If wishes were horses,...

If wishes were horses …

26.12.2011.

© Vinay Vaidya 

If wishes were horses,

Beggars would ride,

For they don’t know,

The wishes are the horsemen,

Who take them for a ride!

To reach far-flung destinations,

The dreamlands,

And leave them in the cold.

Had they known the wishes,

They would have known,

- Their intentions,

In the guise of desires,

Hopes and fears.

Had they not been carried away by them,

Had the horsemen not carried them away,

In some brief moment of unawareness,

Had they watched,

How wishes come to them,

How entice and tempt them,

They wouldn’t have succumbed,

To their whims.

No,

No beggar ever gives it a glance,

Could understand their motives for sure,

Had he given even by chance,

He could know them,

And in the process himself as well,

Would have noted his worth,

And ignored them,

Enjoying the freedom,

Of not being a slave,

Rather a ‘Swami’ in true sense.

The ‘Master’,

Only a Master knows,

The whole movement of ‘desire’,

Of ‘Fear’ and ‘hope’,

The essence,

Of psychological ‘Time’.

________________________

The Guru spake :

The Guru Spake :

07122011Ujjain
© Vinay Vaidya 

1.

One fine auspicious day in March 1986, The Guru living eternally in my Heart of the Hearts as 'Self' and also as 'self', as 'Brahman', 'Supreme Truth' and 'Sat-Chit-Anand', 'Ishvara', and 'The only Dharma', said to me;

You feel the life, and the world, utterly absurd and meaningless, the way one keeps living always in misery, sorrow and helplessness, -in this and many more rest of the presumed births. Everywhere and everyone feels likewise at some point in his life. And usually, one either tries to escape from this apparent fact or to find out a way to end this state of being. For himself, as well as for the whole humanity, if he could ever find such a way. And it seems, rarely one succeeds despite all his efforts. Why?

Because 'Absurdity' as such has a point of reference and if you fail to connect to it with that right point of reference, the right perspective, you may try the hardest and still end-up in despair and agony. And the only right way is to trace the right perspective and you shall discover without fail, the beautiful significance and meaning of the 'sense of absurdity' that keeps haunting you always. Don't try to see what is absurd and what should be done to make that meaningful. You will never find a way to put meaning into what is essentially absurd. But try to understand the perspective of 'Absurdity' as such. Wherefrom it comes? And exactly 'who' is the one that experiences 'Absurdity'?

'Who' is the entity that 'experiences' and faces the sense of absurdity, meaninglessness and purposelessness? The simple answer is: 'consciousness'.

Let us refrain from saying it 'a consciousness', because that would spoil the whole perspective. The 'consciousness' is not a personal attribute, though everyone tends to and habitual to believe so. If you can see that the 'person', as conceived in the form of a cluster of different kinds of ideas in memory only, and there exists no such a person as a fact, you may get at the reality that consciousness helps in generating the ideas and memory is a store-house. And this reality is not an 'idea' to be conceived or caught in the memory as information. And this 'consciousness' is the only relevant perspective, the right reference within which, where-in and where-from the sense of absurdity should be examined. And according to your predisposition, you can deal with it as an entity which is objective, subjective or both at the same time or different from these both categories, or something more in addition to those. This depends on 'attention'. 'Attention' is the essence of consciousness.

Nothing owns existence in the absence of attention. Though it is only the attention that gives existence to each and everything, it itself remains undefined. And though we say that everything happens in the presence of consciousness, consciousness itself is there when it gets attention.

This attention is the touchstone of consciousness and then various attributes like body-consciousness, sensory-consciousness, animal-consciousness, are attached with it. Even it is common belief of many that at the time of death, consciousness leaves the body. And curiously enough neither the dead nor the alive can have evidence to this. And if the dead have such an evidence, they can't share this with the alive if the consciousness is not as the common link to support them both.

So, consciousness is contained in this single speck of attention, the person and his world in the consciousness and attention is the indescribable immediate ever-present alive yet immutable truth, within the reach of every-one. When turned onto itself the whole person and his world can always be traced to consciousness, and consciousness can be likewise traced to the fact of attention.

So, when the attention is withdrawn from the person and his world, and given to consciousness, the person and his world get annihilated, because they never had an independent existence of their own.

They were projected through and into consciousness. Then withdrawing attention from the consciousness, (which happens spontaneously, without effort on one's part,) the consciousness is further merged into attention. The self-resplendent attention remains as the Reality, Self, Brahman, Ishwara, Dharma, or Truth. It is the True Love, Devotion, Yoga and Action (Karma).

This is the purport of All Vedantika Sadhana (practice).

MandUkya upaniShad explaines how 'm' is to be merged into 'u', 'u' into 'a', and 'a' into 'aum' = ॐ.

Gita also emphasizes the same.

What was your experience when you were fast asleep? Where was this 'absurdity' at that time? You shall soon realize that it is the 'I am the body' idea that springs-up along with the arrival of waking state, and the world is experienced through senses in the first instance. This 'world' includes the body also, but at once the perception of the world is split into two because of memory. Then 'I am' is taken as body and the rest of the world as 'world'. Even before the emerging-out of that 'I am the body' -idea, consciousness was there un-assailed by this 'world' that looks now so tremendously real and other than 'me'. During sleep, you were enjoying the blissful sleep, oblivious of the existence of such a world somewhere. Similarly, you were oblivious of the misery, absurdity, meaning or meaninglessness, success or failure in the world or life around you. If you can recall that state of your being, that is when there is no world or the one who experiences the world, you may realize for certain that your that effortless spontaneous being, the natural state knows no birth or death. In comparison, the 'I am the body'-idea exists always in association with something that is external to your true being. So the waking state itself is a temporary incidence that comes to you and leaves you again.

... ... ... ... ...   

 2.   

