Avadhūta Gītā Retreat | Session 4 | Swami Sarvapriyananda

0:12 [SPEAKER_02]: Let us proceed with our study, verse number, or five, six, you will do these goals. [SPEAKER_02]: At me vati valam sarvam At me vati valam sarvam Veda be no nabidya te Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Abhi, Ab [SPEAKER_02]: all is very in the absolute self, distinction and in all distinction, do not exist.

1:01 [SPEAKER_02]: How can I say it exists, it does not exist, I am feeling with wonder. [SPEAKER_02]: Admi Vakayalam Saravan, centered in this realization, in this new paradigm, that I am the [SPEAKER_02]: So I realized, I alone, the atmosphere, the self alone is everything. [SPEAKER_02]: Consciousness alone is everything, I alone am everything.

1:31 [SPEAKER_02]: I am consciousness, and then Veda Abheda, I will be getting a thing. [SPEAKER_02]: Differences to this question arises. [SPEAKER_02]: What is the connection between grummen and the work? [SPEAKER_02]: Vedanta always changes in ultimate reality grummen, [SPEAKER_02]: And then what is all this?

1:56 [SPEAKER_02]: What's the connection between this and grammar? [SPEAKER_02]: What's the connection between the one and the many? [SPEAKER_02]: This is the many. [SPEAKER_02]: And without telling us this one absolute reality, what's the connection? [SPEAKER_02]: I am consciousness. [SPEAKER_02]: But to me, in me, all these objects are arising, what's the connection between me and all these objects?

2:16 [SPEAKER_02]: So multiple answers have given and multiple systems of Vedanta arise. [SPEAKER_02]: One straight forward answer is, Roman is the reality, it's God. [SPEAKER_02]: That is Brahman. [SPEAKER_02]: And the universe is the creation of God. [SPEAKER_02]: Beda, they are not same. [SPEAKER_02]: The Creator and the Creator are not same.

2:36 [SPEAKER_02]: The King and the Kingdom are not the same. [SPEAKER_02]: Uninch of Heeda, there is difference. [SPEAKER_02]: Difference is real and ultimate reading. [SPEAKER_02]: Even when you become enlightened still with it, [SPEAKER_02]: in the state of some sort of existence. [SPEAKER_02]: Very clear difference.

2:55 [SPEAKER_02]: So difference between a grain of sand and a mountain, only she and the only present, the only potent, who are you? [SPEAKER_02]: What are you? [SPEAKER_02]: In significant creature? [SPEAKER_02]: How dare you say I am that? [SPEAKER_02]: Nothing, there's difference. [SPEAKER_02]: And when I will be, will you become free?

3:11 [SPEAKER_02]: You'll get lost. [SPEAKER_02]: I will go to Waikuntar and Shiva Lok and live in the presence of Brahman of Shiva, of Narayana. [SPEAKER_02]: Then there are also [SPEAKER_02]: You may be in proximity, you may feel even a sense of identity with God, but that does not mean you are God. [SPEAKER_02]: This is called G by Ishwarabhiyana, the difference between Ishwarabhiyana and G by the rest of us.

3:35 [SPEAKER_02]: One day there are five differences, this is one difference, and this is an intimate difference. [SPEAKER_02]: Second difference, G by G by the rest of us, we are all different from each other. [SPEAKER_02]: And take it serious, yes, we are different, it's a truth. [SPEAKER_02]: We are all separate from each other.

3:57 [SPEAKER_02]: And even in this state of enlightenment, we will learn how to become one. [SPEAKER_02]: We'll still remain separate. [SPEAKER_02]: We'll just difference between the enlightened or the saved one. [SPEAKER_02]: The one who was attained freedom. [SPEAKER_02]: And the rest of us were condemned to some sorrow.

4:09 [SPEAKER_02]: They were different. [SPEAKER_02]: So G was evil, later. [SPEAKER_02]: Difference between sentient beings. [SPEAKER_02]: We are all separate from each other. [SPEAKER_02]: We, we, I am different from the chair on which I'm saying it. [SPEAKER_02]: I'm not one with the chair, the chair is not one with me.

4:28 [SPEAKER_02]: Living and non-living, that different from each other. [SPEAKER_02]: Sanitate and incense and that different, that distinct from each other. [SPEAKER_02]: It's a material world and dead world in that you are living being a conscious being. [SPEAKER_02]: How can we design your different?

4:40 [SPEAKER_02]: when Jeeva, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, Javak, [SPEAKER_02]: And finally, what is the relationship between the world and the Creator?

5:14 [SPEAKER_02]: Jagat is one of Helaan. [SPEAKER_02]: The world is different between the universe's difference of the Creator's gone. [SPEAKER_02]: Five differences, one is of Helaan. [SPEAKER_02]: Who says this, Dwil Tabilantha, Mantwavilantha, [SPEAKER_02]: difference if there's to us, belong to price to a divided of the price to erase the difference by saying there's a underlying one list.

5:41 [SPEAKER_02]: But Madhu will have to say, no, no underlying one list. [SPEAKER_02]: This got not even necessary to think accordingly. [SPEAKER_02]: You are distinct from God, have devotion to God, God be saving. [SPEAKER_02]: So this is one at all. [SPEAKER_02]: It's very similar to you would find in other teastic religious also, in Christianity, Islam, Judaism, similar ideas at there.

6:03 [SPEAKER_02]: In our multiple traditions, a Christianism, Shaisalism, dualistic ideas, when you have to, this is what? [SPEAKER_02]: And this is generating. [SPEAKER_02]: So what is wrong with it? [SPEAKER_02]: This is one. [SPEAKER_02]: Another one is, no, there is Heda, Heda. [SPEAKER_02]: Discription is there, separation is there, difference is there, but also one this is there.

6:25 [SPEAKER_02]: It is true that my hands are different from my feet, my feet are different from my tummy, my tummy is different from my head, but we are all one united into one body, there's an organic unit, it is one body, the part of one whole organic whole. [SPEAKER_02]: So this unity of the body, parts of the body in one body, this is bed of the different, there's a difference, internal difference in this body, [SPEAKER_02]: But there is an organic unity.

6:53 [SPEAKER_02]: So the body and its parts have theta of theta, difference identity in difference. [SPEAKER_02]: The parts are different, but the whole is one. [SPEAKER_02]: This is called theta of theta, the shishitan, but there is one example of theta of it. [SPEAKER_02]: Where up at all, many girls of this are different difference.

7:11 [SPEAKER_02]: Identity and difference are both exactly. [SPEAKER_02]: You know, the India, who are well-known here in U.S. and many parts of the world, the Hare Krishna is the one Krishna consciousness. [SPEAKER_02]: There is philosophy, also with amphitheid also. [SPEAKER_02]: It is called Achintya Veraabhira.

7:35 [SPEAKER_02]: The distinction between Krishna and his powers, Krishna's ultimate guarded and the powers of the Shaktis of Krishna, the multiple shaktis of Krishna, are they one lit Krishna? [SPEAKER_02]: Yes, are they distinct from Krishna? [SPEAKER_02]: Yes. [SPEAKER_02]: How can they be one and this thing?

7:50 [SPEAKER_02]: Achintya can conceive of it. [SPEAKER_02]: Inconceivable identity in difference. [SPEAKER_02]: That is called the philosophy of Achintya of Nehra. [SPEAKER_02]: It is one more school of Nehra. [SPEAKER_02]: A Vaishna was school. [SPEAKER_02]: So this world, SCSH is one with questionnaires also different from Aishneh.

8:07 [SPEAKER_02]: You are one with questionnaires also different from Aishneh. [SPEAKER_02]: This is Achintya of Nehra, Avina. [SPEAKER_02]: There are multiple such Vela Veda philosophy, Shundha, Dwaitan, Dwaitan, Dwaitan, Dwaitan, all of them are Vela Veda, Dwaitan, Dwaitan, all of them are Vela Veda philosophies.

8:22 [SPEAKER_02]: In order to erase all of this comes a Vela, Dwaitan Roshana, which says, yes, this tension is accepted. [SPEAKER_02]: Identity and distinction is accepted, and ultimately both are engaging, because there is one non-dual reality, which appears as a multiplicity. [SPEAKER_02]: If you take the multiplicity to be real, and that for that perspective dualism is correct, dwayne thay is correct, made is correct, if you call it a little deeper, you will find there is an underlying oneness, then beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta, beta,

9:11 [SPEAKER_02]: So that underlying one non-dual problem, if it's stressed that you get a hair done, another name, untwater. [SPEAKER_02]: But avoid yourselves, it's purpose by negating all the differences and showing you the problem. [SPEAKER_02]: It shows you that, in spite of all the differences, it is worth only.

