Avadhūta Gītā Retreat | Session 6 | Swami Sarvapriyananda

0:07 [SPEAKER_00]: In the start once again, did the first verse? [SPEAKER_00]: 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, ah, ah, ah, ah, ah, ah, ah, ah [SPEAKER_00]: Namana Sankar Mashubhashubhani Namana Sankar Mashubhashubhani Namana Sankar Mashubhani Namana Sankar Mashubhani Namana Sankar Mashubhani Namana Sankar Mashubhani Namana Sankar Mashubhani

1:14 [SPEAKER_00]: Nava Chikam Kalma Shobha Shobhami 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-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_00]: So we start here, that Gyanavritam and the mortal consciousness should them attain the impure beyond all the senses, not something that is seen or heard or smelled or tasted, not even something that is sensed of our felt internally through the mind.

2:04 [SPEAKER_00]: So I am not something physical, I am not something mental, I am conscious as it [SPEAKER_00]: There is no activity which is my, the mind, the thoughts, the thoughts of the mind are not my, their activities, they are in the mind and their activities belong to the mind. [SPEAKER_00]: Nakari, Tumkarma, Shubha, Shubha, Shubham, may.

2:24 [SPEAKER_00]: The activities of the body reside in the body, they are not fine. [SPEAKER_00]: I don't know them, I don't clean them. [SPEAKER_00]: Now, Mahachika Mukarmashobhashobhavammi, what is said, verbally, the verbal action, chanting, speaking, singing, those are good or divine, whatever it is.

2:41 [SPEAKER_00]: What is happening here, the level of speech is not by him. [SPEAKER_00]: Okay, what does he mean here? [SPEAKER_00]: Straight forward, when meaning is consciousness, that feel or light, which is the light of all by which all these activities happen. [SPEAKER_00]: There is consciousness itself.

2:59 [SPEAKER_00]: Nervicara, Diranantara, Asanga, Agishaya, Samaha, Arjaya, Sokprakash, Aparokshara, Eika, Dwitiya, Abramha, that one we are talking about, you can add one more here, a clear, it does not do it, it is the easiest of all things, and yet all action, the whole universe things on its axis because [SPEAKER_00]: All the tremendous activities in the dream, which is going on, whatever is going on in the dream, good bad, whatever is going on in the dream, is happening because of the dreamer.

3:37 [SPEAKER_00]: Well, the dreamer isn't doing anything. [SPEAKER_00]: We were sleeping. [SPEAKER_00]: So let's see. [SPEAKER_00]: Anybody else in the room will feel the sound. [SPEAKER_00]: This is no hiccups. [SPEAKER_00]: So the dreamer is not doing anything, but all the activity in the dream happens because of the presence of the dreamer.

3:54 [SPEAKER_00]: Dreamer alone becomes the dreamer, similarly. [SPEAKER_00]: Consciousness by itself does not exist. [SPEAKER_00]: Neither physical, non-mental, non-normal. [SPEAKER_00]: What does this mean? [SPEAKER_00]: It has profound implications. [SPEAKER_00]: One common exhumatic feature of all Indian salt.

4:13 [SPEAKER_00]: All schools of Vedantam, Adwaita Vishestad-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-Dwaita-D [SPEAKER_00]: all Buddhists, all james, all Sikhs.

4:45 [SPEAKER_00]: In fact, every school I've taught in India, every philosophy, every doeshshana, every system of spirituality, and it's geometric, it means, without any further examination, they accept a law of firm law. [SPEAKER_00]: The only exceptions in ancient India and the materialists, the Chalmasmas, but every other school.

5:06 [SPEAKER_00]: So this is something that should be taken seriously, the law of karma. [SPEAKER_00]: That is what fills our present existence. [SPEAKER_00]: Well, then here, Atman, Brahman, whether there is pure consciousness, God exists or not, we go to Waikunta or Shiva-Lokakta, Death or whatever, whatever we have, there are many, many views on this, but one place, there are no disagreements, there is a law of karma.

5:31 [SPEAKER_00]: What is this law of karma? [SPEAKER_00]: It is nothing but causality, cause and effect, every action has a consequence, cause gives rise [SPEAKER_00]: So, we might say, so what, then this works not only in the physical world, it works in our moral world also, that's where it becomes the karma-vada, deliberately done good action produces, what is called, berit-pungya.

6:03 [SPEAKER_00]: and that merit gives rise to pleasant consequences. [SPEAKER_00]: Actuals are consequences. [SPEAKER_00]: So delivery tree done good action, which is called Thermal, gives rise to merit, which is called Purnya, and that results in our experience. [SPEAKER_00]: Things go well for us, things go well for us.

6:24 [SPEAKER_00]: More the amount of merit accumulated, the more tremendous will be our success in this world, [SPEAKER_00]: whether it is in wealth or scholarship or power or politics or, you know, all kinds of achievement. [SPEAKER_00]: or you will be born to tremendous wealth and privilege of power. [SPEAKER_00]: It's all a result of a lot of good karma.

6:49 [SPEAKER_00]: We'll just tell you what they believe in. [SPEAKER_00]: This is what they believe in. [SPEAKER_00]: In this two parts are observable. [SPEAKER_00]: The beginning and the age, the actual physical actions which we do, good action. [SPEAKER_00]: That is observable. [SPEAKER_00]: Others can see, you can also see what you're doing.

7:03 [SPEAKER_00]: And the end of it, that when the results come, [SPEAKER_00]: good results, present results, that also the experience and others can also see it, but in between is that element of faith, they pull near the merit, so called merit, that we don't see start from discipline to us, that the collecting lead, that's why it's a part of religion, you can't call it a scientific causality, it's not inside of causality, the whole thing has to be observed, the chain of cause and effect has to be observed, in between [SPEAKER_00]: Other than that, the delivery theory does not receive a section, immoral action, delivery theory done.

7:43 [SPEAKER_00]: It gives rise to what is called path or being buried. [SPEAKER_00]: And that path against rise to ducca, suffering, poverty, sickness, tragedy, failure, all these things become. [SPEAKER_00]: And our night is a mixture of these. [SPEAKER_00]: So, kind of past good and bad karma produces dislike.