After getting-up first of all ‘I am’ notion emerged in the state of Consciousness which is ever so immutable and the underlying principle of all mental modes. But even before the mental modes are flung into full swing this ‘I am’ sense is already there and persists with all consecutive modes of the ‘mind’. It is already there in the dream-state of consciousness and even in dreamless sleep. In the three major states of consciousness, namely the sleep, the dream and the waking, it is there and all mental modes are strung onto it like the beads of a rosary. These modes are mental-states one always knows intuitively and due to lack of inquiry, gets attached to them due to the wrong notion that he ‘experienced’ those states. Even though this signifies a greater truth that whatever ‘he’ is in reality is altogether something else than those mental modes which he thinks he went through. Then, by this very understanding he begins to see that he is never sad, angry, anxious, or likewise any of the feelings and the mental modes and the things projected as world and the worldly elements. Once this is clear he may try to either to dislodge and disown all mental things, or to find out, what ‘he’ is that is swayed over under various mental modes. He may see those modes instantly in a moment, with keen attention or may see that this sense of ‘I am’ is not such an experience similar to mental modes, but is the ground of all experience. It is then up to him how he deals with it, this sense of pure ‘I am’ -sense. He may then like to associate ‘I’ with the person and his memories and call that person ‘I’, or may abide in the consciousness wherein and whence, wherefrom this ‘I’ am’ sense

Repeatedly emerges out and re-merges into, whenever the ‘waking state’ is there. Obviously the ‘waking state’ is connected with the physical body, and so, as soon a man wakes up from sleep, the ‘I am’ sense arises and then as a secondary notion the body and the world of memory are distinguished as two different objects. And just because the brain is there, the simple ‘I am’-sense gets translated into ‘I am body’ sense. That too happens in the beginning, as a non-verbal idea only. Soon other associated ideas join it.

Then the idea ‘I am a person’ comes into action.

When one understand this whole gamut, one no more identifies oneself as or with anything, -physical or mental.

Absurdity happens when this identification is there. You know You ‘are’, but don’t know what you are. So the mind proposes several objects and in the beginning you accept any of them as your true being, but when you enquire into, you find out or rather discover the beauty and the purpose hidden in the ‘Absurdity’.

What difference come-up when you wake-up? Of course the ‘I am’ idea and then its reality at once gets translated into the ‘I am the body’-idea and a particular body is ascribed with this. It is, the ‘identification’. Then whatever is associated with this ‘I am the body’-idea is accepted in the memory as ‘me’, though it is

Basically an assumption and as such a ‘thought’ only. Thus a new

‘identity’ takes place. This wrong assumption gets strengthened but when its reality is questioned, it vanishes and the underlying

‘Reality’ is revealed. It was always there as ‘Self’, but covered-up

by the ‘self’. The One underlying consciousness where all divisions cease, yet You remain. It is your ‘Reality’.

It is important that while in the usual waking state to wake-up to this phenomenon of emerging and fading-out of this phantom,

Which obscures the Reality from our eyes. Thereby one understands and is astonished at the beauty and significance of

‘Absurdity’.     

     

___________________________ 

Notes on Sri Dakshinamurti Stotra.

sri dakShiNamUrti Stotram - explained

om maunam vyAkhyA prakaTita parabrahmatatwaM yuwAnaM
varShiShThAnte vasad-RuShigaNaih-AvRutaM BrahmaniShThaiH |
AcharyendraMa-karakalit-chin-mudramAnandarUpaM
swAtmAramaM muditavadanaM dakShiNAmUrtimeeDe ||1||

ॐ मौनं व्याख्याप्रकटित परब्रह्म तत्वं युवानं
वर्षिष्ठान्ते वसदृषिगणैः आवृतं ब्रह्मनिष्ठैः ।
आचार्येन्द्रं करकलित चिन्मुद्रमानन्दरूपं
स्वात्मारामं मुदितवदनं दक्षिणामूर्तिमीडे ॥१॥
Om = Om, PraNava.
maunam = teaching through silence, delivering the TRUTH directly by gestures only,
without uttering a word.
vyAkhyA = commentary, elaboration.
prakaTita = shown, expressed.
parabrahmatatwam = The essence of The Supreme / Absolute Reality.
yuwAnaM = to the young.
varShiShThAnte vasad = the one who is sitting surrounded by the aged ( mature ripe).
RuShigaNaiH = The Wise.
AchAryendraM = (To) the one the Preceptor-Supreme
karakalit = indicated by the gesture of thumb and fingers.
chin-mudram-Anand-rUpam = the imprint of the face of the bliss, -of the consciousness.
swAtmAramaM =That sports in our own very Self.
muditavadanaM = The smiling face.
dakShiNAmUrtiM = To Such dakShiNAmurti,
IDe = I worship.
vatTaviTapasamIpe bh UmibhAge niShaNNaM
sakala munijanAnAM JnAnadAtAramArat |
tribhuvana GurumIshaM dakShiNAmUrtidevaM
janana maraNa duHkhachChedadakShaM namAmi ||2||
______________________

वटविटप-समीपे भूमिभागे निषण्णं
सकलमुनिजनानां ज्ञानदातारमारात् ।
त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं
जनन-मरणदुःखच्छेददक्षं नमामि ॥२॥

vaTviTap-samIpe - Near the Banyan-tree.
bhUmibhage niShaNNaM = sitting upon the ground.
sakalamunijanAnAM = To all seekers and aspirants of Truth.
JnAnadAtAraM-ArAt = adjacent to the One Who delivers Knowledge / Wisdom.
tribhuvanaguruM-IshaM = (To) the One Lord of All the three worlds.
dakShiNAmUrtidevaM = (To) Lord dakShiNAmUrti (Who)
janana-maraNa-duhkhaH-ChedafakShaM = (To) One who is dexterous in cutting
asunder, (destroyer) of the misery of death and repeated births.
namAmi = (I) bow .
_______________________________

chitraM vaTa tarormUle vRuddhA shiShyA gururyuvA |
gurostu maunaM vyAkhyAnaM shiShyAstu ChinnasaNshayAH ||3||

चित्रंवटतरोर्मूले वृद्धा शिष्या गुरुर्युवा ।
गुरोस्तु मौनं व्याख्यानं शिष्यास्तु छिन्नसंशयाः ॥३॥
chitram vaTatarormUle = Under the picturesque Banyan Tree, at the roots.
vRuddhA(H) = Aged, Old , grownup, qualified and apt for receiving the Supreme
Truth.
shiShyA(H) = the disciples.
GuruH = the Master (dakShiNAmUrti).
(are there)
guroH tu = the Master ( only )
maunaM vyAkhyAnaM = delivered a silent speech.
(And by this much on the part of the master)
shiShyAH tu Chinna-saMshayAH = all the doubts of the disciples were dissolved.
___________________________________

nidhaye sarvavidyAnAM bhiShaje bhavarogiNaM |
gurave sarva lokAnAM dakShiNAmurtaye namaH ||4||


