Let's Stay Together Always

I was so happy, you were laughing
With a smile that melts everything away
Spring is still far away, inside the cold earth,
Waiting for the time to sprout
For instance, even if today is painful
And yesterday's wounds remain
I want to believe that I can free my heart and go on
I cannot be reborn
But I can change as I go on, so
Let's stay together always

Smile only at me and touch me with those fingers
This simple desire is everlasting
I want things to be simple
Let's finally get across this sea of mournful sorrow
For instance, even if today is painful
Someday it will become a warm memory
If you leave everything up to your heart
I understand the meaning our living here
It is to know the joy of having been born
Let's stay together always

My Pace is Just Fine

Upgrade , backup and restore

Filenet servers for Nestle were being upgraded on Saturday and Sunday , so my presence was required for emergency . I reached office at 1:30 pm on Saturday . Shyam told me that upgrade has failed and we will be rolling back . It was PE that failed to upgrade . I have yet to see the error which caused PE unable to connect to RDBMS .

Now i know that i will not be required as we have not changed anything in AE , still i had to be there till everything is completed and tested properly . So i waited while CE was being restored to previous version . After 4 hours we were informed that restoration has been done , so the support team checked CE but CE services were down .

So while the support and backup team were working on restoring CE , i watched Pirates of Caribbean 3 . Finally we were able to bring one node of CE up but i have already spent 27 hours in office without any sleep . We checked all scan stations and AE . Everything was up and working . i was pretty sure that now everything is fine so i decided to go .


so lesson learned from this was that while making backup make sure that it will work fine . and sometimes upgrade does not work

i enjoyed working at night , spending whole day without sleep . After many years i saw sun rising in the morning , birds flying and transition from night to day .

Flag and Bus

On 15th , i thought that i should be more active and decided to watch some movie . I thought "Harry potter and Order of phoenix " will be fine . PVR was showing it . So i went to Garuda mall .While i was waiting for bus , i saw many children waving tricolor .It was everywhere . every fourth auto had a flag . Many buses had it . and some motorcycles also had it . I was surprised to see so many flags everywhere .

There was a flower show at Lalbagh . Even from bus i can see thousands of people in and around Lalbagh .Because of traffic bus stopped many times and it took me more than two hours to reach Mayo hall .

I know that i will not get ticket for "Chak de India " . But as harry potter was released last month, i was hoping for it . When i reached Garuda mall , i saw that it is Inox and PVR is at Forum . As i was in no mood to travel more , i decided to have lunch there and come back .

But there was one problem , like Abhimanyu i know how to go from my place to mayo hall but dont know how to come back . So after waiting more than half an hour for the bus i decided to do what i do in such situations . i walked up to MG road from where i took the bus . As i had pass, i don't need to worry where the bus will go . Luckily it was going to Shivaji nagar and i know which bus will go from there to my place.

I waited for the bus but it didn't come . Because of traffic i had to wait for more than 2 hours .

So my whole day was spent in waiting for bus and commuting .

So i confirmed what i already know . It is better to enjoy holiday at home sleeping and watching cartoons .

Illusion

Gauri told me about Illusion when i was in third year .As he has lost it , i went to market and bought it . I finished it in less than an hour .And it become one of my favorite book.It is very simple yet very profound. Some of my favorite quotes from Illusion are :

• Learning is finding out what you already know. Doing is demonstrating that you know it. Teaching is reminding others that they know just as well as you. You are all learners, doers, and teachers.
• Your only obligation in any lifetime is to be true to yourself. Being true to anyone else or anything else is not only impossible, but the mark of a false messiah.
• A cloud does not know why it moves in just such a direction and at such a speed, it feels an impulsion....this is the place to go now.But the sky knows the reason and the patterns behind all clouds, and you will know, too, when you lift yourself high enough to see beyond horizons.
• The truth you speak has no past and no future. It is, and that's all it needs to be.
• What the caterpillar calls the end of the world, the master calls a butterfly.
• Here is the test to find whether your mission on earth is finished. If you're alive, it isn't.
• Everything on this list may be wrong.

Cartoons

There was a time when we had only one channel :Doordarshan . It was not even 24 hours channel . Obviously there were few serials and fewer cartoons . He-Man must be one of the earliest cartoon that i watched because i remember the dialogue "BY THE POWER OF GREYSKULL!! I HAVE THE POWER ."I remember GI Joe , Sigma and some other cartoons but all i remember is their name .

But there were some cartoons i can never forget . It is mostly because of the opening song they had .

Gaya Baya : gaya baya gaya baya
kissi ko hasaane aaya
kissi ko rulaane aaya
gaya baya gaya baya

Jungle Book : Jungle jungle baat chali hai pata chala hai



arre chaddi pehen ke phool khila hai phool khila hai

Duck Tales :Jindagi toofani hai
jahan hai Duck Tales
gadiyan lajer hawaai jahaj ,
yeh hai duck tales

TalesPin : dont remember the song only the tune

kahaniya : Guccha hai bhai guchha hai kahaniyon ka guccha hai

Kahani le lo

khatti hai to namak lagake

khatti hai to namak laga ke

gale mai utare paani
le lo le lo

guchha hai bhai , guchha hai

kahaniyon ka gichha hai

kahani le lo

Padhana Leekhana seekho

Yesterday when i was coming back from office , our cab stopped at traffic signal at Devegoda petrol pump .It happen everyday . Children will be selling flowers and gajaras . But yesterday it was different . I saw a lady sitting with flowers around her and knitting them in a garland.A small child was sitting near her , with a note book and a pencil writing something .

Today when i was at bus stop waiting for bus , i saw a group of children going to nearby school .At least two of them were bare foot . And they were happy going to school as they know that they will be learning something there.

Most of us don't value education .We take it granted as we never suffered .We did not have to struggle to buy a book or a pen .But millions of children did not have access to even basic education .

This scene reminded me of this government sponsored jingle...


Padhna likhna seekho oh mehnat karne walo
Padhna likhna seekho oh dhoop mein chalne walo
k ख ग घ को पहचानो
अलिफ को पढना सीखो
अ आ इ ई को
हथियार बना के लड़ना सीखो...
Padhna likhna seekho oh mehnat karne walo
Padhna likhna seekho oh dhoop mein chalne walo

Engagement

On Friday i attended my friend Sandeep's engagement. Earlier i had planned to go to hotel alone , but in the morning Ankur called me .So we decided that we will meet at Majestic at 11:30 am and then go to Chalukya hotel together .As always I reached Majestic at 11 am and Ankur came at 12 .i don't like waiting for others , that's why i prefer to go alone.

We reached Chalukya hotel at 12:10 .Ankur told me that lunch be at 1 pm . Sandeep has asked me to come at 12-12:30 .But in invitation card , time for lunch was 1 pm . And i know that it means lunch will be at 1:30 or later . I have yet to attend any wedding/engagement where people will come at right time or lunch/dinner will start at scheduled time.

Ankur called Jaishree to ask her whether she is coming or not .She said that she is also coming .So we decided to wait for her . Sandeep and his fiancee were sitting at "Singhasan" . After every few minutes people were coming and wishing them .Then cameramen will take their group photo. I don't understand what people do with these photos.