9:32 [SPEAKER_02]: Having done that, avoid also can be abandoned. [SPEAKER_02]: I said in the four stages of non-dual meditation, the third stage you had abandoned all these terms, [SPEAKER_02]: The manual and all the distinctions. [SPEAKER_02]: In this book itself, you will find that Tathraya does that. [SPEAKER_02]: In verse number 36, first chapter, very shocking and beautiful verses there.

9:52 [SPEAKER_02]: Verse number 36, if you see, [SPEAKER_02]: Dwaya, Dwaya, Tabi, Barjitam, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, Dwaya, [SPEAKER_02]: that the author says, no, neither, no, someone that come loving nothing, they do not understand the one nature, this homogeneous truth which is ever the same.

10:47 [SPEAKER_02]: One limit to this distinction and this ocean of existence, consciousness, this one radiance which you are, they do not understand that. [SPEAKER_02]: What is the truth? [SPEAKER_02]: Do you not do it, do it, do it, do it, do it, do it, [SPEAKER_02]: to go beyond duality, you need non-violity.

11:07 [SPEAKER_02]: And then after having gone beyond duality, you drop that non-violity also. [SPEAKER_02]: Why would you stay that, staying the truth in the reality which has been revealed by this process? [SPEAKER_02]: That is the thought, right? [SPEAKER_02]: This is the beauty of the Advaita's hold that even Advaita itself can be amendent at one point.

11:24 [SPEAKER_02]: It won't get stuck up in the concepts. [SPEAKER_02]: Fearless about it. [SPEAKER_02]: Wow, how can you be fearless? [SPEAKER_02]: How can you let go of the fundamental principles of your own teaching of your school? [SPEAKER_02]: Because you have attained the reality with those teachings point and the end is not the book.

11:42 [SPEAKER_02]: End is not as as to the works. [SPEAKER_02]: The end is not even a beautiful argument. [SPEAKER_02]: End is not even a nice, well sophisticated non-bull meditation technique. [SPEAKER_02]: A message sounds, non-bull meditation technique. [SPEAKER_02]: Not even that is the anah. [SPEAKER_02]: Not even that is then, what all of this release, the verse says, the teaching, the argument, the meditation, it points to something.

12:07 [SPEAKER_02]: Once that is attained, you can let go. [SPEAKER_02]: Just please have a let go on and on and on and on. [SPEAKER_02]: No, if you want a description of that reality, and though it is the best description, you're not comfortable with that, step down. [SPEAKER_02]: You can have a dualistic or a Veda within the description.

12:20 [SPEAKER_02]: That also works. [SPEAKER_02]: Veda Veda, Veda, Veda, Veda, [SPEAKER_02]: So the third ray is speaking from the dump of the lion. [SPEAKER_02]: Rather, he has ascending and he is telling us to throw away the lion. [SPEAKER_02]: Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, Veda, [SPEAKER_02]: something as simple as table and boot, they're also this one that is seen, but you can't after analyzing it, you find it is wood through and through.

13:02 [SPEAKER_02]: You're sensing the table. [SPEAKER_02]: How can I deny that the table exists? [SPEAKER_02]: I'm experiencing it. [SPEAKER_02]: I'm using it. [SPEAKER_02]: I'm using language table. [SPEAKER_02]: I'm using it to put a microphone on that, using it as an instrument. [SPEAKER_02]: So, a web horror is there, normal is there, a group is there, I can't deny it.

13:21 [SPEAKER_02]: experience, always it to experience. [SPEAKER_02]: You have to upon analysis, no table is for, remember, there is no time or space or object though object called table, object is good. [SPEAKER_02]: There is no space there in that object for, in that one for table. [SPEAKER_02]: There is no time at which that would become sustainable, actually.

13:39 [SPEAKER_02]: Now, I can't say it exists, I can't say it does not exist. [SPEAKER_02]: What is it is? [SPEAKER_02]: It's a wonder. [SPEAKER_02]: vis-à-vis at the same time. [SPEAKER_02]: It appears one day to me, this new universe. [SPEAKER_02]: Siddharma Fishman has spoke of a monk at Enlightenment who came to the vaccination early temple once and he would stay in a cottage all day long in meditation once in a while you would come out.

14:02 [SPEAKER_02]: You know, it's on the bank of the Gangnam. [SPEAKER_02]: So the river, the temple, the sky and the clouds, the monsoon clouds and all the wonder of it. [SPEAKER_02]: The monk would come out and say, wow, wow, wonderful, wonderful, wonderful, and then rush back into the cottage and meditate.

14:17 [SPEAKER_02]: The only verse, a table is appearing in the word, wonderful, we can state it, you think it will be crazy. [SPEAKER_02]: Then you look at table and say, it's all you say. [SPEAKER_02]: Wist why I'm not talking about anything? [SPEAKER_00]: It's so many, isn't that a chintya bhiada bhiada bhiada?

14:31 [SPEAKER_02]: No. [SPEAKER_00]: It's not. [SPEAKER_02]: A chintya bhiada bhiada bhiada bhiada bhiada. [SPEAKER_02]: No. [SPEAKER_02]: It's not. [SPEAKER_02]: A chintya bhiada bhiada bhiada bhiada bhiada bhiada bhiada bhiada bhiada. [SPEAKER_02]: No. [SPEAKER_02]: It's not. [SPEAKER_02]: A chintya bhiada bhiada bhiada bhiada bhiada bhiada bhiada bhiada bhiada.

14:45 [SPEAKER_02]: No. [SPEAKER_02]: It's not. [SPEAKER_02]: A chintya bhiada bhiada bhiada [SPEAKER_02]: But not exactly the one, how can we are using different language, you're saying two things are there? [SPEAKER_02]: Yes, they're also different. [SPEAKER_02]: What is the relationship between table and word in-cut signalable?

15:00 [SPEAKER_02]: See, this is a crucial difference. [SPEAKER_02]: At the right on the rhythm, they will see that table is in-cut signalable. [SPEAKER_02]: You say, vis-fi of Praty Mahatini, I can't say whether the table exists, I can't deny it exists, I can't say it exists also. [SPEAKER_02]: What exists, hold, how can it say table exists there?

15:15 [SPEAKER_02]: Where does the table exists there? [SPEAKER_02]: That's wood. [SPEAKER_02]: What is the table? [SPEAKER_02]: Touch here, but touch wood, you also say touch wood. [SPEAKER_02]: Wait! [SPEAKER_02]: Now, now it is the table. [SPEAKER_02]: No, now it is wood. [SPEAKER_02]: I can't see that the table exists from an analysis point of view.

15:32 [SPEAKER_02]: Don't think I'm going crazy. [SPEAKER_02]: An analysis? [SPEAKER_02]: If you analyze it, upon an analysis, no table is found. [SPEAKER_02]: But practically table is found? [SPEAKER_02]: So, the table according to Antoine Tameranta is a stilastic kathagumbruyaar. [SPEAKER_02]: This may have been a part of it.

15:49 [SPEAKER_02]: But, Achintavila, it does not say that. [SPEAKER_02]: Achintavila, it will say, table of course it exists. [SPEAKER_02]: Here it is, it's table. [SPEAKER_02]: But, it is good. [SPEAKER_02]: Yes, it would also exist. [SPEAKER_02]: Both two exist. [SPEAKER_02]: Achintavila's, it has a good no, a stil.

16:03 [SPEAKER_02]: Achintavila, it will say table of stil. [SPEAKER_02]: It exists. [SPEAKER_02]: It exists. [SPEAKER_02]: Would, would also exist. [SPEAKER_02]: And the same, if they are same, you can't say two or two or three, how many will you count here? [SPEAKER_02]: If there are two here, you are an accountant will catch you, all you turn.

16:17 [SPEAKER_02]: You are double counting. [SPEAKER_02]: And then it says, or two exist, but the relationship is in consumer. [SPEAKER_02]: What is the difference between the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the two and the

16:39 [SPEAKER_02]: as if you can't say it as if it's considered as thick. [SPEAKER_02]: Therefore, this is why it is a wonder. [SPEAKER_02]: As if the relationship between table and body is inconceivable, the world is not inconceivable in not a wonder, not as thin as the atom brilliant in a thin interior of it.