8:04 [SPEAKER_00]: Now, this karma is accumulated. [SPEAKER_00]: So, karma means multiple things, karma means the action which we do, that is karma. [SPEAKER_00]: It means the merit and demeric which is accumulated. [SPEAKER_00]: It means the result of karma, karma, all this. [SPEAKER_00]: When you say, this is my karma, what can I do?

8:24 [SPEAKER_00]: So karma in the whole chain is called karma. [SPEAKER_00]: The action, the accumulated merit and demerit and the ethics they produce in our lives. [SPEAKER_00]: So whatever we are seeing, the broad outlines of our lives. [SPEAKER_00]: People take it 24. [SPEAKER_00]: You did that because of that this that X that you did doesn't result by now.

8:42 [SPEAKER_00]: You can't you can't draw one-to-one correspondence like that Broadly speaking who knows what what we did in past slides. [SPEAKER_00]: So Broadly speaking What was I like in my past life? [SPEAKER_00]: Let me look at this present like I'll get a generally good idea what I was in my past life.

8:59 [SPEAKER_00]: Karma has these three effects, action has these three effects. [SPEAKER_00]: One is the immediate physical effect of the cover. [SPEAKER_00]: You feed a hungry person, you feed the homeless 100%, you need a perfect is what? [SPEAKER_00]: The hunger of that person at a average, that person is filled, is helped.

9:18 [SPEAKER_00]: You help somebody. [SPEAKER_00]: Anyone that you do, you can see the effect, that's the physical effect, that's one. [SPEAKER_00]: There is second. [SPEAKER_00]: Second effect is psychological effect. [SPEAKER_00]: Team doing something good or bad, slowly I also psychology changes. [SPEAKER_00]: It is character farbie.

9:34 [SPEAKER_00]: Action is character farbie. [SPEAKER_00]: Repeated action is character farbie. [SPEAKER_00]: Not so repeat an action leads to habitive. [SPEAKER_00]: The whole scene is there. [SPEAKER_00]: Repeat an action leads to habitive. [SPEAKER_00]: It leads to character. [SPEAKER_00]: So, character is formed by repeated actions.

9:50 [SPEAKER_00]: That is the psychological effect of curve. [SPEAKER_00]: These two we can observe, we can observe this in our own lives of others, how our lives are made better or worse, by the kinds of actions we do repeatedly. [SPEAKER_00]: Remember, action here means, Manasik, Vatik, Kaik, what we do physically, what we say verbally and what we think internally, where where is your mind at, there is our attention at, that's also karma, theibritrydambayas.

10:20 [SPEAKER_00]: Now, good actions, Dharma results in Sukha, happiness, Ajalma, results in wisdom. [SPEAKER_00]: This is the general outline of the law of karma. [SPEAKER_00]: And our present lives are produced by part of the accumulated karma. [SPEAKER_00]: We don't know what is in our storehouse. [SPEAKER_00]: We don't know what sort of junk we have activated.

10:41 [SPEAKER_00]: But part of is what out, thought I'd note every lifetime and that produces this particular like a part of my activated kernel will be actualized we give results, a mixture of success and failure, good and bad happiness and misery in this land. [SPEAKER_00]: That part is called praram takarima, actualized effectualized karma.

11:00 [SPEAKER_00]: But there's still a huge storehouse waiting. [SPEAKER_00]: So what's the problem? [SPEAKER_00]: As long as that storehouse is waiting for us, it will produce life after life after life. [SPEAKER_00]: And we will go on from this one to another. [SPEAKER_00]: This is good news. [SPEAKER_00]: Not necessarily a good view of it is suffering and struggle.

11:17 [SPEAKER_00]: Good deal of it. [SPEAKER_00]: And after some time, we will ask to what point? [SPEAKER_00]: Why do I have to undergo this repeated birth? [SPEAKER_00]: And other of it is many pleasant. [SPEAKER_00]: Some parts of all like the internet if you have lots of good curve, but in general, a lot of unpleasantness is involved.

11:33 [SPEAKER_00]: And we asked, what am I exactly the one who is going through all of this? [SPEAKER_00]: And what is this karma? [SPEAKER_00]: What is this universe? [SPEAKER_00]: What's the what's the game here? [SPEAKER_00]: Then our quest for liberation starts, but basically all of life is explained by these ancient Indian philosopher as law of karma.

11:54 [SPEAKER_00]: Swami Vivekantha puts it this way. [SPEAKER_00]: Good, good, bad, bad, and not esteem the law. [SPEAKER_00]: Who so ever raise a form? [SPEAKER_00]: Where's the chain to form? [SPEAKER_00]: Body. [SPEAKER_00]: Where's the form means? [SPEAKER_00]: If you have a body, but both is precisely if you're identified with them, body, anything, I am this body.

12:12 [SPEAKER_00]: This body has chains at that school. [SPEAKER_00]: What is the chain cause and effect? [SPEAKER_00]: Past Karma. [SPEAKER_00]: Karma is upon this body. [SPEAKER_00]: And it will keep producing results. [SPEAKER_00]: When you write this body, you will write through a series of experiences in life.

12:28 [SPEAKER_00]: Present and unpleasant. [SPEAKER_00]: And you will all produce by your ancient Karma. [SPEAKER_00]: You may dislike. [SPEAKER_00]: You don't have memories of it. [SPEAKER_00]: I've got. [SPEAKER_00]: But it's been generated in packing. [SPEAKER_00]: by our past karma, by our mixture of good and bad.

12:42 [SPEAKER_00]: None is capable, good, bad, bad, bad. [SPEAKER_00]: It's causal, this is called causality. [SPEAKER_00]: But what is Vedant? [SPEAKER_00]: What is Vedant? [SPEAKER_00]: What is Vedant? [SPEAKER_00]: What can we want to do? [SPEAKER_00]: If my good karma is there, I'll be happy for a while.