Finally our wait was over and Jaishree came . we went to the stage and wished them good luck . Then we had a group photo ..We all were hungry , so we went for lunch . Food was good (south Indian dish).

Then we came back to office where i spent my whole day solving one-click display problem .

When i was coming back to my room , i was thinking ....

"सुबह होती है शाम होती है ,
यू ही जिंदगी तमाम होती है "

My journey

First time i thought what i wanted to do in my life was when my teacher asked us what you want to become . One of my friend said "Doctor" .Another said "engineer" . When my turn came i said "nothing " .
This answer was ridiculed every time i said it . But it was true . I never give it much thought . I wanted to flow like water singing :

" हम तो दरिया है हमे मालूम है अपना हुनर ,
जिस तरफ भी मुद गए रास्ता हो जाएगा "


I spend weekend reading comics . In evening i love to walk aimlessly . As an aftereffect of comics most of the time i will be lost in fantasy world . Though it was not like this earlier . When i was in school i used to sing poems .Without meaning , without any theme . I will be singing while roaming in Jungle .

And i have realized that this is what i love . No aim , just wandering here and there. Sometimes it rain .I saw people trying to hide under some shop . I don't understand why people don't enjoy rain .

Sometimes when i get tired , i drink a cup of tea. It is a very different experience .Drinking tea and watching people all around you .Everybody busy in his life . Or watching moon and stars .And i remember

" To enjoy your tea you have to be there "

virtual love

Ashish called me last week. He is in love again .I know it will not take much time , but i was expecting better resistance from him . After all he is a master -level guy .

He was talking to many girls .Last time he told me about a girl who is engaged with some other guy .She was hooked on talking to him and he was enjoying the game. I warned him that he will fall , but he told me that he understand everything now.if only it was true.

The girl told him that she has broken her engagement .Now Ashish started talking to her as friend.slowly slowly he fell again .He proposed her and she accepted.ha ha ha ha...

He knows that there is no future.But he dont want to accept reality .And that is the main problem .If you just want to enjoy , then it is fine.But if you want to escape , you are falling . I told him bare truth .There is no future. He said that they will continue even after marriage .Extramarital relation .He has confidence over himself. I told him that she will forget him after honeymoon.

Mobile and net has changed many thing in our life.We can communicate in a way that was never possible before. It increase our comfort level.It gives false sense of security.But it also gives guys and girls to have affair that nobody will know about except themselves.

I see it as a game . For many people it is true. And both views are right . The problem with being a master-level guy is that you can see truth.You can not hide from yourself.So no worry if you are also in a game , but be aware that it is a game .And like all game it will end .

Our conversation ended with Ashsih saying " Master hone se accha aam aadami hona hai ".So true.

Flowers

When i am not sleeping , only thing that brings smile on my face is flowers and children .I love to see flowers and it reminds me of my childhood.

In Assam , we had lots of marigold of different varieties.There was a wild variety of rose too . And that was my favorite .I wanted a garden full of roses and marigold and i got it when i was in 8th class. We had a new house and as we were at ground floor , i was free to grow whatever i want .

Mummi already had a tulsi just in front of door .I searched everywhere for poppy , rose , guldaudi and other flowers .I used to water them everyday for about half an hour . This was my daily routine .

When i went to Lalbagh last year , everywhere there were flowers and there was a flower show also . Though i was overwhelmed by flowers , i didnt like the flower show .It was artificial and it was hard to enjoy beauty of flowers with thousands of people around you .

True obedience
Silently the flowers speak
to the inner ear

ISKON slide show

Picasa has a new feature using which we can embed slideshow link for one or more album from Picasa . So here i am posting slideshow of some pics of Bangalore and other ISKON temples.

Jab tumse itafaakan

jab tumse itefaakan jab tumse itefaakan

meri nazar mili thi

ab yaad aa raha hain

shayad woh janwary thi

tum yu mili dubara

phir maahe farwary mein

jaise ke hamsafar ho

tum raahein zindagi mein

kitna hasi zamana

aaya tha march lekar

raahein wafa pe thi tum

waadon ki torch lekar

baandha jo ahde ulfat

aprail chal raha tha

duniya badal rahi thi

mausam badal raha tha

lekin mayi jab aayi

jalne laga zamana

har shaks ki zabaan par

tha bas yahi fasana

duniya ke darr se tumne

badli thi jab nigaahein

tha june ka mahina

lab pe thi garm aahein

jully mein jo tumne

ki baatchit kutch kam

thein aasman pe baadal

aur meri aankhein purnam

mahe agast mein jab

barsaat hoo rahi thi

bas aasuon ki baarish

din raat ho rahi thi

kutch yaad aa rahi hain

woh maah tha sitambar

bheja tha tumne mujhko

tarke wafa ka letter

tum gair ho rahi thi

octubar aa gaya tha

duniya badal chuki thi

mausam badal chuka tha

jab aa gaya navamber

aaisi bhi raat aayi

mujhse tumhein chudane

sajkar baraat aayi

bekhaif tha december

jasbaat mar chuke thein

mausam tha sard usmain

armaan bikhar gaye the

lekin yeh kya batau ab haal dusra hain

arey woh saal dusra tha yeh saal dusra hain

Black and White

When i was young i used to think a lot about good and bad . Most of my definitions about good and bad were absolute.I know what was right and what was wrong .But that made my perception uni-dimensional .

When i first came to Dehradoon , i did a test on myself. I decided that i was 70% good and 30 % bad . I wanted this to be 60/40 %.

When i left Dehradoon , i was at minus infinity .

Now i don't have any definition of good and bad . There are things i like .There are things i don't like .But i don't have any illusion of myself doing something good.

Now I can not define good and bad .I have become amoral.I can feel positive and negative energy .Sometimes i can distinguish between them also .But now i can see many views. Sometimes this create a problem because i have many views on a subject and many people can not understand existence of many contradictory views simultaneously .But then all this nature is contradictory .We all are cosmic joke .