17:01 [SPEAKER_02]: What is inconceivable, [SPEAKER_02]: The relationship between Kṛṣṇa and the word, a more precisely the relationship between Kṛṣṇa and His shaktis, that is in that civil identity and difference, both are there. [SPEAKER_02]: What is the relationship between Kṛṣṇa and the gopis? [SPEAKER_02]: Are there one on different?

17:22 [SPEAKER_02]: It's inconsisable, the identity in different, inconsisable identity in different, there are one yet different. [SPEAKER_02]: That's why the dance is possible. [SPEAKER_02]: But from, we are in Duttathra and now, so we have to be a little... No matter how beautiful it is, how poetic it is, how sweet it is.

17:47 [SPEAKER_02]: You know, it's also say that that is poetry. [SPEAKER_02]: That is sweet. [SPEAKER_02]: But let us be logical. [SPEAKER_02]: Let us come down to logic. [SPEAKER_02]: I remember once there was a... [SPEAKER_02]: At conference in our administration in India, near Calcutta. [SPEAKER_02]: So great scholars of Adwaita, the Shishthan Dwaita and one from Dwaita and Dwaita, and they were really mighty to give talks and set it up.

18:18 [SPEAKER_02]: They had only one condition, they don't fight with each other. [SPEAKER_02]: So they are joined sessions, and they are very polite and sweet to each other. [SPEAKER_02]: They are very great pun, which they are all scholars, very great pun, that's wonderful. [SPEAKER_02]: The Advaita Scalam, Krishna Mukti Sakshastrika, who was the principal of the Madras Sanskrit called it, it won't allow me to go, and he's retired allow me to go, but he's been teaching for many many years.

18:52 [SPEAKER_02]: He was giving us a talk, a special talk, individual session, others will not be, other stories will not present. [SPEAKER_02]: So just some months. [SPEAKER_02]: So he told us, one week, we'll put the day shāma, what talent it has? [SPEAKER_02]: This time, who is means, which is tabayta, doayta, doayta, doayta, doayta, doayta, it's [SPEAKER_02]: If you mean it takes a great talent and intellect to spin such beautiful philosophies, out of, out of, it is stuff and nonsense.

19:29 [SPEAKER_02]: It says admirable. [SPEAKER_02]: Let's just keep them outside the door and now you settle down on another aspect that is bad. [SPEAKER_02]: So, what great talent? [SPEAKER_02]: So, the ancient commentators, they had a unique way of expressing these. [SPEAKER_02]: You can understand what they mean.

20:00 [SPEAKER_02]: We were studying some ancient, as a medium and good this text from Tibet. [SPEAKER_02]: So, one of the commentators, one of the greatest figures in Tibetan Buddhism is called Sankhapa. [SPEAKER_02]: He is equivalent to a Sankhapa and in Tibet. [SPEAKER_02]: He lived about 500 years ago.

20:21 [SPEAKER_02]: The extraordinary is the intellect and the genius of Sankhapa, which means he is saying something about the physical head, which is not what Buddha said. [SPEAKER_02]: It sounds like he is praising Sankhapa, what genius, what creativity, we are nothing compared to them, which means he has been in the story of his own head and God has never said [SPEAKER_02]: It is Brahman and yet, it is limitless existence, consciousness, limitless existence, after years as limiting limited existing things, which are born and they die, is it created and destroyed?

21:04 [SPEAKER_02]: More, maybe two moments. [SPEAKER_02]: What are you wondering? [SPEAKER_02]: One limitless consciousness. [SPEAKER_02]: and fears as seen, hearing, smelling, tasting, touching, as thinking, imagining, understanding all activities of the mind and senses are lit up by that one limitless consciousness.

21:21 [SPEAKER_02]: What a wonder! [SPEAKER_02]: One limitless honor in the bliss itself at the earth as this samsara of Sukha-dukkam. [SPEAKER_02]: What a wonder [SPEAKER_02]: He started with this actually. [SPEAKER_02]: Very simple and soaring sublime verse. [SPEAKER_02]: Aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, aham, ah

22:22 [SPEAKER_02]: One rumman, Deshakaala was to a parichinna atma rumman, that consciousness. [SPEAKER_02]: If a function is one consciousness, what is this one consciousness? [SPEAKER_02]: That which is so precaution, a paroxetated in it. [SPEAKER_02]: What is this? [SPEAKER_02]: It is the Abhisaya, never an object.

22:40 [SPEAKER_02]: Amjaya, never enjoyed, never described. [SPEAKER_02]: It is as an ascended, as an anguayan Purusha. [SPEAKER_02]: It is the Samah, ever the same, never different. [SPEAKER_02]: It is the Sakshi, the Nervi Kada, Niranum Tara Caitanya. [SPEAKER_02]: This is the science of it, the Sada, Sada, Vasisva.

23:06 [SPEAKER_02]: This is knowledge, when you realize I have, this is knowledge. [SPEAKER_02]: And then we will lead your life in from that perspective, Vigyanar. [SPEAKER_02]: This is the full, full, fullest manifestation of that knowledge. [SPEAKER_02]: Gyanar Vigyanar. [SPEAKER_02]: Siddhartha Krishna is going to say, you discover the roof by going up from the ground floor to the first floor, just go through the staircase or leave each floor behind, go to the roof and you discover the roof from the house.

23:31 [SPEAKER_02]: But then you discover what the roof is made of, the same stones and wood and chips. [SPEAKER_02]: And then you look back, the house which you are left behind, the whole of the house is made of the same material. [SPEAKER_02]: So it is an ascendant visit, you find the same reality. [SPEAKER_02]: So when we look back upon the world, we realize this world is nothing but drama.

23:54 [SPEAKER_02]: The whole world along with the barley appears to be to mean in consciousness. [SPEAKER_02]: not mind, body mind universe appears to be, therefore I am all of it on none of it, both are true, none of it, yarn, and all of it be yarn. [SPEAKER_02]: non-the-waking, non-the-dream, non-the-leets, non-the-weaker, non-the-dreamer, non-the-deep-sleeper, non-the universe, physical universe of the waking, non-the subtle universe of the dreaming or world of mind, imagineings and fantasies, non-the-sea universe of the-deep-sea apart from all of these lines.

24:38 [SPEAKER_02]: waking, dreaming, deeply, wake or dream or deep sleep or waking universe, dream universe, and the deep sleep, see universe. [SPEAKER_02]: Now, apart from the night, who am I? [SPEAKER_01]: 10th plan. [SPEAKER_02]: I am the wickest of all of them. [SPEAKER_02]: I am Turiya, the fort, the tenet.

24:59 [SPEAKER_02]: This is Gyanam Realization. [SPEAKER_00]: But I alone am the waker dream or teach sleeper. [SPEAKER_02]: I alone am the waking word dream word teach sleeper. [SPEAKER_02]: I alone am the physical, subtle, and causal. [SPEAKER_02]: Thank you, Anum. [SPEAKER_02]: Then, number six. [SPEAKER_02]: Yobai sarvatmako demo yobai sarvatmako demo nishkalu kaganopanaha nishkalu kaganopanaha [SPEAKER_02]: There is no doubt that I am that God who is the Self of all fear or indivisible, like the sky naturally stangeless.

25:56 [SPEAKER_02]: Very powerful words. [SPEAKER_02]: Let us stay with this for some time. [SPEAKER_02]: You always are not mapo deva, you always gave a hug. [SPEAKER_02]: Deva has a sense of good work. [SPEAKER_02]: Deva means a shining one, deep to shining. [SPEAKER_02]: that which I'm that's why the David asked them God seeing an emension call David because they were I don't know if they were doing you at people or what to what they were saying they were saying they were our senses are called they were in the down the the I is the the fact that you're seeing the fact that you're feeling smelling because they they're trying to be like it's called they were but ultimately the day of which you're talking about

26:38 [SPEAKER_02]: awareness, consciousness, pure consciousness, pure awareness, just not Jaitana, Jaitana is awareness reflected in the mind, reflected consciousness, the one which we are aware of like, love, feel it now, if you feel it, it's still an object, but we feel, we not only feel our mind, we feel conscious also, we also feel conscious, the feeling of consciousness, [SPEAKER_02]: but back to which this feeling arises, that is pure consciousness.

27:11 [SPEAKER_02]: That I am, that you are. [SPEAKER_02]: That is devaha. [SPEAKER_02]: What is it? [SPEAKER_02]: Again, remember, you can let an adult out all those aspects. [SPEAKER_02]: Sarkshi, nirantara, nirvika, asang, nirvishaya, avishaya, samaha, what is, amjaya, then aparokshas, [SPEAKER_02]: When you come or will you come or will think what is all this gibberish?

