAKER_01]: Yes, the word they ads out, the sense of the body faiths out, the mind stops working, even sense of ego is gone, there is no sense of I am speaking.

20:49 [SPEAKER_01]: Yet that utter blankness and absence is also experienced. [SPEAKER_01]: It is an experience of absence, not an absence of experience. [SPEAKER_01]: So our entire waking, dreaming, deep sleep are all lit up by the same awareness, let us recognize that. [SPEAKER_01]: The same awareness which lights up every experience of our life, which gives us the experience to call life itself, the feeling of life itself, that awareness is called Sarkshin to witness consciousness, witness not in the sense that it is sitting and witnessing, but in [SPEAKER_00]: Relaxed, breathing, not worrying, the relaxed sitting stream.

21:46 [SPEAKER_01]: For another consider that the same awareness is always there. [SPEAKER_01]: There is no gap in awareness. [SPEAKER_01]: It is gapless. [SPEAKER_01]: Objects come and go. [SPEAKER_01]: Experience is come and go. [SPEAKER_01]: The world comes and the world disappears when we fall asleep. [SPEAKER_01]: dream world's arise and disappear.

22:09 [SPEAKER_01]: Deep, dream comes and goes. [SPEAKER_01]: But the awareness is always there without a gap, pure awareness itself. [SPEAKER_01]: Of course, the mind stops and the awareness in the mind reflected consciousness on solicitors, indeed, see. [SPEAKER_01]: But pure consciousness always continues.

22:26 [SPEAKER_01]: Awareness is there, little deep sleep is an experience also. [SPEAKER_01]: This awareness is near and [SPEAKER_01]: Not only is it without a gap, it is also not changing. [SPEAKER_01]: A river can flow of continuous due to a gap. [SPEAKER_01]: There is no gap in a river, the flow of the river, but it changes.

22:47 [SPEAKER_01]: The water is continuously changing. [SPEAKER_01]: See, the rain was falling, the mountain in the lake. [SPEAKER_01]: So we don't gap, but it is continuously changing. [SPEAKER_01]: The water drops are falling. [SPEAKER_01]: Whereas this awareness is without a gap and without a change. [SPEAKER_01]: The omgits of our experience are changing, therefore our experience is changing, the world is changing, body is changing, mind is changing.

23:14 [SPEAKER_01]: But awareness itself, apart from the world, apart from the body, apart from the senses, apart from the mind, is awareness changing by itself? [SPEAKER_01]: No, it is inconceivable. [SPEAKER_00]: Awareness is new, they can't have a change place. [SPEAKER_00]: Without modification. [SPEAKER_00]: Relax, breathing normally.

23:46 [SPEAKER_01]: Notice again, this awareness is non-stick. [SPEAKER_01]: Nothing sticks to their awareness. [SPEAKER_01]: objects come and go, people come and go, decide which we see, the sounds which we hear and the smell which we smell, the various kinds of food and drink the taste, all those objects come and go.

24:10 [SPEAKER_01]: Each of them gives different exterior which arise and disappear. [SPEAKER_01]: Their awareness is evident the same. [SPEAKER_01]: So it is not knowledge, it is non-stick, nothing sticks permanently to awareness. [SPEAKER_01]: No object, no person, no fool, no sound, no memory, no idea, no thought, nothing sticks to awareness.

24:35 [SPEAKER_01]: Not even level, waking world, dream world, deep sleep world, nothing sticks to awareness. [SPEAKER_00]: Awareness is asunder, detached, non-stick. [SPEAKER_01]: and this detached non-stick awareness is ever the same, because it is never changing, because nothing sticks to it. [SPEAKER_01]: Therefore, it does not increase or decrease, either is it enriched or [SPEAKER_01]: They have an effect on the body, they have an effect on the mind.

25:24 [SPEAKER_01]: But the consciousness itself, the awareness itself, is ever the same. [SPEAKER_01]: Same taste. [SPEAKER_00]: Samarasha, we will say a street, samaha, ever the same. [SPEAKER_01]: Body can be improved by exercise. [SPEAKER_01]: Mind can be improved by study and meditation. [SPEAKER_00]: Relaxed, breathing normally.