A step by step first exposure to advaita - 3

252. G: Wonderful. Shall we resume now the topic of the BMI and the Atman, the Self?

253. S: Is there a connection between them?

254. G: No. The Atman is unattached and unconnected to anything. It is alone.

255. S: Then why do we have to talk about it, when we are on the topic of BMI?

256. G: Because it is the Atman which gives life to BMI.

257. S: In what sense? In the sense that the Atman is life?

258. G: Let us not use the word ‘life’ in this context.It has already too many connotations.

259. S: Then what does the Atman do to the BMI?

260. G: It gives sentience.

261 S: What! Consciousness?

262. G: Yes, the mind will not be conscious but for the Atman.

263. S: What about the body?

264. G: A mysterious knotting of the BMI and the Atman takes place at the birth of the body.

265. S: Why do you call it mysterious?

266. G: Because even Vedanta says it cannot explain it.

267. S: But do they know why it takes place?

268. G: The why, probably. But the why and how of this knotting are both difficult questions to answer.

269. S: But this knotting is a fact?

270. G: For if not, we would have an impossible situation – of an inert BMI with a sentience borrowed from nowhere.


271. S. Does not sentience mean consciousness ?

272. G. In a sense, yes.

273. S: What is the Atman conscious of?

274. G. That the Atman is conscious of something is a wrong statement in advaita.

275. S: Why so?

276. G. Atman is Consciousness. There is no second object for it to be conscious of.

277. S. First my question is: What is Consciousness without the concept of ‘being conscious of’?

278. G. Let me try an analogy. Have you seen light, without any object that is lighted?

279. S. Do you mean light per se, without any object that is lighted?

280. G. Exactly. Whenever you say there is light, you mean only that objects are lighted.



281. S: But light produces a visual sensation alright.

282. G: Our problem here is whether objects have to be there or not for the presence of light.

283. S. Coming to think of it, yes, you are right. Light is independent of the lighted objects.

284. G: So do you accept that there can be light without any lighted objects?

285. S. Yes, if it is just a question of existence of light.

286. G. So also Consciousness exists without the necessity of objects to be conscious of.

287. S. Guruji, You have really given me a profound truth.

288. G. And Consciousness, say the upanishads, is Atman!

289. S: Earlier we concluded that Atman, the Self is Bliss.

290. G: Thus it is both: Consciousness and Bliss.

291. S: You also said there is no second object in the context of Atman. What is the idea?

292. G. Yes. Atman is one and one only, without any second. This is a statement from the Upanishads.

293. S: Does ‘one’ mean, it cannot have parts?

294. G: Right. Also, ‘Without any second’ means there is no object other than Atman.

295. S: What does ‘one only’ mean?

296. G: It means there is no second Atman.

297. S. What about the Atman in you and the other Atmans in the other bodies?

298. G: Your problem is because you are considering Atman as a finite package sitting in the body.

299. S. No. I understand Atman is pervading the entire body. But there may be other Atmans also.

300. G. Here is where you have to go back to the declaration: Consciousness is Atman.

301. S: Why can’t there be two Consciousness entities?

302. G: Consciousness has no boundaries of space or time.

303. S: So the Consciousness within me and the Consciousness within you are the same?

304. G: That is the point. Let the mind in me and the mind in you be not confused. It may lead to absurd conclusions.

305. S. Does it mean then that the Atman in all bodies is the same?

306. G: In all animate bodies, yes.

307. S: What about the inanimate? What about the universe of matter?

308. G: They are all Atman.

309. S: What! Is matter also Consciousness? That cannot be.

310. G: You are able to see, now, that advaita is not just a dinner conversation matter!



311. S. In fact earlier you said BMI is not Atman and now you are saying all matter is Atman.

312. G. Very smart. Now I have to extend your horizon of knowledge before I answer this.

313. S: I thought we are coming to the end of the discussion.

314. G: We are just beginning. Let us look at the universe around us.

315. S: I see a vast expanse of space and multifarious objects in it.

316. G: How long do they last?

317. S: Well, some of them last my lifetime; but some of them, like the stars, last for ever.

318. G: Don’t say ‘for ever’. You know even stars have a lifetime.

319. S. But the universe lasts.

320. G. Here we have to go back to our scriptures. It is said the universe itself has a lifetime.


321. S: What if?

322. G: So nothing lasts for ever. Everything passes away.

323. S: I am prepared to accept it as an innocuous truth.

324. G: It is not innocuous if you think further about it.

325. S: Please guide me which way to think.

326. G: The universe not only passes away but in the course of its life, it keeps on changing.

327. S: Of course, everything is undergoing a change.

328. G: What is change?

329. S: Change is something that occurs when one state of existence transforms into another.

330. G. How do you become aware of it?



331. S: I become aware of it by measuring it against the backdrop of a constant state.

332. G: Wonderful. That constant state – does it ever change?

333. S: Well, everything changes – in the context of eternal time.

334. G. So let us understand it correctly. There must be something that is constant always.

335. S: I do not understand the ‘always’.

336. G: Behind all sorts of all changes, there must be something that is constant, that is invariant.

337. S: What is that invariant constant?

338. G: That must be something that is independent of time and space.

339. S: Maybe, you are right. For otherwise, it will also change.

340. G: Good. We postulate therefore a basic entity that exists all the time and everywhere.

341. S: It is only a postulate.

342. G: No. The Vedas and Upanishads cry from the housetops that it is the Truth.

343. S: Either way it does not matter to me.

344. G: My dear, you cannot slight the Vedas like that.

345. S: Pardon me, Guruji. Then let us come back to that postulated basic entity.

346. G: Shall we give a name to that entity, for purposes of communication?

347. S: I have no objection.

348. G: Let us call it ‘It’ or ‘That’.

349. S: May I submit that you may think of a more descriptive name?

350. G: The Upanishads speak of it as ‘It’ and ‘That’. But they also call it ‘Brahman’.



351. S: Well, this is better!

352. G: What have you postulated about this Brahman?

353. S: That It never changes and It is everywhere and all the time.

354. G: One thing more.

355. S: Something more to be postulated?

356. G: No. From your own postulate it will follow.

357. S: What is it?

358. G. That It is infinite.

359. S: What happens if it is not so?

360. G: The postulated changeless character will not hold good.

361. S: Can you explain?

362. G: If It is finite, then addition of something from outside It will change the original ‘It’.

363. S: So Brahman is infinite. O.K.

364. G: It is also the all-pervading Consciousness.

365. S: How come?

366. G: We have still to see quite a lot of that basic entity, ‘Brahman’.

367. S: You have still to tell me about the meaning of Brahman.

368. G: I shall tell you what it stands for and you will get the meaning yourself.

369. S: By our own postulation it is the basic entity that exists always and everywhere.

370. G: It stands for the One Reality that pervades everything, animate or inanimate.



371. S: I would like an analogy for this pervasiveness.

372. G: Like gold in a golden ring.

373. S: Because of this pervasiveness, shall we say it is the Cause of all that exists?

374. G. Not only that. It is itself Causeless, nameless and formless.

375. S: Why nameless? We have already named it Brahman.

376. G. We only followed the Upanishads. Any other name would have suited it also.

377. S: But it exists. Everything that exists has to have a name and a form.

378. G: Everything that exists belongs to the category of pictures painted on a screen; while, ...

379. S: I see, Brahman belongs to the category of the screen.

380. G: So Brahman is like the ocean and everything else is a wave on the ocean.

381. S: But the ocean itself has a base, the surface of the earth.

382. G: That is why, analogies have to be used carefully. No analogy should be extended unwisely.

383. S: So is the ocean-wave analogy as also the screen-picture analogy only to tell me what supports what?

384. G: Yes. Brahman is the substraturm which never changes while everything else changes.

