What does that mean? Now Maharaj spoke of the awareness of the intellect, the awareness of the jiva, and the awareness of the witness. So, what does awareness mean? Huh? Alertness... that is also true, that is called awareness, but, awareness in what? Alertness in what? What did you say? Of discrimination. Whether this is right or this is wrong, to discriminate that, awareness in that. So, what is in the intellect, that discrimination comes from the jiva. But, Maharaj said here that what comes in the jiva, that awareness is in the jiva due to the awareness of the witness. In that case, all the burden goes onto the witness. If karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → it would be like that. That is, God gives it the power. The power of discrimination has come from God. But God does not take it upon Himself. Expounded topic: The awareness of the witness. Main points: The awareness of the jiva is also based on the awareness of the witness. The witness, despite being personal (having a form), can also be all-pervading. This Vachanamrut is the Vachanamrut of the awareness of the witness. With Maharaj's inspiration, Gopalanand Swami asked Bhajanand Swami, "In this body, how much is the awareness of the jiva and how much is the awareness of the witness?" In this Vachanamrut, Bhajanand Swami's questions and many things come up; he must have been very great and learned, it seems. Because he is with Gopalanand Swami and all of them. His questions are also many and good. "In this body, how much is the awareness of the jiva and how much is the awareness of the witness?" That is, how much is the discrimination of the jiva and how much is the discrimination of the witness? The capacity for discrimination, whose is it? How much is the jiva's? And the witness's? That is, in which place does the jiva act and in which place, God gives capacity to the jiva. In external matters, God does not go to sort out whether this is appropriate or this is appropriate. He makes the jiva understand that much, that this is called appropriate and this is not called appropriate. So, up to that point is the awareness of the witness. And the awareness of the jiva, is in the intellect, so in a way, the jiva is also not in that state, but then hands it over to the intellect to divide it, as to how much is appropriate and how much is inappropriate. How appropriate it is to do this work and how inappropriate it is to do this work, it hands that over to the intellect. And the intellect does it. If one is a householder, he decides, "Brother, will there be financial gain from this or will there be financial loss from this?" So who does that work? The intellect does. The intellect does, but the discrimination that came into the intellect comes from the jiva. And the discrimination that comes into the jiva comes from the witness. Is worldly discrimination also considered to belong to the jiva? Any kind. Any kind. Because his jiva is not a seeker of liberation (mumukshu mumukshu A person in search of moksh. Tap to open in glossary → and is worldly (prakrut), so it keeps thinking only of this, keeps thinking worldly thoughts. If there is a desire for liberation in his jiva, then it would also think of spirituality, but the thought is indeed his own. That is why Maharaj said, right, in one Vachanamrut, that even if one does wrong, the fault should be understood as the jiva's alone. If someone makes excuses for the fault, saying, "I was misled when this person fooled me," Maharaj says, "If someone tells you to jump into a well, you would not jump." Therefore, the fault should be understood as the jiva's alone; blaming the senses and the antahkaran is wrong. So that is its weakness. So it makes a false excuse that "the senses and the antahkaran misled me." But in reality, it is the jiva's fault alone. And if we say that the discrimination of the path of liberation belongs to the jiva, and worldly discrimination to the intellect, is it not considered so? There is nothing like that. Like that. Worldly intellect's only, because, even if one walks on the path of liberation, discrimination indeed happens through the intellect, right? So on the path of liberation, the jiva's is correct. And on the worldly path also, is the jiva's discrimination needed? Jiva... after all, consciousness indeed comes from the jiva, right. The intellect which is operated, that is indeed done by the jiva. Here, if one says, "Brother, light is produced in this tubelight," in reality, light means discrimination. When there is darkness and the tubelight lights up, then all these objects are seen, like "Okay, this is a mic, this is a book, all of this." To separate, to sort, that itself is called discrimination. It is called awareness. That this awareness, does not mistake the book for a mic and does not start mistaking the mic for a book. So that became its awareness, became its knowing, that this is this and that is that. But where did it come from into that light? So, the current. The current itself does not directly perform this discrimination. Similarly, the witness does not directly perform discrimination. He gives it the capacity, light... if there is a tubelight, He gives it the capacity, "Here, you have to produce this light," and He stops there. If He directly performed discrimination, then merit and sin would accrue to Him. And whether the intellect directly performs discrimination or not, even if it acts without discrimination, merit and sin accrue to the jiva. Because the intellect is an insentient element. And the jiva is sentient, so God gave it to him, so God is freed. If the jiva gives it to the intellect, the jiva is not freed. With Maharaj's inspiration, Gopalanand Swami asked Bhajanand Swami, "In this body, how much is the awareness of the jiva and how much is the awareness of the witness?" Then Swami began to answer it, but the answer was not completed. Then Maharaj answered it, "The intellect pervades this body from the toenails to the tuft of hair on the head. It also pervades all the senses. "The intellect knows the actions of all the senses at one time. The jiva pervades that intellect. Therefore, the jiva knows all the actions of the intellect. "Therefore, by the awareness of the jiva, it is called the awareness of the intellect. And in that jiva, Paramatma resides as the inner controller and as the witness, therefore, by His awareness, it is called the awareness of the jiva. If the witness were not there, the jiva could know nothing. And without the help of the jiva, the intellect can know nothing. Therefore, the consciousness that is perceived in this body is ultimately dependent on Paramatma, who is the witness." "The intellect knows the actions of all the senses at one time." The jivatma indeed knows, but does the intellect know at one time? In this, it came like this. Intellect... that is, through the jiva, it knows at one time, all the actions of the senses, the mind does not know everything at one time, but the intellect indeed knows. If Maharaj has said so, then it must be exactly like that. "The intellect knows the actions of all the senses at one time. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details