26:04 [SPEAKER_00]: His awareness, which is the saakshi, nirvikara, niranuntala, asanungam, salaha. [SPEAKER_01]: never an object, awareness or consciousness, you cannot see it, you cannot hear it, meld it, taste it, touch it, language cannot express it directly, even thinking which we are doing about this awareness, all they don't, notice it is a negative thinking, in the sense, we are trying to see what it is not, directly, you cannot catch it, it will [SPEAKER_01]: in Sanskrit, Avishyam, not an object, it's not an object of the senses, not an object of language, not an object of thought, not an object of intellect, it's not an object of any book, it's not an object of any scientific experiment, it's not an object, Avishyam.

27:17 [SPEAKER_00]: reliance. [SPEAKER_01]: And then we notice an implication of all this, that this awareness by itself is not damaged, destroy, traumatized by the various experiences. [SPEAKER_01]: Body is affected, body can become sick, accident can damage the body. [SPEAKER_01]: One day it will die. [SPEAKER_01]: mind can become affected, because if I could daily, little ups and downs in life, little one hash word, and the mind becomes very upset.

27:53 [SPEAKER_01]: But awareness by itself, regardless of the body mind, is never damaged, never traumatized. [SPEAKER_01]: Yes, if there is trauma in the body in the mind, it will reveal that trauma, by itself, it is not traumatized. [SPEAKER_00]: Awareness is unaffected by its experiences. [SPEAKER_00]: In Sanskrit, this is called Amjaya-Karbi-Ananti-Kaing.

28:17 [SPEAKER_00]: Relax. [SPEAKER_01]: One very interesting thing about awareness is though it is not an object. [SPEAKER_01]: You cannot see it here, it's valid, tasted, touch it, you cannot think about it, talk about it. [SPEAKER_01]: Yet we know that it exists, all of us are sure that we are aware, I am, that is the surest thing in our lives.

28:51 [SPEAKER_01]: Think about these two things together. [SPEAKER_01]: It can never be objectified, never known by any instrument of knowledge, and yet we know that we are aware. [SPEAKER_01]: Absolutely certain we are aware, and yet it is not an object of any instrument of knowledge. [SPEAKER_01]: Only one way this is possible is that awareness is self-luminous, it is self-remelaton, it really is itself, it does not require any eyes or ears to see it or hear it, it does not require even mind or language to read it, awareness is self-shining.

29:32 [SPEAKER_01]: Swap precaution, awareness is swap precaution, self luminous. [SPEAKER_01]: It is the light of lights that shining everything else finds. [SPEAKER_01]: Let us notice, it is because of awareness we are aware of the contents of our mind. [SPEAKER_01]: It is because the mind is lit up by awareness that we are able to experience through the senses, [SPEAKER_01]: It is because of awareness, lighting up the mind and the senses that the world is revealed to us.

30:07 [SPEAKER_01]: All shine because of awareness, that shining, everything that shines after it. [SPEAKER_01]: It is by the light of awareness, everything here is lit up. [SPEAKER_01]: Dhammeen Abhan, Dhammanu Bhati, Sarvantasya Bhasa, Sarvamidam Dibhati, the light of light, Kṛṣṇa says, Jyoti-shāma-pita-jyoti-lamasa-para-vintyoti, the light of light, parayver-vion-dantness, and saskinti-sis-quay-sub-prakasham, self-luminous.

30:38 [SPEAKER_01]: And this awareness, we notice, self-luminous, [SPEAKER_01]: is instantly available. [SPEAKER_01]: Right now, awareness is available. [SPEAKER_01]: All the time available. [SPEAKER_01]: Everywhere available. [SPEAKER_01]: There is no gap between you and awareness. [SPEAKER_01]: It does not require any effort.

30:58 [SPEAKER_01]: It's effortless. [SPEAKER_01]: Instantaneous. [SPEAKER_01]: It does not require an instrument of to see something you need eyes. [SPEAKER_01]: To need a something you need years. [SPEAKER_01]: But to be aware of awareness, you don't need anything at all. [SPEAKER_01]: And awareness is always available, and for at least a reason.

31:19 [SPEAKER_01]: There is effortless immediate instantaneous presence of awareness. [SPEAKER_00]: This is called a paroption sensitive. [SPEAKER_00]: Awareness is a paroption. [SPEAKER_01]: This awareness is not related to one body and mind. [SPEAKER_01]: It is not an awareness which is there in each body and mind separately.

