Action and Activity.

The War and The Peace within.

----------------------©-------------------------

When the mind is spontaneously, naturally at peace it is in a state of joy-uncaused. Then one is sensitive and all action happens out of this spontaneous joy and happiness. There is no specific goal or the mission to achieve the goal in hope for reward or incentive. When there is no sensitivity and one is concerned only about one's own petty goals and aims, maybe there too one can be inspired and do great efforts with great enthusiasm, there is but competition, rivalry, ambition that gives rise to doubt and fear of failure, and hope of success too. This failure or success may last for a short or somewhat long moment, still there is a line of sadness around it.

World is full of such people of all kinds who have many a great goals, missions, ambitions and though they succeed too, still there is no lasting peace, joy in the end. But when the action comes from the peace, from the very core of the heart and mind, there is insight, one is inspired and there is the action that is creativity. There is no strife and struggle any. There is no doubt, fear, thought of success or failure in the mind. The Happiness turns into action and results into Happiness alone. Or, rather the peace alone reigns throughout.

Unfortunately, all our educational, cultural upbringing is focused around success and victory. Rarely someone follows the insight and is happy in the spontaneous peace and joy that is to be discovered in oneself. One always keeps running after the ambitions, goals to achieve in the imaginary future. Be it in any field, Industry, Business, Modelling, films or the entertainment business. There is the ideal,  the religion, the culture and kinds of hatred, jealousy envy and war at many levels. Obviously, all these things inevitably bring and breed violence which justifies and glorifies wars and the 'sacrifice supreme'. There is politics always taking the toll of the  clarity and the compassion.

Is it not really a matter of common sense to see, where-to all this activity is leading us!

It is where all human consciousness has to deal with, to be concerned about. Maybe one alone can't change the world, the world-view nor the world-vision, yet one can find peace of mind within oneself. At least he will have the peace of the mind. He will also have the empathy, compassion too, towards the state of the world and about the world-affairs.

All have to die one day, but in what state of mind one dies is far more important.

***

Happiness Is

Revealed :

Only When the mind stops all seeking and searching for Happiness. Happiness is this peace that comes on its own without effort. An immature mind can't stay for long in this peace. Instead, is soon overwhelmed by the  desire and the cravings, longing in the hope of finding pleasure elsewhere and fulfilment in the things and searching, that makes the mind even more disturbed. Somehow, when the desire is fulfilled in the momentary joy, which is accompanied by the peace, it thinks that joy is in the fulfilment of desires and it strives for finding out more and even more pleasures until it is tired. Maybe in the  sleep or in the rest, the peace is (again revealed). Then the mind is again disturbed and once again the seeking and the searching for the Happiness begins.

Only a mature mind can see and understand that this seeking and searching for pleasure is itself the very cause of all unhappiness of the mind.

***

अथ चैनं नित्यजातं

Awareness (चित् / चैतन्य) and Consciousness (चित्त / मन, बुद्धि, प्रत्यय)

--

Self -- आत्मन् / आत्मा,  self / ego / individual  (अहंकार, स्व), 

Brahman (ब्रह्मन्) 

Lord पुरुष (उत्तम / अन्य) 

--

चित्तं चिद्विजानीयात् त-काररहितं यदा ।।

त-कार विषयाध्यासो चित्-विषयविवर्जिता।।

--

श्रीमद्भगवद्गीता / Shrimadbhagvad-gita --

अध्याय २, Chapter 2, Stanza 26 :

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।।

तथापि त्वं महाबाहो न शोचितुमर्हसि।।२६।।

अहं ब्रह्मास्मि --

अध्याय १,

प्रश्नकर्ता : अनुभवकर्ता होने का भाव ; "मैं हूँ"  का भाव, क्या यह भी एक अनुभव ही नहीं है? 

महाराज : स्पष्ट ही है कि जो भी अनुभव किया जाता है, अनुभव ही है। तथा प्रत्येक अनुभव में उस अनुभव का अनुभवकर्ता उदित होता है। स्मृति निरन्तरता का भ्रम उत्पन्न करती है। वस्तुतः प्रत्येक अनुभव का अपना अनुभवकर्ता होता है, और निजत्व अथवा एकात्मता की भावना समस्त 'अनुभवकर्ता  - अनुभव' इस प्रकार के संबंधों के मूल में स्थित उभयनिष्ठ-तत्व के कारण हो पाती है। निजता और निरन्तरता एक ही वस्तु नहीं है। जैसे प्रत्येक फूल का अपना रंग होता है, परन्तु सारे रंग एक ही प्रकाश से उत्पन्न होते हैं। इसी प्रकार प्रत्येक अनुभवकर्ता एक ही अखंड और अखंडनीय चैतन्य में प्रकट होते हैं, पर प्रत्येक सारतः तो एक और स्मृति में पृथक् होता है। यह सार-वस्तु, अनुभव-मात्र का मूल, आधार और काल-स्थान-निरपेक्ष 'संभावना' है।

प्रश्नकर्ता : मैं इस तक कैसे पहुँच सकता हूँ? 

