Avadhūta Gītā Retreat | Session 5 | Swami Sarvapriyananda

0:07 [SPEAKER_03]: Thank you. [SPEAKER_03]: Break the old man, break the old man, Oh shan, they shan, they shan, they shan, they lay. [SPEAKER_03]: Only just from the unreal to the real. [SPEAKER_02]: Leaders from darkness to light, leaders from death to immortality. [SPEAKER_02]: Oh peace, peace, peace. [SPEAKER_02]: So I am starting on, you also start, and I am getting you at your own base for a couple of Linux.

1:23 [UNKNOWN]: Thank you very much for watching this video and I'll see you in the next video. [UNKNOWN]: Thank you so much for watching this video. [SPEAKER_02]: Vedant and the communes, Dhirga, Pradavodh Chauran, in order to calm down the mind before Vedantic enquiring. [SPEAKER_02]: The chanting of a prolongedongar, like this prolongedongarots for several minutes of him chanting, is a very powerful way of coming down the mind, just the chanting said the sound itself.

3:03 [SPEAKER_02]: And if one can focus on the inner meaning that is even more amazing, then it becomes non-dual meditation. [SPEAKER_02]: They did the answer. [SPEAKER_02]: Inner meaning, you know, if you have studied mandu kya, akara, kara, makara, the all is the wake-up and the waking word, the waking state, it said, that is, then [SPEAKER_02]: and when he transitions into, that is the deep sleeper, the deep sleep, the same state, the deep sleep state, the deep sleep part, the seed state basically can.

3:44 [SPEAKER_02]: All three, one after another, it's not out. [SPEAKER_02]: Yeah, literally knowledge is dangerous, you're chanting it right the first time before you knew it is ah, oh, it is oh, because ah, and who together in Sastan, it makes oh, so oh, it's actually the correct pronunciation, but it includes the three sounds ah, oh, so if we chant together it becomes oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh [SPEAKER_02]: Waking, dreaming, deep sleep, jargon at Swapna Sushupti, jargon at Pramata, Dish Chua, Sopna Pramata, Tejjasa, Sushupti Pramata, Prankyan, and then the jargon propensis of Swapna propensis, Sushupti propensis, all nine together.

4:37 [SPEAKER_02]: I'll translate, otherwise you think what's going on in Sanskrit, let me see all of it. [SPEAKER_02]: But I just said, all nine together, wake up, waking, wake up, dreamer, deep sleeper, waking word, dream word, deep sleep, say, let's see it up the word. [SPEAKER_02]: Then making state, dream state, deep sleep state, all nine.

4:56 [SPEAKER_02]: They, they are all meant by O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O-O- [SPEAKER_02]: that is the fourth, apart from waking, dreaming, sleeping, awakened, remorse, sleeper.

5:28 [SPEAKER_02]: In you, these three words, the physical, the subtle and the causal, either tearing, floating around and disappearing back into you. [SPEAKER_02]: all that is meant by all of Mandob keo penisha is packed into all. [SPEAKER_02]: So if you chant it in a program way and contemplate the meaning of it, notice the meaning of it.

5:48 [SPEAKER_02]: Visualize waking, dreaming, stealing, and you also press the ground up that. [SPEAKER_02]: That is an undone meditation. [SPEAKER_02]: That is the home meditation. [SPEAKER_02]: Advaiting on meditation. [SPEAKER_02]: There is also Prataka meditation on as the symbol of the ultimate and the meditation on all.

6:07 [SPEAKER_02]: Most of us do it in its part of every mantra I mean. [SPEAKER_02]: So very good. [SPEAKER_02]: Pralang chanting of all. [SPEAKER_02]: Now let us move on with our go back to our [SPEAKER_02]: Number 7. [SPEAKER_02]: Mr. Chandan, first one. [SPEAKER_02]: First verse. [SPEAKER_03]: Ah, it's prana, mupaja, yate, mupaja, yate Through the grace of the Lord, the desire for non-dueality arises in the wise, to save them from great fear.

7:09 [SPEAKER_02]: Now, number 7. [SPEAKER_03]: Ahami wa dhyo nanta, ahami wa dhyo nanta, shuntabi jana bi gravahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahahah [SPEAKER_03]: I am indeed immutable, I am indeed am immutable and infinite and of the form of their intelligence.

7:50 [SPEAKER_03]: I do not know how or in relation to whom joy or sorrow exist. [SPEAKER_02]: Sometimes you will find a translation as intelligent, sometimes as conscious, sometimes as knowledge. [SPEAKER_02]: They are linked the same thing. [SPEAKER_02]: They don't mean by the intelligence of what they hear.

8:03 [SPEAKER_02]: They don't mean what they may intellect, they don't mean by knowledge, you know. [SPEAKER_03]: from our yarn of which we get the knowledge we see getting in the world, we all mean consciousness. [SPEAKER_02]: There's no clear English word to translate it at. [SPEAKER_02]: Now, this we have sort of settled on consciousness, but even when we use the word consciousness, remember, we don't mean consciousness as such as it is meant in dictionary sense.

8:27 [SPEAKER_02]: The operational consciousness, which we have, which is lost in unconsciousness, which is lost in deep sleep or in general anesthesia or not. [SPEAKER_02]: That is the reflective consciousness that I am doing right now. [SPEAKER_02]: Gita, it is part of Shetra, not cryptocurrency. [SPEAKER_02]: very interesting point.

8:46 [SPEAKER_02]: In the 13th chapter of the Bhagavad-gītā, Shri Krishna makes a division between subject and object, between self and not self, and he calls to self, Shakespeare, Shakespeare, and lower of the fee, and then not self, what you are not, what we are not, he calls it a field. [SPEAKER_02]: And if we look at the list of what we are not, he includes consciousness there.

9:07 [SPEAKER_02]: Chetana. [SPEAKER_02]: But chetanah is different from chetit or chetanian. [SPEAKER_02]: Chetanah is the consciousness we find in the mind. [SPEAKER_02]: It's like the moonlight. [SPEAKER_02]: Sunlight, its scent becomes the moonlight reflected from the moon. [SPEAKER_02]: But even if there is no moonlight, no moonlight.

9:27 [SPEAKER_02]: But the moonlight is not seeing. [SPEAKER_02]: Sunlight is still there. [SPEAKER_02]: So in deep sleep, for example, chetanah disappears. [SPEAKER_02]: In general, in the station, chetanah disappears. [SPEAKER_02]: Mind is shut down, the reflector is shut down. [SPEAKER_02]: But does it mean, Jith has disappeared?