32:00 [SPEAKER_01]: Body is a separate. [SPEAKER_01]: There are objects to awareness. [SPEAKER_01]: Mind such separate thoughts, ideas, dealing personalities are also separate. [SPEAKER_01]: We are different persons. [SPEAKER_01]: But body, mind, personality, these are all objects. [SPEAKER_01]: Awareness to which they are objects is one and the same in each body and mind.

32:23 [SPEAKER_01]: It is not in each body and mind rather bodies and minds appear to awareness. [SPEAKER_01]: In each body and mind it assumes the form of a jima, sentient being and feels that it is different from each other. [SPEAKER_01]: Shikrishna says, Shetra Gygamjah, Imam Viddhi, Saramak, Shetra, Shurah, Rata.

32:42 [SPEAKER_01]: No need to be the one lower of the field in all fields. [SPEAKER_01]: Each of the bodies is a field, each mine is a field, and awareness is the one which knows that field. [SPEAKER_01]: And yet, awareness is one in all fields. [SPEAKER_00]: This is for a kaham. [SPEAKER_00]: It is one. [SPEAKER_00]: Relaxed.

33:10 [SPEAKER_01]: This one nevereness, the whole universe therefor appears to this one nevereness, body is appeared to it, mind is appeared to it, universe appears to all forms, sounds, well taste, touch, all thought, all objects appear to this awareness, appear in this awareness. [SPEAKER_01]: It is only in awareness that the universe is experienced, or even can be largely experienced.

33:49 [SPEAKER_01]: Therefore, this universe, all objects are not different from awareness. [SPEAKER_01]: They do not constitute a second reality apart from awareness. [SPEAKER_01]: No more than the objects of our dreams, the people and the places and the things which we see in our dreams, they do not constitute a second countable reality apart from the dreamer.

34:13 [SPEAKER_01]: All the objects and people and places seeing in the movie, they do not constitute a second reality apart from the movie's three. [SPEAKER_01]: All the pottery did do not constitute a second reality apart from that clay. [SPEAKER_01]: Similarly, all objects experienced in awareness are not a second reality apart from this awareness, this one awareness.

34:41 [SPEAKER_01]: Indeed, the theatre of space and time in which the movie of the universe plays, that theatre of space and time, even space and time appear in awareness, awareness is not in space, space is in awareness. [SPEAKER_01]: Rather, even space is not in awareness, there is appears in awareness.

35:00 [SPEAKER_01]: Time, awareness is not progressing through time, rather time appears in awareness also. [SPEAKER_01]: Since peace, time, and objects all appear in this sphere in awareness, they do not constitute a second reality apart from awareness, not separate or outside. [SPEAKER_00]: Therefore, awareness is non-dual, no second, non-dual, it says sin to be called un-twaitam.

35:36 [SPEAKER_01]: awareness apart from which there is no object, no space, no time, this manduala, there this, this limitless awareness is tall, drawn on the vast, the limitless. [SPEAKER_01]: Why limitless? [SPEAKER_01]: Because face time and object are not separate from awareness, they do not limit. [SPEAKER_01]: Awareness is not limited in space, so not limited in time.

36:00 [SPEAKER_01]: It's not also not separated by objects, so awareness is limitless. [SPEAKER_01]: In the ocean, thousands of waves and waves and subside. [SPEAKER_01]: is the water limited by the waves that it is on this side of the wave or that side it can this wave or that wave. [SPEAKER_01]: No water is there is no permanent water.

36:23 [SPEAKER_01]: Similarly, awareness arises as the waves of the objects, time and space, they do not limit awareness. [SPEAKER_00]: Hence this awareness is called brown and the vast. [SPEAKER_01]: Let us now look back upon the ground we have covered. [SPEAKER_01]: Use awareness, is the light of our lives, the tillewings, everything in our lives, all our experiences.

36:56 [SPEAKER_01]: This is Sankshi. [SPEAKER_01]: Use awareness, is always there without a cap. [SPEAKER_01]: It is nirant and a cat place. [SPEAKER_01]: This awareness is unmodified, and changeless, it is nirvicada. [SPEAKER_01]: This awareness is non-contact, non-sticky. [SPEAKER_01]: Nothing sticks to this awareness.

