Nididhyāsana

But we don't have the know-how to abide as that.

Now, that's where these Nididhyasana texts step in, and they act as a medicine for the ills of our perception of duality and identity itself.

And so they cleanse your identity and your perception of duality to abide in that non-dual awareness.

The heart of awareness, as Thomas Barham's translation of the Ishtavaka Gita is called, the heart of awareness.

And we might abide in that state temporarily, but then we realize that we flip-flop between this identity and the Atman.

So that's when spiritual practices come in.

But it is important that you focus on the medicine of the Nididhyasana texts, particularly the Ashtavakra Gita.

So once we begin to do that, once we begin to focus on these Nididhyasana texts, these are what continually cleanse our perception.

So they, it's, it, that is shravana done well merges into nididhyasa- uh, into manana.

Manana done well merges into nididhyasana.

Nididhyasana means the being self-attentive.

That's why I like this term being self-attentive.

It's not a doing, we're just being.

When you are sitting in the seat of meditation or even when you are doing Shravan, listening from the teacher, and only then really speaking knowledge takes place, not in meditation, please.

At that moment when you say brahmachari vrateh sthitah, when you are doing Shravan, listening and gaining knowledge, when you are doing reflection, Mananam, and when you are doing Nididhyasana, meditation, there should be only one identity, and that is I am the seeker of Brahman.

I am the seeker of the infinite.

Naturally, if I am seeker of the infinite, I should not be craving or bothered by the ever-changing finite objects, situations, people.

He loved Advaita Vedanta, and he would study, you know, the process in this tradition, Jnana Yoga.

It's called, um, uh, Shravana, Manana, Nididhyasana, as you know.

So Shravana means you listen to the teaching, which in most cases might be attending talks with pundits and with sadhus, but a lot of times it's just reading.

You, like, maybe in your case, watch lectures online or, like, you read books.

"Okay, well, you say the world is within me.

Well, if the world is within me, why can I only feel up to my fingertips and I can't feel sensations over there? That must mean where the sensation ends, that's where the world begins." Like, you have these discussions.

Once you solve your disputes on that level, then you do Nididhyasana, which just means live it.

You heard the truth.