[Advaita-l] On the forms of Guru

[Anbu sivam2]

"The onlooker might go wrong in assessing the (contents, working of) other
person's mind but that does not lead to the conclusion that the mind is not
there or that it cannot be an object of others."

Why is it difficult to understand me?  I did emphasize that everyone has a
mind.  All I said was that your mind is no object for me.  If I thought that
your mind is my object then it is just my fancy and not real.

You keep saying that your mind can be object for others and so is everyone's
mind.  I repeatedly pointed out that such view is illogical, impractical and
eludes common sense.

But you keep insisting!

Let's agree to disagree on that, shall we?


On Wed, Mar 10, 2010 at 12:49 AM, V Subrahmanian
<v.subrahmanian at gmail.com>wrote:

> On Tue, Mar 9, 2010 at 6:03 PM, Anbu sivam2 <anbesivam2 at gmail.com> wrote:
>
> >  On the above quote if you had read
> > what I have written before Viz.
> >
> > "Sir, when I say 'my mind' it is certainly an object for me, however it
> is
> > no object for everyone.  You would know of my mind if I speak about it,
> > otherwise you would not know.  You cannot even question the truth of what
> I
> > speak of my mind.  Would you agree?"
> >
> > then you would not have to labour so hard with your posting.
> >
> >
> >  <listmaster at advaita-vedanta.org>Dear Sir,
> >
>
> Just with a view to clarify some points for those who might be following
> this thread, I wish to say the following:
>
>  Speech is just one way by which we express what our mind contains.
> Supposing a man does not speak, yet, his body language reveals quite a lot
> of his mind.  Further supposing he sits quiet, without giving any room for
> body language, then there are two options:
>
> 1.  He is presumed to be in deep meditation, samAdhi.  Then the onlooker
> would conclude: He is now of controlled mind:  समाहितान्तःकरणः, निगृहीतमनाः
> etc. (terms that Bhagavatpada has used)
>
> 2.  He might be pretending to be quiet, but his mind is working on this or
> that project.  Then, Bhagavan Krishna gives him a name: मिथ्याचारः (Gita
> 3.6)
>
> In any case, the word 'manas' is inalienable from a person, whether he is
> in
> physical action, mere mental action or total inaction as in the case of
> samadhi/sleep.
>
> The onlooker might go wrong in assessing the (contents, working of) other
> person's mind but that does not lead to the conclusion that the mind is not
> there or that it cannot be an object of others.
>
> Om Tat Sat
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