9:41 [SPEAKER_02]: Chaitanya must disappear, no, no, no, no, no. [SPEAKER_02]: This darkness itself is a human by now. [SPEAKER_02]: What is that line in Tashash Loki? [SPEAKER_02]: Sushupthi kaevalo says something in the first, third line of the first versus there. [SPEAKER_02]: Can you see? [SPEAKER_02]: The third line of the first one, Tashash Loki.

10:01 [SPEAKER_05]: You can't, you can't, you can't, you can't. [SPEAKER_02]: Anayidran tiktok, tuar? [SPEAKER_02]: Sushupti akas is dying something like that, Mr. Anayidran tiktok, tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar tuar [SPEAKER_02]: as the light pervading the darkness.

10:33 [SPEAKER_02]: We will say, but there will no light pervading the darkness. [SPEAKER_02]: Deep stable just darkness, nothing. [SPEAKER_02]: That's what we think. [SPEAKER_02]: We are not seeing it. [SPEAKER_02]: It's only light. [SPEAKER_02]: I remember there is a conference on consciousness studies in the Ramakrishna Mission Institute of Culture in Kolgata.

10:51 [SPEAKER_03]: About more than 20 years ago. [SPEAKER_02]: So there was the philosophers and the neuroscientists around there, and they couldn't get on the same page, discussing what consciousness is. [SPEAKER_02]: So finally, one of the philosophers, Professor Larsson, his pastor, then on his American philosopher, good philosopher of Sankha, his wonderful books on Sankha.

11:12 [SPEAKER_02]: So he finally asked the neuroscientist, Dr. [SPEAKER_02]: According to neuroscience, [SPEAKER_02]: and the neuroscientist answered that, no, as we define consciousness, there's no consciousness in deep sea. [SPEAKER_02]: But it was 20 years ago. [SPEAKER_02]: It has changed now, little bit, there's some new findings of the recently.

11:32 [SPEAKER_02]: But anyway, he said, as we understand deep sea, there is no consciousness in deep sea. [SPEAKER_02]: And as we understand consciousness also, there is no consciousness in deep sea. [SPEAKER_02]: And Professor Lassen said, see, this is the difference between Samthya Vedantan on hand and modern neuroscience on the other.

11:50 [SPEAKER_02]: Samthya Vedantam would say, in deep sleep, there is only consciousness. [SPEAKER_02]: There is nothing to be conscious of. [SPEAKER_02]: So the light is the light is lifted, then only become aware of two things. [SPEAKER_02]: You become aware of the object illumined by the light, but you become aware of the light also.

12:10 [SPEAKER_02]: The object is not there, then, even of course, not see the object, but you will not be aware of the light thoughts. [SPEAKER_02]: It will light there's nothing to reflect the light back to all right. [SPEAKER_02]: So, at night, for example, the night sky is actually full of sunlight. [SPEAKER_02]: But we can't see it until the moon comes on a satellite, so then you can see the reflected.

12:40 [SPEAKER_02]: Now, so the point I was making is that even the word conscious, that's which we use, is the best we can do in English. [SPEAKER_02]: In multiple words, the living has to be chit, chit, chit, nia, bontha, sambit, chiti, venyanta, even Shiva, the word we use is using the sense of pure consciousness, [SPEAKER_02]: Nant, let us come to this verse, verse number 7.

13:15 [SPEAKER_02]: Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad-gayana Bhagavad- [SPEAKER_02]: The understanding of Kuhemar, analysis of the world will give us knowledge of physics, chemistry, knowledge, analysis of life will give us knowledge of biology, physiology, zoology, all of that.

13:55 [SPEAKER_02]: But analysis of the body is physiology, analysis of the mind will give us knowledge of the mind, psychology. [SPEAKER_02]: But beyond that, the sin, Kuhemar, until that we get that, this will freedom for us. [SPEAKER_02]: There's a nice anecdote about Ramana Mahrshi. [SPEAKER_02]: Somebody came and said, you know, you're teaching about who am I, does not really a thing to me.

14:22 [SPEAKER_02]: And what has been to you? [SPEAKER_02]: I am very devoted to the Lord Narayan to God, Vishnu Narayan. [SPEAKER_02]: I like chanting the name of God. [SPEAKER_02]: Is it enough? [SPEAKER_02]: Ramanama, she said, yes, yes, it's good, very good, carry on, get that. [SPEAKER_02]: By this, will I go to heaven after that to my contra?

14:43 [SPEAKER_02]: So the amount of knowledge is asking, Ramanama, she said, yes, you get, oh I will, yes, yes. [SPEAKER_02]: And then will I see Narayana there in my contra, will I see about Ramanama, she said, yes, [SPEAKER_02]: I will see, I will see now and yes, it's simple man, very happy. [SPEAKER_02]: And we will not let him see me, yes, yes, he will see me, he will look at me, yes, he will look at you.

15:06 [SPEAKER_02]: And very speak to me when he is big to me. [SPEAKER_02]: How much she said yes, he will speak to me. [SPEAKER_02]: Oh, he is big to me, what will he say to me, what will he say to me? [SPEAKER_02]: How much she said he will say to you, find out who her life is. [SPEAKER_02]: I know who I am, so his enquiry starts with allumming.

15:26 [SPEAKER_02]: I, who am I? [SPEAKER_02]: Vedanta really is not interested in the object. [SPEAKER_02]: It starts with an enquiry to the subject. [SPEAKER_02]: Finally, the secret of the object also will be revealed. [SPEAKER_02]: But we must start our enquiry with our sets, turn it to ourselves and see who are what we are.

15:51 [SPEAKER_02]: We're gonna have fun. [SPEAKER_02]: Farm, generally the image, which is much shipped is called the Kikurha. [SPEAKER_02]: This is the Kikurha, this is the Kikurha, that is the Kikurha, that is the Kikurha. [SPEAKER_02]: That is the Kikurha, this is the Kikurha, that is the Kikurha, that is the Kikurha.

16:06 [SPEAKER_02]: What is the farm of my, what is my real nature, it is not, if it is not the physical body, what is it, is it a physical farm, is it a psychological farm, spiritual farm, what is it, what exactly is my real nature, it is a Gikurha, that is the Kikurha. [SPEAKER_02]: The gana by this, the gana he means consciousness.