निधये सर्वविद्यानाम् भिषजे भवरोगिणाम्
गुरवे सर्वलोकानाम् दक्षिणामूर्तये नमः ॥४॥

(To One Who is :)
nidhaye satva-vidyAnAm = the treasure of all learning.
bhiShaje bhava-rogiNAM = the healer of the disease of birth and rebirth.
gurave sarvalokAnAM =the One Guru (Teacher) of all beings.
dakShiNAmUrtaye  = sri dakShiNAmUrti,
namaH = (I) bow to.
___________________________________


om namah praNavaarthaaya shuddhajnAnaikamUrttaye |
nirmalAya prashAntAya dakShiNAmUrtaye namaH ||5||

ॐ नमः प्रणवार्थाय शुद्धज्ञानैकमूर्तये ।
निर्मलाय प्रशान्ताय दक्षिणामूर्तये नमः ॥५॥
(dakShiNAmUrti, Who is, :)
Om = Om, the OmkAra,
namaH = I bow to,
(Who is :)
praNavArthAya = the essence and meaning of 'praNava'
shuddhajnAnaikamUrtaye = of the form of pure knowledge only.
nirmalAya = free from impurity,
prashAntAya = tranquil .
dakShiNAmUrtaye = dakShiNAmUrti,
namaH = I bow to.
_______________________________________

chidghanAya maheshAya vaTamUlaniwAsine |
SachchidAnandarUpAya dakShiNamurtaye namaH ||6||

चिद्घनाय महेशाय वटमूलनिवासिने ।
सच्चिदानन्दरूपाय दक्षिणामूर्तये नमः ॥६॥

(To the One Who is :)
chid-ghanAya = The essence of Pure Conscious only
maheshAya = The Supreme God
vaTa-mUlaniwAsine - dwelling at the root of the Vata (Indian
fig tree or VaTaVrukSha), It may be compared with the one
'Ashwattha' depicting 'world', (UrdwamUla-adhoH-shAkhaH...)
as described in ch.15, shloka1, of Bhagavad-GitA.
The Supreme Intelligence is the roots from where this existence
comes into being, exists and returns to again and again.
sat-chit-AnandarUpAya - of the form of 'Being-Consciousness-Bliss'.
daksHiNAmUrtaye = dakShiNAmUrti,
namah = I bow.

____________________________________


ishwarogururAtmeti mUrtibheda Vibhagine |
vyomavat vyAptadehaya dakShiNamUrtaye namaH ||7||

ईश्वरो गुरुरात्मेति मूर्तिभेद-विभागिने ।
व्योमवत्-व्याप्त-देहाय दक्षिणामूर्तये नमः ॥७॥

(To the One Who is :)
ishwaraH guruH AtmA-iti = The only God, Guru and the 'Self',
(according to :)
murti-bheda vibhAgine = is viewd in different images (by devotees,
but truely is only one :
vyomavat-vyApta-dehAya = having pervaded like the sky, omnipresent.
dakShiNAmUrtaye = dakShiNAmUrti,
namaH = I bow.

_______________________________________


Vishwam darpaNadRshyamaAna nagarItulyaM nijAntargataM
pashyannAtmani mAyayA bahirivodbhutaM yathA nidraya |
yat-sAkShAt-kurute prabodhasamaye swAtmAnamevadwayaM
tasmai srigurumUrtaye namaidaM sri dakShiNAmUrtaye ||8||

विश्वं दर्पणदृश्यमान-नगरीतुल्यं निजान्तर्गतम्
पश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया ।
यत्-साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवद्वयं
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥८॥

vishwaM = the world / Universe.
(is like)
darpaNa-dRushyamAna-nagarI-tulyaM = a city as if visible in a mirror,
(which is in fact)
nija-antargataM = within the own inside (mind).
pashyan = seeing
Atmani  = within oneself.
mAyayA = because of the illusion projected by mAya.
bahiH-iva-udbhUtaM = as if existing independently outside from us.
yathA nidrayA = like one while asleep experiences a dream-world
outside.
yat-sAkShAt-kurute = The realisation that one comes across
prabodhasamaye = at the precise moment of waking-up from the sleep.
swAtmanaM-eva-adwayaM = of uniqueness of one's non-dual reality of
the 'Self',
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.

____________________________________


bIjasyANtarivAnGkuro jagadidaM prAnGnirvikalpaM punaH
mAyAkalpita-desha-kAla-kalanA-vaichitrya-chitrI-kRutaM |
mAyAvIva vijRumbhayati mahAyogIva yaH swechChayA
tasmai srigurumUrtaye nama idaM sri dakSiNAmurtaye ||9||

बीजस्यान्तरिवाङ्कुरो जगदिदं प्राङ्निर्विकल्पं पुनः
मायाकल्पित देशकाल-कलना-वैचित्र्य-चित्रीकृतम् ।
मायावीव विजृम्भयति महायोगीव यः स्वेच्छया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥९॥

bIjasya-antar-iva-anGkuraH = like the sprout latent in the seed.
jagat-idaM = this world is,
prak-nirvikalpaM = (One Whole Reality only) before becoming manifest.
punaH = and is again so later at the end (becomes so).
mAyA-kalpita = but due the illusion imposed upon by mAyA, (in the
meantime)
desha-kAla-kalanA-vaichitrya-chitrIkRutaM = the amazingly splendid
Time-Space are caused, giving rise to a colorful, rich experience of  a
world-picture.
mAyAvI-eva = Like a magician,
vijRumbhayati = yawns (He the magician while the viewrs are enchanted.)
MahAyogI-eva = Like a Great Yogi ( Who remains unaffected, or one with
having miraculous powers, 'Siddhi'.)
yaH - who.
sweChChayA = according to his own wish.
 tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.

