Let Them Find Out! -1.

Let Them Find Out! -1
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This is my note I wrote today on my face-book page.
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About Sri Nisargadatta Maharaj

INTERVIEW WITH ALEXANDER SMIT
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part 2

Q: For the first time in Bombay?
A: A little staircase going up to an attic room. First came my head, and the first thing that I saw was Mrs. Satprem and Nisargadatta. There were maybe three or four people there. 'Here I am', I said. And he said: 'So, finally you came.' Yeah, that is what they all say, that I heard later, but for me it was the first time that I heard it. I did have the feeling when I went in that now it was really serious. Now there is no escape possible, Here something is really going to happen.

Naturally I had already met many of these people: Krishnamurti, Jean Klein, Wolter, Swami Ranganathananda, Douglas Harding, and also some less well known Indians. I was naturally too young for Ramana Maharshi and Krishna Menon. They died in the fifties. I was 7 or 8 years old then. That is not the age to be busy with these sorts of things.

It held also true for us at that time, 'wait' for a living master. And I had a very strong feeling that this was the man that I had been looking for. He asked if I were married, what I did, and why I had come to India.

Q: What precisely did you want from him?

A: Self-realization. I wanted to know how I was put together. I said: 'I have heard that your are the greatest ego killer who exists. And that is what I want.' He said: 'I am not a killer. I am a diamond cutter. You are also a diamond. But you are a raw diamond and you can only be cut by a pure diamond. And that is very precise work, because if that is not done properly then you fall apart into a hundred pieces, and then there is nothing left for you. Do you have any questions?'

I told him that Maurice Frydman was the decisive reason for my coming. Frydman was a friend of Krishnamurti and Frydman was planning to publish all of the earlier work of Krishnamurti at Chetana Publishers in Bombay. And that he had heard from Mr. Dikshit , the publisher, that there was someone in Bombay who he had to meet. Frydman went there with his usual skeptical ideas.

He came in there, and within two weeks things became clear to him that had never become clear with Krishnamurti. And I thought then: 'if it all became clear to Frydman within two weeks, how will it go with me?'

I told all this to Nisargadatta and he said: 'That says nothing about me, but everything about Frydman.' And he also said: 'People who don't understand Krishnamurti don't understand themselves.'

I thought that was beautiful, because all the gurus I knew always ran everyone down. It seemed as if he wanted to help me relax. He didn't launch any provocations. I was able to relax, because as you can understand it was of course a rather tense situation there.

He said; 'Do you have any questions?' I said; 'No.' 'When are you going to come?' 'Every day if you allow me.' 'That's good. Come just two times every day, mornings and afternoons, for the lectures, and we'll see how it goes.'

I said: 'Yes, and I am not leaving until it has become clear.'
He said; 'That's good.'

- About NisargadattaMaharaj

Two Words / दो शब्द

Two Words / दो शब्द
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© Vinay Kumar Vaidya,
(vinayvaidya111@gmail.com)
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This 'Note' is about The Will of Freedom,
Or, about the question of 'free-will'.
The two words with reference to which I'm (possibly!) going to deal with here are :
1. Option,
2. Obsession.
The etymology of these 2 words according to me is as follows, and please don't try to verify this on the criteria of the 'Academic Linguistics and the Linuguists'.
As I have, irrespective of 'option' / 'obsession', 'studied' and 'discovered' my own  'Etymology', I don't bother about what the scholars or 'academicians' would say about my 'approach'.
So, let us start.
1. Option > अव+पश्यन् (ava+pashyan_) means 'looking at in advance', prior to the happening of an event.
2. Obsession > अव+शेषं > (ava+sheSham_) means the happening that comes out as a 'consequence' / final 'result' of the residual past events.
Again,
Action (कर्म / karm) as is defined in vedik / वैदिक texts comprises of :
1. The aggregate (अग्रे गतिः यस्य > agre gatiH yasya : that which moves in the direction of the next moment / future.)
That which has been done / happened in the past.
2. The action / happening that happens in the present moment, and wherefrom the idea / thought / question of option / 'obsession' / 'free-will' also 'emerges out'. Obviously, this 'idea' is again a consequence of the aggregate past 'momentum'.
3. The action / happening that is anticipated / one is supposed to 'do' / perform in an 'imagined future, one assumes on the basis of the memory of the 'past'.
Well, there is yet another 'explanation' of the way 'कर्म / karma' operates.
This is based on treating the Action / कर्म / karma in terms of कर्म-फल / karma-phala.
When Action / कर्म / karma is seen in terms of a 'result' / 'consequence', it is called 'फल / phala' or  कर्म-फल / karma-phala.
The Action / कर्म / karma' (done / happened) in the past causes 'result' / 'consequence'.
Of these 'results', 'फल / phala' or  कर्म-फल / karma-phala.- good or bad, are either already have been 'experienced' and such 'action / कर्म / karma' and its  कर्म-फल / karma-phala has been exhausted.
There are still 2 kinds of कर्म-फल / karma-phala left, one that has began giving out 'result' in this moment and accordingly one has to perform the same willingly / unwillingly / compulsively. This कर्म-फल / karma-phala is called 'क्रियमाण / kriyamANa'.
Another कर्म-फल / karma-phala is the sum-total of the कर्म-फल / karma-phala that are still in the coming lot, 'pending', plus that, which has accrued as a result of 'क्रियमाण / kriyamANa'.
This last is the future 'अनागत / anAgata' कर्म / karma / action, one has to go through in 'future', not in the future according to the imagination / anticipation / fear, but that which will 'happen' inevitably, irrespective of our guess about the same.
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Concerns :07/12/2014. 'Soliloquy'.