37:28 [SPEAKER_01]: Let us notice all these features, asangam. [SPEAKER_01]: This awareness is ever the same through so many experiences, [SPEAKER_01]: It is awareness, right here, right now, this one which we are experiencing. [SPEAKER_00]: It is not an object, Rishaya. [SPEAKER_01]: And therefore, putting it all together, this awareness is not affected by the experience, is not traumatized, not damaged, not destroyed.

38:12 [SPEAKER_01]: Awareness itself is not affected. [SPEAKER_01]: It is a dhyahah done undecliving. [SPEAKER_01]: This very awareness is the light of lights, jyoti shāvabitang jyoti. [SPEAKER_01]: It is the light which illumines the mind and the senses and through that door. [SPEAKER_00]: It is self-illuminous, sop-percarshy.

38:37 [SPEAKER_01]: It is very awareness. [SPEAKER_01]: is immediately available to us, instantaneously available to us, effortlessly available to us, without any mediation, without any instrument, a production. [SPEAKER_01]: Disavariness is one. [SPEAKER_01]: We feel the awareness is different each of us is separate awareness, no.

38:59 [SPEAKER_01]: Actually, the awareness is saying, which is only our body sancturness, which makes us feel that awareness will also different. [SPEAKER_01]: It is not a plural awareness. [SPEAKER_01]: It is singular, e.e. [SPEAKER_01]: kaha. [SPEAKER_01]: And because this awareness is not limited by space, time and object, space, time and object appear in this if we have been aware of this.

39:24 [SPEAKER_01]: There is no second reality, no object which is outside or separate from awareness. [SPEAKER_01]: Therefore, awareness is non-dual, not secondly, no-two, non-dual, un-dua-it-um-n. [SPEAKER_01]: This un-dua-it-um awareness, non-dual awareness, limitless awareness. [SPEAKER_00]: This is what is called problem and in the Upanishads.

39:48 [SPEAKER_01]: But this awareness is me. [SPEAKER_01]: The only place where we notice awareness is in me on my set, I am this awareness. [SPEAKER_00]: So, awareness is optimal, said, I am awareness. [SPEAKER_01]: Therefore, now I must claim, is I am awareness, but this awareness is Brahman. [SPEAKER_01]: So, my is Brahman.

40:15 [SPEAKER_01]: I am Brahman, a humbrum, a hasty. [SPEAKER_01]: And the result is, all that is Brahman is I. [SPEAKER_01]: And I am Brahman only, and Brahman is I only. [SPEAKER_00]: I am the Saksi, I am Nirantara, I am Nirabikada, I am Asandana, I am Samaha, I am Arvishaya, I am Abhyaya, I am Soprakash, Aplaroksha, I am Dwaytha Pramman, I am Atma Abrahumha, I am Abhyaya, I am Soprakash, Aplaroksha, I am Dwaytha Pramman, I am Atma Abrahumha, [SPEAKER_00]: I am not, ma'am, this very selfish trauma, a hum and a hum and a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum, a hum,

41:41 [SPEAKER_01]: Now we will enter the final phase of this non-dual meditation. [SPEAKER_01]: As we continue the non-dual meditation, we will chant on three times together, after which we will gently open our eyes, always maintaining the sense of awareness that I am awareness. [SPEAKER_01]: When the eyes are open, sense of body appears in awareness, eyes are open, a world they let fear before us, world let fears.

42:15 [SPEAKER_01]: Nothing has changed, in the same non-due level as Proudman, this body has appeared, this mind has appeared, this world has appeared. [SPEAKER_00]: Color and form sound and shade, touch and taste, pleasure and pain, memories, [SPEAKER_01]: projects, plans, all of them will appear, in me, the non-dual brahm and the Atman.

42:42 [SPEAKER_01]: It is exactly the same with eyes closed, with eyes open. [SPEAKER_00]: Thus, women take this knowledge out into life itself. [SPEAKER_01]: Thus, will the margin, the border between meditation and life be erased? [SPEAKER_01]: Ooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooo

43:26 [SPEAKER_01]: Ooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooo

45:21 [SPEAKER_01]: Now from this position, we have the right to ring the book now. [SPEAKER_00]: And then that phrase, a word appears. [SPEAKER_01]: Nice simple and note a book. [SPEAKER_01]: a world appears, the latest Khuklan punches my studies, very nicely in the attempt of generally readers like this, reading it recently, the titanic sentence is nice, it says, just close your eyes and then open and notice your world appears before you.