27:44 [SPEAKER_02]: Itahadva, adhva, adhva. [SPEAKER_02]: I am that. [SPEAKER_02]: All of that you can pack into this word. [SPEAKER_02]: Devaha. [SPEAKER_02]: All right. [SPEAKER_02]: 10. [SPEAKER_02]: Next. [SPEAKER_02]: Saravatma kodil. [SPEAKER_02]: You always Saravatma kodil. [SPEAKER_02]: Saravatma. [SPEAKER_02]: Saravatma.

28:02 [SPEAKER_02]: Beautiful word. [SPEAKER_02]: The Self of all. [SPEAKER_02]: It is not a single limited consciousness in one burning animal, it's not a unit, it is that light which shines through all bodies and minds. [SPEAKER_02]: It's not the little sun reflected in one part of water, it's the sun, one sun in the sky, which can be reflected in a thousand parts of water, [SPEAKER_02]: It is the source of all the little consciousness which we find, which we experience right now.

28:39 [SPEAKER_02]: Reflected consciousness. [SPEAKER_02]: But that Sarvath Makadeva. [SPEAKER_02]: It is the self of all these high and low human and animal and decline. [SPEAKER_02]: God's and demons if there are those also. [SPEAKER_02]: Living and non-limit. [SPEAKER_02]: The reality, the existence which gives reality to this table and chair, that is the Atma of this, what is the Atma of this table, what is the Atma of the good, the earth telemet, what is the Atma of the earth telemet, what is the Atma of the earth telemet, what is the Atma of the water variable, fire, fire, air, then space atma of the space [SPEAKER_02]: Sarawatma, the Adma, the Self of the Universe.

29:28 [SPEAKER_02]: This word, it catches in one word, it catches the entirety of Vedanta, Sarawatma, beautiful word. [SPEAKER_02]: If you want, what will Vedanta and Tantwaita Vedanta in one word, Sarawatma? [SPEAKER_02]: Who are you? [SPEAKER_02]: You, I, each one of us, our real nature is Sarawatma, here this one vast shining [SPEAKER_02]: which in ignorance we call universe, which in reality we call, we when we understand is Sarvatma, we call it Rahman.

30:01 [SPEAKER_02]: What is it really Sarvatma? [SPEAKER_02]: One, the one reality, the sum total of all human souls is the only God I know and worships when you back [SPEAKER_02]: The God that, and I worship, is Vungum, the ignorant, call, human. [SPEAKER_02]: Sarva, the one shining consciousness, shining through this, the immortal shining through this mortal body, the unchanging light shining through this flickering vines, Sarva, of one consciousness.

30:40 [SPEAKER_02]: There is the beauty of Vedanta, there are these words. [SPEAKER_02]: single word can capture and hold up a lamp without it's so elegant is vast amount of literature it can be put into one slogan. [SPEAKER_02]: One is a singer so I'm going to be told with the skill of the teacher is to compress the ocean into drop and drop and in the to expand the drop into the ocean [SPEAKER_02]: All Vedantic texts and teachings.

31:11 [SPEAKER_02]: Can you compress into one verse? [SPEAKER_02]: Shankaracharya says, I can do better. [SPEAKER_02]: I can compress into half a verse. [SPEAKER_02]: What has been said in all the texts and my all masters I'm telling you now. [SPEAKER_02]: Ramma satsyam jhagat mithha ji babramri vanapara. [SPEAKER_02]: Ramma gyalavani malai sthe.

31:29 [SPEAKER_02]: Ramma is veer. [SPEAKER_02]: The world is an appearance. [SPEAKER_02]: And you are run as a ten-rounder. [SPEAKER_02]: What has been said in thousands of books? [SPEAKER_02]: Can you make it shorter? [SPEAKER_02]: Upanishads say, yes, they can. [SPEAKER_02]: Chandlogdu Upanishads says, tuktu on a scene, you are tai.

31:46 [SPEAKER_02]: Rheadar Nigu Upanishads says, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma svi, aham ramma s [SPEAKER_02]: Oh 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_02]: It means, it's not that it's not the combination of sarvayanathma, it means one thing only, which is sarvatma.

32:38 [SPEAKER_02]: Sarvatma, Brahma, Bhuvnam, many words of the, which expressed a whole of the language one word. [SPEAKER_02]: Brahma, which means the vast. [SPEAKER_02]: Anandantam, one world, limitress, days at all of us go, what for each in them, unlimited, which is not limited by time, not limited by space, not limited by objects, that's anandantam.

33:07 [SPEAKER_02]: Vishnu, the word Vishnu, Vishnu, Sharsunama, Shankaracharya ji gives a comment to be on that. [SPEAKER_02]: Purnam. [SPEAKER_02]: Yes. [SPEAKER_01]: All perverings. [SPEAKER_02]: All perverings. [SPEAKER_02]: Of course. [SPEAKER_02]: Purnam. [SPEAKER_02]: Purnam. [SPEAKER_02]: Another word.

33:28 [SPEAKER_02]: Very powerful word. [SPEAKER_02]: Purnam. [SPEAKER_02]: Another phurnam. [SPEAKER_02]: Purnam. [SPEAKER_02]: All of a sudden it is facting to that word. [SPEAKER_02]: That which expimes without limit. [SPEAKER_02]: That's the meaning of Brahma. [SPEAKER_02]: That which has no limit at all.

33:43 [SPEAKER_02]: Very interestingly I discovered the word shunyam which seems to be just the opposite of [SPEAKER_02]: rule number is that which fills up everything. [SPEAKER_02]: Shwanyam, there was an exhibition in a college, I went to an India in one of the hour colleges, I don't know if it's the college, there was a zero exhibition, exhibition on the zero.

34:08 [SPEAKER_02]: So the zero was originally invented by the ancient Indian mathematicians, zero, but in the Sanskrit it is Shwanyam. [SPEAKER_02]: And there is a panel, there was a panel which described this as the origin of the word Shwanyam, the root from which Shwanyam has come is Shwii, which has good Shwii, which means to like English soil, to expand without limit.

34:38 [SPEAKER_02]: So, Shwanyam and Purnam grammatically, etymologically, come, I have similar meanings, I feel interesting. [SPEAKER_02]: And another word is here, Sarawatma. [SPEAKER_02]: Of course, you can make it even shorter, oh, oh, make sense. [SPEAKER_02]: Oh, 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_02]: Nishkallu, Gagano, Pama, Swamha, Vanilmala, Sutta, Nadek, Nist, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees, Dhees

35:46 [SPEAKER_02]: a difference of kind, a table and a bottle is a two different things. [SPEAKER_02]: But it is one kind of thing, table is another kind of thing. [SPEAKER_02]: What's the difference between them? [SPEAKER_02]: Difference in kind, as could be ja-thiabheda, that belong to different categories of objects.

36:06 [SPEAKER_02]: But it is different from the table. [SPEAKER_02]: What is one kind of object, table is another thing. [SPEAKER_02]: But it is of a kind differing from the table. [SPEAKER_02]: So, bottle and table are different. [SPEAKER_02]: But table and table, they are two different tables. [SPEAKER_02]: But they are both table.

36:19 [SPEAKER_02]: They are different from the same kind. [SPEAKER_02]: It's called sa-ja-thiabheda, sa-ja-thiabheda. [SPEAKER_02]: And there is something called Swatathavhila, internally difference. [SPEAKER_02]: So, applied, it is one prime, but it has internal difference. [SPEAKER_02]: It has a stem, it has leaves, it has flowers, it has roots, internal difference, a body, it is one body, with internal difference, and then we eat and tummy and then all that.

36:48 [SPEAKER_02]: So, internal difference, how many kinds of difference do we have? [SPEAKER_02]: Three kinds of difference, internal difference, parts of one thing. [SPEAKER_02]: external differences of two types again. [SPEAKER_02]: One is the difference between two things which are different from each other of different types, bottle and table or two things which are of the same type, table and table, one human being and another human being, difference of the same type.

37:14 [SPEAKER_02]: Now, you should daha, pure, pure means and an entity is set to be pure when [SPEAKER_02]: there is nothing vjatian sajatia, there is nothing different from it which is mixed into it, x we say x is pure in data data language, x is pure when another y is something different from it is not mixed into x, let me say x is pure different entity is not an introduced into it, it is homogeneous, it is just x also it is not mixed up with another x.