385. S: Like the movie screen which is the base for all the drama enacted on it.

386. G: That is a beautiful example. Hold on to it. We shall use it later.

387. S: Can we give a better analogy?

388. G: Brahman is beyond all analogies. It cannot even be imagined.

389. S: Is it because there is nothing else other than Brahman?

390. G: It is because it is beyond space.



391. S: I get the idea, but still I would appreciate an explanation.

392. G: Imagine space without earth, without water, without fire and without air. Can you?

393. S: Certainly, I can.

394. G: Now can you imagine something outside of space?

395. S: That is pretty difficult.

396. G: That is what I meant. Earth to water, to fire, to air, to space is a passage from the grossest to the subtlest.

397. S: The negation of each grosser entity is possible within the framework of the more subtle one.

398. G: Certainly. But once we reach AkAsha, space, the negation of that cannot be done by the finite mind.

399. S: And AkAsha is to be merged in something more subtle, that is, Brahman?

400. G: The Vedas only declare the existence of this entity and call it ‘sat’, that is, Existence!

401. S: Shall we therefore say that Brahman is the commonality of everything there is?

402. G: Now go back to the Atman, the Consciousness in all that is animate.

403. S: I see where you are leading me. You are going to connect this Atman with that Brahman?

404. G: You have just missed the mark. Not just ‘connect’; I am going to say They are the same.

405. S: What! Atman and Brahman are the same?

406. G: Exactly. This is the fundamental conclusion of the Upanishads.

407. S: It is too much!

408. G: What is your reservation?

409. S: Atman is our inner essence. Brahman is what is everywhere. How can they be the same?

410. G: What is everywhere can be in your core also!



411. S: That doesn’t seem to be enough logic for me.

412. G: That is why our elders resort to the authority of the Upanishads for this.

413. S: But the concept of Brahman is then again unclear.

414. G: Well, you cannot hope to understand Brahman purely by your intellect.

415. S: How else do I understand it?

416. G. Brahman is not an object of knowledge.

417. S: Then what is it?

418. G: It is itself pure knowledge.

419. S: You are only playing with words.

420. G: No. Brahman cannot be known in the usual way by which everything else is known.

421. S: Even by observation and experiment?

422. G: Because, Brahman is beyond cause and effect, substance and attribute.

423. S: Is it then just a void?

424. G: Not at all, because it is a bundle of consciousness.

425. S: Then how are we supposed to become familiar with it?

426. G: Why familiarity? You are It.

427. S: You mean I am Brahman?

428. G: Of course. But you have to qualify that ‘I’.

429. S: In what way?

430. G: The ‘I’ has been covered and camouflaged by so many other things.



431. S: Earlier you said there are two selves, namely the outer (BMI) and the Inner.

432. G: The Inner Self is the Atman. It witnesses all your actions but is never involved in any of them.

433. S: Is that the one which is the same as Brahman?

434. G: Yes. We shall discuss that point later in more detail.

435. S: Now that you have mentioned ‘actions’, I have several questions.

436. G: You may ask them. But remember to include your thoughts in the category of ‘actions’.

437. S: How can actions and thoughts belong to the same category?

438. G: Because thoughts are also actions -- actions of the mind.

439. S: Who is responsible for my thoughts and actions – most of which I would like to disown?

440. G: You can never disown any of your thoughts or actions. You have to be responsible for them.

441. S: In what way?

442. G: Thoughts and actions leave their vAsanAs in your mind.

443. S: What are vAsanAs?

444. G: VAsanAs are imprints of earlier tastes and tendencies. They form the cause of future birth.

445. S: And the state of no future birth is supposed to be moksha!

446. G: Moksha, release from births, cannot be attained until vAsanAs are exhausted.

447. S: How do I exhaust all my vAsanAs?

448. G: It is a good question. But let us do some organization of our discussion.

449. S: I am ready.

450. G: As you exhaust earlier vAsanAs you also acquire newer vAsanAs.



451. S: That is unavoidable.

452. G: But there is a strategy to avoid this acquisition.

453. S: I thought Vedanta is far from being a game of strategies!

454. G: But Lord Krishna is a strategist. He tells you how to avoid future vAsanAs sticking to you.

455. S: You mean in His Gita?

456. G: Yes. He says: Do your actions with detachment.

457. S: I have heard this word very often in religious expositions. Please tell me about it, Guruji.

458. G: The word ‘non – attachment’ is more expressive. Let us use it.

459. S: Does non-attachment mean that we should not be attached to anything?

460. G: It is the attitude of non-attachment that is recommended.



461. S: But if I am not attached to my work, how do I do it efficiently?

462. G: Actually only then you can do it efficiently.

463. S: It is perplexing. How can that be?

464. G: Because attachment will cloud the issues, as it did for Arjuna on the battlefield.

465. S: But how does Vedanta resonate with this idea of non-attachment?

466. G: It is Vedanta that gives the right rationale for non-attachment.

467. S: Shall I try to reason it out?

468. G: Go ahead, that is what I like.

469. S: Vedanta says that there are two selves in me: the perishable BMI and the imperishable Atman.

470. G: You have begun well.



471. S: The Atman is changeless, so does not do any action.

472. G: All action is done by the BMI.

473. S: But it is the Self that motivates the action.

474. G: No, the Self does not motivate the action. In the presence of the Self action takes place.

475. S: So who is responsible for the action: the Self or BMI?

476. G: BMI cannot act; it is inert.

477. S: Then it is the Self that is responsible.

478. G: That is where you miss a subtle point. There are two selves.

479. S: A self which identifies with BMI and a self which does not.

480. G: You be the Self which does not so identify.

481. S: But then who acts?

482. G: Action happens in the presence of You, namely the Self which does not identify with BMI.

483. S: But then I will become responsible.

484. G: No, You are only a witness, a silent non-participating, non-attached witness!

485. S: You mean: Let my mind think, Let my hand act ... Still should I remain just a witness?

486. G: Yes. That is the meaning of your identifying with the Inner Self.

487. S: This is walking on razor’s edge!

488. G: That is why a Krishna had to explain that strategy!

489. S: Looks like we are cheating ourselves!

490. G: There is no cheating here. In the presence of the Inner Self, because of that presence, action takes place.



491. S: In any case the doer is I myself, right?

492. G: No. You are not the doer. Your attitude is ‘na ahaM kartA’. “I am not the doer”.

493. S: But with this posture, I can go and kill somebody and say “I have not killed”!

494. G: First of all it is not a posture. But tell me, why would you kill somebody?

495. S: Because I need to kill. I want to.

496. G: What is the need?

497. S: Oh, it could be several things. Revenge, maybe.

498. G: That is it. By bringing things like revenge, jealousy, etc. you have brought in attachment.

499. S: Attachment to what?

500. G: Attachment to the result of your action.

Water Water Everywhere

Saturday was an exciting day . After dinner at 9 , i listened to osho's discourse on Astavakra gita .I was half sleeping , half listening .But at about 11:30 , i though why not talk to someone .So i called Sonam and bored her till about 1:45 .Then it was time to sleep completely .

I was still awake when i felt water .It was raining heavily outside and immediately i know what has happened.Water was coming from outside and soon my room was filled with 1 feet water . My immediate concern was my laptop , so i put it in one of the shelf . Then i though about my mobile , it was already wet and i saved it from getting completely wet .

For about half an hour i kept thinking what to do .There was nothing i can do and it was still raining . I thought about going outside .So i opened my door and i saw some big rats moving towards some safe area . i was scared of them so i closed my door again .But more and more water was coming and so at about 2:45 i decided to go outside . I climbed one of the wall to go to first floor and then used stairs to go to second floor . I did not wanted to disturb anybody , so it took me another 10 minutes to decide what to do .Finally i thought that i should inform my landlord . But he was not there .So i stood there watching the rain at 3 . It was a beautiful scene and i forget about my room .