12:54 [SPEAKER_00]: I also want to think what karma is all limited. [SPEAKER_00]: A.E. [SPEAKER_00]: Karma, no matter good, how good it is, it cannot lead to an unnamed Indian happiness. [SPEAKER_00]: Any term, no matter how bad it is, it can never lead to unending misery. [SPEAKER_00]: That's why Hindus, Buddhists, Jaiim, Seeds, we have no conception of eternal heaven or hell.

13:14 [SPEAKER_00]: Eternal moksha is that freedom. [SPEAKER_00]: I will qualify that. [SPEAKER_00]: The devotional sex in Hinduism, Vaishtha was enough. [SPEAKER_00]: They have a conception of eternal heaven. [SPEAKER_00]: Much like Christians, Muslims, and Jews are not. [SPEAKER_00]: So there is a conception of heaven, which is eternal, which is, in Vedanta, we call it Brahman or Logan.

13:33 [SPEAKER_00]: But even that is not fine. [SPEAKER_00]: The final is moxial liberation. [SPEAKER_00]: But all of the rebels, and Hindus will do this specially, Jai and Soutso, have multiple levels, layer of the layer of levels. [SPEAKER_00]: Also helps to keep that to look like this. [SPEAKER_00]: And depending on our great of karma, our great way.

13:52 [SPEAKER_00]: We get access, which building, I saw in some coordinated quarters in, [SPEAKER_00]: In San Francisco, I'm not allowed to say what I saw because they're non, what non, this clothes are in the end year. [SPEAKER_00]: Yes, non, this danta sign in them. [SPEAKER_00]: But what I saw was you cannot access everything's load.

14:16 [SPEAKER_00]: Your card gives you access to some clothes. [SPEAKER_00]: And then somebody comes down from the higher floors and takes you there. [SPEAKER_00]: Exactly like in the Vedas it is said, a Purusha, a Being will is a Shining, Being will come down from Shining, and then say, A, A, A, A means as it come, come.

14:35 [SPEAKER_00]: Here is your Sukrita, your Lord Thunma has earned you this flow, corner of his. [SPEAKER_00]: But only temporary. [SPEAKER_00]: Unite flow and sentence, you get a view of the Bay. [SPEAKER_00]: But only temporary. [SPEAKER_00]: All nice things. [SPEAKER_00]: I saw. [SPEAKER_00]: And this is what?

15:00 [SPEAKER_00]: Some... Dishilling stuff. [SPEAKER_00]: Yeah. [SPEAKER_00]: There. [SPEAKER_00]: And free. [SPEAKER_00]: If you order anything all day long as much as you want. [SPEAKER_00]: All those things. [SPEAKER_00]: It's like heaven. [SPEAKER_00]: And it's on the 100th course, they've done. [SPEAKER_00]: Look on particular type of level.

15:17 [SPEAKER_00]: But limited, moment your credit is over, your karma is exhausted. [SPEAKER_00]: What happened? [SPEAKER_00]: Leo. [SPEAKER_00]: Yeah. [SPEAKER_00]: Hey, I'm signing, being will come. [SPEAKER_00]: I say, come down down down in the elevator, out on the street. [SPEAKER_00]: Out. [SPEAKER_00]: So back to Naguari, go ahead and then what will I do now, or more karma, or karma created, you can come back to you.

15:42 [SPEAKER_00]: So this is the cycle of. [SPEAKER_00]: heaven, earth, hell, keep going through these multiple words as we evolve spiritually and we get figured. [SPEAKER_00]: So this is the whole idea. [SPEAKER_00]: Vedantha says Vivekantha puts it this way. [SPEAKER_00]: But far beyond name and form is upman, ever free.

16:00 [SPEAKER_00]: No, the word that's a nya-sibol, say om tatsat om. [SPEAKER_00]: Vedantha says this, this is what tatsat trester review. [SPEAKER_00]: How do you attain that freedom? [SPEAKER_00]: Carby on name and form, far beyond karma, free from [SPEAKER_00]: No, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no

16:46 [SPEAKER_00]: Remember, they depend on me, without me the upper one of your consciousness, nothing can happen. [SPEAKER_00]: But I am completely unattached to that. [SPEAKER_00]: Whatever the actions of the hero of the villain on the screen is not effective. [SPEAKER_00]: The screen does not get the bull carm of the hero, the screen does not get the bright carm of the villain.

17:04 [SPEAKER_00]: Remember, Vivekanthu says, chains, though of gold are not less strong to point. [SPEAKER_00]: He is talking about good karma. [SPEAKER_00]: In Vedanta, good karma and bad karma are equally bad. [SPEAKER_00]: No, he could be like, they're both back. [SPEAKER_00]: But I can't much track us in some sort of drag us down to hell.

17:20 [SPEAKER_00]: Good karma tracks us in some sort and drags us to hell, or takes us upstairs and... [SPEAKER_00]: But it keeps us in some sort. [SPEAKER_00]: Only thing is, good karma also opens the network to self-realization. [SPEAKER_00]: God-realization spirituality, that's one effect, one out-come-of-good karma.

17:42 [SPEAKER_00]: That's why even more interesting scriptures like Vedanta, they are called Purnyātva. [SPEAKER_00]: You are all all of us, gadget here, we are Purnyātva. [SPEAKER_00]: We have certain amount of very good karma, because of which the interest has come. [SPEAKER_00]: Yes, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is, it is [SPEAKER_00]: That's why the taste has been created.

18:05 [SPEAKER_00]: The opportunity has a reason. [SPEAKER_00]: The texts are made available. [SPEAKER_00]: And you have the good fortune and the good intention of taking advantage of this opportunity. [SPEAKER_00]: So it is all good karma. [SPEAKER_00]: Anum karantra is the best. [SPEAKER_00]: Taste of what also comes from good karma.

18:26 [SPEAKER_00]: do I have time for the story. [SPEAKER_00]: I told the story earlier, but I heard it in the long go 3, let me tell you the story, very touching story. [SPEAKER_00]: I'm not funny, I'm not ready to even just from monks, I've heard it, oral tradition. [SPEAKER_00]: So, long go 2, this happened about 20 years ago.