46:08 [SPEAKER_01]: This is the greatest miracle of all, the miracle of consciousness of awareness, [SPEAKER_01]: that he goes into investigation, what it is for. [SPEAKER_01]: Another book time to lie used in the meditation itself, the feeling of life itself, Christoph Koch, he wrote a book, the feeling of life itself, that's how he defines consciousness.

46:29 [SPEAKER_01]: It's always like one of the definitions you find in [SPEAKER_01]: I know one of the Saruva, the very nature of experience, the feeling of life itself, not the objects in the life, not the people in life, not our body, not even life itself. [SPEAKER_01]: But the experience of it, that is powered by consciousness.

47:00 [SPEAKER_01]: The essence of that is consciousness. [SPEAKER_01]: So feeling of life itself, a word and a tears to follow us. [SPEAKER_01]: But when the world appears before us, that scene has changed. [SPEAKER_01]: I have that one consciousness. [SPEAKER_01]: Yesterday we read, E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E. E.

47:20 [SPEAKER_01]: by which everything here, it doesn't sound wrong. [SPEAKER_01]: Whatever you see, whatever you hear, whatever you smell, taste, touch, all of it is filled in the words of the, I used it in the very nice tasat as Varpur. [SPEAKER_01]: Fill it to the bring back, tight. [SPEAKER_01]: What is this universe of experience packed, tight with consciousness?

47:42 [SPEAKER_00]: Upmana. [SPEAKER_01]: The third row is relentless, he says, not, don't say consciousness, are a very nice consciousness is feeling anything. [SPEAKER_01]: No, you, after all, by self, even a lot, let us escape. [SPEAKER_01]: To be a very clever, might is clever, it will say, yes, my consciousness is very good, but I have a lot of problems.

48:01 [SPEAKER_01]: No, no, you are that consciousness. [SPEAKER_01]: This I understand consciousness is everything, but I have a little feeling. [SPEAKER_01]: No, no, no, you are everything, you are appearing is, [SPEAKER_01]: What is the self-fulf? [SPEAKER_01]: The table, the podium is full of good. [SPEAKER_01]: It's very stable in your thinking.

48:19 [SPEAKER_01]: It's made of wood, exactly. [SPEAKER_01]: It's all good through and through. [SPEAKER_01]: But let me ask the doctor even goes deeper than that. [SPEAKER_01]: Then what is that won't fuller? [SPEAKER_01]: It is good only. [SPEAKER_01]: There's nothing else there. [SPEAKER_01]: And here there's nothing else there.

48:46 [SPEAKER_01]: Here you say there's a table here. [SPEAKER_01]: Now listen, yesterday I said it, but of course I was translating from Hindi. [SPEAKER_01]: Here's your Josh Tama Dishya Dikta. [SPEAKER_01]: Dikta, here you go. [SPEAKER_01]: In this Dr. U of the Sea, this one consciousness, in you, you see the sea in the object, the sea in the heart, the smell, the taste and the touch.

49:10 [SPEAKER_01]: In you, the consciousness, you see this. [SPEAKER_01]: This is so. [SPEAKER_01]: or you can say, ah, so the strani drisya nikta, nikta, in this drashta you see in the drisya. [SPEAKER_01]: They are object, which are experience, he says there is no space for them, there is no time for them, there is no object there, which corresponds to the drisya.

49:32 [SPEAKER_01]: See, how powerful what a great stunning point is making, let me use the table example right here, it applies here also, in this thing which you are seeing before you, when [SPEAKER_01]: Which is the space for the table to exist here? [SPEAKER_01]: Is there subspace in the top for the table to exist?

49:54 [SPEAKER_01]: Is there subspace in the bottom for the table to exist? [SPEAKER_01]: Is there space on space in the middle in the front in the back for the table to exist? [SPEAKER_01]: Is there no like you say? [SPEAKER_01]: Here is space. [SPEAKER_01]: I can space for the phone for the button for the book.

50:06 [SPEAKER_01]: There's space. [SPEAKER_01]: You can put different objects. [SPEAKER_01]: In that thing, where is the space for the table? [SPEAKER_01]: There's no space where you can fit a table into that book. [SPEAKER_01]: There is no time at what time it was a table was there, is it that in the morning from 4am to 5am, it is a table, but otherwise it is wood.