I saw that someone was at ground floor , so i went there . My landlord's room was also filled with water and they were also thinking about how to get rid of it . So i was not alone .Instead of watching them , i decided to go to my room and sleep . I jumped to one of the higher self , put my laptop and mobile there and slept . Water was at 2 foot level and it was still raining.

As i never sleep before thinking for about an hour , i started thinking about water . It was an interesting example of how life can change at anytime .Just few hours ago i was talking and now my mobile was dead and my room was filled with water . We can never expect what can happen in our life .

I thought of possibility that water will rise more and my whole room will be filled with water .Though it was impossible still i thought about it .Then i started thinking what i will do in such scenario and whom will i call if i know my death is certain . The answer was very easy . I will not call anybody .Why disturb any body's sleep . Slowly slowly i was feeling sleepy and i stopped thinking .

I wake up at seven in morning . Still water was there. But it was about one feet only . As there was no outlet , i know that i will have to do something . Fortunately, bathroom was free of water now , so i started throwing water using a bucket . After one hour all two rooms and my kitchen were back to normal .But it was complete mess . There was lot of mud everywhere . My landlady told me that she will take care of it , so i need not worry about it .

I went for a bath and the for breakfast . When i came back , everything was fine .Though there were lots of clothes to wash .I washed clothes and then decided to complete my sleep . Soon i was lost in my dreams again.

Testimonial to myself

Last night , i thought about giving a testimonial to myself. I was little upset about a incident that is totally unique in my life.I know my life will never be same .But in morning i thought that orkut is not good place to give testimonial to myself.Thats why i am blogging here. It is a short testimonial and the only one which is near to truth .

He is a person who used to live by rules and principles .Then he dropped all rules.Now he has gone wild .No principles in life to live for.

He is a person who never felt attached to anybody .He is a classical loner .Alway prefer to hide his emotions .Want love to rain in his life but always escape from it.He is used to be alone so much that He try to avoid everybody .Each opportunity which can result in some story ,he kills it .

He has no aim in his life .There is no start and no stop .He wants nothing from life .He dont understand the meaning of life.He has left the stage when his mind used to question such things.Now when he is not doing something ,he is lost in dreams.

He dreams about super heroes and cartoons .He can fly and go anywhere .he can fight and win.He can loose. But like his real life , he can not use his power when he needs it .he has to break his dream and change the scenario .He can use his powers only to save others .Others who don't have any names .Others who don't have any face .

Sometimes he dreams about love .He dreams about the girl he love .The girl who don't talk to him.She just smile and he can understand everything .Sometimes she will say a few words and whole day he will be smiling .

Sometimes he dreams about life.Life which he has spent in Assam.He still remember the jungle where he used to play .The play ground where he used to fight .The trees which he has climbed.The tree from which he fell down and got his first fracture. He remembers the school where he first saw others.

He don't know what to say when he meets somebody .He can speak a lot .And he speaks a lot . But he can not communicate. He don't know how to talk to others .How to listen to others.How to understand others.So he just escape and go to his dream world where he don't need to say anything.Where his eyes can say what he can not say.Where he can see the eyes and understand everything.

Ten Commandments

Osho was asked for his ten commandments.
This was his response:

"You have asked for my Ten Commandments. It's a difficult matter, because I am against any kind of commandment. Yet, just for the fun of it, I write:"

1. Never obey anyone's command unless it is coming from within you also.

2. There is no God other than life itself.

3. Truth is within you, do not search for it elsewhere.

4. Love is prayer.

5. To become a nothingness is the door to truth. Nothingness itself is the means, the goal and attainment.

6. Life is now and here.

7. Live wakefully.

8. Do not swim - float.

9. Die each moment so that you can be new each moment.

10. Do not search. That which is, is. Stop and see.

Chaap Tilak Sab Cheeni

Khusrau rain suhaag ki, jo main jaagi pi ke sang,
Tan mora man piya ka, jo dono ek hi rang.

Khusrau dariya prem ka, jo ulti waah ki dhaar,
Jo ubhra, so doob gaya, jo dooba so paar.

Apni chab banaai ke, jo main pi ke paas gayi,
Chab dekhi jab piya ki, mohey apni bhool gayi.

Chaap Tilak sab cheeni re, moh se naina milayke.
Chaap Tilak sab cheeni re, moh se naina milayke.
Chaap Tilak sab cheeni re, moh se naina milayke.
Moh se naina milayee ke…
Chaap Tilak sab cheeni re, moh se naina milayke.
Chaap Tilak sab cheeni re, moh se naina milayke.
Baat agham keh deeni re moh se naina milayke.

Bal bal jaaun main, tore rang rejava,
Bal bal jaaun main….Bal bal jaaun main….
Aisi rang do ke rang naahin chhutey,
Dhobiya dhoye chaahe saari umariya

Bal bal jaaun main….Bal bal jaaun main….
Bal bal jaaun main, tore rang rejava,
Apni si rang deeni re, moh se naina milayke.

Prem bhati ka madhva pilayke
Pa ni sag a ma ga sa
Prem bhati ka madhva pilayke,
Matwari kar deeni re, moh se naina milayke.

Gori gori gori baiyaan, hari hari chudiyaan,
Bahiyaan pakad har leeni re, moh se naina milayke.
Khusrau Nizaam ke bal bal jaiyaaan …
Khusrau Nizaam ke bal bal jaiyaaan …
Har qaum raast raahay, deen-e wa qibla gaahay,
Mun qibla raast kardam, bar samt kajkulaahay.
Khusrau Nizaam ke bal bal jaiyaaan …
Khusrau Nizaam ke bal bal jaiyaaan …
Khusrau Nizaam ke bal bal jaiyaaan …
Mohe suhagan keeni re, moh se naina milayke

Bahut Kathin hai dagar panghat ki,
Kaisay main bhar laaun madhva say matki?
Khwaja Nijaamoddin, Khwaja Nijaamoddin,
Laaj rakho moray ghoonghat pat ki.
Khusrau Nizaam ke bal bal jaiyaaan …
Mohe suhagan keeni re, moh se naina milayke

aap se milke

Aap se milke hum, kuch badal say ga’ay
Shair parhnay lagay, gungunay lagay
Pehlay mashhoor thi, apni sanjeedgi
Ub to jab daykhiyeah muskuranay lagay

Aap se milke hum, kuch badal say ga’ay
Shair parhnay lagay, gungunay lagay

Hum ko logo say milnay ka kab shouq tha
Mehfil araii ka, kab hamay zouq tha
Aap kay wastay hum nay yeah bhi kia
Milnay julnay lagay, aanay janay lagay

Hum nay jab aap ki daykhe dilchaspiyaan
Aagaye jab hum mein bhi tabdeliyean
Ik musawwir say ho gaye dosti
Aur ghazalein bhi sun’nay suna’nay lagay

Aap ke baray mein pooch baytha koi
Kia kahein hum say kia badhawasi howi
Kehnay wali jo thi, baat wo na kahi
Baat jo thi chupani, batanay lagay