18:40 [SPEAKER_00]: There was this monk guys to walk in the forest with after [SPEAKER_00]: The evening mean, the evening mean there was at 4 to 4 p.m. because it gets very dark. [SPEAKER_00]: Those days no electricity in the place where we used to live. [SPEAKER_00]: So the mountain here is the valley. [SPEAKER_00]: So when the sun sets, the sun goes behind the mountain, it gets dark.

18:58 [SPEAKER_00]: We used to walk in the forests above Gravelwood tree. [SPEAKER_00]: And he would tell me stories. [SPEAKER_00]: Some of the stories have become very famous now. [SPEAKER_00]: He has such a voice such as this through or is that that I heard there for the first time. [SPEAKER_00]: And that's a well-known story actually, but I heard it for the first time from that month walking into the month.

19:18 [SPEAKER_00]: A very interesting month. [SPEAKER_00]: His name was Narayan Al-Dangiri. [SPEAKER_00]: I heard it recently as pastor. [SPEAKER_00]: Extremely non-do list. [SPEAKER_00]: People, he would say, Aray Mahakwaji, Hamta Adhan, Astika, I am half an eight East. [SPEAKER_00]: Very quickly. [SPEAKER_00]: And there was a big wild dog, that's one of the wolves, which is one of the wolves, which was like a jungle dog, like a wild dog.

19:41 [SPEAKER_00]: We were uneasy about it, it was huge and fierce, but he would pet it and it would be very friendly with him. [SPEAKER_00]: And now not the salo, I still remember his humorous one month, Punjabi month, we're sitting next in the cottage. [SPEAKER_00]: And when this Swami was petting that big dog, which is to live in Afghuma, a forest in the mountains.

19:59 [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same.

20:08 [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same.

20:16 [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: It's all the same. [SPEAKER_00]: Janaka, Emperor Janaka, who is usually a hero in these stories? [SPEAKER_00]: Those stories both like this.

20:31 [SPEAKER_00]: Emperor Janaka was asked the question, oh Janaka, how is it that one man can be so fluctuated for children? [SPEAKER_00]: You are an emperor. [SPEAKER_00]: That's the top of the food chain, three in it. [SPEAKER_00]: Paisex, I think you look. [SPEAKER_00]: In those days, Emperor, you're an emperor.

20:55 [SPEAKER_00]: Now, you are also a Brahma Gandhi, you are enlightened person, you realize God, you are enlightened free, you are given up. [SPEAKER_00]: Not only then, the grace of God is so much upon you, the Divine Mother, her strength has come to your household as your daughter Sita. [SPEAKER_00]: How can one man be so fortunate?

21:16 [SPEAKER_00]: You are a top of the world, you are a Brahma Gandhi, and [SPEAKER_00]: mother on the universe is so gracious upon you she will bond as your daughter, how, why you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, you, [SPEAKER_00]: of them.

21:40 [SPEAKER_00]: He had a dream. [SPEAKER_00]: Oh, Janaka, if you want to know the answer to this question, come out in the morning, before anybody awaits, before sunrise you start walking towards the east, but the sun is rising. [SPEAKER_00]: And you walk and walk and walk and walk. [SPEAKER_00]: And you will come to a place by the time sun sets, you will come to a place where you will find under a tree, there is a yogi [SPEAKER_00]: You ask him, he knows the answer to your question.

22:08 [SPEAKER_00]: You ask him, he will tell you. [SPEAKER_00]: So, Janaka left early in the morning and he walked and walked a lot. [SPEAKER_00]: And, low and behold, when the sun was setting at the western horizon, he saw, in the gathering gloom, a huge tree under reach, near a pile of them leaves, a yogi was sitting and stuffing his mouth with tail leaves.

22:27 [SPEAKER_00]: So he goes to the Yogi and before he can say anything, the Yogi says, Oh, General, I know the question in your mind, and I know the answer. [SPEAKER_00]: But I will not tell you, rest a while tonight, until and tomorrow, early in the morning, before the sunrise is walked towards the East, more and more you walk, and then the sun begins to set, even here, Yogi, near of her.

22:46 [SPEAKER_00]: It's like a fire has gone out, and he's eating ashes. [SPEAKER_00]: And though that Yogi, you ask for your interview, the answer. [SPEAKER_00]: And so, General Kester, my thing is this story, [SPEAKER_00]: So anyway, so even second time, also the same this thing happens, second day, found a Yomi under, in a crazy eating asses from a hurts bed that I have been blown out.

23:26 [SPEAKER_00]: And the same Yomi said, I know then, set your question, but I will love to you tomorrow in the morning to start walking, and you will reach a village, in the village, that village, headmen, south, you go there, a son will have been born to him. [SPEAKER_00]: And you ask the, that new born baby, he knows the answer to your question, [SPEAKER_00]: So he walks and walks and walks and walks finally goes that such a remote village.

23:47 [SPEAKER_00]: And the village headman was astonished. [SPEAKER_00]: Emperor, you are high-ness, you have come, you have got a great honor. [SPEAKER_00]: Emperor says, is it true that a baby has been born to? [SPEAKER_00]: Yes, there was fortunate. [SPEAKER_00]: The baby who must come and bless the baby, come to the house.

24:01 [SPEAKER_00]: The Emperor goes and then he tells everybody, can you read the room a little bit? [SPEAKER_00]: I want to speak the table. [SPEAKER_00]: And of course the baby can speak. [SPEAKER_00]: And so before he can say anything, the baby says, I know why you love come Emperor, and I know your answer to a question, and I will tell you.

24:16 [SPEAKER_00]: That's a thank God. [SPEAKER_00]: And the baby said, in this place, long ago, in days of York, lived a poor bidon. [SPEAKER_00]: and she had three little children, four little children to feed and no food, she would beg for food and feed them. [SPEAKER_00]: So one day she got these chafatis, dried red and she not enough for herself but whatever she had she distributed among the kitchen children.