37:53 [SPEAKER_02]: It is pure. [SPEAKER_02]: It is just another one of the same factors, also not being mixed up with it. [SPEAKER_02]: So no mixture of Vizhati or Intuit, different thing into an entity, there is pure. [SPEAKER_02]: And no contact with another thing like it, Vizhati or Excluded, then you say a thing is pure.

38:18 [SPEAKER_02]: Brahman, Sathchi Dhananda, what is differing from Sath existed non-existence? [SPEAKER_02]: Other than existence, what will be there? [SPEAKER_02]: If you exclude existence, what will happen non-existence? [SPEAKER_02]: Brahman is existence, Sath. [SPEAKER_02]: So, Sath can never be mixed with a Sath non-existence, because [SPEAKER_02]: There is no question of mixing Brahman with something which is not such, not such because it doesn't exist.

38:50 [SPEAKER_02]: So, Vijatli has holdout. [SPEAKER_02]: What about mixing Brahman with another Brahman? [SPEAKER_02]: Atma with another Atma, Sajatli. [SPEAKER_02]: But we just said, Atma, consciousness, a song in Ruyam Purusha, it is non-contact. [SPEAKER_02]: It cannot be contacted by anything. [SPEAKER_02]: So another alphabet also cannot contact it.

39:13 [SPEAKER_02]: Even if it does exist, suppose another consciousness does it, does it exist? [SPEAKER_02]: Suppose it did exist, it cannot be, it cannot come into one time. [SPEAKER_02]: You know, let's take it. [SPEAKER_02]: So there is no mixture of Sahaja Akhir and Vijatya in this entity, consciousness, or drunken.

39:29 [SPEAKER_02]: Then he says, what about internal difference? [SPEAKER_02]: indivisible. [SPEAKER_02]: Kalam is part, the body response ends and feet and tummy and dead, does consciousness have parts, does existence have parts think about it. [SPEAKER_02]: Let me ask you a single question, as simple as table and one, ask you a precise question, is the table a part of the moon?

40:03 [SPEAKER_02]: There's a top part of the wood, there's a making part of the wood, there's a bottom part of the wood, which part is called tail. [SPEAKER_02]: Say, hold of it, Swami? [SPEAKER_02]: No, hold of it is wood. [SPEAKER_02]: Which part of the table is wood? [SPEAKER_02]: The table is not a part of the wood.

40:22 [SPEAKER_02]: So, Nishkala, Brahman does not have any parts. [SPEAKER_02]: Consciousness does not have any parts. [SPEAKER_02]: What appears in consciousness is an adherence. [SPEAKER_02]: It's not a part of consciousness. [SPEAKER_02]: World appears in Raman. [SPEAKER_02]: Which part of Raman is the world?

40:41 [SPEAKER_02]: Time's up. [SPEAKER_02]: Remember, that which appears the seeing which appears in the sea. [SPEAKER_02]: The Dhrishya, which appears in Dhrishta, the Appurna, the Appurna, the Anandha, which appears in the Anandha, the Janav, which appears in the Chaitana, or then there is no space time or object, which corresponds to that.

41:03 [SPEAKER_02]: Nishkalam, there is no part. [SPEAKER_02]: Pyo consciousness, Satjidana, that does not have any parts. [SPEAKER_02]: Satjidana, also not parts of Rama. [SPEAKER_02]: They are Brahman itself, described with different ways. [SPEAKER_02]: You can call it pure consciousness, you can call it pure being, you can call it pure sense, you mean thoughts.

41:23 [SPEAKER_01]: Mishkana. [SPEAKER_02]: So, if you put these two words together, Mishkana and Shuddha, you will get, be the traya one, chitama, prana, there is no Swagata, be ita, Sajati, be ita, Vijati, be ita, no different internal difference in drama, no difference of kind in drama, no difference of the same [SPEAKER_02]: that we repeat, not one at a time.

41:49 [SPEAKER_02]: No internal difference in grammar. [SPEAKER_02]: It's one homogeneous reality. [SPEAKER_02]: No difference in kai, not that there is one Brahman or Atman, there is another weapon. [SPEAKER_02]: No. [SPEAKER_02]: No difference in kai. [SPEAKER_02]: There is no second thing apart from grammar.

42:02 [SPEAKER_02]: It's not doing it. [SPEAKER_02]: Apart from existence, there are nothings that exist. [SPEAKER_02]: So, it is devoid of the three [SPEAKER_02]: Here we say that ultimate reality is devoid of all the all the differences that lie at appear. [SPEAKER_02]: They appear. [SPEAKER_02]: We do not distinguish him.

42:26 [SPEAKER_02]: We are not denying that. [SPEAKER_02]: You know, we must somehow talk differences at here when the movie is playing on the screen. [SPEAKER_02]: Sajātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejātīya lejā [SPEAKER_02]: But are there any actual differences?

42:49 [SPEAKER_02]: No, the screen remains the same. [SPEAKER_02]: Divide up three kinds of difference. [SPEAKER_02]: So Nishikala and Shantai keep putting them together. [SPEAKER_02]: They will generate, divide up the three kinds of difference. [SPEAKER_02]: Internal difference, difference of same kind, difference of different kinds.

43:06 [SPEAKER_02]: Hey, let's try out one jintamhtrano. [SPEAKER_02]: Another way of engaging these words of constringities, so Mahavanir Mala Shuddha, Raman is Agyatman, pure-consciousness, Devah, the Shining Wad, is pure in what sense. [SPEAKER_02]: So, Mahavanir Mala, because its nature is devoid of impurity.

43:30 [SPEAKER_02]: what are the abilities, three kinds of mobility. [SPEAKER_02]: One is the capability of washing us and tendencies, latent tendencies, which we have inherited from life times, which are our desires, our conditioning, our patterns, the personality. [SPEAKER_02]: Only a fraction of that is manifested at this personality.

43:54 [SPEAKER_02]: I'm gone all on our manifestive. [SPEAKER_02]: Whatever person has we have conditioned, we have for many life times. [SPEAKER_02]: Then we will have the most severe case of multiple personality disorders that are also there. [SPEAKER_02]: All sorts of person has been there in our minds.

44:08 [SPEAKER_02]: Such will God. [SPEAKER_02]: Indeed, that is one level of integrity. [SPEAKER_02]: That's what we try to play when it's a purification of mind, we keep saying, it's precious, it's precious, it's precious, the purification of mind is necessary. [SPEAKER_02]: That's what we're aiming at, we're placing up those vassanas.

44:26 [SPEAKER_02]: Then, what is the next level of impurity? [SPEAKER_02]: The flickering of the mind, we say the mind is unsettled. [SPEAKER_02]: It's only when we try to meditate, when we try to focus, we realize how unsettled the mind is. [SPEAKER_02]: Uncettled by it, nothing great can be done. [SPEAKER_02]: Let alone spirituality, even science, art, business, nothing, raising a family, nothing can be done.

44:56 [SPEAKER_02]: You become a problem to yourself and to others. [SPEAKER_02]: Our effectiveness is sharp and reduced when our mind starts clickering and uncontrollably. [SPEAKER_02]: Flickering mind, next, it's in the reflected in top. [SPEAKER_02]: Can't stop tongue. [SPEAKER_02]: It's a Swami that sounds like you.

45:14 [SPEAKER_01]: That. [SPEAKER_02]: Ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, ah, [SPEAKER_02]: Is actually Telanganda, the outcome from Telanganda is from anda.

45:42 [SPEAKER_02]: So, what he was famous in Banaras, during the British school in India, 25280 years, Sri Lankrishna met him, Mahsharkla also met him. [SPEAKER_02]: So, I want to become an elder son, if I remember correctly. [SPEAKER_02]: So, what he was known, he wouldn't speak. [SPEAKER_02]: So when Śrīvāna Kṛṣṇa met him at that time, he was born, he was silent.

46:08 [SPEAKER_02]: Śrīvāna Kṛṣṇa asked him, like, is it true? [SPEAKER_02]: What is it? [SPEAKER_02]: There is a painting in the Thailand, the Swami's room. [SPEAKER_02]: Śrīvāna Kṛṣṇa is telling the Swami's sitting together, telling the Swami's room is a huge map, and completely naked. [SPEAKER_02]: a giant man, and Siddharma Krishna comparing his phrase, sitting next to him and asking like this to, the longest one is saying like this one.

46:31 [SPEAKER_02]: It's not to, it's one. [SPEAKER_02]: I'm mad at the triangle of Jesus. [SPEAKER_02]: So I'm pushed out, testing him. [SPEAKER_02]: When he wouldn't speak, though the story goes, [SPEAKER_02]: that when it decided to take up the vow of silence from now on, I will not speak. [SPEAKER_02]: On his disciples burst into tears, who will teach us, who will give us, you know, where aren't the talks, you know.