____________________________________

   
yasyaiva sphuraNaM sadAtmakam asatkalpArthakaM bhAsate
sAkShAt tattwamasIti vedavachasa yo bodhayatyAshritAn |
yatsAkShAt-karaNAt bhavenna punarAvRuttirbhavAmbonidhau
tasmai sri gurumUrtaye nama idaM sri dakShiNAmUrtaye ||10||

यस्यैव स्फुरणं सदात्मकम् असत्कल्पार्थकं भासते
साक्षात्तत्वमसीति वेदवचसा यो बोधयत्याश्रितान् ।
यत्साक्षात्करणात्भवेत् न पुनरावृत्तिर्भवाम्बौनिधौ
तस्मै श्रीगुरुमूर्तये नम इदं श्री दक्षिणामूर्तये ॥१०॥
yasya-eva sphuraNaM = The one who prompts the throbbing
inspiration of life and consciousness of being,
sadAtmakaM = of Pure existance only,
(Though,)
asat-kalpArthakaM bhAsate = is mistakenly seen in the form of
unreal a world, which really exists not.
sAkShAt - Verily
tat-twam-asi = 'Thou Art That'
iti = so,
vedavachasA = asserting by means of Vedantika aphorisms
(mahAvAkyas)
yo / yaH = Who
bodhayati = enlightens
AshritAn = to those who have sought refuge in Him.
yat-sAkShAtkaraNAt = Whose direct vision ( graceful glance)
bhawet-na punarAvRuttiH = breaks once for ever the repetetive
chain of birth and death and rebirth.
bhavAmbaunidhau = In the great ocean that is this world.
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
_____________________________________

nAnA chhidra-ghaTodara-sthita-mahA-dIpa-PrabhA-bhAswaraM
jnAnaM yasya tu chakShurAdikaraNa-dwArA bahiH-spandate |
jAnAmIti tameva bhAntaManubhAtyetat-samastaM jagat
tasmai sri gurumUrtaye nama idaM sri dakShiNamUrtaye ||11||

नानाछिद्र-घटोदर-महादीप-प्रभाभास्वरं
ज्ञानं यस्य तु चक्षुरादिकरणद्वारा बहिः स्पन्दते ।
जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत्
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१२॥

nAnAChidra-ghaTodara-sthitA mahAdIpa-prabhA = Like the
powerful Light emanating from a  big lamp that is placed in an
earthen jar with many apertures.
jnAnaM = (the light of) wisdom that throws light upon the objects,
and illuminates them,
yasya = of the One, (dakShiNamUrti)
tu = verily,
chakShuH-Adi-karaNa-dwArA bahiH spandate = emanates from
within and radiates through the eyes and other such sense-organs
of the body, thus illuminates the outward objects,
jAnAmi = (and then one says: ) "I know them".
iti = so.
(" I know them" such a feeling is secondary and is a consequence of :)
taM-eva bhAntaM = Only because of His Light of Consciousness and
knowing Him through that Light, after that apperception indeed, one
perceives the outward objects, and this whole world known through the
senses.
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.

_______________________________________

dehaM prANamapIndriyANyapi ChalAM buddhiM cha shUnyaM viduH
strI-bAlAndha-jaDopamAstwahamiti bhrAntA bhRushaMvAdinaH |
mAyashakti-vilAsa-kalpita mahAvyAmoha saMhAriNe
tasmai sri gurumUrtaye nama idaM Sri DakShiNAmUrtaye ||12||

देहं प्राणमपीन्द्रियाण्यपिचलां बुद्धिं च शून्यं विदुः
स्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशंवादिनः ।
मायाशक्तिविलासकल्पितमहाव्यामोहसंहारिणे
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१३॥

dehaM =  the body,
praNam = the breath
api = also, and,
indriyANi = organs of the body.
api = alongwith,
chalAM = the Earth, PrakRuti, nature.
buddhiM = the intellect.
cha = and
shUnyaM = Vaccum, nought, cypher,..
viduH = the knowledgeable, (vidwansaH, the intellectual one)
strI - woman,
Bala = child,
andha = blind,
jaDa = inert, insentient.
-upamA tu =  are compared and accepted
ahaM iti = as 'I'
bhrAntAH = (by) those who are confused about the nature of 'I',
the Reality / Self and support their false assertions forcefully.
mAyAshakti-vilAsa-kalpita-mahA-vyAmoha = prompted by the
the play of the  imaginations of mind arising from the great power
of illusion - mAyA.
(mAya, vikShepa and tirodhAna, vikShepa diverts one's attention
from the Reality, while Tirodhana, covers up our vision with false
knowledge and thus hides the Reality from us.)
And imposing upon us a world of our fancy (vyAmoha).
saMhAriNe = (To the One, dakShiNAmurti) That destroys this fanciful
forgetfulness and straying away from the Reality,
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
_____________________________________



Rahugrasta diwakarendu sadRusho mAyA samAchChAdanAt
saNmAtraH karaNopasaMharaNataH Yo-'bhUtsuShuptaH pumAn |
pragaswApsamiti prabodhasamaye yo pratyabhijnAyate
tasmai sri gurumUrtaye nama idam sri dakShiNamUrttaye ||13||

राहुग्रस्तदिवाकरेन्दुसदृशो माया समाच्छदनात्
सन्मात्रः करणोपसंहरणतः योऽभूत्सुषुप्तः पुमान् ।
प्रागस्वाप्समिति प्रबोधसमये यो प्रत्यभिज्ञायते
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१३॥

rAhugrasta = swallowed by the rahu, the 'Dragon's Head',
the shadow-planet that is supposed to cover-up the Sun or the
Moon at the time of eclipse.
diwAkara-indu-sadRushaH = Like the Sun and the Moon.
mAyA samAchChAdanAt = (He, as jiva, appears to be) overshadowed
by mAyA. (And interestingly at the time of the solar-eclipse we tend to
belive that the Sun is under eclipse, but in reality we happen to be under
the shadow of the Moon. In Astrolgy / JyotiSha the Sun, as in Vedanta,
is the 'Self' (Atman) and never comes under any shadow. The Moon is
the 'mind' and gets tainted with ignorance, and the Earth is the physical
body.)
sat-mAtraH = Pure 'Sat' (Existence alone) is He (dakShiNAmUrti.)
karaNa-upasaMharaNataH = having withdrawn the senses from the out-
side and turned them inwards, within.
yaH = Who
abhUt = have been
suShuptaH = asleep.
pumAn = puruSha, the puruSha as in ch. 15 th of Gita. the one that claims
to be the possessor / owner of the body.
prAk-aswApsaM = before the knowledge 'I was asleep' dawns upon him,
(and at the exact moment when one wakes up from the sleep)
prabodha-samaye = at the moment when the illumination (waking-state)
has just started.
yaH = Who
pratyabhijnAyate = asserts / seen directly, (aparokShataH)
(without an intermediary agency of any kind.)
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
__________________________________________




bAlyAdiShwapi jAgRudAdiShu tathA sarvAswawasthAswapi
vyAvRuttaswanuwartamAnamahamiti-antaHsphurantaM sadA |
swAtmAnaM prakaTIkaroti bhajatAM yo mudrayA bhadrayA
tasmai sri gurumUrtaye nama idam sridakShiNAmurtaye ||14||