24:54 [SPEAKER_00]: When they were [SPEAKER_00]: a guest comes to the door. [SPEAKER_00]: If he's willing to guard testing them. [SPEAKER_00]: So the guest comes to the door. [SPEAKER_00]: It is usually Yamara Jati, Lord of Death, who is in Dharmma. [SPEAKER_00]: He's also in righteousness. [SPEAKER_00]: And says, feed me.

25:11 [SPEAKER_00]: I am a hungry guest. [SPEAKER_00]: and the mother or mother saying, I have no food sir, but there is food I will not like to you, but I will give it to my star, we kill them, they haven't eaten for days, but you can go and ask them, it's they are rightfully in theirs, I can't take it away from the we have to ask them.

25:27 [SPEAKER_00]: So, the guest goes to the first little boy, the eldest son, so little boy, give me your brain, your chapati, for I and your guest and you must feed me, I'm hungry, and the boy said, [SPEAKER_00]: If I give him this bread, what will I eat? [SPEAKER_00]: Will I eat dry leaves? [SPEAKER_00]: And a little daily told Janaka.

25:51 [SPEAKER_00]: And so it is the little boy they refused to give him that food. [SPEAKER_00]: At the bread, he is that yogi you see, who sits there eating dry leaves. [SPEAKER_00]: And then it goes to the next little boy, even younger. [SPEAKER_00]: Says, give me your bread. [SPEAKER_00]: I am a guest for you, and for you must feed me.

26:11 [SPEAKER_00]: I am a guest in your house, and I'm hungry. [SPEAKER_00]: And the little younger boy says, I'm hungry. [SPEAKER_00]: And I have only this one piece of bread, one chapati. [SPEAKER_00]: If I give it to you, what will I eat? [SPEAKER_00]: Will I eat ashes? [SPEAKER_00]: From this earth as fire has gone up as fire has been blown out.

26:27 [SPEAKER_00]: So he refused, and the baby said to Janaka, oh, Janaka, now that little boy is born as they, you'll be who six eating ashes, who refused to guess it's not who he is. [SPEAKER_00]: Then he goes to the littlest child. [SPEAKER_00]: I'm in the third child. [SPEAKER_00]: and says, give me the bread you had for I am your guest and I'm hungry and you must feed me.

26:50 [SPEAKER_00]: And the third child 13 by says, if I give you this, I have lower the food and I'm hungry, I'll die if I give you this. [SPEAKER_00]: And all Janaka, that little boy is now bored and he's born a new born child, he's done this and he's born again and he does. [SPEAKER_00]: Here I am [SPEAKER_00]: And then the king goes to the last child, the youngest, who just sum up between older than being a toddler, who's holding his Chafati in his little handson, even before the guests can ask, he extends his hands and says, take it.

27:27 [SPEAKER_00]: and he gives it to the guest. [SPEAKER_00]: In the very next day, the little boy died of hunger and he goes to heaven and he lives for a thousand years in heaven. [SPEAKER_00]: And then he comes back to the world. [SPEAKER_00]: He's an emperor. [SPEAKER_00]: He becomes enlightened in short order and the mother of the human rest is found as his daughter.

27:47 [SPEAKER_00]: And so this is the answer. [SPEAKER_00]: The whole point was the power of good karma. [SPEAKER_00]: It's a model. [SPEAKER_00]: In the Buddha's life you find, how did he become Buddha? [SPEAKER_00]: Because 100 lives, life after life, the other customers of their life after life is sacrificed himself for others, welfare of others, and thus he becomes the Buddha.

28:11 [SPEAKER_00]: Anyway. [SPEAKER_00]: So, good karma is extremely important. [SPEAKER_00]: In the sense that it leads to not only a happy and prosperous life, but it really, too, and a tool, conditions for spiritual energy. [SPEAKER_00]: Dharma. [SPEAKER_00]: Now, I am the unconsciousness. [SPEAKER_00]: I realize that far beyond name and form, far beyond cause.

28:33 [SPEAKER_00]: And effect far beyond karma and the results of karma. [SPEAKER_00]: I am Satjidana. [SPEAKER_00]: There is no karma for me. [SPEAKER_00]: then the next verse. [SPEAKER_00]: The mind indeed is of the form of space, the mind indeed is only faced, the mind is the past, the mind is on, but in reality there is no mind.

29:20 [SPEAKER_00]: However, this is the tathlan. [SPEAKER_00]: He says, actually from our individual perspective, everything in life can be reduced to the mind. [SPEAKER_00]: As telling somebody, suffering. [SPEAKER_00]: That's quoting it. [SPEAKER_00]: Nobody can make you suffer without your permission. [SPEAKER_00]: Suffering requires the cooperation of your mind.

29:48 [SPEAKER_00]: If you have control over your mind, you can drive on suffering. [SPEAKER_00]: Unless your mind acknowledges suffering, it will not suffer. [SPEAKER_00]: All spirituality does, is it trains the mind, spiritualizes the mind, so your suffering is removed. [SPEAKER_00]: External world still remains the same.

30:06 [SPEAKER_00]: Old age comes, disease comes, death comes. [SPEAKER_00]: I'm not explaining the story of the two arrows here. [SPEAKER_00]: It may feel how many of you are working with two arrows? [SPEAKER_00]: So many have it, many watch YouTube then. [SPEAKER_00]: It is good does an explanation of what does spirituality do?

30:21 [SPEAKER_00]: to us, first, always what the world throws at you, all days, disease, and all sorts of problems, which cause suffering. [SPEAKER_00]: Second error is the, our reaction to all this. [SPEAKER_00]: How does our mind take it as a react? [SPEAKER_00]: That really causes this suffering. [SPEAKER_00]: World will throw problems at you, but they say suffering is optional.

30:47 [SPEAKER_00]: So the reaction of our mind, usually our default settings we can't control our mind. [SPEAKER_00]: It's straight up, it goes to a separate. [SPEAKER_00]: But those who can control their mind, those who have mastery to whatever extent it is, to that extent they're suffering as it is. [SPEAKER_00]: The mind in its own place can make a heaven of hell and hell of heaven, built-in.