50:27 [SPEAKER_01]: No, there is no time at all for it for the table to exist, no particular time. [SPEAKER_01]: This is all the time it is wood. [SPEAKER_01]: There is no object called a table there. [SPEAKER_01]: There is every object, whatever it will touch at the top, bottom, left, right, would, would, would touch food, touch food, touch food.

50:48 [SPEAKER_01]: There is no thing, no object, no substance called a table. [SPEAKER_01]: It is all good. [SPEAKER_01]: So it is good, untwit them. [SPEAKER_01]: Yet table appears. [SPEAKER_01]: Yet table appears. [SPEAKER_01]: It can call it a table, legitimacy. [SPEAKER_01]: You can use it as a table, a podium.

51:07 [SPEAKER_01]: It looks like a table, it looks like a table quiet, it looks like a table, what's like a table, it has to be a table. [SPEAKER_01]: So yet it appears, that which appears, you know, any space for it, you know, any time for it, without any object covers pointing to it, that is called big theorem.

51:29 [SPEAKER_01]: So that here is, what do you do with it? [SPEAKER_01]: No problem, continue to use it. [SPEAKER_01]: Enjoy it. [SPEAKER_01]: It's a product of Maya, of it is a way that would appear to you. [SPEAKER_01]: You use it like that. [SPEAKER_01]: You talk about it. [SPEAKER_01]: It depends on bite and selitan.

51:45 [SPEAKER_01]: Use it and strap it and make it and modify it. [SPEAKER_01]: All of those things. [SPEAKER_01]: Nothing is important. [SPEAKER_01]: And here it remains good through and through. [SPEAKER_01]: Similarly, the Drashtar remains one non-dwell-prungman, through and through. [SPEAKER_01]: All of the whole universe of Dreshshia, the else in it.

52:04 [SPEAKER_01]: in how many times he said it so beautifully, the Dhrastha, the Dhrasya which appears in the Dhrastha, the sea in which appears in the sea. [SPEAKER_01]: Without any space for it any time for it any object corresponding to it. [SPEAKER_01]: The Appurna, the limited which appears in the Purna, without any space for it any object corresponding to it any time for it.

52:27 [SPEAKER_01]: This is an [SPEAKER_01]: What is this universe? [SPEAKER_01]: Except limitations appearing in one unlimited being. [SPEAKER_01]: The Sā'antha, which appears, Sā'antha, Sanskrit, Anthalimitation, Sā'antha, with meditation, appearing in the Anthal, Anthal, Anthal, limitless. [SPEAKER_01]: What is the limitless?

52:48 [SPEAKER_01]: Let's say, I am the limitless. [SPEAKER_01]: Yes? [SPEAKER_01]: And what is the limitless? [SPEAKER_01]: This body, other bodies. [SPEAKER_01]: This thought is failing. [SPEAKER_01]: It's grumbling. [SPEAKER_01]: It's complete. [SPEAKER_01]: It's project. [SPEAKER_01]: They are appearing in me, but there is no object corresponding to it, because it is all the Ananta consciousness.

53:08 [SPEAKER_01]: It is no time for it to appear, there is no space for it to appear. [SPEAKER_01]: Be conscious, you are, it is not difficult to understand that I am conscious this, everybody can feed that. [SPEAKER_01]: But the general of what is all this which is appearing, the general, it is appearing in new the limitless consciousness, although there is no object like the table corresponding to the general.

53:41 [SPEAKER_01]: There is no space for it to appear, here it appears. [SPEAKER_01]: There is not time for it to appear, here it appears, because at all the time it is conscious, there is a load. [SPEAKER_01]: All this space is filled by consciousness, so actually space appears in consciousness. [SPEAKER_01]: And the only object on written is the reality, not object.

53:58 [SPEAKER_01]: The only reality there is space and is conspecible. [SPEAKER_01]: So this object, this jana, this dress here, this appurna, this saa anantan, this dup kasukadup kamayana. [SPEAKER_01]: This is an appearance. [SPEAKER_01]: The reality is nana tantan, raman, the reality is dana tantan, then you.

54:20 [SPEAKER_01]: Is that any job? [SPEAKER_01]: A sthavapra in a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day and a day

54:47 [SPEAKER_01]: It shows you one in limitless crown and you aren't there. [SPEAKER_01]: Stayed in. [SPEAKER_01]: And the beauty of it is, staying there, you can engage with the world, staying there, Yarnam. [SPEAKER_01]: I'm engaging with the world at the address. [SPEAKER_01]: Know that it is worth Yarnam.