बाल्यादिष्वपि जागृदादिषु तथा सर्वास्वस्थास्वपि
व्यावृत्तास्वनुवर्तमानमहमिति-अन्तः-स्फुरन्तं सदा ।
स्वात्मानं प्रकटीकरोति भजताम् यो मुद्रया भद्रया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१५॥
bAlya-AdiShu = In the times (states) of childhood, youth, and old-age,
jAgRuta-AdiShu = In the states of waking, dream and deep dreamless sleep,
tathA = and similarly,
sarvAsu-aWasthAsu-api = All other states of the mind when the mind is
occupied by different moods (vRuttis),
vyAvRuttasu = when these moods cover-up the mind and one is gets carried
away by them,
anuvartamAnaM = ever accompaying them, underlying there as 'I' within the
heart, at the core, resplendent and self-shining.
swAtmAnam prakaTIkaroti = Revealing Oneself before those,
bhajatAM = who are devoted to,
yaH = The One (dakShiNAmUrti)
mudrayA bhaddrayA = with an auspicious countenance, (mudita-vadanaM),
(Or through the gesture of palm, thereby indicating the exact place of the 'Self'
in the body, at the right side of the chest.)
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
____________________________________


VishwaM pashyati kArya-kAraNaTaya swa-swami-saMbandhataH
shiShyAchAryatayA tathaiva pitRu-putrAdyAtmanAbhedataH |
swapne jaAgrati vA ya eSha puruSho mAya paribhramitaH
tasmai srigurumUrtaye nama idaM sridakShiNAmUrtaye ||15||

विश्वं पश्यति कार्यकारणतया स्वस्वामिसम्बन्धतः
शिष्याचार्यतया तथैव पितृ-पुत्राद्यात्मनाभेदतः ।
स्वप्ने जाग्रति वा य एष पुरुषो माया परिभ्रामितः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१६॥
vishwaM pashyati = Looks at the world,
kArya-kAraNataya = as if functiong according to the cause and effect principle.
swa-swAmi-saMbandhatah = as if has differences like 'I' and 'mine', are real
shiShyAchAryatayA = like Disciple and Teacher,
tathA-eve = and similarly like Father and the Son,
and as if 'Self' has these distinctions.
swapne = during dream-state,
jAgrati vA = or in the sleep-state,
yah = Who / That,
eSha = This
puruShaH = puruSha (as explained in shloka 13)
(Gita tells us about the difference between 'puruSha' and 'puruShottama'
Though jIva, the individual soul is also one of the 8 forms of Ishwara, God,
'Ishwara' is said to be 'PuruShottama' because He is not the one like 'jIva',
who is :)
mAyA paribhrAmitaH = deluded by the power of mAyA (tirodhAna shakti
and vikShepa shakti of mAyA, the first hides the 'Reality' from the sight of
the 'jIva', while the next imposes imaginary world upon 'jIva'and makes the
'jIva' think that such a world really exists.)
 tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti
_________________________________________.



bhUrambhAnsyanalo'nilo'mbaramaharnAtho himAnshuHPumAn
ityAbhAti charAchaRatmakam-idaM yasyaiva mUrtyaShTakaM |
nAnyat-kinchan-vidyate vimRushatAm yasmAt-parasmAt-vibhoH
tasmai srigurumUrtaye nama idaM sridakShiNAmurtaye ||16||

भूरम्भान्स्यनिलोऽनलोऽम्बरमहर्नाथो हिमांशुः पुमान्
इत्याभाति चराचरात्मकं यस्यैव मूर्त्यष्टकम् ।
नान्यत्किञ्चन्विद्यते विमृशतां यस्मात् परस्मात् विभोः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१७॥
bhUH-AmbhAnsi-anilaH-analaH-ambaraM-ahaH-NAthaH-
himAMshuH-pumAn =The Earth, Waters, Air, Fire, Ether,
Sun, Moon and the individual soul.
iti-AbhAti = He is manifest,
chara-achara-AtmakaM = of the sentient and the insentient
expressions.
yasya-eva = His own.
mUrti-aShTakaM = the octet of His images.
na-anyat kiMchan = nothing else apart
vidyate = is there,
(in Sanskrit, the root 'vid' has 4 meanings :
to say, to know, to be, and to find, ..., ).
vimRushatAM = for those who try to understand Him and
about His glory.
yasmAt parasmAt vibhoH = From Him, The Ultimate Realty,
The One Supreme God.
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
____________________________________

sarwAtmatwamidaM sphuTIkRutamidaM yasmat amuShmin stave
tenAsya shravaNAt-tadartha mananAt-dhyAnachcha sankIrtanAt |
sarwatmatwa-mahAvibhUtisahitaM syAt IshwaratwaM swataH
siddhyet-tat punaraShTadha pariNataM cha aishwarya avyAhataM ||17||

सर्वात्मत्वमिदं स्फुटीकृतमिदं यस्मादमुष्मिन् स्तवे
तेनास्य श्रवणात्तदर्थ मननात् ध्यानाच्च संकीर्तानात् ।
सर्वात्मत्व-महाविभूतिसहितं स्यात् ईश्वरत्वं स्वतः
सिध्येत्-तत्-पुनरष्टधा-परिणतं च ऐश्वर्य अव्याहतं ॥१७॥

sarwAtmakatwaM = He is the immanent and All,
idaM = this.
sphuTIkRutaM -idaM =(This Truth) has been clearly explained here.
yasmAt = because,
amuShmin = in (these words) His,
stave = hymn.
tenA-asya = through this (hymn)
shravaNAt = listening to this hymn,
tat-artha mananAt = pondering over its meaning,
dhyAnAt = meditating upon it,
saMkIrtanAt =singing (His) glory,
sarwAtmakatwa-mahAvibhutisahitaM = That state of the 'Self' as the only
Whole and the All-pervading Reality and also His Divine powers (Siddhis)
that create, maintain and withdraw again in Himself this all and everything,
syAt = otherwise, May,
ishwaratwaM swataH = Indeed the Godliness,
siddhyet = stand revealed.
tat= 'That'
punaH-aShTadha-pariNataM = Again and again His Divine eight-fold forms,
cha =and,
aishwarya avyAhataM = The Divinity etrnal and with no end.
_____________________________

needs to be edited,....!!





__________________________________________

God, Guru and Grace.

God, Guru, and the 'Grace'

Inspired from Talks with Sri Ramana Maharshi,
Talk #334, 20thJan.1937
published by Sri Ramanasramam, Tiruvannamalai, 
Tamilnadu, India).










