Tuesday, April 24, 2007

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.

Friday, April 20, 2007

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.

Tuesday, April 10, 2007

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!