31:08 [SPEAKER_00]: Hellish life can be transformed into heaven and we have a way of constructed money. [SPEAKER_00]: life of bond with what is the proverbial silver spoon in the mouth, brabant to privilege and power and wealth can ruin the one's own life, in my, for example, addiction or so many problems children getting to from very wealthy but privileged went through all advantage in life, ruins their own life can turn a heaven into hell, it is the mind.

31:40 [SPEAKER_00]: and what spirituality does, it trains and it defines the mind, so that it doesn't get into trouble. [SPEAKER_00]: All the maturity does that actually, and spirituality is the highest strength of a charity. [SPEAKER_00]: But what does adwaita do, adwaita do, adwaita makes the mind into no mind.

32:02 [SPEAKER_00]: Gaudapathas is Amanim Havar, it's a concept from Pandu Kettarita, the adhwaita pratarana Pandu Kettarita. [SPEAKER_00]: Amanim Havar, no mind, mind becomes no mind, mind can become no mind in two ways. [SPEAKER_00]: And multiple ways, but the main two ways, the yogi, I want to contrast the yogi and the adhwaiti.

32:31 [SPEAKER_00]: If the world cannot get through to your mind, no ambition, then it can't make you suffer. [SPEAKER_00]: If I sit quietly, I do not see, I do not hear smell taste or touch. [SPEAKER_00]: I regulate my breathing and still the body. [SPEAKER_00]: meditation, inspection, don't move, don't speak, don't think.

33:03 [SPEAKER_00]: I'm transatlantic from India. [SPEAKER_00]: You know what I'm saying? [SPEAKER_00]: It's like a very very loud, but kind of boot can. [SPEAKER_00]: So that is one kind of moment as the mind goes through Dhara Nathana Samathi. [SPEAKER_00]: The mind will focus, not a sleeve. [SPEAKER_00]: Notice, when you are a sleeve also, no problem with this.

33:26 [SPEAKER_00]: So Dharana Dharana Samadhi, in Dharana, mind focuses, very alert. [SPEAKER_00]: Dharana mind becomes absorbed in the object of meditation. [SPEAKER_00]: Shiva, Krishna, Riri, in whatever form, all a light, whatever, and then Samadhi. [SPEAKER_00]: In Samadhi, there is no experience of the world, no experience of the body, no experience of the mind.

33:51 [SPEAKER_00]: And yet you are there, one luminous consciousness. [SPEAKER_00]: Samprakjata, Samprakjata, Samprakjata, Samprakjata, Samprakjata, Samprakjata, Samprakjata, so in that state of need to be complicated or a Samprakjata, Samprakjata, Samprakjata, mind becomes no mind. [SPEAKER_00]: That is one way of doing it.

34:08 [SPEAKER_00]: That is the yogi-tve. [SPEAKER_00]: Upto it, it's don't in it. [SPEAKER_00]: The song can come in there and says, no, no, no, wait a minute. [SPEAKER_00]: Samprakjata says, I am not the mind. [SPEAKER_00]: This clarity should be done by Viveka. [SPEAKER_00]: The way it comes is separation.

34:26 [SPEAKER_00]: Sudamakrishna says, sand and sugar are mixed up. [SPEAKER_00]: The end can separate it. [SPEAKER_00]: Water and milk are mixed up. [SPEAKER_00]: The soil repeatedly can separate it. [SPEAKER_00]: Take the milk and remove the water. [SPEAKER_00]: And then he says, when Bengali does not clear translation in English, Indian can translate it.

34:43 [SPEAKER_00]: In Bengali he says, [SPEAKER_00]: In English, very poor translation would be in the midst of a mess or chaos. [SPEAKER_00]: The truth is right there in the middle of that. [SPEAKER_00]: Take the truth, take the reality, and leave the rest behind. [SPEAKER_00]: Take the flesh of the fruit, and leave the skin and the seed behind.

35:12 [SPEAKER_00]: So this has to be done by Veyakam. [SPEAKER_00]: Golmala. [SPEAKER_00]: So Veyakam, separation. [SPEAKER_00]: And you are not a body mind, I am not genuine. [SPEAKER_00]: And not the mind, not the mind. [SPEAKER_00]: That is what Dr. Thrasing, but he's saying something detail here. [SPEAKER_00]: I'm not the body, not the mind.

35:36 [SPEAKER_00]: And therefore, I am the problem with heat consciousness. [SPEAKER_00]: Although it comes in here and says, ah, but body mind is still there. [SPEAKER_00]: You've separated earlier than God. [SPEAKER_00]: You can catch you again. [SPEAKER_00]: You, yogi, in summary, moment to come out [SPEAKER_00]: use alchemy differentiated yourself from the body in my supposing that next step thing.

36:00 [SPEAKER_00]: And we have not ultimate reach the ultimate truth. [SPEAKER_00]: So what updating does is introduces the concept of no mind, not mind in Samadhi, not mind separated from Purusha, from consciousness, rather the what is called the bath or the negation of the mind. [SPEAKER_00]: You realize the mind is nothing other than consciousness, one problem.

36:29 [SPEAKER_00]: It's an appearance in Drunk of just the mind, body, universe, they're all appearances, names and forms appearing in Drunk of falsification, the capital and its chair, the clarity that these are appearances. [SPEAKER_00]: Mind is the source, in the waking state mind is present, our problems present for [SPEAKER_00]: In the dream state, the waking world is gone.

36:55 [SPEAKER_00]: Are your problems gone? [SPEAKER_00]: No, there may be a nightmare. [SPEAKER_00]: Why? [SPEAKER_00]: Because mind is present. [SPEAKER_00]: Mind can generate problems. [SPEAKER_00]: Mind is in its own place can make a hell out of heaven. [SPEAKER_00]: I've seen the cinema. [SPEAKER_00]: Beautiful mind.