Nakkirar was a seeker and a devotee of Shiva. 
He had a firm conviction born of his insight and Tapas, his 
learning from the scriptures,about the nature of the worldly 
pleasures, which had helped him greatly in understanding 
clearly that the sensual pleasures are only a sense of gratifi-
cation. So the relief felt when the force of senses find their 
way,is not the real joy or happiness, but only the functioning
of nature which is mistaken as real pleasure, and the craving
for them starts in the mind.But if at the very beginning, one is 
cautious, does not fall into this misunderstanding, one can give
the natural bodily tendencies a way to let blossom and wither 
away in their own course.No need to control, resist or criticize 
them, feel guilt for them, or indulge in them, and misuse them 
as an escape route from the worries of living the life. Simply 
transcend them.He had learnt it from Shiva's 'Third Eye'. The 
Eye of 'Dispassion', viveka and vairagya, 'discrimination. At 
least one should realize that the apparent happiness (pleasures)
they give, is transient and as such fade away with time.    
He had a deep insight that just as he was a 'conscious' being, 
with an 'Individuality' and a 'Personality', The 'Purusha' of 
'Purusha-Sukta' and just as the 'Individuality' remains as the 
basis of all his 'personal' states, and moments, like the sleep, 
the dream and the waking, and even while waking, or passing 
through several very different and variegated modes of the mind, 
and is reflected through all and each of them, there IS a Reality 
which he named 'Shiva', and likewise him, Shiva too had an 
'Individuality' with His infinitely variegated modes of expression. 
Just as he had felt and had soon discovered his natural inherent 
'oneness', an undivided wholeness that is never non-existent like 
mental modes or experiences or their memories, and which he 
called 'In-dividual Being' and Shiva too shared this 'in-dividuality' 
with him, he had an unshakeable realisation that though the bodily 
animal instincts, the mental obsessions and compulsions turn him 
into a 'Pashu' (Pashu, - a beast), the 'oneness' is never disfigured 
or affected in anyway, remains intact and Whole as ever. He used 
to call this aspect of his being the 'Pashupati', the traditional name 
of Shiva who rides a bull, indicating that He is the 'Master' /
 'Pashupati', and the beast is the ruled one. Thus he was at ease 
with everything, never condemned the functioning of the nature, 
ever attentive about the essential Shiva-Principle and the Whole-
ness, Purity and effulgence of The Shiva.'Karpuragara','Shubhra',
impeccable, .....The 'Sakshin' (Witness) another aspect of Reality
(Brahman) he shared like all living beings with Shiva.
He was aware that this 'Wholeness' was eternally a 'Witness' 
and the 'Witness' in Him and Shiva are one and the same. Shiva's 
'Third Eye' always drew his attention to the pure conscious aspect
of his being. He always used to chant the traditional Shiva-Stutis 
( Hymns in praise of the Lord Shiva) and so deeply aspired and 
cherished to have at least once in his life, a glimpse of the Lord in 
some physically perceptible form.Though he well knew the ephe-
meral nature of all physical things and all such experiences, he 
somehow could not resist this particular temptation, because he 
would always visualize Shiva's such a form before his mental eyes
whenever he chanted His glory.
He was sitting in his hut adjacent to a lake when he saw a fig-leaf 
driven by wind fell into the lake. He was astonished when he saw 
the leaf dipped into the water and was half-sunk there, before his 
own eyes, it's part above the water-surface turned into a bird while 
the other, that was immersed into the water, into a fish. 
Soon there-after, a Yaksha came through the sky, captured him, 
and took him to a far-away cave and kept him as a captive there 
999 others like him.
Aeons passed by and he could not free himself from the deadly
silence of the cave. He remembered Shiva and sang His glory, 
and he and all others were freed. He soon found himself where he
was sitting earlier, near the lake. The bird and the fish were still 
trying to separate themselves from each other. He walked up-to 
them took them and helped them very carefully, assiduously to 
come out of their plight. 
Ultimately the fish slipped into the water and the bird flew away 
in the sky. For a minute the bird sat on the fig-tree, looked into 
the water, 
and found the fish staring at him.They were both as if charmed, 
kept gazing intently at each other. 
In the coming days Nakkirar would see a shoal of the fish, the 
very kind he had rescued once in the lake, while a diving bird 
hovering in the mid air, darting straight into the water and took 
one of them as his prey.
Every-day when he frequently saw this, he could never help 
wondering that the diving-bird was the same that he had once 
rescued from the fish.This was indeed even more amazing.
About three years after, when he saw the bird, it had been 
grown up and even became old and weak. He felt the bird had
been very slow and could not keep flying or preying well. And 
one day it sat on a rock in the mid-lake, and slowly went into 
the water where a shoal of them was in wait. 
As the bird approached them, the fish almost jumped-out and 
caught hold of the bird, took away it into the water and in a 
moment split it into pieces and gobbled-up.
Nakkirar was sad, but the next day when he saw yet another 
diving bird looking exactly as the earlier one, perched upon the 
same branch of the fig-tree, where the earlier had been resting 
frequently, their oneness was instantly revealed to him. 
The shoal was there, as if waiting for the bird.
He saw how the bird suddenly flew high, up in the air, hovering
there in the mid-air at the same place, fluttering his feathers for 
a minute, and like an arrow dived straight into the lake. Came 
out with a fish in its beak and flew away fast.
Nakkirar just sat silent and the tears of bliss started trickling-
down his face. 
That night Shiva appeared before him, and he was absorbed 
in Shiva, for ever.


________________________________________   

When the coin becomes the icon.

~~ When the coin becomes the icon. ~~


____________________
********************

27.07.2011
© Vinay Vaidya 




When the coin becomes the icon,
Icon becomes the coin.
And as is said,
The price you pay is the same, 
As You are paid,
Because,
The fake drives out the true !
And all run after the coin,
All follow the line.
And every one suffers,
Including you !
The wrong becomes the right,
And the right becomes the wrong,
Everything goes haywire,
When Coin becomes the icon.

