Guilt And Glee

© Vinay Kumar Vaidya,
(vinayvaidya111@gmail.com)
-----

Guilt And Glee
--
Guilt is the god but the virtual,
Devil is they say but the name.
The two faces of Jekyll and Hyde,
Everyone is an innocent prey.
One invented the Guillotine,
Another climbed the same,
The one who 'ordered' the execution,
Had never had a name!
--
The guild of the guile,
beguile the gullible,
Evoke in them,
The sense of the guilt,
Bedraggled be-dabbled they,
Own the same with glee.
The God or the devil,
The God and the devil,
Rejoice in the play,
Clap clap clap!
Clap and see!
--

About Sri Nisargadatta Maharaj

INTERVIEW WITH ALEXANDER SMIT
--
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
__________________

© Vinay Kumar Vaidya,
(vinayvaidya111@gmail.com)
--

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.
--

It is still a fact,...

It is still a fact,
--
© Vinay Kumar Vaidya,
vinayvaidya111@gmail.com
--
It is still a fact,
That we never,
Stand to the fact.
And just because,
We don't see the fact,
We hardly know the fact.
As soon as,
The fact emerges before us,
Sheds its clothes and stands naked before us,
At once we dress it up in the cloak of a comment.
We don't let it say a word.
And though it speaks not in words,
And though has
nothing to hide,
Reveals its form,
As of the shadow of the Reality,
It is ever the light of.
And if we can but keep silent for the moment,
It returns to that Reality,
Taking us too in its stride.
--
And though,
The Reality is never old or new,
The fact, never old,
Ever so new.
As Reality,
The fact too,
Is never one,
Nor is many.
But our comment, at once dissects it,
Into many,
Into countless,
Into innumerable.
--
Is not this strange,
How the fiction,
Readily turns the fact,
Into a world full of chaos and strife?
While looking silently the fact,
Lets it take us to the Reality,
Beyond and prior to the Reality,
We are the light of??  

A new discussion. 'Ideology' and 'Religion'.

 'Ideology' and 'Religion'.
______________________
**********************

Good Morning!

Today's tweet @vinayvaidya111

The crucial challenge before humanity is : Could we distinguish between 'ideology' and 'religion'. How much and in what way are they related?
--
And the same is there on my face-book wall.

And I have added this comment :

Ideology is the beginning of political thought. Religion is the practicing of the acquired traditions
(and of course, 'faith' is also included to a less or more extent in this). Whole humanity is divided on these two features of society. And I think there is no exception to this, almost all who are followers of a certain ideology are 'divided' on the religious lines. And at the same time, almost all who follow a particular 'religion' are 'divided' into the groups of different ideologies.
--

Zbigniew Herbert : "I would like to Describe..."

Zbigniew Herbert : "I would like to Describe..."
--
I would like to Describe,
joy or sadness
But not as others do
reaching for shafts of rains or sun
I would like to describe a light
which is being born in me
but I know it does not resemble 
any star
for it is not so bright
not so pure
and is uncertain

I would like to describe courage
without dragging behind me a dusty lion
and also anxiety
without shaking a glass full of water
to put it another way
I would give all metaphors
in return for one word
drawn out of my breast like a rib
for one word contained within the boundaries of my skin
but apparently this is not possible

and just to say -- I love
I run around like mad
picking up handful of birds
and my tenderness
which after all is not made of water
asks the water for a face
and anger
different from fire
borrows from it a loquacious tongue

so is blurred
so is blurred
in me
what white haired gentle means
Separated once and for all
and said
this in the subject
this is the object

we fall asleep
with one hand under our head
and the other in a mound of planets

our feet abandon us
and taste the earth
with their tiny roots
which next morning
we tear out painfully
--
(Zbignew Herbert)
--

Commentary :
When I first read this poem on Face-book, I wrote in my comment on Anuj Agrawal's page :
" This poem of Zbigniew Herbert is a hard evidence that there are Truth / Reality could be described / expressed in ways not adhering to Traditional jargon also.... "

Then, while checking for the correctness of the text, I read it again on poemhunter.com. This website asked me if I 'liked' this poem? Well! I said 'yes'. Then it asked me what category you would put this poem into?
"Mysticism"
I suggested. Then I checked for the 'Dictionary-meaning' of the word. In OED (Advanced Learners 1995 Ed., India), I found this as :
n.[U] the belief that knowledge of God and of real truth may be reached by directing one's mind or through spiritual insight(1a) independently of reason and the senses:...
I agreed with this ad hoc definition of the word.
Upon this basis of the term, I start this commentary with the conviction that the poet has the first-hand revelation of the 'truth' / Reality which is the 'subject-matter' of Upanishads.
This 'subject' he likes to give the name 'love'. Keeping focused on this 'truth' he is going to describe many things. Like 'joy or sadness' 'a light'.
He says, not in a way others describe 'reaching for shafts of rains or sun'. His insight is not so bright as a star, and is 'uncertain'. That is the way our intellect starts with. In confusion, in fog (blurred vision). He would like to describe 'courage' of 'just being oneself', 'without dragging behind me a dusty lion'. His 'courage is not a defense-mechanism, but of a kind of accepting the Reality of being. And he would like to describe 'anxiety without shaking a glass full of water'.   
And in a straightforward way he describes his understanding of 'truth' / 'Reality in a single word and in return of the word that emerged out from his very heart, like a rib of the breast, he is ready to forsake all metaphors. '...for one word contained within the boundaries of my skin. -needs no explanation. '...and anger different from fire borrows from it a loquacious tongue.' Handful of birds (the feelings and sentiments associated with love)
All these (joy, sadness, courage, anger are so mixed up / muddled up in 'me' I see them in their blurred image only)
And what white haired gentle means
Separated once and for all
and said
this in the subject
this is the object,
...
White-haired  -An old man of wisdom / wise one.
Who 'Separated once and for all'
And said :
this in the subject
this is the object, 
These two lines are the core-teaching of all Vedanta. There is a Sanskrit treaty 'दृक् - दृश्य विवेक' 'drik-drishya viveka', ascribed to Adi Shankaracharya, And deals with this theme. The whole study of Vedanta revolves around this theme (not a concept, but a hint). And there are mainly 4 schools of Vedantik thought namely 'shuddha-advaita', 'advaita', 'dvaita-advaita', 'vishishtadvaita', which deal with this fundamental theme in various ways. They are not contradictory, but true in their own way.  
this in the subject
this is the object,
--
The subject is substratum / noumenon, while the object is phenomenon. And the object is 'in' the subject.
Then the poet describes the state of sleep, when we enter the dream-state and the deep-sleep state, and return to our pristine state of being beyond deep sleep (turiya in vedanta). Though we wake-up, and do have a delicate memory of the bliss we were one with during that state, this soon fades away and we are back to the state of routine confusuon.
--
Conclusion :
This poem beautifully narrates the journey of the soul towards the source / the ever-abiding truth / Reality.
--