55:07 [SPEAKER_01]: In the tale of appears, use the table, knowing that it is worth Big Yarnam. [SPEAKER_01]: This is what we just meditated upon. [SPEAKER_01]: See, important, okay, one more word or non-dual meditation. [SPEAKER_01]: This is, well, it finds the inside into non-dual meditation. [SPEAKER_01]: They are, they didn't have to.

55:29 [SPEAKER_01]: There are four stages to this. [SPEAKER_01]: What we did just now is taking to one. [SPEAKER_01]: After some time, if you persist in this, the way I did it, after some time, you will evolve your own procedure, which will learn. [SPEAKER_01]: Once you grasp what non-violinity is saying, you can ignore all your own non-dual meditations.

55:50 [SPEAKER_01]: But anyway, you can do this one also, which we did now. [SPEAKER_01]: More you persist with this over time, it will become more and more effortless, natural, it will become, it will start, it will start assimilating, the mildest start assimilating in this way of looking at things. [SPEAKER_01]: It takes time and practice this one, it is in the Asana, to stay with it, immerse yourself in it, marinate in it, so to speak.

56:18 [SPEAKER_00]: This is the second stage. [SPEAKER_01]: Remember, more and more in the second stage, you must see that what I find nice, perfect in eyes closed, I must find the same, nice, perfect with eyes open. [SPEAKER_01]: But if fine-nice withdrawn from the world and still relaxed and non-dual meditation, that piece, that problem thing nature, that serenity, with eyes open looking at who said yesterday general kids, in a many love that exactly the same serenity was within, that is the [SPEAKER_01]: Vedicini is just noticing that it's there.

57:09 [SPEAKER_01]: The same non-valentational type of course is right here. [SPEAKER_01]: When I'm having a frustrating argument with the obtainator, and you're having a argument with the obtainator, it's right at animal. [SPEAKER_00]: This is the same state. [SPEAKER_01]: Third stage is, Vishya is something though, but it's about how you put it.

57:32 [SPEAKER_01]: So then you draw all concepts. [SPEAKER_01]: you drop all these things. [SPEAKER_01]: There we go at Saksi, Jaitana, this one you run, that's a sub-procaster. [SPEAKER_01]: Of all these terminology, all Vedanta, all Yaptoravina, Vedava, you drop the conceptions. [SPEAKER_01]: There's still in the mind, all of this.

57:52 [SPEAKER_01]: It's a scaffolding. [SPEAKER_01]: Think of it as I like this example. [SPEAKER_01]: As scaffolding, you see the building work is going on restoration, the big scaffolding around it, but then the work is over what you do. [SPEAKER_01]: One stage is of the work itself, at the any, is to remove the scaffolding.

58:07 [SPEAKER_01]: It's the duty of those worksmen, it's removed the scaffolding. [SPEAKER_01]: Whilst that's removing the scaffolding is stage 3, where you will be play drop-by-down. [SPEAKER_01]: Then, hold onto the object which has been revealed by the adapter. [SPEAKER_01]: Don't say they are wrong. [SPEAKER_01]: Many of the verses in Avadulta are like that.

58:29 [SPEAKER_01]: That's why they are difficult to understand. [SPEAKER_01]: Just like just exactly saying the opposite of menanta, opposite of yoga, opposite of spirituality. [SPEAKER_01]: You will say, it only your obstacle for you on enlightenment is that you want a misamati. [SPEAKER_01]: Another place you will say, oh, you're shameless fool.

58:49 [SPEAKER_01]: Why do you persist in meditation? [SPEAKER_01]: That is, is effortlessly available with eyes open. [SPEAKER_01]: You know, mind must still know. [SPEAKER_01]: With my discharge, let the mind be restless. [SPEAKER_01]: Let the mind jump about. [SPEAKER_01]: Effortlessly, same number is available.

59:09 [SPEAKER_01]: Tindyata, questioning meditation. [SPEAKER_01]: It is some conception in your mind. [SPEAKER_01]: It is available in your senses. [SPEAKER_01]: But that is, at that stage. [SPEAKER_01]: When, right now, as he said, just because I don't want to sit in meditation, [SPEAKER_01]: One Swami's cautioned us that the great four yogas, how we twisted and turned to Him.

