Vol # 1 Issue # 3 March 2013

inner sights
A journal of meditation

A Production of TAOSHOBUDDHA MEDITATIONS

A journal of meditation Inner sights Mystical Insights into all Dimensions

A Journal of Inner Sights
All rights are reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, mechanical, photocopying, recording or otherwise, without prior written permission of the original publisher TAOSHOBUDDHA MEDITATIONS TM and TAOSHOBUDDHA. Printed and Published by: Cover design and graphics: CHIEF EDITOR: Phone: Skype.Com: Website: TAOSHOBUDDHA MEDITATIONS Anand Neelambar SWAMI ANAND NEELAMBAR, TRINIDAD 1-954-381-1227 Taoshobuddha1 http://dhyan-samadhi.webs.com/ www.https//youtube.com/taoshobuddha9 www.https//scribd.com/taoshobuddhacyberlibrary www.https//issuu.com/taoshobuddhalibrary Email for contributions and other matters: mailtaoshobuddha@gmail.com mailtaoshobuddha@yahoo.com avatar411@gmail.com A production of 1-868-683-8587

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Inner Sights A Journal of Meditation

Contents
Title No scripture is Spiritual Being not thinking is the way Life moves in a context Inner Despondency and Transformation Being and Jiva The wise jackal and the science of polity Man and natural resources Qualities of Atman One synergistic harmony You are beyond the finite Be ever incandescent oneness That which is not Silence Be a being Bliss is beyond mind What is love Myriad Questions Taoshobuddhas message of blessings Page 1 4 6 8 11 15 20 23 24 25 26 27 28 29 30 33 34 35

Inner Sights March 2013

Inner Sights March 2013 A prelude to Insights into Bhagavad Gita No scripture is Spiritual