16:25 [SPEAKER_03]: The consciousness. [SPEAKER_02]: The grahala, multi, multi, image of form. [SPEAKER_02]: In Uttarakali, in Himalayas, in refer to each person as a multi. [SPEAKER_02]: In Him, so monks, it's top, the terminologies used among monks. [SPEAKER_02]: There are all multis of ram. [SPEAKER_02]: Raman and a querying in this form as a living, walking, talking, be, but a Diyana Muthi of Raman.

16:54 [SPEAKER_02]: So they will ignite, for example, there's a tradition that some mushrooms when they have feast hormones. [SPEAKER_02]: It's called a Bhandara. [SPEAKER_02]: Monks are divided. [SPEAKER_02]: So it's like a part of the monks. [SPEAKER_02]: And the inviting action will send around. [SPEAKER_02]: Invitational, they have to know how many people are coming.

17:14 [SPEAKER_02]: How many? [SPEAKER_02]: Not people, prominent, how many, but who? [SPEAKER_02]: Wonti, from the only one in non-nual, but multis are many. [SPEAKER_02]: So they will come and ask, this is the line with the use. [SPEAKER_02]: They'll come to Lasham. [SPEAKER_02]: And from now, outside the Lasham, they're inviting the monk who is inviting everybody from that from one particular thing, they'll go to Lasham.

17:31 [SPEAKER_02]: And at the gate, or at the door and shout, [SPEAKER_02]: So, Vikraha, but what is the Vikraha? [SPEAKER_02]: What is my real nature? [SPEAKER_02]: Is it physically, is it a body? [SPEAKER_02]: Is it a mind? [SPEAKER_02]: Is it a person? [SPEAKER_02]: He says, Vikraha, Vikraha, you are consciousness, though.

17:56 [SPEAKER_02]: There is an aha, you know, Vikraha, if you put these three words together, very powerful, it unlocks our real nature, the secret of self-realization. [SPEAKER_02]: What am I? [SPEAKER_02]: I am consciousness. [SPEAKER_02]: alone, ever. [SPEAKER_02]: I am consciousness, a hum, bighana, rinkraha, ever.

18:17 [SPEAKER_02]: Just put stuff. [SPEAKER_02]: Because we all agree that we are conscious. [SPEAKER_02]: Who does right now, we say yes, say here I am, body, yes, body, mind, yes, mind. [SPEAKER_02]: And are you conscious? [SPEAKER_02]: Is of course I'm conscious. [SPEAKER_02]: What we mean is this bundle of body, mind, and the consciousness, we mean is also say [SPEAKER_02]: The body is a bundle of changes.

18:42 [SPEAKER_02]: It continuously changes. [SPEAKER_02]: So we call it, you or the self are changeless. [SPEAKER_02]: How can the changeless be the ever changing? [SPEAKER_02]: How can the never changing be identical if they ever changing in possible? [SPEAKER_02]: So we call it a cannot be equal to never car.

18:59 [SPEAKER_02]: So we call it a body, we call it self. [SPEAKER_02]: Then the body is an object, [SPEAKER_02]: Like these objects, you can see them, body can be seen, and he can be touched, he can be smacked, he can be tested, he can even even hear the sounds in the body. [SPEAKER_02]: Body is an object to all the senses, you are in the subject.

19:20 [SPEAKER_02]: You are the Dhrasthan, the body is the Dhrasya, how can you literally be the body? [SPEAKER_02]: The body is dead, don't worry, don't disappear, but you are not literally the body. [SPEAKER_02]: You are Dhrasthan, body is Bhrasya. [SPEAKER_02]: We just admit it, if I am aware, but the body is not aware.

19:40 [SPEAKER_02]: Use that as a lever to separate yourself from the body. [SPEAKER_02]: How? [SPEAKER_02]: I am aware of the body. [SPEAKER_02]: The body is not aware of extent. [SPEAKER_02]: I am aware of the body. [SPEAKER_02]: There is no point of my experience, which says the body is aware of itself.

19:55 [SPEAKER_02]: The body is not aware of itself. [SPEAKER_02]: The body is not aware of everything else. [SPEAKER_02]: The body is not aware of me. [SPEAKER_02]: But I am aware of myself. [SPEAKER_02]: I am aware of the body, and I am aware of everything else. [SPEAKER_02]: I am Jaitana. [SPEAKER_02]: Body is Jada.

20:10 [SPEAKER_02]: Insangient. [SPEAKER_02]: I am sentient. [SPEAKER_02]: the body is a composite of many, many materials. [SPEAKER_02]: So, many are there, tissues, cells, tremendously complicated instrument, complicated biological machine. [SPEAKER_02]: And I was reading that half, more than half or 80 percent of the cells are not us, they are bacteria and others in this [SPEAKER_02]: It is not, I am, I should say, this body is a complex of many things, millions and billions of cells, thousands of tissues and then many organs and so on and I, itself, whatever I am, I am a unit, I am an identity, I am one.

21:09 [SPEAKER_02]: No, you are one. [SPEAKER_02]: Even people with multiple personality disorder, they're only one personality at a time. [SPEAKER_02]: It's interesting. [SPEAKER_02]: There's a wonderful public intellectual now, Bernardo Castro. [SPEAKER_02]: a brilliant pen. [SPEAKER_02]: He is a PhD in philosophy, a PhD in computer science, is to work for certain at one time.

21:42 [SPEAKER_02]: Now, he does research in consciousness and he's written some wonderful books very, very similar to Vedanta, but he's idea of the individual. [SPEAKER_02]: He's just not, the ultimate reality is consciousness. [SPEAKER_02]: It's like a field of consciousness. [SPEAKER_02]: He's universe.

21:59 [SPEAKER_02]: Now, he's idea of the individual is interesting. [SPEAKER_02]: He said it's like a dissociative disorder. [SPEAKER_02]: In psychiatry, in psychology, there is a disorder when people feel there are multiple different personalities. [SPEAKER_02]: The dissociate, the teacher, and in the same being, the multiple personalities of theory, feel dissociated from the rest of the being.