37:12 [SPEAKER_00]: John Nash. [SPEAKER_00]: He got an economic Nobel Prize, later on, for this day. [SPEAKER_00]: Okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay, okay

37:44 [SPEAKER_00]: And this professor, he says, I need over John Nash because I have worked on one of his papers and he'll start. [SPEAKER_00]: But the graduate student didn't know. [SPEAKER_00]: He had murdered the name, the one that went to know who John Nash was. [SPEAKER_00]: So John Nash came to our table, he sat down and he talked a little bit of Vedanta, little bit this question.

37:59 [SPEAKER_00]: Some concepts from Hindu is not particularly Vedanta. [SPEAKER_00]: And there's a nice discussion when he went to it. [SPEAKER_00]: And he says, when I told the graduate student, do you know who that was? [SPEAKER_00]: As John Nash, I'm the Nash, I feel you feeling. [SPEAKER_00]: You said, any say, that the face, the expression on the graduate student space was like, it's seen a rock static, you know, that he is steady, oh my God, who might I admit it?

38:24 [SPEAKER_00]: But see, if you're seeing the movie, because of schizophrenia, you're really no problem, but you need an enormous problem around yourself, because of what the values in issues generated by the mind. [SPEAKER_00]: Not only that, the end of the movie was very interesting, somebody is interviewing him and asks him, now you are quite normal, but do you still see those hallucinations?

38:48 [SPEAKER_00]: Is to see some characters? [SPEAKER_00]: John has said, yes, then what you do? [SPEAKER_00]: Is it now I know that they are being produced by my mind? [SPEAKER_00]: I don't listen to that. [SPEAKER_00]: That they are clear to me. [SPEAKER_00]: It's such a way to have a tick thing. [SPEAKER_00]: We are all in the same situation.

39:07 [SPEAKER_00]: But we have to do what John Nash does. [SPEAKER_00]: Don't listen to them. [SPEAKER_00]: That's a very son who can be. [SPEAKER_00]: It's appearing. [SPEAKER_00]: But it's, I will, I'm dissociating myself from them. [SPEAKER_00]: The abduating will go step forward. [SPEAKER_00]: There are appearances, which are none other than me.

39:21 [SPEAKER_00]: I alone appear in all those forms. [SPEAKER_00]: They don't exist other than me. [SPEAKER_00]: I alone am appearing as the entire world. [SPEAKER_00]: There is a, so in dreams, mind is there. [SPEAKER_00]: It can create problems. [SPEAKER_00]: Nightmare can be done. [SPEAKER_00]: Indeed sleep, mind shut down, problem?

39:42 [SPEAKER_00]: No problem. [SPEAKER_00]: But it's doubt state. [SPEAKER_00]: And it's not a solution, but mind will come back again. [SPEAKER_00]: The mind is still there in the seed form. [SPEAKER_00]: With all the problems, just, I will make it. [SPEAKER_00]: He'll come back. [SPEAKER_00]: What other doing the stage is, not waking, not dreaming, not deep sleep.

40:01 [SPEAKER_00]: But the reality, the consciousness, which you are, [SPEAKER_00]: Especially, it is appearing as the mind. [SPEAKER_00]: This is a verse. [SPEAKER_00]: Chittam chidditijaniya. [SPEAKER_00]: Chittam chidditijaniya. [SPEAKER_00]: Chittam chidditijaniya. [SPEAKER_00]: Ta-ka-ro-ra-hi-to-ya-da-ta-ka-ro-bisha-ya-da-soo-ja-pa-ra-gao-ya-thama-no-chit-tam-chit-ti-ja-ni-yat-ta-ka-ro-ra-hi-to-ya-da-da-ya-da-jit-tam-doward-chit-tam in Sanskrit means mind-chit-tam means mind-chit-tam, but if you know in Sanskrit it means pure consciousness, notice the two words-chit-tam-chit-tam- [SPEAKER_00]: If it means pure consciousness, upman, runman, what we are talking about in the 12 aspects and all what we are talking about since the day before yesterday, that is chiffy, your consciousness, that's what you are.

41:05 [SPEAKER_00]: But chiffy term is mind. [SPEAKER_00]: That's what we think we are right now. [SPEAKER_00]: Right now it's all about the mind for us. [SPEAKER_00]: You might say no, it's about the body. [SPEAKER_00]: where to body only when the mind is active, when you father sleep, when is the body, when the mind is sedated on in anesthesia, where is the body for you?

41:24 [SPEAKER_00]: So mind is the source of the right now, it's all above the mind for us, chithitam, real nature, chithitam, our present condition, our present experiences of the world, chithitam, mind. [SPEAKER_00]: Na. [SPEAKER_00]: The answer is attributed to Shankaracharya ji, but there is somebody else, it says, notice that difference, now the sense is different, the word chith plus tam.

41:49 [SPEAKER_00]: What is that? [SPEAKER_00]: Chith plus so is chith, tam. [SPEAKER_00]: What is that? [SPEAKER_00]: Takaaraubishaya, dihasa. [SPEAKER_00]: It says, it is the superimposition of the object. [SPEAKER_00]: party mind all of that is a superimpositional unconsciousness which transforms or which makes consciousness appear as the mind.

42:10 [SPEAKER_00]: The mind is none other than consciousness. [SPEAKER_00]: Of course it has to be. [SPEAKER_00]: Even the world is none other than consciousness. [SPEAKER_00]: The mind is none other than consciousness. [SPEAKER_00]: Only difference is the object is arising in the superimpositional [SPEAKER_00]: Then it gives an example.

42:33 [SPEAKER_00]: It gives an example. [SPEAKER_00]: Japa Rago Yatama Nau. [SPEAKER_00]: A price per in crystal, colorless. [SPEAKER_00]: But you bring a red, you discuss flower, a red flower behind it. [SPEAKER_00]: Then you look at it from that side. [SPEAKER_00]: What will it look like? [SPEAKER_00]: Red.

42:48 [SPEAKER_00]: It'll look like, red. [SPEAKER_00]: Take a look here. [SPEAKER_00]: Take a look at this water. [SPEAKER_00]: Transparent. [SPEAKER_00]: Now, take a look. [SPEAKER_00]: I can't see it, but you'll see some [SPEAKER_00]: Yes, yes, very nice and orange and red tongue stuffing. [SPEAKER_00]: So, this is the imagine, this is a chetit, this is the chetit, chetit.