Aap se milke hum, kuch badal say ga’ay
Ishq bayghar karay, ishq bayghar karay
Ishq ka such mein koi thikana nahi
Hum jo kal tak thikanay kay thay aadmi
Aap se milke kaisay thikanay lagay

yeh jo halka halka suroor hai

Saqi Ki Har Nigah Pay Bal Kha K P Gaya
Lehroon Say Khailta Hoa Lehra K P Gaya
Ey Rehmat-E-Tamaam Meri Har Khata Muaf
Mein Intiha-E-Shouq (Mein) Say Ghabra K P Gaya

Peta Baghair Izm Yeah Kab Thi Meri Majaal
Dar Pardah Chashm-E-Yaar Ki Shay Pa K P Gaya

Paas Rehta Hai Duur Rehta Hai
Koi Dil Mein Zaroor Rehta Hai
Jab Say Dekha Hai Un Ki Aankhon Ko
Halka Halka Suroor Rehta Hai

Aisay Rehtay Hein Koi Mere Dil Mein
Jaisay Zulmat Mein Noor Rehta Hai
Ub Adam Ka Yeah Haal Hai Har Waqt
Mast Rehta Hai Chuur Rehta Hai

Yeah Joh Halka Halka Saroor Hai
Yeah Teri Nazar Ka Qasoor Hai
K Sharab Peena Sikha Diya
Tairay Pyar Nai, Teri Chaah Nai
Teri Behki Behki Nigaah Nai
Mujhay Ik Sharabi Bana Diya…

Sharab Kaisi ,Khumaar Kaisa
Yeah Sub Tumhari Nawazishein Hein
Pilai Hai Kiss Nazar Say Tu Nai
K Mujhko Apni Khabar Nahi Hai
Teri Behki Behki Nigah Nai
Mujhe Ik Sharabi Bana Dia....

Sara Jahan Must, Jahan Ka Nizam Must
Din Must, Raat Must, Saher Must, Shaam Must
Dil Must, Sheesha Must, Sabu Must, Jaam Must
Hai Teri Chashm-E-Must Say Her Khaas-O-Aam Must

Yoon To Saqi Her Tarah Ki Tere MaiKhane Mein Hai
Woh Bhi Thori Si Jo In Aankhon K Paimane Mein Hai

Sub Samajhta Hoon Teri Ishwa-Kari Ay Saqi
Kaam Karti Hai Nazar Naam Hai Paimane Ka..

Bus!Teri Behki Behki Nigah NaiMujhe Ik Sharabi Bana Diya...

Tera Pyar Hai Meri Zindagi
Tera Pyar Hai Meri Bandagi
Tera Pyar Hai Bas Meri Zindagi,
Tera Pyar Hai Bas Meri Zindagi

Na Namaz Aati Hai Mujhko,
Na Wazoo Aata Hai
Sajda Kar Leta Hoon,
Jab Saamnay Tu Aata Hai

Bus Meri Zindagi Tera Pyar Hai....

Mai Azal Say Banda-E-Ishq Hoon,
Mujhe Zohd-O-Kufr Ka Gham Nahin
Mere Sir Ko Dar Tera Mil Gaya,
Mujhe Ab Talash-E-Haram Nahi

Meri Bandagi Hai Wo Bandagi,
Jo Muqeed-E-Dair-O-Haram Nahi
Mera Ik Nazar Tumhein Dekhna,
Ba Khuda Namaz Se Kam Nahi

Bus Meri Zindagi Tera Pyar Hai...Bus Meri Zindagi Tera Pyar Hai...

Tera Naam Loon Zubaan Say,
Tere Aagay Sir Jhuka Doon
Mera Ishq Keh Raha Hai,
Mein Tujhe Khuda Bana Doon
Tera Naam Mere Lub Per, Mera Tazkara Hai Dar DarMujhay
Bhool Ja'ay Dunya,
Mein Agar Tujhe Bhula Doon

Mere Dil Mein Bus Rahe Hein,
Tere Bepanah Jalwe
Na Ho Jiss Mein Noor Tera,
Woh Charagh Hi Bujha Doon

Jo Pucha K Kis Tarah Hoti Hai Baarish,
Jabeen Se Paseene Ki Boondein Gira Di
Jo Pucha K Kis Tarah Girti Hai Bijli,
Nigahein Milaein Mila Kar Jhuka Dein

Jo Pucha Shab-O-Roz Milte Hain Kaise,
To Chehre Pe Apne Wo Zulfein Hata Deein
Jo Pucha K Naghmon Mein Jaadu Hai Kaisa,
To Meethe Takallum Mein Baatein Suna Deein

Jo Apni Tamanaon Ka Haal Poocha ,
To Jalti Howi Chand Shamein Bhujha Deein
Main Kehta Reh Gaya Khata-E-Mohabbat Ki Achi Saza Di
Mere Dil Ki Dunya Bana Kar Mita Di,

Acha!Mere Baad Kisko Satao Gay,
Mujhe Kis Tarah Se Mitao Gay
Kahan Ja Ke Teer Chalao Gay

Meri Dosti Ki Balaein Lo
Mujhe Haath Utha Kar Duaein Do,
Tumhein Ek Qatil Bana Diya

Mujhe Daikho Khuwahish-E-Jan-E-Jaan
Main Wohi Hoon Anwar-E-Nim Jaan
Tumhain Itna Hosh Tha Jub KahanNa Chalao
Is Tarah Tum ZabanKaro
Mera Shukriya Meherban
Tumhein Baat Karna Sikha Diya...

Yeh Jo Halka Halka Saroor Hai,
Yeh Teri Nazar Ka Kasoor Hai Kay Sharab Peena Sikha Diya

A step by step first exposure to advaita - part 2

101. S: I don’t understand the question; I think the question does not arise.
102. G: Yes, you are right. Happiness was not in question then .
103. S: ‘Then’ means?
104. G: Before you started wanting it, you were not unhappy, because there was no want.
105. S: I think you are trying to trip me by quibbling.
106. G: No, I am saying, the moment you wanted something, happiness receded from you.
107. S: But you are putting words in my mouth.
108. G: What words?
109. S: You are making me accept that I was happy before I started wanting something.
110. G: Certainly. Is there any doubt on that?

111. S: But I had other wants.
112. G: Let us go to the situation when you had your first want.
113. S: There is no such situation.
114. G: But you said you were happy sometimes.
115. S: Yes, life is a mixture of happiness and unhappiness.
116. G: Analyse how you were happy when you were happy.
117. S: I did not allow my ‘want’ thoughts to disturb me when I was happy.
118. G: You were happy, and the fact of not ‘wanting’ anything, continued your happiness.
119. S: Well, I think that may be the right way to put it.
120. G: Thus you started from the position of happiness, and a ripple of a ‘want’ disturbed it. 121. S: What are you leading me to?
122. G: It is ‘want’ that disturbs the happiness which is with you.
123. S: So if I am to continue to be happy, I should not ‘want’ anything. Is that what you are driving at?
124. G: You are right on the dot.
125. S: But it is an impossible task not to want anything.
126. G: First accept it in theory.
127. S: In other words, it is ‘want’ or ‘desire’ that makes me unhappy.
128. G: The man who has no wants or desires is perfectly happy.
129. S: What has all this to do with Vedanta which talks about the Self?
130. G: Everything. We have to analyse who is it that wants and makes himself unhappy.