46:49 [SPEAKER_02]: And he said, I've been giving you where aren't the talks, for the last 150 years. [SPEAKER_02]: That's more than enough. [SPEAKER_02]: So the last 100 years, I want to keep [SPEAKER_02]: tongue we start like, talk, talk, talk, talk, talk, talk, talk, talk, talk, talk, talk. [SPEAKER_02]: Then even worst condition, body resist, calm 60, all this morning.

47:21 [SPEAKER_02]: It's no correction with intelligence. [SPEAKER_02]: I've seen kids, the honest, especially kids of so intelligent, but so restless. [SPEAKER_02]: Very sharp. [SPEAKER_02]: But at the same time, the intelligences are not much used unless you can focus it and hold on to, you know, bring it to bear on something.

47:39 [SPEAKER_02]: That requires concentration, focus of points, stillness, intelligence plus focus, then only great things can be achieved. [SPEAKER_02]: Even if one does not have all that much super intelligent, just focus itself, well, [SPEAKER_02]: definition, who is a big shop, a little shop who keeps shooting.

48:01 [SPEAKER_01]: Yeah, that's a big shop. [SPEAKER_02]: So persistence and focus is even greater than intelligence. [SPEAKER_02]: Anyway. [SPEAKER_02]: So the second level of impurity is flickering vinyl. [SPEAKER_02]: This is called in Sanskrit, big shape on a third level. [SPEAKER_02]: Deepest level of impurities, ignorance, ignorance.

48:26 [SPEAKER_02]: that I don't know by real engine, or yarn. [SPEAKER_02]: So three levels of inferiority, chitita Malav, which is the what is generally called inferiority. [SPEAKER_02]: They create huge burden of conditioning, vassanas which we are carrying around. [SPEAKER_02]: Only a part of which is manifested as this personality.

48:46 [SPEAKER_02]: Then some of it is good, a lot of it is banned. [SPEAKER_02]: But they have to gather without thinking through many lifetimes. [SPEAKER_02]: Then the second one is flickering mind, rickshaper. [SPEAKER_02]: Third one, deepest threadless, ignores a far real nature of angiana. [SPEAKER_02]: Malaw rickshaper, giana.

49:06 [SPEAKER_02]: Properly, technical speaking, only the first one is called Malam. [SPEAKER_02]: But you can explain it to all three. [SPEAKER_02]: Delay at different levels. [SPEAKER_02]: Malaw, the conditionings, they lie in our dormant memories. [SPEAKER_02]: Vickshepa lies in the mind, in the attention, like of attention, the flickering of the mind.

49:26 [SPEAKER_02]: Agya and ignorance lies in the intellect. [SPEAKER_02]: All three have to be removed. [SPEAKER_02]: That is the whole course of Stavna. [SPEAKER_02]: Karma Yoga is powerful in removing kittamala, impurities of the mind, divasanas. [SPEAKER_02]: Yoga meditation is powerful in removing kittarikshepa, the flickering mind, the flickering of the mind, focusing the mind.

49:50 [SPEAKER_02]: And Vedanta, the teaching is powerful in the most especially powerful in removing the final level of impurity of the mind that is ignorance about the real nature. [SPEAKER_02]: Knowledge generates, and knowledge is generated by Vedanta, which removes ignorance. [SPEAKER_02]: So this is the whole course of Vedantic Savana.

50:07 [SPEAKER_02]: But remember, our Dattathra is far beyond all this. [SPEAKER_02]: He is sitting at the ta. [SPEAKER_02]: He's not talking about memory, he's not talking about mind, he's not talking about intellect. [SPEAKER_02]: He's talking about Atma, your ways are about Makoodeva, from that we all consciousness, the Sarkhsi, Nirvika, Rali Rantala, Abjaya, Sama, Shanta, Anishaya, Soprakash, Dazita, Vintilitis, desires, no, does it flicker, does consciousness flicker, no, does consciousness [SPEAKER_02]: consciousness?

50:44 [SPEAKER_02]: Can there be darkness in the sun? [SPEAKER_02]: No. [SPEAKER_02]: So, he says near and much. [SPEAKER_02]: So, how very normal are? [SPEAKER_02]: The very nature of consciousness is, it is three of the three kinds of impurities. [SPEAKER_02]: The de-thruted conditioning such the mind, the flickering of the mind, and the ignorance of the mind, all three are not their consciousness.

51:07 [SPEAKER_02]: They are there in the mind, they are not in consciousness. [SPEAKER_02]: But the tattra they are on the movement of my dogs, so that's why you can say this. [SPEAKER_02]: So they are not there in contact, not just this is by nature, even now, in all of us, so Bhagavad-a-rimada. [SPEAKER_02]: Because it is Bhagavad-a-rimada, free of the three kinds of impurities, hence, shrub-ta.

51:25 [SPEAKER_02]: This is a new, hence pure. [SPEAKER_02]: This is another way of unscrewing the same words. [SPEAKER_02]: So now, what do we have? [SPEAKER_02]: Your ways are Bhagavad-a-rimada. [SPEAKER_02]: In order to explain this, it's becoming too difficult that Tartra makes it easy for us. [SPEAKER_02]: He gives us an example, Gaganova or Skai example, the metaphor of the Skai.

51:51 [SPEAKER_02]: Now see how it applies to all of this. [SPEAKER_02]: Skai is Saravath, all beings find refuge in the Skai. [SPEAKER_02]: What does the Skai resist? [SPEAKER_02]: No, it gets faced to all entities. [SPEAKER_02]: If the sky did not get faced, then it somehow entity would not exist. [SPEAKER_02]: Every entity has got space.

52:18 [SPEAKER_02]: You see, in the class sky, white clouds, fluffy white clouds, dark rainy clouds from the clouds, all they have got space. [SPEAKER_02]: Small, pollution, space. [SPEAKER_02]: Clear sky, nothing is there, bright blue sky, space. [SPEAKER_02]: Wind, light, rain. [SPEAKER_02]: Lightning, everything is given space, the sky gives space to everything, Saravath Mataha.

52:44 [SPEAKER_02]: It is the basis, the foundation of all beings, space, we are dealing with space example now. [SPEAKER_02]: The space gives for all physical entities, space gives space, sky gives space to all physical entities. [SPEAKER_02]: Completely does not resist anything, similarly consciousness, deva, a striving one.

53:06 [SPEAKER_02]: The whole universe is given space, it is the Atma, the ground of the entire universe. [SPEAKER_02]: So, it is all about them. [SPEAKER_02]: Just as space is all physical entities, consciousness is for the entire universe. [SPEAKER_02]: Understand, then second, he says, Nishkala-ha-partless.

53:28 [SPEAKER_02]: This is the famous example of Kata-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-Ka-K [SPEAKER_02]: And outside is the great space Mahārāsh.

54:01 [SPEAKER_02]: No, we learn to use these three terms. [SPEAKER_02]: Mahārāsh, Mahārāsh, Mahārāsh, Mahārāsh is facing the part. [SPEAKER_02]: Mahārā, they don't know what Mahārās is facing in the monastery, in the center here. [SPEAKER_02]: This is inside. [SPEAKER_02]: Mahārāsh at the space all around the past, a cosmic space.

54:20 [SPEAKER_02]: But then we learn to see if you analyze, it is all the same. [SPEAKER_02]: These divisions are only in our minds. [SPEAKER_02]: Do you think that the room has enclosed the space? [SPEAKER_02]: Has the room trapped the space there? [SPEAKER_02]: When constructing these four walls and ceiling and flow, have we trapped this space here?

54:42 [SPEAKER_02]: Now this space has been separated from outside space. [SPEAKER_02]: Not at all space is in love at all. [SPEAKER_02]: Space, the sky has given a space to construct these walls in itself. [SPEAKER_02]: Inside outside is the same space. [SPEAKER_02]: or it is rotating and trailing around the sun and the whole of our solar system is traveling through the Galactic space.

55:07 [SPEAKER_02]: So, when now we are moving actually we are moving at tremendous speed and luckily we are all moving along the room as water everything is moving to the terrace we do not feel any difference. [SPEAKER_02]: But one thing is not moving with us. [SPEAKER_02]: Tell me what space is not moving with us.

55:23 [SPEAKER_02]: They are moving through space. [SPEAKER_02]: Moment of moment [SPEAKER_02]: At a tremendous speed, they are leaning behind that space and going into the space. [SPEAKER_02]: And yet, we feel we are in the same space. [SPEAKER_02]: Butter of water, is a good example. [SPEAKER_02]: When you move the bottle of water, does the water move with it?