22:18 [SPEAKER_02]: Here, that is what it is like that, one consciousness, but it feels like we are not indifferent. [SPEAKER_02]: I was thinking this literally what Strictration has said in the Bhagavad-gita, not dissociated disorder, he said, I am one and all being, but I appear to be very many things. [SPEAKER_02]: I am undivided all beings, but I appear as it's divided, or in bundan the custom slang which undivided in all beings, I appear as if they associated.

22:53 [SPEAKER_02]: So I am one, the bodies are complicated of many, how to run in them and if we [SPEAKER_02]: like it is many arguments that you can get. [SPEAKER_02]: Same thing is the same thing you can say about the mind of the mind of the mind. [SPEAKER_02]: The mind is, I am the self, who is aware of the changing mind, I am very aware of the changing mind.

23:19 [SPEAKER_02]: The mind is, Jada is Jada. [SPEAKER_02]: I am conscious. [SPEAKER_02]: The mind is also Jala. [SPEAKER_02]: Jala means I am aware of the mind. [SPEAKER_02]: The mind is not aware of itself. [SPEAKER_02]: I'll just give you simple example to prove it. [SPEAKER_02]: You just to take up a certain mind.

23:38 [SPEAKER_02]: Any thought in the mind. [SPEAKER_02]: ABCD one to two before or whatever thought you take up. [SPEAKER_02]: Notice, is that ABCD conscious of itself? [SPEAKER_02]: Is it conscious of you? [SPEAKER_02]: Is it conscious of the next thought one to three for no? [SPEAKER_02]: The thoughts are not conscious entity.

23:54 [SPEAKER_02]: They're [SPEAKER_02]: I am conscious of them. [SPEAKER_02]: You, the conscious self and the mind which is not conscious, how can I get the same? [SPEAKER_02]: You are the witness of the mind. [SPEAKER_02]: You are the experience of the mind. [SPEAKER_02]: You look at your mind. [SPEAKER_02]: You can experience your own thoughts and feelings.

24:10 [SPEAKER_02]: Of course, you too. [SPEAKER_02]: And if you feel happy, you feel happy. [SPEAKER_02]: You are aware of that, and it is in the mind. [SPEAKER_02]: So the mind is object, you are the subject. [SPEAKER_02]: The mind is a composite of many entities, many thoughts, complexes, memories, [SPEAKER_02]: complex six.

24:27 [SPEAKER_02]: So, but I am the singular experience and the complex mind. [SPEAKER_02]: The singular and complex, how can they be disabled? [SPEAKER_02]: The changing and the never changing, how can they be disabled? [SPEAKER_02]: The subject and the object, how can they be disabled? [SPEAKER_02]: The conscious and the not conscious, how can they be disabled?

24:43 [SPEAKER_02]: Therefore, I'm not the mind. [SPEAKER_02]: But I still am. [SPEAKER_02]: One thing is sure, I exist. [SPEAKER_02]: That is the sureest factor of our lives. [SPEAKER_02]: And Kajitorn Musul, the court said, I think, therefore, I am one thing that you cannot deny in all our experience in life.

25:04 [SPEAKER_02]: What we see here, what we think about, what we know through science and religion, even science, what we know today to discard it tomorrow, let's house and services. [SPEAKER_02]: Somebody said, the corridors of science are littered with the skeletons of pasts, theories, which are discarded.

25:21 [SPEAKER_02]: That's how science promises. [SPEAKER_02]: So it can be revised and you can change. [SPEAKER_02]: But one thing never changes. [SPEAKER_02]: Our knowledge of our own existence. [SPEAKER_02]: I am. [SPEAKER_02]: That is absolutely sure. [SPEAKER_02]: So this absolutely sure. [SPEAKER_02]: And yet, what am I?

25:40 [SPEAKER_02]: If I am not in the body, till now in that question was not there, I was sure I am and I will also show you I know what I am, am this, but if this is an obnoxious, this is an obnoxious, this is an obnoxious, this is an obnoxious, this is an obnoxious, this is an obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, obnoxious, [SPEAKER_02]: I can't be the mind also, but because of this kind of argumentation, I have become to the conclusion.

26:04 [SPEAKER_02]: Then, I exist absolutely certain irrefutively, indulitably, instead this is called a sun-dikdom, can't be doubted, it's a sun-dikdom, it's a sun-dikdom existence, indulitable existence, and yet I don't know what it is. [SPEAKER_02]: I can say one thing that really does exist to self and it is aware of conscious because it experiences.

26:32 [SPEAKER_02]: So, sucked and it kicked are different. [SPEAKER_02]: So, this is called Vigyanarika and this consciousness. [SPEAKER_02]: Now, you go back to what we did. [SPEAKER_02]: We explored this consciousness that I am. [SPEAKER_02]: Use Drik Dhristya Devi, Grapancya Koshadeva, Karavasthatra, Vichara, all of these methods are any one of them to come to the clarity that I am consciousness alone.

26:59 [SPEAKER_02]: Aham, Vigyaala, Vigraha, Ava, not body, not my, I am, Tadhiyaika, Ava Shishra, Shivakayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayayay [SPEAKER_02]: You come to this conclusion that I am consciousness alone.

27:25 [SPEAKER_02]: Then body and non-tabody, not with the mind, and this becomes clear. [SPEAKER_02]: Then use what we did yesterday, for yesterday, for yesterday. [SPEAKER_02]: This consciousness, which I am, exploded, what did we find? [SPEAKER_02]: We found that this consciousness itself is the light of all our experiences.

27:50 [SPEAKER_02]: I can think, remember, enjoy, suffer, my whole life in our feelings, memories, everything is experienced because of this one consciousness, every activity in my life, walking, talking, all the time I am conscious, I need not be self aware, but these are all experienced. [SPEAKER_02]: It's why I say, I walk so long, I walk so long, I walk so long.

28:13 [SPEAKER_02]: So, all of these external bodily activities, our internal feelings and thoughts, our perceptual experiences, our entire waking, dreaming, sleeping, all because of this one consciousness. [SPEAKER_02]: That's after I call it, we get a lot of it. [SPEAKER_02]: And this we get a lot of what is the second thing you learn?

28:36 [SPEAKER_02]: it is without a gap. [SPEAKER_02]: It is not the shunnikavigyan of the Buddhist flashing consciousness comes and goes comes and goes not like that. [SPEAKER_02]: Love, a gap, gapless. [SPEAKER_02]: Nirantha, it learned. [SPEAKER_02]: What is it to learn? [SPEAKER_02]: Nehrivika, huh? [SPEAKER_02]: Nehrivika, huh?