131. S: I guess it is myself.
132. G: I am glad you used the right word – ‘myself’.
133. S: I miss the point.
134. G: The Self has no wants and is always full of happiness or bliss.
135. S: You are asserting it without ascribing any reason.
136. G: Because the definition of the Self according to the scriptures implies that.
137. S: What is the definition?
138. G: The Self is Consciousness. The Self is Bliss.
139. S. This does not make any sense to me.
140. G: That is why we are going through this dialogue.
141. S: If the Self is Bliss, then I should not have any suffering.
142. G: True. You have no suffering.
143. S: Guruji, it is not enough for you to say so. I must be able to say I have no suffering.
144. G: Who feels the suffering?
145. S: I, certainly.
146. G: Not so fast. In order to understand, let us take a simple example of a suffering.
147. S: Alright. Suppose somebody pinches me. I feel the pinch. Don’t I?
148. G: Wait. Somebody pinches you. Strictly speaking, it is the body that is pinched.
149. S: But I feel it, because my mind recognises the pinching of my body.
150. G: So it is your mind that should suffer, not you.

151. S: But my mind is mine.
152. G: That is the point. Your mind is yours, it is not you.
153. S: Are you not just hairsplitting?
154. G: No, the entire Vedanta depends on this. Your mind is not you.
155. S: But when my mind suffers, I suffer with it.
156. G: Vedanta says: Let the mind suffer or experience. Don’t suffer or experience with it.
157. S: It is a tall order.
158. G: Who said it is not? The tall order is to bring your happiness back.
159. S: So Vedanta does not seem to remove my suffering; it allows my suffering to stay.
160. G: Vedanta intends to insulate you from your suffering.

161. S: What does that mean?
162. G: That which suffers is dissociated from you, the Self.
163. S: But in that case I have to be the Self.
164. G: Exactly. “Be your Self” say the scriptures. Then there is no suffering.
165. S: The remedy turns out to be more severe than the disease of suffering.
166. G: All that Vedanta tells you is to change your attitude to all experience.
167. S: When you say ‘experience’ do you mean both suffering and happiness?
168. G: Yes, whether it is happiness or otherwise, it is your attitude that is important.
169. S: Does it mean then, that I should simply be impervious to all experience?
170. G: Yes, that is the Gita teaching. You are not the experiencer.

171. S: According to Vedanta, then who is the experiencer?
172. G: The experiencer is the one who has identified with his body, mind, intellect (BMI).
173. S: Who is that one?
174. G: If there is one such.
175. S: It is not clear to me what you are saying.
176. G: If you don’t identify yourself with your BMI, you are not the experiencer.
177. S: Who is this ‘you’ that is being talked about now?
178. G: That is a good question. We have to start afresh now.
179. S: Where do you want to start?
180. G: From the BMI. The BMI is your outer personality.
181. S: I see where you are going. The inner personality is the Self . Right?
182. G. Yes. But the Gita says there are two such selves (Purushhas).
183. S: What? I thought I was only one person. How can there be two selves for me?
184. G: There is only one Self. But we make the mistake of thinking that our BMI is the Self.
185. S: Earlier we said that the BMI is not the Self.
186. G: That is right. But almost all of us all the time make the mistake.
187. S: Make the mistake of what?
188. G: Of thinking that our BMI is the Self.
189. S: So what?
190. G: And that mistake originates a false self for us. This false self is the other Self.

191. S: In other words, we ourselves create a false self for each of us.
192. G: Yes. That false self, is termed the Perishable Self.
193. S: Then the real Self is the Imperishable Self.
194. G: Thus there are two, the kshhara purushha (perishable self) and the akshhara purushha (imperishable Self).
195. S: So the kshhara purushha is the result of identification with BMI.
196. G: And the akshhara-purushha is the Self, that is Consciousness, Bliss.
197. S: Now tell me who is the experiencer.
198. G: The kshhara purushha is the experiencer. Incidentally the kshhara-purushha is also known by the term jIva.
199. S: In other words, he who has identified with BMI is the experiencer.
200. G: Perfectly. Vedanta says: You are not the experiencer.
201. S: I see the reason now. It is because the real Self has no identification with BMI
202. G: So You, when you are not identified with the BMI, are no more the experiencer.
203. S: Shall we translate all this to the happiness-suffering syndrome?
204. G: Yes. It is the identification with the BMI that brings you an experience either way.
205. S: If there is no such identification?
206. G: There is no experience of happiness or suffering. You are what you are.
207. S: If there is no experience of happiness, then how do you say my Self is Bliss.
208. G: Experience is by the mind; it goes from one state to another.
209. S: In the Self there is no mind to experience. Is that the reason?
210. G:Yes. The Self is Bliss. That is what all scriptures say.

211. S: But what does it mean to say that the Self is Bliss?
212. G: Bliss is our natural state.
213. S: If I go and tell this to an ordinary man, he will not believe it.
214. G: What is the natural characteristic of water?
215. S: Coolness and liquidity.
216. G: If water is hot, you will ask why it is hot. Won’t you?
217. S: Yes, I will. But I don’t see how it is relevant now.
218. G: The very fact that the hotness of water is questioned shows that hotness is not the natural characteristic of water.
219. S: In fact the hotness disappears after a little time. To get the heat back one has to apply external force.
220. G: When a fish is taken out of water it struggles to go back to its natural state of a watery atmosphere.
221. S: All this means that the unnatural state raises questions and implies struggle.
222. G: Good analysis. When you are unhappy every one asks why you are unhappy.
223. S: But when I am happy nobody asks me why I am happy.
224. G: That is because happiness is your natural state.
225. S: But I don’t have the experience of happiness as my natural state.
226. G: The moment you bring in the idea of experience, you are involving a mind.
227. S: What is wrong with bringing in the mind?
228. G: I shall take you to a situation where you are yourself nothing but bliss.
229. S: I am looking forward to it.
230. G: Do you usually sleep well?

231. S: Oh yes, I do. I sleep like a log.
232. G: Were you happy then?
233. S: It is a blissful experience.
234. G: But to register the experience, mind should be there. Was your mind active when you were sleeping?
235. S: Certainly not, unless I was dreaming.
236. G: Were you dreaming?
237. S: We were talking of the situation when I was sleeping like a log.
238. G: Good. So then how do you know you were happy then?
239. S: Well, it is only a memory after the event.
240. G: In order that it may be a memory, it has to be an experience by the mind, to be recalled after the event has passed.
241. S: What are you driving at? I am confused. The mind was not active then.
242. G: That inactive mind, brings back a memory of happiness, when it wakes up.
243. S: That is the riddle.
244. G: Scriptures say: The jIva which was one with the BMI, now goes back to the Self, during the sleep of the BMI.
245. S: But the Self is Bliss.
246. G: So the jIva is one with that reservoir of bliss, during the sleep of the BMI.
247. S: Interesting!
248. G: When the BMI wakes up, the jIva resumes its usual mistake of identification with BMI.
249. S: It sounds like a thriller now!
250. G: And the mind, with which the jIva is one now, borrows that taste of bliss with which the jIva was in contact.