55:46 [SPEAKER_02]: Be confident. [SPEAKER_02]: If the water does not move, it will make a very big mess. [SPEAKER_02]: If I move the bottle, it will all become wet here. [SPEAKER_02]: The water moves with the bottle. [SPEAKER_02]: The air in the bottle, if it's air tight, will air move with it? [SPEAKER_02]: Yes.

56:03 [SPEAKER_02]: Air will move with it. [SPEAKER_02]: The bottle moves with the bottle. [SPEAKER_02]: We don't understand the bottle will all move with it. [SPEAKER_02]: But if you have the space in this bottle, one liter of whatever it is. [SPEAKER_02]: Does this space move when I move the bottle? [SPEAKER_02]: No.

56:15 [SPEAKER_02]: Some people told you, I took it. [SPEAKER_02]: I told you, yes, space also moves. [SPEAKER_02]: I said think about it, meditate upon it. [SPEAKER_02]: No, space does not move. [SPEAKER_02]: The bottle moves through space, the space here and move it, it's not the same space anymore. [SPEAKER_02]: Sir, space does not move the bottle because the bottle does not actually partition space.

56:40 [SPEAKER_02]: It does not even close space. [SPEAKER_02]: It appears, it is raised in space and it is used to enclose certain volume of contents. [SPEAKER_02]: No division is possible in space. [SPEAKER_02]: You can't do it space. [SPEAKER_02]: Well, our practical purposes, we can. [SPEAKER_02]: But really, you cannot do it space.

57:05 [SPEAKER_02]: Your space on that side, space on this side, and the divider itself, all are in space. [SPEAKER_02]: And space is completely unaffected by the divider. [SPEAKER_02]: For us, it is a practical use. [SPEAKER_02]: So this is an illusion created by divisions. [SPEAKER_02]: So Nishikala, Langanabhskaya has no partners.

57:25 [SPEAKER_02]: Nishrava, we are still with the sky example. [SPEAKER_02]: Subhavan and Malah should come, the sky by nature is pure. [SPEAKER_02]: So, I need no longer the so much pollution. [SPEAKER_02]: It's not skying meditation, it's atmosphere pollution. [SPEAKER_02]: It is sound pollution, smoke pollution, chemical pollution.

57:46 [SPEAKER_02]: It can pollute the atmosphere, can pollute the river, can pollute the ground, can pollute the sound pollution. [SPEAKER_02]: I have seen bodies being cremated in India and there is still so many times. [SPEAKER_02]: And the word birds, the birdie birds, you will find, so the birdie which is made of earth and women, birds, the water in this birdie, bubbles and buoyants and sprays out, I can [SPEAKER_02]: The air around it becomes so hot, cannot come close to the burning body, so hot, but is the space heated?

58:32 [SPEAKER_02]: No. [SPEAKER_02]: Space is not affected, smoke there, there is the air becomes smoky and hot. [SPEAKER_02]: The wood is burning, body is burning, water is boiling, all of that becomes ashes, the [SPEAKER_02]: Space is not affected by anything, any of the other elements, by earth, water, fire, air, space is not affected.

59:03 [SPEAKER_02]: Space is by nature of pure. [SPEAKER_02]: So, so, how one even malicious, what? [SPEAKER_02]: We are going to open a sky example, sky is always by nature of pure. [SPEAKER_02]: So what? [SPEAKER_02]: Now in this, with this example, you understand consciousness. [SPEAKER_02]: Just as Kai is the basis of all, it gives space to everything, consciousness gives space to everything that appears in consciousness.

59:27 [SPEAKER_02]: Consciousness does not resist anything. [SPEAKER_02]: The movie screen does not resist any movie. [SPEAKER_02]: You play a horror movie, comedy movie, tragedy movie. [SPEAKER_02]: Screen does not resist. [SPEAKER_02]: Screen does not have preferences. [SPEAKER_02]: I don't like it. [SPEAKER_02]: I won't cooperate with you.

59:40 [SPEAKER_02]: Play this movie. [SPEAKER_02]: I will move [SPEAKER_02]: Whatever movie you may see, it makes no difference to the screen, similarly to consciousness. [SPEAKER_02]: It makes no difference of what appears in consciousness. [SPEAKER_02]: And why does it make no difference? [SPEAKER_02]: We have already studied.

59:57 [SPEAKER_02]: It is, and the Avishaya, it is non-stick. [SPEAKER_02]: Assang, it is not an object. [SPEAKER_02]: Avishaya, it is ever the same Sannaha. [SPEAKER_02]: Then, partless, as the sky is partless, so conscious, this is partless. [SPEAKER_02]: We just saw, it is devoid of the three kinds of difference.

1:00:26 [SPEAKER_02]: What is the difference? [SPEAKER_02]: So, what is the difference? [SPEAKER_02]: So, Sajratia, Vijayaki, of Hail, of Achita, Parchist, does not understand this difference. [SPEAKER_02]: There is nothing else except consciousness, why? [SPEAKER_02]: Because it is non-duan, because everything else is an appearance in consciousness.

1:00:41 [SPEAKER_02]: And that appearance also has no space, time or object to it. [SPEAKER_02]: Because what is consciousness? [SPEAKER_02]: School of, not the universe. [SPEAKER_02]: It is school of consciousness. [SPEAKER_02]: So, nish kalam, it is part less, consciousness is part less. [SPEAKER_02]: It has another of the three divisions.

1:01:01 [SPEAKER_02]: It is also pure consciousness. [SPEAKER_02]: Just like the sky is pure, consciousness is also pure. [SPEAKER_02]: The problems of my past condition is flickering up the mind. [SPEAKER_02]: and ignorance of the mind. [SPEAKER_02]: None of them pertinent to consciousness. [SPEAKER_02]: Even now, when we consider one an unnamed light in person, no, that's the mind.

1:01:22 [SPEAKER_02]: You are ever enlightened, you are ever enlightened, you are ever enlightened. [SPEAKER_02]: Ignorance and enlightenment are issues and problems and projects of the mind, not yours really. [SPEAKER_02]: Then, all of this, if you are ready, we have applied the sky example now. [SPEAKER_02]: So, we have, um, that day, that consciousness, I am, now we have to say, consciousness, Sarma, Makarali, the one bright day of which is the, the self of all these, it is the very self of the universe, ahum, I am the self of all these.

1:02:00 [SPEAKER_02]: They were the shining one, ahum, [SPEAKER_02]: Grand consciousness. [SPEAKER_02]: Then, nishikala, partress, ahan nishikala, I am partress. [SPEAKER_02]: So, really, then I can't do the body, body or so many parts. [SPEAKER_02]: Clearly, then I can't do the mind, mind is also so many parts.

1:02:18 [SPEAKER_02]: Ahan nishikala, and partress. [SPEAKER_02]: So, Mahavanel Malab, my nature is few. [SPEAKER_02]: Then, I can't do the body of the mind, body is never pure. [SPEAKER_02]: School of Interiorities. [SPEAKER_02]: Then I can't get a mind either. [SPEAKER_02]: The mind is also not pure. [SPEAKER_02]: It has got so many vassanas.

1:02:35 [SPEAKER_02]: It has got flickering distraction. [SPEAKER_02]: It has got ignore and spying again. [SPEAKER_02]: But I am pure. [SPEAKER_02]: I am not even in the mind. [SPEAKER_02]: So, I am pure consciousness. [SPEAKER_02]: So, I am consciousness. [SPEAKER_02]: And consciousness is what? [SPEAKER_01]: It is you.

1:02:57 [SPEAKER_02]: Consciousness is you and you are Consciousness. [SPEAKER_02]: If you are Consciousness, you are Consciousness only. [SPEAKER_02]: You are not admit that we are Conscious. [SPEAKER_02]: Who did you know that I'm content with? [SPEAKER_02]: We are Consciousness and Consciousness. [SPEAKER_02]: But I also say I have body, mind, and on that.

1:03:10 [SPEAKER_02]: I have Consciousness, I have body, and mind, in humans. [SPEAKER_02]: I am Consciousness, not only I have Consciousness and Consciousness only. [SPEAKER_02]: I'm not the body, I'm not the mind. [SPEAKER_02]: Is what I like as a G, I'm not the G, what do you mean as a G, [SPEAKER_02]: I have got just this only.