28:54 [SPEAKER_02]: Nehrivika, huh? [SPEAKER_02]: Nehrivika, huh? [SPEAKER_02]: Nehrivika, huh? [SPEAKER_02]: Nehrivika, huh? [SPEAKER_02]: Nehrivika, huh? [SPEAKER_02]: Nehrivika, huh? [SPEAKER_02]: Nehrivika, huh? [SPEAKER_02]: It is the [SPEAKER_02]: Asung in the non-stick consciousness, big-gaon, a regrettable non-stick, nothing sticks to it.

29:12 [SPEAKER_02]: No event, no person, no memory, no desire, no idea, no philosophy, nothing sticks to it, non-stick. [SPEAKER_02]: Everything flows, big-gaon, a regrettable, what else? [SPEAKER_02]: Good, now I can outsource my word to you. [SPEAKER_02]: Because it's now stake and never changing and experiences in the world and the objects of the world that ever changing, that means it remains the same in which changes are in the world, changes on in my experiences, but I did experience sin consciousness, value, meaning consciousness, I don't change it, some are ever to say, beginning, beginning, beginning and end, ever to say.

29:55 [SPEAKER_02]: From baby who till now, body has changed dramatically. [SPEAKER_02]: And our mind, our personal dimension, our personality, our mind, when we were babies, toddlers, alien, we can't even relate at all to those thoughts, those desires, those problems, which a toddler has. [SPEAKER_02]: We don't have any relationship to that.

30:15 [SPEAKER_02]: Can you deny you are the same one there and you're the same one here? [SPEAKER_02]: Can you deny that? [SPEAKER_02]: You have to admit, you have to admit your mom will tell you, no, you are not following me. [SPEAKER_02]: So, what is it that is common to the toddler and to this person middle and to the younger person?

30:34 [SPEAKER_02]: What is common? [SPEAKER_02]: What is not common? [SPEAKER_02]: It is not common. [SPEAKER_02]: It is not common. [SPEAKER_02]: It is not common. [SPEAKER_02]: It is not common. [SPEAKER_02]: It is even more. [SPEAKER_02]: Even more. [SPEAKER_02]: What is common? [SPEAKER_02]: It is that stress, the witnessing cell.

30:56 [SPEAKER_02]: You know, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, we'll try, [SPEAKER_02]: It is inside, but chapter chapter 9, it is Avishaya, it's not an object, we're all the time looking for an object, tenth man's story, we're always looking for one, two, three, four, five, six, seven, eight man.

31:40 [SPEAKER_02]: Here it is, up the map, remember whatever you call it, should be the tenth fellow, where one, two, three, four, five, six, seven, eight, nine, not there. [SPEAKER_02]: Avishaya because it's not an object. [SPEAKER_02]: We are always focused on the wake-up and the waking-world dreamer and the dream-world sleeper and the lead sleeper and the lead sleeper.

32:06 [SPEAKER_02]: Making dreaming sleeper, 1-2-3-4-5-6-7-8-9-9-9-9. [SPEAKER_02]: But not on the toilet, which is a human being and giving existence to all these 90. [SPEAKER_02]: So, Avishaya, it's not an object. [SPEAKER_02]: What else do we know about? [SPEAKER_02]: Because of all these features, this artman, this big genre, is not subject to damage it.

32:31 [SPEAKER_02]: Where and it air, we need servicing, no, body needs annual check-up. [SPEAKER_02]: Mine might need counseling. [SPEAKER_02]: Consciousness, optimal, vigyana regraha does not need annual check-up for council, perfectly all ranked for ever the same. [SPEAKER_02]: Undimaged in spite of the worst experiences, in fact I will tell you so much that your worst experience is also possible because of this vigyana regraha.

33:00 [SPEAKER_02]: But now this light, how do you experience anything? [SPEAKER_02]: And what else? [SPEAKER_04]: It's not right. [SPEAKER_02]: A soft precaution, self-luminous, light of light, jouty-reluity, jouty-shah-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h- [SPEAKER_02]: No, even then you're conscious, you just thought of a conscious of class, whether on the other people, you're conscious of the sleep state on the dream state, consciousness was there.

33:45 [SPEAKER_02]: So, immediately available, instantaneously available, effortlessly available. [SPEAKER_02]: This is called a per option, what is a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, a, [SPEAKER_02]: Sankhya comes up to this next step, Sankhya will not accompany you, Sankhya must say you go and I'm not going to there.

34:09 [SPEAKER_02]: What's the next step is without the text, Krishna, Kshetra, Dhyanjha, Bhimam, Dheesarba, Kshetra, Ishogharata, in all these, there is one page of many, but feel knows or not many, there's actually one fee in lower, [SPEAKER_02]: If you say, there is a field on the field over body and the subject in the body conscious being in the body, we all agree with that, it's common sense.

34:33 [SPEAKER_02]: But if you say the conscious being in all the bodies is one, that will scratch our heads it. [SPEAKER_02]: Sounds nice, but how a kaha, we have one consciousness in many bodies. [SPEAKER_02]: And then what is? [SPEAKER_02]: all space time object appears in this one consciousness. [SPEAKER_02]: Therefore, the consciousness is done dual with respect to all object space and time.

35:02 [SPEAKER_02]: All Anathma appears in Anathma. [SPEAKER_06]: Nathma Aasthaya, O'am. [SPEAKER_02]: Mamma. [SPEAKER_06]: Andyasa. [SPEAKER_02]: Andyasa. [SPEAKER_02]: Anathma Aasthaya, O'am Mamma Aasthaya, O'am Mamma Aasthaya, O'am Mamma Aasthaya, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O'am, O' [SPEAKER_02]: What is the refuge of this call and what will the flower part?

35:51 [SPEAKER_02]: What is the refuge? [SPEAKER_02]: Table there, table it is, taking on the table. [SPEAKER_02]: What is the refuge of the universe, anathma, optimized the refuge? [SPEAKER_02]: Our idea, the universe is a series of, a bundle of objects separate from me. [SPEAKER_02]: I am the subject separate from the universe.

36:08 [SPEAKER_02]: No, no, no, no, you say you are the underlying reality in which the universe appears. [SPEAKER_02]: The underlying consciousness in which the objects appear, anathbuck, anathma is everything other than you. [SPEAKER_02]: But where is this anathma, who is Dashraya, the ground, the refuge, where is the garage in which we will park the anathma car?