______________________________
******************************

~~Concerns~~ / "The way to Shiva"

~~~Concerns : "The way to Shiva"~~~
_______________________________
*******************************



25072011
© Vinay Vaidya 
_______________________________________

3:01 PM
e- : hi

me : hi !

e : i made everything right i deleted the site

me : congratulations,!

e- : thanks
3:02 PM
me : and tomorrow is your exam ?
ready ?
3:03 PM
e-: no ! exam is postponed

me : :)

e- : to 30 aug

me : jul or aug. ?

e- : party ho gaye ab agla exam 29 ko hai
 30 aug ko hai
3:04 PM
me : very late ?
e - : University jinda bad
  :)
me : but your career ?
3:05 PM
e- : haaa
3:06 PM
but this world is an illusion shiva ! why i get into
trap of illusion ? Career is also an illusion, let shiva
decide it. Why do i take tension its shiva's tension
what to do with me not mine.
 :)
me: right.
3:07 PM
and 29 jul or aug ko aglaa exam ?
e- : 29 july ko hindi ka exam

me: not difficult.
3:08 PM
e- : can't say i had read it yet.
me: theek hai, let shiva take care /worry,...
e- : yaa
3:09 PM
me: how are you ? health, blood-pressure...?
3:10 PM
e- : everything is fine / normal.
I am like the rays of sun
me: piercing the cloud ?
e- : :)
barish ho gaye dhup bhee hai.
(It rained, and now the sky is wide open with
bright sunlight.)
3:11 PM
me: that is your avatar ! hai na ?
e- : everything is me, avatara or whatever.
3:12 PM
and me is I.
me: do you feel one day everything that is part
of the memory will go away ?
....and even the memory itself fades-out,...gone ?
e- : so everything is I
3:13 PM
me: and can you imagine what you are without
the memories, bad, good or others?
e- : yes.
3:14 PM
imagining our self without memories is also........,
memories..., thought can't go beyond memories
.....
me: yes.
3:15 PM
So what are you when you are neither what happens
to the body, nor what happens to the mind ?
3:16 PM
memory, desire, fear, worry, happen to mind, sickness,
health, thirst, hunger happen to the body.
3:20 PM
e- : I is beyond the thoughts if u observe the I then
there is no memories and no thought and mind don't
work without memories so what i m is beyond the
thoughts and words depends upon thoughts so i can
not be explained in words, cause it is a long chain of
illusion which depends on each other even body is also
a tool for continuing of thoughts and illusion. u dont
have any body and mind its all is like spider net which
is made to trap u but if u know the truth then this spider
net is illusion and u found nothing other then shiva and
u observe ur self as shiva....
3:22 PM
me: and what about relationship of any kind, ...?  of mine
and your's, ..... and of papa, mummy, brothers, friends,...
people, and acquaintences?
is it not that all in memory and thought only ?
3:26 PM
e- : it is memory actully we create this by our thoughts
and made it memory, cause our senses feel good with it
so i think i don't know i m right or not but i think that mind
khud ko relax karne ke liye or indriyo ka sukh pane ke liye
ye memory create karta hai (...mind, creates memory in the
hope of relaxing itself, or to enjoy the pleasures of the
senses) and because of the this, continued impressions
create 'sanskar' (acquired habits / tendencies stored in the
mind) and make the spider net strong.
3:27 PM
me: yes. but why mind seeks 'sukh' (happiness) ? is it because
it is not 'sukhee' (happy) ?
what makes it 'dukhee' (unhappy) ?
3:28 PM
if that is not seen, mind will continue in search of 'sukh' in
and through the 'senses', and will hardly see why it is not
'sukhee'.
3:29 PM
so, do you feel it is very important to see, how mind gets
traped into it's own thought, / memory ?
3:31 PM
e- : mind is made of thought and thought-impressions run the
body. The body is made-up of 'senses' and it have its 'needs'.
Mind thinks (believes ?) it-self as the body, because they have
the same origin, -the thoughts.
so when the body feels happy which is nothing other then a
thought-impression, mind thinks it is happy, so in this way,
mind is trapped into its own thoughts of illusion.
3:35 PM
me: brilliant ! but is there real 'sukh' in keeping the body
always in a  'sukhee' condition ? and is it possible also ? So,
is it not important to get less and less influenced by the body
and the mind, let them do their work, which they are already
doing, say it 'praarabdha' or prakriti, and without interferring
in their functioning, without trying to 'control' or regulate them,
but with enough alertness so that they may not be a problem
to you, and at the same time keep your attention ever on the
'Shiva', the one constant thing that is never affected, and stays
as 'saakshi' (The Witness) ?
3:36 PM
e-: yes ur correct.
3:37 PM
me: if you can follow this thread (sutra), you can always find
"The way to Shiva", whatever you are doing or
are compelled (to do), forced by the body, the mind and the
circumstances.
3:39 PM
e-: :)
me: say thanks to me !!!
3:40 PM
e- : thank you so much prabhu !
me: yes,...I am happy. Thanks, blessings.
3:41 PM
e- : i was thinking to say thanks but i didn't, i just smiled ( :) ,
-another thing that proves, our wavelengths tally.
:)
3:42 PM
me: yes,.....! achchha bye,...! Thanks for the chat.
e- : One minute ! Is 'Shiva' also not a word or name only ?
me : yes. just as the 'Window' is a name of a thing we use,
and 'know' through the senses, and could be replaced by
any other word according to our convention, ....

3:46 

e- : So the 'thing' is important, not the word.
me : yes,...! Thanks again.
3:47
e- : thanks to u too !!
me: :)
e- : :) bye
me: :) bye !

______________________________
******************************

~~My Painting.~~

~~~ My Painting ~~~

___________________

*****************

buddha05072011

Vipassana 

© Vinay Vaidya,     17072011.