251. S: You mean now the mind talks of happiness as if it were its own experience!

Alone at midnight

How i feel at night ?It is something that i can not express .Sometimes i am so tired after work that all i want is to sleep . and i start dreaming without thinking anything .But mostly i think and think a lot . I dream and dream a lot .

There was a time when i used to think about life and love and some persons . Now there is no need of doing it . Sometimes i do some meditation . I will concentrate on my third eye (ajana chakra ) .And i will sleep while doing it . I will see beautiful dreams and when i will wake up in morning i will be as fresh as a flower . Sometimes i will think about everything i had done that day in reverse order .This is like rewinding whole day . It is also helpful .

There is another thing which i want to do , though i am not able to do . I want to watch my thoughts and see them perishing into dreams . It requires effort and determination and i lack both of them .

I still remember days when we used to discuss about love and life at night . but those days are gone . A moment once gone never comes back . It is of no use thinking or desiring them again . So enjoy a moment when it is .

A step by step first exposure to advaita

copied from orkut :


1. Shishhya: Om namo gurubhyaH (Prostrations to The Guru)

2. Guru : JnAna-vairAgya-siddhir-astu (May you achieve Wisdom and Dispassion)

3. S: I wish the painfulness in the world were unreal.

4. G: What makes you wish so?

5. S: Because I feel the pain.

6. G: Who is this that feels the pain?

7. S: I, myself.

8. G: Did you say ‘yourself’ or ‘your self’?

9. S: What is the difference?

10. G: There is a lot of difference. But please answer my question.

11. S: I don’t see any difference.

12. G: That is the problem; in fact it is a disease called ‘samsAra’.

13. S: I don’t see it as a disease, but I see you are hinting at something. Can you explain?

14. G: Your self is different from yourself.

15. S: I see you are referring to that something called my self, which is not myself ?

16. G: You may better call it your Self, with a capital ‘S’.

17. S: Where is it? I have not seen it or felt it.

18. G: You have never seen it because it is you yourself.

19. S: Just now you said there is a difference between myself and my Self.

20. G: But you said you don’t see any difference.

21 S: So what is right? You are confusing me.

22. G: Good, that is where you have to start. State your confusion clearly.

23. S: What is the difference between myself and my Self?

24. G: One is perishable, the other is not.

25. S: I see. Yes, myself is perishable. But I am not clear why my Self is not perishable.

26. G: You are jumping the line.You have not yet accepted there is a Self other than

yourself.

27. S: I thought you said that my Self is myself.

28. G: It depends on what you mean by the words ‘myself’ and ‘my Self’.

29. S: Are you not playing with words?

30. G: No. ‘yourself’ is what you ordinarily think you are. ‘your Self’ is what you are.

31. S: Then what I am is my Self. Is that right?

32. G: Yes, that is the final teaching of the Upanishads. Better to call it ‘The Self’.

33. S: What difference does it make to my daily life?

34. G: It makes this difference; if you don’t absorb this teaching, you are bound to suffer.

35. S: Are you referring to ‘me’ or , ‘my Self’ – which you are calling ‘The Self’.

36. G: The Self will never suffer; it is you who will suffer.

37. S: I am still not clear why you are making this distinction between ‘me’ and ‘my Self’.

38. G: When I talk to you as ‘you’ I am only talking to you as a body, with mind &

intellect.

39. S: And in the other case?

40. G: I am referring to the Self or the Atman that is permanently within you – not the

body, mind or intellect.



41. S: Is it then the Atman that is leaving the body at death?

42. G: Atman does not leave anything or come to anything.

43. S: Then what is it that leaves the body?

44. G: It is the manifestation of the Atman in the body, that leaves the body.

45. S: Where is this Atman manifested in my body?

46. G: It is not a physical entity that can be assigned a location in the body.

47. S: Then is it in my mind, brain or my intellect?

48. G: In one sense it is in none of these; in another sense it is everywhere.

49. S: How can that be?

50. G: Because without the Atman, neither the mind nor the intellect has any locus standi.

51. S: Why did you now leave out the body and the brain?

52. G:The mind and the intellect are more subtle than the visibly perishing body and brain.

53. S: Even those subtle things (mind and intellect) – can’t they subsist without the Atman?

54. G: No. Without the presence of the Self or Atman, nothing in this world can subsist.

55. S: If nothing can subsist without the Atman, we must be able to feel Atman everywhere.

56. G: That is the point of the teaching. See Atman everywhere.

57. S: How do I see it? Nobody seems to be seeing it?

58. G: This is where the subject of Vedanta comes in.

59. S: So is it the contention of Vedanta that Atman is everywhere?

60. G: It is not just a contention. It is the Truth, the Reality.


61. S: How can it be proved to be the Truth?

62. G: What kind of proof are you looking for?

63. S: Of course, a rational, scientific proof.

64. G: But rationality and science are only products of the mind.

65. S: What is wrong with it?

66. G: Nothing is wrong; but the Truth of the Self is beyond the mind.

67. S: On what authority are you saying this?

68. G: On the authority of the Vedas and Upanishads.

69. S: OK. Let the Truth be beyond the mind; how then do we ever know the Truth of the Self?

70. G: By experiencing it.



71. S: What kind of experience? By the mind? You already said the body is perishable.

72. G: Mind also is perishable, though it takes a longer time. But the perishable mind

serves as a useful tool.

73. S: Tool for what? To know the truth of the Self?

74. G: Yes. The perishable mind has to be used to seek the Imperishable Self.

75. S. There seems to be a logical fallacy here – Perishable thing seeking the Imperishable!

76. G. ‘Seems to be’ – that is right; the logical fallacy vanishes when you go deeper.

77. S: I don’t understand.

78. G: The Perishable perishes in the Imperishable.

79. S: Looks like a conundrum.

80. G: Yes, scriptural statements will look like conundrums. We have to meditate on them.

81. S: I have heard this word ‘meditation’ all the time. Is this what

meditation is all about?

82. G: In one sense, yes. But let us take up the subject of meditation at a later stage.

83. S: Then please explain to me how ‘The Perishable perishes in the Imperishable’.

84. G: Like salt in water.

85. S: Then there would be no more salt. So does the Perishable vanish? Does only the

Imperishable remain?

86. G: You got the point. The mind seeking to know the Truth, effaces itself, and ..

87. S: Becomes the Truth!

88. G: I like students who can comprehend so quickly!

89. S: But the whole thing looks like a made-up mathematical puzzle.

90. G: Puzzle certainly it is. It is the Grand puzzle of Life.



91. S: But I don’t see where all this leads to, in real life.

92. G: Say ‘in the reality of life’.

93. S: In the reality of life, I see pain and suffering all around.

94. G: Also some happiness.

95. S: Yes, happiness also; but happiness is so few and far between that it never surfaces.

96. G: Let us analyse this little happiness before we go to the ‘suffering’ part.

97. S: I am happy whenever I get what I wanted.

98. G: Were you happy when you wanted it?

99. S: Not fully. But I was excited at the thought of my pursuing what I wanted.

100. G: Were you happy before you started wanting it?

To Be Continued ..