36:32 [SPEAKER_02]: You are the garage. [SPEAKER_02]: It is parked in you, universe is parked in you. [SPEAKER_02]: Anatma is atma is ashtraya, of anatma. [SPEAKER_02]: And yesterday we saw using the table example, but when you come to Atma, there is no space for anatma. [SPEAKER_02]: There is no, there is no, there is no, there is no space in the garage.

36:50 [SPEAKER_02]: It's overflowing with junk. [SPEAKER_02]: Look at it, typical American garage. [SPEAKER_02]: Even calm, I don't think too. [SPEAKER_02]: Now, what I mean here is start overflowing with junk, asthma, what is asthma full of? [SPEAKER_02]: Yes. [SPEAKER_02]: So, there is no space for an asthma space for the universe.

37:12 [SPEAKER_02]: At what time will there be space, mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid-mid- [SPEAKER_02]: This is anathma ashraya.

37:37 [SPEAKER_02]: If you are the ashraya of anathma, if anathma is part of you, in the garage, what is there? [SPEAKER_02]: There is garaj and the thary in the garaj. [SPEAKER_02]: So, anathma and anathma, consciousness and object, isn't it so, something will come and say that for it. [SPEAKER_02]: We have been telling you so long.

37:51 [SPEAKER_02]: Pratrikya Purusha, subject and object, that's the end, nothing more than this. [SPEAKER_02]: But then Shankaracharya goes on, [SPEAKER_02]: Do you realize the Anathma, the object to the universe, is a materialence? [SPEAKER_02]: It's a superimposition of Anathma. [SPEAKER_02]: Anathma, it is like the snake and the rope.

38:12 [SPEAKER_02]: I mean, and then we just said to Snake Barsro, No, the snake is a superimposition. [SPEAKER_02]: The rope is mistaken as the snake. [SPEAKER_02]: There's only one. [SPEAKER_02]: Under the ignorance, it is snake. [SPEAKER_02]: You think it's a snake. [SPEAKER_02]: When you realize what it is, it's a rope.

38:28 [SPEAKER_02]: And you realize it was always a rope. [SPEAKER_02]: It was never too. [SPEAKER_02]: The real and the false, if you count them together, they will not be too, they will be one only. [SPEAKER_02]: The desert and the mirat, how many are there? [SPEAKER_02]: Desert only one. [SPEAKER_02]: Then, the snake and the rope, how many are there?

38:46 [SPEAKER_02]: One, row firmly. [SPEAKER_02]: If you say no, no, as she just snake, we will say you are seeing the rope as the snake. [SPEAKER_02]: There is not that there is just egg and a rope. [SPEAKER_02]: So, there is only one. [SPEAKER_02]: aham lama dhyasanaana, i.e. [SPEAKER_02]: my anyway, dhyasanaana by destroying the by negating this superimposition.

39:08 [SPEAKER_02]: I realize when you apart the anathma in the atma atma loan remains, there is no anathma there. [SPEAKER_02]: You apart the table in the wood, what to means? [SPEAKER_02]: wood. [SPEAKER_02]: It's not that there is a wood and there's [SPEAKER_02]: So the beauty of it, table is up there, but it is only.

39:32 [SPEAKER_02]: You never says up there, it is consciousness, it's you, only. [SPEAKER_02]: And there's a hand, by the destruction of a, there's a, what happens next? [SPEAKER_02]: The only one remains. [SPEAKER_02]: What is that? [SPEAKER_02]: Shiva, Teyvana, only to your consciousness. [SPEAKER_02]: Shiva, Teyvana, a hand, Shankaracharya says, [SPEAKER_02]: But then, even more powerful, if we are a Gehana Vikrama, Vikyana Vikrama, we are a Gehana Vikrama.

40:09 [SPEAKER_02]: What is this theory of clanschistness? [SPEAKER_03]: What am I? [SPEAKER_03]: I am theory of consciousness. [SPEAKER_02]: But what is this theory of consciousness? [SPEAKER_03]: It is I, it is you only. [SPEAKER_03]: No, no, sorry, I am theory of consciousness. [SPEAKER_03]: I am very happy up to you.

40:19 [SPEAKER_02]: But also, there must be generous. [SPEAKER_02]: They are also theory of consciousness. [SPEAKER_02]: No, no, no, no. [SPEAKER_02]: There is no eye and ruin anymore. [SPEAKER_02]: If you take pure consciousness, you remain as that. [SPEAKER_02]: This eye personality, serve a pre-anander, is an appearance in that pure consciousness.

40:34 [SPEAKER_02]: So is everybody else. [SPEAKER_02]: There's only that pure consciousness. [SPEAKER_02]: It's not that I am pure consciousness, but some other people also are pure consciousness, no, not like that. [SPEAKER_02]: Only one remains. [SPEAKER_02]: And that you are in that everybody is. [SPEAKER_02]: They're all, they're no more everybody.

40:50 [SPEAKER_02]: There's only one remaining. [SPEAKER_02]: Two ways, you should read both of them together. [SPEAKER_02]: Aham, they gana, big gara, ava, I am, what am I? [SPEAKER_02]: I am pure consciousness only. [SPEAKER_02]: Meaning, not body, not mind, not senses, none, none of those things. [SPEAKER_02]: I am pure consciousness only.

41:10 [SPEAKER_02]: And the opposite, what is pure consciousness? [SPEAKER_02]: I only, you only. [SPEAKER_02]: Now, I am pure consciousness, but poor methodology also standing there is pure consciousness. [SPEAKER_02]: Apart from it, that metadata is something, apart from you, that pure consciousness doesn't exist.

41:26 [SPEAKER_02]: As pure consciousness, it is existing, but it is one making. [SPEAKER_02]: There is no separate existence of that or anything else. [SPEAKER_02]: So, you only have nothing else. [SPEAKER_02]: I am Brahman only, and what is Brahman? [SPEAKER_02]: I only. [SPEAKER_02]: I am Brahman only is very difficult, I am pure consciousness only, very difficult to swallow.

41:47 [SPEAKER_02]: We want to be, but we hesitate, we are scared. [SPEAKER_02]: I would like to be Satsinaranda, infinite existence, consciousness, please. [SPEAKER_02]: But I feel that it is too arrogant to say, I am it. [SPEAKER_02]: And the opposite is even more, the reverse is even more scary. [SPEAKER_02]: That's what she done on this, you and the other, then you know Brahma Vishnu Maheshwara.