महाराज : तुम्हें इस तक पहुँचने की आवश्यकता नहीं, क्योंकि तुम यह हो। यदि तुम इसे एक अवसर प्रदान करो तो यह तुम तक स्वयं आयेगी।

--

I AM THAT :

Q: The sense of being an experiencer, the sense of 'I am', is it not also an experience? 

M: Obviously, everything experienced is an experience. And in every experience, there arises the experiencer of it. Memory creates the illusion of continuity. In reality each experience has its own experiencer and the sense of identity is due to the common factor the root of all experiencer-experience relations. Just as each flower has its own color, but all colors are caused by the same light, so do many experiences appear in the undivided and indivisible awareness, each separate in memory, identical in essence. This essence is the root, the foundation, the timeless and space-less 'possibility' of all experience.

Q: How do I get at it? 

M: You need not get at it, for you are it. It will get at you, if you give it a chance.

--

 पातञ्जल योग-सूत्र, कैवल्यपाद - ५, ६ ... ३३ :

Patanjala Yoga-Sutra Kaivalyapada 5, 6 ... 33 :

प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ।।५।।

तत्र ध्यानजमनाशयम् ।।६।।

कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम् ।।७।।

ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम् ।।८।।

जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरकरूपत्वात् ।।९।।

तासामनादित्वं चाशिषो नित्यत्वात् ।।१०।।

हेतुफलाश्रयालम्बनैः संग्रहीतत्वादेषामभावे तदभावः ।।११।।

अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम् ।।१२।।

ते व्यक्तसूक्ष्मा गुणात्मानः ।।१३।।

परिणामैकत्वाद्वस्तुतत्त्वम् ।।१४।।

वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ।।१५।।

( अत्र अपि दृष्टव्यः : न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात् ।।)

तदुपरागापेक्षितत्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम् ।।१६।।

सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ।।१७।।

न तत्स्वाभासं दृश्यत्वात् ।।१८।।

एकसमये चोभयानवधारणम् ।।१९।।

चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च ।।२०।।

चितेरप्रतिसङ्क्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम् ।। ...।।२१।।

दृष्टृ-दृश्योपरक्तं चित्तं सर्वार्थम् ।।२२।।

तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात् ।।२३।।

विशेषदर्शिन आत्मभावभावनानिवृत्तिः ।।२४।।

तदा विवेकनिम्नं कैवल्यप्राग्भावं चित्तम् ।।२५।।

(पाठान्तरं : तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ।।)

तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ।।२६।।

हानमेषां क्लेशवदुक्तम् ।।२७।।

(यथा हि क्लेशानां हानं क्रियते।) 

प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः ।। ।।२८।।

ततः क्लेशकर्मनिवृत्तिः ।।२९।।

तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम् ।।३०।।

ततः कृतार्थानां परिणाम-क्रम-समाप्तिर्गुणानाम् ।।३१।।

क्षणप्रतियोगी परिणामापरान्तनिर्ग्राहयं क्रम ।।३२।।

पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तेरिति ।।३३।।

--

अष्टावक्र गीता / अध्याय १४, श्लोक १, ३:

Ashtavakra Gita / Chapter 14, Stanza 1, 3 :

जनक उवाच --

प्रकृत्या शून्य चित्तो यः प्रमादाद्भावभावनः।।

निद्रितो बोधित इव क्षीणसंसरिणो हि सः।।१।।

विज्ञाते साक्षिपुरुषे परमात्मनि चेश्वरे।।

नैराश्येबन्धमोक्षे च न चिन्ता मुक्तये मम।।३।।

-- 

Janaka said : 

1. He verily has his worldly life exhausted,  who had a mind emptied of (worldly) thoughts by nature, who thinks of objects through inadvertence, and who is as it were awake though asleep. 

3. ----- As I have realized the Supreme Self and the Lord, and have lost all desire for bondage and liberation, I feel no anxiety for emancipation.

J. Krishnamurti :

Observer is (the) observed.

Finally, 

रूपोद्भवो रूपतति प्रतिष्ठो

रूपाशनो धूतगृहीतरूपः।।

स्वयं विरूपः विचारकाले

धावत्यहंकारपिशाच एषः।।२७।।

(सद्दर्शनम् / Sat-darshanam 27)

***

Cuckoo hawk and the Crow.

उषःसूक्तम् / morning -walk

--

काकः श्यामः, पिकः श्यामः,

पश्यते भेदं तयोर्द्वयोः।

वसन्तागमने काले,

काकः काकः, पिकः पिकः।।

--

The Cuckoo is black, 

Black is the Crow,

But Who's Who,

In the spring you know!

--