43:19 [SPEAKER_00]: Now my question is, is this transparent or is it orange? [SPEAKER_00]: Transparent. [SPEAKER_00]: Now is it transparent or not it, it is transparent, but it appears to be already, it appears to be already, it is not become already, and now it is transparent, it was transparent in the middle, it is transparent now, in the middle it appears to be already.

43:52 [SPEAKER_00]: This appearance of orange, if you take it, if you take it, that this transferring water has become orange now, that's called the Maya. [SPEAKER_00]: If you take it, then what? [SPEAKER_00]: A Vedanta says, you don't even have to remove it, the yogi says, remove it, shut it down, then you will have to transfer in water itself, the Vedanta says, that whether it is [SPEAKER_00]: You recognize, you do what you're doing right now.

44:27 [SPEAKER_00]: You see the orange water, but you know that it is not orange, it stands for it. [SPEAKER_00]: Similarly, look at the mind and know that everything that appears in the mind as this is a coloring of consciousness with the appearance of object. [SPEAKER_00]: Remove the coloring of consciousness by the appearance of object how by recognizing [SPEAKER_00]: If you remove the object itself, you will go to Samavi, not easy at all, and that also is been temporary.

44:58 [SPEAKER_00]: But if you recognize that the object appearing in the mind is an appearance. [SPEAKER_00]: It is true and true consciousness of it. [SPEAKER_00]: There is no orange tint in the water, even when it looks like it. [SPEAKER_00]: That is car. [SPEAKER_00]: the car or a hitu, you know, you have negated the stuff, even when it is appearing.

45:21 [SPEAKER_00]: So while the functions of the mind, you know it is chitoli. [SPEAKER_00]: This is no mind according to Antwerp. [SPEAKER_00]: What is no mind according to yoga, samadhi, samadhi, no mind. [SPEAKER_00]: What is no mind according to? [SPEAKER_00]: Sansya says divorce the mind, kick the mind out, separate it, I am consciousness and that object mind is an object separate from me, I am atma, mind is an atma, I am shaitradya, the no fee nor mind is fee, separate.

45:56 [SPEAKER_00]: What is Advaita say, make the mind into no mind, in [SPEAKER_00]: that it be an appearance in consciousness. [SPEAKER_00]: Consciousness plus appearance in consciousness is equal to not my, it's still consciousness only. [SPEAKER_00]: Transparent water, appearance of our inch color is equal to transparent water.

46:23 [SPEAKER_00]: Don't look so at it, are you with me? [SPEAKER_00]: Yes. [SPEAKER_00]: with appearance of so many things going on. [SPEAKER_00]: Those are also clear to them. [SPEAKER_00]: They are very technology. [SPEAKER_00]: They are also clear consciousness. [SPEAKER_00]: So it is no mind. [SPEAKER_00]: Even when the mind is fully reactive, awake, doing everything, with eyes closed, with eyes open.

46:45 [SPEAKER_00]: So Ramakrishna said, with eyes closed, God is there with eyes open, God is not there. [SPEAKER_00]: What kind of world is that? [SPEAKER_00]: It should be with eyes closed and eyes open. [SPEAKER_00]: Let's possible only in a new way, and understand the secret of no mind. [SPEAKER_00]: This is the verse.

47:02 [SPEAKER_00]: It's the kiddity journey. [SPEAKER_00]: Know the mind to be pure consciousness. [SPEAKER_00]: How we say, no, they're different. [SPEAKER_00]: Till now you've been separating. [SPEAKER_00]: You've been telling us, I'm not the mind. [SPEAKER_00]: I'm the witness of the mind. [SPEAKER_00]: And so, she mind is, I'm not mind.

47:15 [SPEAKER_00]: I'm Jilan and the Rupa Shiva. [SPEAKER_00]: Now you're saying, mind is consciousness. [SPEAKER_00]: Oh. [SPEAKER_00]: Mm-hmm. [SPEAKER_00]: That's all. [SPEAKER_00]: We shall hear that. [SPEAKER_00]: Takaaro or hito yola, when dakta, which is the appearance of the objects in consciousness, when you realize that they are at the arena, then they are negated in Sanskrit, barjuta.

47:34 [SPEAKER_00]: Then what happens? [SPEAKER_00]: Takaaro, Vishaya Riddhyaasva. [SPEAKER_00]: Takaro, Rahito, Yaga, Chitanchi, Riti, Janiya, when you recognize all the embracing that appears in the mind as an object imposed upon the mind, superimposed upon the mind, then the mind becomes pure consciousness, recognize to be pure consciousness, just like the transparent crystal appears to be really in the presence of an egg flower.

48:03 [SPEAKER_00]: Now, forget the egg flower. [SPEAKER_00]: Don't think about what is the egg flower he added. [SPEAKER_00]: There's no egg flower externally now. [SPEAKER_00]: the objects are projected in consciousness by consciousness that there are appearances in consciousness. [SPEAKER_00]: But it appears to make consciousness into a subject.

48:19 [SPEAKER_00]: What what happens is when objects when consciousness appears as its own objects, then it experiences its own objects and it itself becomes a subject. [SPEAKER_00]: I have experience in the world, but truly I am limitless consciousness in which the world has appeared and I have appeared to myself as these guys are looking at the experience in the world.

48:43 [SPEAKER_00]: Let it happen. [SPEAKER_00]: Let it go on. [SPEAKER_00]: Let the orange color appear. [SPEAKER_00]: And perfectly fine. [SPEAKER_00]: I know that orange color is not contaminated the water. [SPEAKER_00]: It's still crystal crystal clear. [SPEAKER_00]: Similarly, Ian, Jidan and the Rupa Shivoham in the middle of all activity, all life, all responsibility.

49:02 [SPEAKER_00]: Everything, like Rajya, Janat, thing, Janat as an emperor ruling the empire. [SPEAKER_00]: Perfectify. [SPEAKER_00]: In those it is nothing, it is just one limitless consciousness which I have.