42:07 [SPEAKER_02]: How can I say that for me? [SPEAKER_02]: We're still thinking of ourselves as a little bodyguide. [SPEAKER_02]: That that's the rest thinking big. [SPEAKER_02]: I am able with Janavikkaratha, I am the Janavikkaratha, I am the Janavikkaratha. [SPEAKER_02]: Then he qualifies it as shuddha, three meanings as the eruption of taha, [SPEAKER_02]: One is, three of the three kinds of impurities.

42:39 [SPEAKER_02]: Chiptamala, jiptavikshapa, and anjana. [SPEAKER_02]: Shredham is pure. [SPEAKER_02]: Pure in what sense? [SPEAKER_02]: Free of impurity. [SPEAKER_02]: What are the impurities? [SPEAKER_02]: Three kinds of impurities. [SPEAKER_02]: Chiptamala, impurity of the mind, the vassana, the desires, the tendencies, the garbage, poured in endless lifetimes.

43:01 [SPEAKER_02]: Prajina Kalimma Janita Samskaala. [SPEAKER_02]: From ancient times, Karulma, the Aptan, and his left impacts on our minds. [SPEAKER_02]: Bylani, that is Vaasana. [SPEAKER_02]: We do not know what a whirlpool is there in our minds. [SPEAKER_02]: For I found out the little big and scary thing, there are deeper and deeper layers, layer after layer, all of it layer after layer of nonsense, for powerful nonsense, it dominates [SPEAKER_02]: Then, next level of impurity, flickering mind, restless mind, agitated mind.

43:42 [SPEAKER_02]: That's the reason my Vedanta is sending the Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhaita-lesa-viji, Bhait [SPEAKER_02]: Vedanta is not as important as it is digested, as simulated.

44:07 [SPEAKER_02]: We are not digesting the Vedanta, it is very rich food for us. [SPEAKER_02]: We eat it, but there is stomach trouble, non-digistic, very hot food for us. [SPEAKER_02]: I went to an Nepalese place in San Diego, devotees took me and the Nepalese gentleman there, they meant said, spice level, it's 1, 2, 9, said what is it?

44:40 [SPEAKER_02]: So, what is thought? [SPEAKER_02]: She said five or six is what you would consider heart, I mean people would hear would consider heart in America. [SPEAKER_02]: Indians Nepal is what consider seven eight minutes out. [SPEAKER_02]: But I say what is Nai? [SPEAKER_02]: He said the one nine is nine one one.

44:56 [SPEAKER_04]: So, this is nine one [SPEAKER_02]: Somebody said about Manduk, Kyo Kanishad. [SPEAKER_02]: It's a shortest position. [SPEAKER_02]: 12 months or so only. [SPEAKER_02]: Shortest. [SPEAKER_02]: So, most powerful. [SPEAKER_02]: So, once somebody said, it's like in Bengal, I don't know elsewhere or something.

45:24 [SPEAKER_02]: You can... [SPEAKER_02]: There is nothing changing, there is nothing change, but they are very small. [SPEAKER_02]: But they are the hottest. [SPEAKER_02]: They are called Hanyi Lamka. [SPEAKER_02]: So, there is Manduk, Kyo Kanishad, there is that little thing. [SPEAKER_02]: Very little.

45:35 [SPEAKER_02]: But there is too many of them. [SPEAKER_02]: Similarly. [SPEAKER_02]: purity of my, and then, striness of mind. [SPEAKER_02]: What is the impurity? [SPEAKER_02]: Barsanas. [SPEAKER_02]: What is the impurity? [SPEAKER_02]: As they tell you mind. [SPEAKER_02]: That's what, while they're unable to and digest, they don't have to.

45:56 [SPEAKER_02]: Then finally, Aghjana, the last impurity, deepest impurity, just this wailing, that being, the truth is here, but it's wailing from us. [SPEAKER_02]: We look, after study of the delta, we get an intuition. [SPEAKER_02]: It's right here, I know what you're saying. [SPEAKER_02]: Still, some of I can't get it.

46:13 [SPEAKER_02]: I can't get it. [SPEAKER_02]: It's like a screen that veiling it. [SPEAKER_02]: I'm garner that not knowingness. [SPEAKER_02]: These are the three levels of impurities. [SPEAKER_02]: Yes. [SPEAKER_02]: Right? [SPEAKER_02]: The third is, you are pure consciousness, which is free of the three levels of impurities.

46:28 [SPEAKER_02]: Pure consciousness is no wass of us. [SPEAKER_02]: Big garner, it's krah, you are back. [SPEAKER_02]: You have no wass of us. [SPEAKER_02]: You have no restlessness, it's constant light. [SPEAKER_02]: What restlessness is there? [SPEAKER_02]: There's no shadow of ignorance there. [SPEAKER_02]: It is most obvious.

46:43 [SPEAKER_02]: Yeah, it's shining like the sun. [SPEAKER_02]: Once you've introduced it, you'll never make a mistake. [SPEAKER_02]: Once you've introduced it to the sun, you'll never make a mistake. [SPEAKER_02]: So I say, if I can't just say, it's like a trick picture. [SPEAKER_02]: You know, those pictures that they did look like a mass of dots.

46:56 [SPEAKER_02]: But then they'll tell you there is flower there. [SPEAKER_02]: There's a jungle there. [SPEAKER_02]: There's a lion in the jungle there. [SPEAKER_02]: The lion is staring at you there. [SPEAKER_02]: Those dots fall in, do you know what I'm referring to? [SPEAKER_02]: Yes, I see. [SPEAKER_02]: They fall in to get trick picture.

47:11 [SPEAKER_02]: And they make one uses that example. [SPEAKER_02]: So it's like a trick picture. [SPEAKER_02]: Once you see it, you have got it. [SPEAKER_02]: Later on, if you don't practice, you may again not see it, but just take a little while to fall into places. [SPEAKER_02]: So seeing Brahman here, realizing and the gyaad and the krad, this is one non-dual consciousness.

47:30 [SPEAKER_02]: It's like a trick picture. [SPEAKER_02]: Once you get it, always have it. [SPEAKER_02]: always available. [SPEAKER_02]: You may not use it to be like your secret super power but the moment you want it's available to you. [SPEAKER_02]: So, shouldn't it? [SPEAKER_02]: That is the first level of meaning of shuntar.