59:40 [SPEAKER_01]: When we say, the Swami to a very good teacher. [SPEAKER_01]: He was telling us, then we were optimistic, now we say, when we say that, [SPEAKER_01]: that what is the purpose of all these films and practices, we've done the meditation work, it is the real thing, that I want to serve humanity, that is really a completion of something, all this sitting quietly and repeating a mantra, what nonsense is all this?

1:00:13 [SPEAKER_01]: So, not because there's personal words to serve humanity, just to restness to sit quietly, that's one. [SPEAKER_01]: Suddenly, it has become a great, you know, beneficiary of humanity. [SPEAKER_01]: Saviour of humanity. [SPEAKER_01]: And when the person says, this have to come to be a spiritual seek, a sadhu.

1:00:31 [SPEAKER_01]: Why should I go on with the angle with all this work and activities? [SPEAKER_01]: I should meditate, lazy. [SPEAKER_01]: All the point is to avoid the work, nothing else. [SPEAKER_01]: Let it, we'll tend to twist and turn to our dominion, now drop the conceptual structure tree. [SPEAKER_01]: That is, stage 3 of non-lulment traditions, sin non-lulmentation, all the conceptual structures are dropped.

1:00:59 [SPEAKER_01]: Then final stage is what is called Sahajan. [SPEAKER_01]: Whether meditating, whether [SPEAKER_01]: In English, in work, whether healthy, whether sick, in every stage effortlessly, we don't any kind of effort into same reality shining all the time, with just a fat. [SPEAKER_01]: Just like this world is extinguished, even more than we got.

1:01:21 [SPEAKER_01]: Just like you, you're experiencing yourself, even more than that. [SPEAKER_01]: You're experiencing yourself without any practice, without any effort. [SPEAKER_01]: Like that, even more than that, one non-gold wrong than I am, that is experienced. [SPEAKER_01]: All the time, no effort is necessary.

1:01:35 [SPEAKER_01]: We want that state, which is not affected by deep sleep. [SPEAKER_01]: All my way down, that's forget when I go to sleep in my dreams. [SPEAKER_01]: Why will we need your dreams? [SPEAKER_01]: Just step outside your forget. [SPEAKER_01]: We want that realization which is safe, even in Alzheimer's, in practice, in brain-dynamished, in coma.

1:01:54 [SPEAKER_01]: We want that realization which is safe and depth, physical depth, that is the sahaja. [SPEAKER_01]: It is a reality. [SPEAKER_01]: It is always a no longer dependent on anything that you do with body-windling intellect. [SPEAKER_00]: Fourth state. [SPEAKER_01]: Fourth state. [SPEAKER_01]: Fourth state.

1:02:09 [SPEAKER_01]: That is the confirmation. [SPEAKER_01]: Marshalta. [SPEAKER_01]: Just like a typical lady in the household in the village area in Bengal in 19th century, cooking, cleaning, feeding people, giving some simple at the spiritual advice to people. [SPEAKER_01]: Always Sahaja Al-Horo. [SPEAKER_01]: Nature is always shining for us.

1:02:39 [SPEAKER_01]: It's effortless [SPEAKER_00]: Now, let us at least read, verses 3 or 5. [SPEAKER_01]: Parnit Chavu, Aakma Kambit Ram, Mariti Jallasan Nibhan, Mariti Jallasan Nibhan, Kastya Pah, Kastya Piyago Namaskuryaam, Kastya Piyago Namaskuryaam, Aham, Miko Niranjana, [SPEAKER_01]: O Nera, Janaha, the universe composed of the five elements is like water in a mirage.

1:03:37 [SPEAKER_01]: Oh, to whom shall I make obeisances? [SPEAKER_00]: I, who am one and tenthless? [SPEAKER_01]: On May 12, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11, 11 [SPEAKER_01]: All is very easy, the absolute self, distinction and on distinction, do not exist.

1:04:23 [SPEAKER_01]: How can I say it exists? [SPEAKER_01]: It does not exist. [SPEAKER_01]: I am filled with wonder. [SPEAKER_01]: Vedanta-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-sara-s [SPEAKER_01]: The essence and whole of Vedanta is this knowledge, this supreme knowledge that I am by nature, the