Qn: There comes a point in a person’s life when person becomes the witness.
Ans: The Person (Vyakti) by itself will not become the witness. It is like expecting a cold candle to start burning. The Guru, his words, his presence lights the candle. In India, very often the Mantra.
Repetition is something one does not do for one's own sake. Beneficiary is not the person.
Qn: Can the person become aware by itself?
Ans: Yes, sometimes by suffering. The Guru wants to save you from endless pain. Such is his grace. Even if there is no outer Guru, the Sadguru within (relative to the body) directs and helps.
Awareness comes as if from a higher dimension. Before the spark, there is no witness to perceive the difference.
The desire to question is planted by the Guru. The world seen in consciousness is to be of the nature of consciousness, when there is harmony- Sattva; but when Tamas and Rajas appear,they distort and obscure.
The desire to be ready means the Guru has come and flame is lighted. It may be a stray word, a page in a book. The Guru's grace works mysteriously. It is not the person doing Sadhana. The person is in unrest. The Guru's effect need not be an experience. It can be a change in character, in motivation, in relation to people and one's self.
The experiencer needs no proof. To know that "Nothing is" is true knowledge. You are the knower. Fact of knowing proves the knower. Desires are clouds in my mental sky. I do not feel compelled to act on them. Time will come to an end. This is called Mahamrityu.
Before and after a lecture, there was silence.
Immortality is freedom from feeling "I am". The death of the mind is the birth of wisdom.
Qn: The person goes and only witness remains.
Ans: Who remains to say " I am the witness" when there is no "I am". Where is the witness? In the timeless state, there is no self to take refuge in. The Gnani is not unconscious.
He is the very heart of awareness. We call him Digambara, clothed in space.
Qn: Is the witness real or unreal?
Ans: He is both. The last remnant of illusion, the first touch of the real. Duality lasts only as long as it is not questioned. The trinity- mind, self and spirit (Vyakti, Vyakta and Avyakta), when looked up becomes unity. There are only modes of experiencing; of attachment, of detachment, of transcendence.
Qn: Since you have found your freedom, will you not give me a little of it?
Ans: Why little, take the whole. It is there for the taking. But you are afraid of freedom.
Qn: Swami Ramdas dealt with similar request. Devotees asked for liberation. Ramdas said: "Have it here and now. Who wants?". No one came forward. He said "The offer is withdrawn"!
Ans: The giver is ready to give. The taker is absent. People do not care to let go. The finite is the price of the infinite as death is the price of immortality.
There is nothing to give up, for nothing is your own. It is like deep sleep- you do not give up your body when you fall asleep. You just forget it.
Ans: The Person (Vyakti) by itself will not become the witness. It is like expecting a cold candle to start burning. The Guru, his words, his presence lights the candle. In India, very often the Mantra.
Repetition is something one does not do for one's own sake. Beneficiary is not the person.
Qn: Can the person become aware by itself?
Ans: Yes, sometimes by suffering. The Guru wants to save you from endless pain. Such is his grace. Even if there is no outer Guru, the Sadguru within (relative to the body) directs and helps.
Awareness comes as if from a higher dimension. Before the spark, there is no witness to perceive the difference.
The desire to question is planted by the Guru. The world seen in consciousness is to be of the nature of consciousness, when there is harmony- Sattva; but when Tamas and Rajas appear,they distort and obscure.
The desire to be ready means the Guru has come and flame is lighted. It may be a stray word, a page in a book. The Guru's grace works mysteriously. It is not the person doing Sadhana. The person is in unrest. The Guru's effect need not be an experience. It can be a change in character, in motivation, in relation to people and one's self.
The experiencer needs no proof. To know that "Nothing is" is true knowledge. You are the knower. Fact of knowing proves the knower. Desires are clouds in my mental sky. I do not feel compelled to act on them. Time will come to an end. This is called Mahamrityu.
Before and after a lecture, there was silence.
Immortality is freedom from feeling "I am". The death of the mind is the birth of wisdom.
Qn: The person goes and only witness remains.
Ans: Who remains to say " I am the witness" when there is no "I am". Where is the witness? In the timeless state, there is no self to take refuge in. The Gnani is not unconscious.
He is the very heart of awareness. We call him Digambara, clothed in space.
Qn: Is the witness real or unreal?
Ans: He is both. The last remnant of illusion, the first touch of the real. Duality lasts only as long as it is not questioned. The trinity- mind, self and spirit (Vyakti, Vyakta and Avyakta), when looked up becomes unity. There are only modes of experiencing; of attachment, of detachment, of transcendence.
Qn: Since you have found your freedom, will you not give me a little of it?
Ans: Why little, take the whole. It is there for the taking. But you are afraid of freedom.
Qn: Swami Ramdas dealt with similar request. Devotees asked for liberation. Ramdas said: "Have it here and now. Who wants?". No one came forward. He said "The offer is withdrawn"!
Ans: The giver is ready to give. The taker is absent. People do not care to let go. The finite is the price of the infinite as death is the price of immortality.
There is nothing to give up, for nothing is your own. It is like deep sleep- you do not give up your body when you fall asleep. You just forget it.
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