'Soliloquy'.
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"I want to die"
"Do you know what this means?"
"No, ... Please tell!"
"Well, do you want to smoke?"
"Yes, I do want to, ... " 
Saying so he lit a cigarette.
"That means you wanted the experience of smoking."
"Yes,..."
"Now, if you say you want to die, could you experience the death in the same way as you knew the experience of smoking a cigarette, and went through this experience?"
"Yes, I see your point."
"O.K. Then let us see this way ;
Is it that really you want to forget all recognition only, but not to die, because you never had that experience in the first place. May be, though you want to live on, perhaps you don't know how to put aside your memory, and if it is possible!"
"Forgetfulness?"
"Yes, you want to go beyond memory."
"Yes, Precisely this only."
"What prevents you from doing this?"
"First, I am unable to do this, and  Secondly, I am scared of losing my memory."
"Is not this fear itself again only a part of the memory?"
"Oh yes, Thanks very much!"
"Is not this fear a by-product of the memory?"
"Yes, ..."
"Is not this fear irrational and baseless? And when you can voluntarily discard and disregard all the memory, isn't this also gets discarded with that? Are you then dead?"
"No, on the contrary I am immensely, extremely alive, ... I am the very Life only then! I can see this, but how to attain that state?"
"Well, Just see the absurdity and the limitation of the memory, and you have done."
"So there is a useful memory that spontaneously helps us in dealing with the day to day life, and need not be discarded, but at the same time there is the memory which causes irrelevant, irrational fears, doubts, conflicts, which needs to be scrutinized and should be got rid of."
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© vinayvaidya111@gmail.com  


   


  

2 posts about The role of Sanskrit

2 posts about the role of Sanskrit.
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These are the enough to see the importance of Sanskrit and the possible role of This Language in India and the world all over.

An eye-opener.

Ms. Smriti Irani

Ms. Uma Bharati.  

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’ पूषन्’ ’pūṣan’ / The Sun,

~~ Shiva's Grace ~~

~~Are you stuck? -1.

Transcending the 'mind'

'ashwattha' ( अश्वत्थ ). and 'atharvaNa' ( अथर्वण ).

 'ashwattha' ( अश्वत्थ ). and  'atharvaNa' ( अथर्वण ).
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Last year, during April to September months I wrote-down my dialogues with 'ashwattha' अश्वत्थ. Then about my अथर्वण  'atharvaNa'-posts. This year the same vibes are beckoning me again. The holy month of 'ShravaNa' श्रावण  has begun. Today is the 9th of 'Krishna-pakSha'  कृष्ण पक्ष. This means the moon is less and less bright every night. on the 15th, she will be no more visible. Then there will be the 'new moon'. These are the times when though 'Gods' and 'ViShnu'  विष्णु  go to the back-stage and Indra and VaruNa  वरुण  come back on the central stage.  देवशयनी एकादशी  आषाढ मासे.  Air, Water, Fire, Earth, and Sky वायु, जल, अग्नि, पृथ्वी, आकाश keep beating the drums en masse, and everything goes haywire. I think the Chief Gods, sensing the mood of the times, hand-over the duties to these 5 'mahAbhUtas' ( महाभूत ) , which are entitled with the powers of Rudra रुद्र. So They do their utmost with a free-hand. Where do we mortals stand before them?

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Wisdom (Poem)

Random Notes : Birds/Poem-Incomplete. 1,2.

Random Notes : Birds (Poem)

Random Notes:Felines are felicitous, Canine are Cantankerous.