~~ In Two Minds ? ~~

~~~~~~~ In Two Minds ? ~~~~~~~~
_____________________________________
*************************************



12072011
© Vinay Vaidya.

It was her birth-day. I just remembered, because 
during those college days we friends often talked
about almost every-one’s birth-date. And since then 
almost every year, on that day I just silently waited 
for the day and sometimes mentally wished her a 
very happy birth-day. I didn't know where she was, 
what would she be doing, most probably she would 
have been married off, having children and living the
life of an average (Indian) house-wife. Today I was 
determined to call her up, and wish her for the first 
time in my life, a very happy birth-day. She was busy 
as usual and had least idea that I was going to greet
her.
"Hello !"
She was on line.
"Hello, .... How are you?
"I'm fine,...! How are you?"
"Me too, just wanted to say Good morning and a very 
happy birth-day !!"
"Oh.....!"
For a moment she stopped and said, :
"Thank you, Thank you very much."
We talked about usual things, about her job, her family, 
and the rest. She asked me, if I would like to attend a 
small get-together at her home in the evening. She knew 
I hardly attend any such social functions..
"Oh sure, I will be just very happy to be with you there."
"I will be waiting,....."
"bye,...."
"bye,...."
In the evening when I reached her home, there were no 
guest or visitors. She, her daughter and son-in law, were 
the only three.
She welcomed me in the same way as, when she had left 
me on the last occasion. She hugged me softly and kissed 
on the cheek very delicately. This time I too responded her
almost in the same way. Her son-in-law and her daughter 
just watched us a bit amused and surprised, and folded their 
hands in the traditional 'namaste' way.
"Ravindra is away, and shall return tomorrow morning."
She kind of informed me. She in fact had never celebrated 
her birth-day till date. It was for her daughter's  dream that 
her birth-day should be celebrate this time, the son-in-law 
too had joined her. She had agreed. 
The meals were ready, her daughter and and the son-in-law 
wished her a "Happy birth-day to Mom", And we started.
The dinner was prepared by her daughter, and she just 
enjoyed. 
"I think I want to write a book."
She started the conversation.
"Yes."
She had been a professor in a local reputed College and 
had been teaching there Microbiology. But she had also had 
a deep interest in art, literature, and music. As usual after 
some twenty years of living a happily married house-wife's 
life, she started feeling a 'vacuum', which was getting even 
bigger and bigger.
She no more wanted to continue 'working' and had decided 
to retire in the coming days. She had travelled the length and
the breadth of India, and had lived in Europe and States for  
a short while. 
"And I am going to write the book in collaboration with you."
She chuckled.
"Seriously ?"
"Yes."
Said she the next moment.
"Could you live with us ?"
She asked.
Yes, She had already an accomodation on the up-staires.
"See, You need to be lookd-after. You live all alone, cook 
and do all other home-tasks yourself, and no-one is there 
to take your care in case you fall ill,....!"
We were sitting on the sofa side by side. 
She took my hand in hers, and kept caressing it.
The scent in her hair and her body was filling my nostrils. 
A bit flowery, but somewhat tangy too.
"O.K., shall talk about it,...." 
I assured her.
I soon returned.
In the next few days I tried to see if it was possible and
appropriate to move to her place.
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~~ On An Eternal Voyage ~~

~~ On An Eternal Voyage.~~
_________________________
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© Vinay Vaidya
03jul2011


The River calls Him Ocean,
But Ocean knows not the River,
When the River joins the Ocean,
Great Love plays in the  waves,
-Of Joy, Innumerable.
When they dissolve both,
Into one-another,
Their separate identities are lost,
Merged into the other,
And remains still there,
As the only Joy, that is but one.


When the Sun starts to scorch,
Becomes cruel and torch,
The waters reach the high,
As clouds cover-up the sky,
Flit, skid, run and fly.
Until tired and heavy,
Shower-down in a big bevy.


They reach the cliffs and the hills,
Trickle-down in from the tiny grills.


They become the rivulet and the River,
Meandering through into the woods,
Through valleys, meadows and ravines,
Villages, Cities, temples and shrines,


The River keeps going always, 
For ever,
And her  pilgrimage,
Ends never.

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~~Concerns-25~~

~~~~~~~~~~~Concerns-25~~~~~~~~~~~~~
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02072011
© Vinay Vaidya.


Silence and Spaces.



Fevers and Fears do have their lessons. And they come and 
go away / move into the spaces of body, mind, the body-mind. 
They too pass away. I am never worried, anxious, or scared, 
though the body-mind, the fictitious entity the 'self' appears to 
shiver.  
    The Heart of the Existence is the Love, the Silence, that
reigns supreme, uninterrupted, unaffected by these 'events'.



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29062011arun.jpg

॥ ॐ नमो भगवते श्री रमणाय ॥

__________________________________________________________________

___________________________________
As on 26-0602011. on Arunachala-live.com
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~~ Concerns-24 ~~

~~~~~~~~ Concerns-24.~~~~~~~~
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24062011
© Vinay Vaidya.

Days were passing in silence.
The very being was suffused by it. You had not
invited it, it came to you in its own way, you 
could neither invite it nor turn it away from you.
You had just been aware of the functioning of the
mind. How it moves in grooves, set patterns. How
your attention was driven to your mind was something
you can never know. But it happened. You were going
on the walk as usual and were a bit tired, sad. That's
all. You were expecting nothing. Just vaccum were you.
You were going along the narrow road, where traffic 
at this hour was very low, only a car, or some vehicles
passed through occasionally, and you walked without 
bothering about them.The sky was blue and clear, and 
there were a few clouds around the sun.  
A silence was within, and another outside.
They often merged into one-another, and one could 
not distinguish between the two, but while writing this, 
one 'becomes' 'some-one'.
Yet another, self-subsisting, self-sustaining myth.
When the thought talks about it, thought conjures-up
it, and takes it as a reality, subjective as well objective
at the same time while thought crawls like a snake, 
scared of its own shadow, that lurks in the light of 
consciousness, in the back-ground of the silence that is 
outer and that is inner, or the words 'outer' and 'inner' 
no more apply to it. A light, a silence, that thought can
neither perceive, nor grasp. 
Thought springs-up in the brain like a tiny seedling,
and becomes a fully developed giant tree, nay, a forest,
with its own flora and fauna. It all takes place in a whiff
of a moment that thought itself gives birth to. Thought
can but sure see the shadow, its own image, and the 'one',
that has 'become' 'some-one', falls a prey to it, -the myth.
The myth that grows beyond unseemly dimensions, unseen
horizons, yet strongly tethered to the thought. It is always 
frightened of the explosion that might occur any moment,
and annihilate it to nothing. Explosion is as certain as the 
'writing on the wall'.

But the Silence prevailed, and nothing could stir it from 
its vibrant stillness. It breathed through the inner and through
the outer. It knew nothing about the thought and its plight,
yet thought always played on its lap. Thought owned its own
separate existence as a myth. Thought, the myth survived and
kept growing. The two movements were altogether unknown
to one-another.

You carried on the routine work, the daily chores. 
The evening and morning walks, unknown to every one, yet
no one was unknown to you, though you never knew their
names, thoughts and feelings. They were people just like you,
All were the mighty silence, which thought could possibly touch
not. For thought could hardly sense it.
You were in a courtship. Day in, and day out.
________________________

And one day the thought exploded all of a sudden, in a quite
unexpected moment, which was not of thought, which was never 
thought of.
The Silence prevailed, breathing through the inner and breathing 
through the outer.  

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