47:48 [SPEAKER_02]: Free of vassana, free of bickshaper, free of angiana, free of past [SPEAKER_03]: First level of meaning of Shulta Piyol. [SPEAKER_02]: Second level of meaning of Shulta. [SPEAKER_02]: We saw yesterday. [SPEAKER_02]: Three of the three times of divisions. [SPEAKER_02]: Sajyāāti āvijāāti āvijāāti ā Swāvāti āvijāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyāyā [SPEAKER_02]: Therefore, pure.

48:31 [SPEAKER_02]: And there are no internal divisions, publications, parks. [SPEAKER_02]: Therefore, pure means undivided. [SPEAKER_02]: So, that is the second meaning of pure, free of the three kinds of internal of divisions, internal division of kai, division of the same time. [SPEAKER_02]: Three kinds of division, three kinds of difference, braided triad et cetera.

48:54 [SPEAKER_02]: A third meaning of pure, [SPEAKER_02]: is that its pure, it is the adhyaas, the superimposition has been negated, that Pottis is adhyaasahaana, that's the last thing it's just a, it's not a snake, it is a rope, it's not a universe, it is a Brahman, it's not a body, my personality, it's a Brahman, jadhan and [SPEAKER_02]: Even though the universe continues to appear, it's negative.

49:26 [SPEAKER_02]: You realize it's true when it moves big yarn or the girl. [SPEAKER_02]: The last remaining purity, the superimposition, that's done. [SPEAKER_02]: All of it patting to shum tada. [SPEAKER_02]: Ananda, not limited by space, time object. [SPEAKER_02]: Unta, limitation. [SPEAKER_02]: What is a limitation?

49:49 [SPEAKER_02]: Space limitations. [SPEAKER_02]: Every object is located. [SPEAKER_02]: I am here, therefore, I am not there. [SPEAKER_02]: I am limited to this space. [SPEAKER_02]: You are there, you are not mere, you are limited to this space. [SPEAKER_02]: I mean, Boston, so I am not in New York, I am limited to Boston.

50:03 [SPEAKER_02]: So, everything is limited. [SPEAKER_02]: I was giving this talk in Houston, and I said, even Texas is limited. [SPEAKER_02]: It is something beyond Texas. [SPEAKER_02]: The universe is Texas, definitely. [SPEAKER_02]: So it's all limited. [SPEAKER_02]: We are all located and limited in space.

50:22 [SPEAKER_02]: But another one means not limited in space. [SPEAKER_02]: That means there is no space where it is not. [SPEAKER_02]: The jala rikraha is there's no space where it is where jala rikra is not. [SPEAKER_02]: What does this mean? [SPEAKER_02]: Is that space and somehow consciousness is flooding in that space?

50:38 [SPEAKER_02]: Like there's modern pan-psychis theories, out of those work, now seeing 100 or 400 theories of consciousness, pan-psychis theories say everything in the universe is conscious. [SPEAKER_02]: So like everything is there and it all had the property of consciousness, not like that. [SPEAKER_02]: Not that consciousness perlates the universe.

50:55 [SPEAKER_02]: Rather space, it strength appeals in the giana, biguna, in consciousness. [SPEAKER_02]: Think about it this day. [SPEAKER_02]: A movie screen. [SPEAKER_02]: You can show a room in the movie screen, then the movie screen permeates that room. [SPEAKER_02]: Where wherever the room is on the movie, the screen will be there also.

51:10 [SPEAKER_02]: As you can show, Star Wars movie, Galaxy you can show on the movie screen. [SPEAKER_02]: Wherever the Galaxy is there, movie screen is there. [SPEAKER_02]: Because why, whatever space you show in the movie is appearing on the screen, therefore the screen has to be there. [SPEAKER_02]: Whatever, wherever anything is happening in the space, [SPEAKER_02]: therefore consciousness is not limited by space.

51:35 [SPEAKER_02]: It is all-pervasive. [SPEAKER_02]: Consciousness is not limited by time, because time itself appears in consciousness. [SPEAKER_02]: Before during and afterwards it is, it is. [SPEAKER_02]: So, consciousness is niquity or determinant. [SPEAKER_02]: Objective. [SPEAKER_02]: Each object is different from the other, everything ends in the universe.

51:54 [SPEAKER_02]: But the Gyaar and Vikram are not different from anything, because everything appears in that Vikyaar and Vikram objects are not a countable second apart from that Vikyaar and Vikram. [SPEAKER_02]: So, none to one. [SPEAKER_02]: All of this if you put together, all pervasive, eternal and non-dual, this is the meaning of Anantaha.

52:12 [SPEAKER_02]: Vikyaar and Vikram is Anantaha. [SPEAKER_02]: and therefore, Amtiayaha, Anantikai, and traumatized, he saw some of this earlier, but now it's getting more depth. [SPEAKER_02]: From that perspective, I am very glad that I am this non-dual, odd-pervasive eternal consciousness. [SPEAKER_02]: Universe appears, plays around and disappears, although for me, no room, no space for the universe, Mr. Universe, thank you, but we are no room.

52:45 [SPEAKER_02]: He never says, I will not take up any looms at, let me just appear in loom. [SPEAKER_02]: So, this may be a saithy or a single. [SPEAKER_02]: On that perspective, you see, Sukham-dhukham-na-ja-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na-na- [SPEAKER_02]: happiness that is always that no problem at all.

53:17 [SPEAKER_02]: It is an invincible fulfilment that fulfilment can nobody and nothing can take it away from you. [SPEAKER_02]: God Himself cannot take it away from you. [SPEAKER_02]: Because you are that. [SPEAKER_02]: You are the very existence of God Himself. [SPEAKER_02]: So, so come, come, Rajana, I have no idea of happiness or sorrow.

53:35 [SPEAKER_02]: Ratham, kastya, pivati, [SPEAKER_02]: Najara, I don't know. [SPEAKER_02]: I am ever fulfilled. [SPEAKER_02]: What is that beautiful song, line you kapita's sign? [SPEAKER_02]: Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and Juga and

54:12 [SPEAKER_02]: Yon after Yon. [SPEAKER_02]: He after age. [SPEAKER_02]: I am this Yomi Yogi, means this. [SPEAKER_02]: That's what I just, I will do that.