1:03:28 [SPEAKER_02]: And what is consciousness? [SPEAKER_02]: You only. [SPEAKER_02]: To consciousness is Brahman, Nataraja, consciousness is, you know, avatar as an incarnations, consciousness is Brahman. [SPEAKER_02]: No, no, no, no, no, no, no, consciousness is you only. [SPEAKER_02]: Check, where else do you find consciousness?

1:03:51 [SPEAKER_02]: I'm not talking about mind about you. [SPEAKER_02]: I'm talking about bear awareness, fear consciousness only. [SPEAKER_02]: Talk to Abhasee, you are that. [SPEAKER_02]: I am Brahman, what does it mean? [SPEAKER_02]: I am Brahman, and nothing else. [SPEAKER_02]: I am not body, not mind.

1:04:08 [SPEAKER_02]: Then only I am Brahman. [SPEAKER_02]: When I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die, I would die [SPEAKER_02]: I am Raman only, not body mind or anything else.

1:04:33 [SPEAKER_02]: And even more study, Bramman is you only. [SPEAKER_02]: Apart from you, if there is Shiva and Durga and Kali and Allah and Jawa and all that, they're none of them are there. [SPEAKER_02]: Apart from it, the real you. [SPEAKER_02]: So Bramman is you and only you and the real you, nothing else.

1:04:53 [SPEAKER_02]: You are Bramman only and nothing else, Bramman is you and nothing else. [SPEAKER_02]: to see what an alarming lady, stunning statement this is, when it puts the whole responsibility upon you, who else is there to take responsibility, we wait on these to say, take the whole thing on your shoulders, everything in this world, on its shoulders.

1:05:21 [SPEAKER_02]: Saurāma nevimala shu sāyimāhāma. [SPEAKER_02]: I am in that Nāsām shāyā. [SPEAKER_02]: And no doubt about it. [SPEAKER_02]: Ramāna dātāsām shāyātranī, dātāsām shāyātranī, dātāsām shāyātranī, dātāsām shāyātranī, dātāsām shāyātranī, dātāsām shāyātranī, dātāsām shāyātranī, dātāsām shāyātranī, dātāsām shāyātranī, dātāsām shāyātranī, dātāsām shāyātranī, dātāsām shāyātranī, dātāsām shāyātran [SPEAKER_02]: So be free of samshaya, ripar gaya, potis samshaya, framada, framshaya, framaya, ripar gaya, framada, framshaya, framaya, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, ripar gaya, framada, framada, ripar gaya, fr

1:06:08 [SPEAKER_01]: I see, this is what they are saying. [SPEAKER_02]: But then Rupert Jaya comes, Rupert Jaya means, I do all this, but I'm still the same dude. [SPEAKER_02]: No matter how much non-duality you do, you're the same fellow. [SPEAKER_02]: It's the same problem. [SPEAKER_02]: How do I use all this to overcome my problem?

1:06:28 [SPEAKER_02]: For I solve the problems on the world, I have to solve my own problems. [SPEAKER_02]: So Rupert Jaya has to be removed. [SPEAKER_02]: How do you do that? [SPEAKER_02]: What is clarifying through Shavana and Mananam? [SPEAKER_02]: So, hearing, study, reflection, reasoning, what becomes true?

1:06:43 [SPEAKER_02]: What you yourself admit to yourself honestly as, yeah, this is true, I'll get it. [SPEAKER_02]: Then why not live a card immediately? [SPEAKER_02]: Why not live a card immediately? [SPEAKER_02]: This is an actor, he was asked, how did you become enlightened? [SPEAKER_02]: My guru taught me number one, Shavana.

1:07:00 [SPEAKER_02]: Manana, whatever it is. [SPEAKER_02]: Then the result will be second. [SPEAKER_02]: How will you believe? [SPEAKER_02]: Only then all your doubts have been removed. [SPEAKER_02]: That's the result of Mahadra. [SPEAKER_02]: And then I try to lean according to you. [SPEAKER_02]: That's an easy advice.

1:07:16 [SPEAKER_02]: This is it. [SPEAKER_02]: Nasaam Shah Ya Khan. [SPEAKER_02]: Let us repeat this verse once more and then go into some Christian obviously. [SPEAKER_02]: Yo, ways are Ramath, Mako, Debo. [SPEAKER_02]: Jovey, saramah, mako, dheibu, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham, nistke, logon, nopamaham [SPEAKER_02]: which is the Atma of all beings, sirs, Sarva of Mapo.

1:08:02 [SPEAKER_02]: Which is partless? [SPEAKER_02]: Ravana of Pama, like the sky, sky example, pure by its very nature. [SPEAKER_02]: I am that. [SPEAKER_02]: Saiyaya Vaham. [SPEAKER_02]: So ever, only that I am. [SPEAKER_02]: Nothing else. [SPEAKER_02]: And this, I have no doubt. [SPEAKER_02]: No doubt. [SPEAKER_02]: Do you remember Kalidas story?

1:08:24 [SPEAKER_02]: Do you remember? [SPEAKER_02]: ah, what was the difference between him and the second best point in number of not only confidence, not quite three, same point three, difference between enlightened person and the rest of us, same with the hunter, only the enlightened person is 100% confident sitting, we have a little bit of shaking us, the Indians ah, the stories like this many stories, devotion to knowledge and [SPEAKER_02]: But to cross the river, someone saw a young boy crossing the river.

1:09:00 [SPEAKER_02]: His guru said, how are you crossing the river? [SPEAKER_02]: You are told me, he is walking across the river. [SPEAKER_02]: You are told me, go guru, then by if you take the name of God, then you can walk across water. [SPEAKER_02]: Whereas those can be done. [SPEAKER_02]: The guru didn't really mean it.

1:09:16 [SPEAKER_02]: But the little boy did it. [SPEAKER_02]: So the guru's heart is working that means it really works. [SPEAKER_02]: I should try it also, so Guru started repeating Rhaan Rhaan Rhaan Rhaan Rhaan Rhaan, repeating the name of God, and then he walked, but he was not 100% sure, so he lifted his doughty a little bit, so when he walked into the water, the big glass he went up and then he went, so our confidence is that, I have 90% confidence, ten percent, [SPEAKER_02]: Until that comes, that confidence is just 100% confidence in just one slimmer away from what you'll call direct realization.

1:10:04 [SPEAKER_02]: It becomes absolutely clear. [SPEAKER_02]: Then we don't even have to think about it twice, any kind. [SPEAKER_02]: Going on water, there's another story that we tell in that and start. [SPEAKER_02]: Zen story. [SPEAKER_02]: Nothing to do with the Dante. [SPEAKER_02]: So there was some Zen monks, old Zen monks.

1:10:24 [SPEAKER_02]: and then they got one youngster who became a monk to decide those. [SPEAKER_02]: And the youngster saw that the in front of the monastery there was a lay in the middle of the lake, there was an island, these old monks, they would have to leave out of the water that cross to the island and then they would come back, walking on the water.

1:10:45 [SPEAKER_02]: And this youngster talked how advanced they are. [SPEAKER_02]: Come off me on water. [SPEAKER_02]: Such miracle. [SPEAKER_02]: Let me try. [SPEAKER_02]: Carefully, the great concentration you put is photon the water and the splash makes splash event. [SPEAKER_02]: Again, you try with splash event.

1:11:02 [SPEAKER_02]: 2-3 times this happened, the old monks were sitting and watching. [SPEAKER_02]: And one of them said to the other. [SPEAKER_01]: shouldn't we tell him where the stones are? [SPEAKER_01]: No. [SPEAKER_02]: Another time, the Zen monks are sitting. [SPEAKER_02]: Junior, senior, senior, most.

1:11:28 [SPEAKER_02]: So Junior monk is saying that, look, I'm the monastery, how the fire is moving. [SPEAKER_02]: senior monk said, you are so immature, you don't know. [SPEAKER_02]: If to look more deep, his flag is that moving, wind is moving. [SPEAKER_02]: Let's see, in another inner cause, wind is moving, junior monk to know who he has to express by his words.

1:11:50 [SPEAKER_02]: Then the senior monk said, you also don't know. [SPEAKER_02]: Not bad, not bad. [SPEAKER_02]: Mind is moving. [SPEAKER_02]: Mind is moving. [SPEAKER_02]: Then the senior monk and junior monk were in Christ, that's why your senior was to go so wise. [SPEAKER_02]: Now even more senior than one retired monk was there.

1:12:10 [SPEAKER_02]: Just resting in his room upstairs in the forest from window each out there. [SPEAKER_02]: Hey, your tongues are moving too much.