Is there any spiritual scripture? No? There is no spiritual scripture. All the scriptures belong to the known. Beyond the known there is only wordless. And spirituality only begins in the wordless realm. You are all alone and there is bliss overflowing nowhere to go and nothing to do. All action has come to an end. Certainly there cannot be and also there is no spiritual scripture. At the most there can be spiritual statements. And Hindu Upanishads are Statements of truth. That is why these are scattered all over the Vedas all that is known.
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Remember the word Veda comes from the root vid meaning all that is known. If Vedas contain all that is known by someone or can be known then you are reducing the existence to the known. In reality existence is unknown and unknowable. Then how can these the known belong to the unknown. However in between these you will find statements scattered all over as the statements of the sages. These are known as Upanishads. These have to be discovered amidst the crowd of the words. And this word Upanishad is very beautiful. It comes from three words: Upa ni shad. Upa means to sit. Ni means close and shad is the verb that completes the meaning of the word Upanishad. The word actually implies come and sit near me. You will not sit near a hoary headed person unless there is reverence for him and you have deep yearning in you to explore deeper. This is how all Upanishads were born. At the most we can call these scriptures Psychological Treatise. The Hindi word for psychology is MANOVIGYAN. Mano implies mind. The actual word should be ANTAH KARAN. Antah means inner and Karan means that which relates to and carries the inner. It is the aggregate of the four aspects. When Adi Shankar met Govinda Pad Acharya, while he was only an eight year old boy was wandering in Himalayas in search of his master, the master enquired who he was. Then Shankar composed a composition of six stanzas called ATMASHATKAM or NIRVANASHATKAM. A six stanza composition of Nirvana or the Being. Categorically Shankar said, I am not MAN mind; Buddhi intellect; Ahankar the Ego Sense; and Chitta the memory. Then what actually he is. Verily he is beyond all these four aspects that comprise the psyche of man. Man continues to revolve into these four quadrants. That is why I say that unless you go beyond these four aspects you cannot enter the realm of the spirit or the being. All your scriptures take you only up to this level alone. Beyond this your journey is all alone. Sufis say along the inward journey the seeker has to leave certain things. First is logic. Many instances are there in Hindu Scriptures when the sages use logic to support their point. The second thing that is to be abandoned is the desire for the other world TARKE UQBA. And the last thing that is to be abandoned along the path is TARKE-MAULA abandon the master the guide. Then you are relying on your own inner voice as the master. This is hard to comprehend. But this is the way. And because we do not understand these that man finds spiritual journey very arduous. Through the entire Nirvana-Shatkam Shankar continues to dis-identify him with all that belong to the known realm the body, the breath, the sheaths, relations, duality etc. And at the end of each stanza Shankar categorically declares that his very form is bliss the eternal beyond all form and all that is known. If you really understand Shankar then such question will never arise. All the scriptures take you to the very end of the known. Then scripture ends. But your inward journey has not yet begun. Up to now it was all preparation.
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Even your so widely adored The Bhagvad Gita I categorize as Psychological Treatise not Spiritual. Osho calls the Bhagavad Gita the first psychological scripture. The Bhagvad Gita has been available to the East long before Freud, Adler, and Jung the psychological trinity. Indeed The Bhagavad Gita is probably the most famous of Hindu scriptures and is presented in the form of a dialog between the enlightened Krishna and the great archer and warrior Arjuna on the eve of the Mahabharata, the great Indian war that occurred some 5000 years ago. Arjuna was caught is dilemma and the systematically Krishna takes Arjuna out of this dilemma that was the cause of his problem. His problem was identification with all that is known. Remember the known is ephemeral. The problem of dilemma is identification with this. And the moment Arjuna comes out of this eternal dilemma the Bhagvad Gita comes to an end. Have you ever thought why the message ceased? Arjuna has become a witness to all that is known. The moment witness happens it is like you have attained to health and now you do not need to carry the medicine bottles, prescriptions, and other reports. Answer yourself if you still carry prescriptions, empty medicine bottles and reports after you have attained to health? Arjuna has attained to inner oneness and harmony. He has now attained to witnessing consciousness. He does not need Krishna. Does he? Arjunas inner conflict and dilemma is the context or the background for the emergence of the message of Bhagvad Gita. Systematically Krishna takes Arjuna out of this despondency. Therefore the context or the background of the text is most important. And most of the commentators overlook this and begin from second or the third chapter. It is generally said there is nothing to understand or relevance in the first chapter. And that is where most or the commentators miss the point. Unless you have understood the beginning you cannot move to the next step. I have heard during Mahabharata Drona was teaching the Kaurava and Pandavas various aspects of life and living. One of the lesson the master spoke was, speak the truth. A few days after the guru enquired if everyone has understood the lesson. To this all nodded in affirmation except Yudhishtra. This surprised Drona. So he enquired what the matter in understanding the lesson was. Yudhishtras response is the response of a seeker. He said, understanding something mentally is one thing and practicing is another. I am still trying to absorb this first lesson. And until this becomes part of my consciousness I cannot move to the next lesson. You have to learn first then wait until this becomes part of your consciousness and then you live with it. Certainly truth has to be lived not experimented with as Gandhi did by calling his autobiography My Experiments with Truth. I was around 16-17 when my uncle the Sufi Sheikh Onkar Nath RA gave me the book My Experiments with Truth and asked me to read. I could not continue because to me the title was wrong. And if the beginning was wrong the end is bound to be wrong as well.

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One has to make a correct hypotheses to begin the experiment. The first step has to right as it is very important. A few weeks after the Sheikh enquired if I had started reading the book. I simply replied no because the title of the book is wrong. One does not have to experiment with truth instead one has to live with truth. Truth is realization and once this has happened then the entire perspective of life changes. You do not remain the same. When you have experienced the effects of electric current you do not continue experimenting. You simply live with it. If you are still experimenting that simply means you have not yet understood. The Sheikh listened attentively and said, You are right. Still I want you to read the works.

Being not thinking the way

Someone said very assertively:

If I can do it any fool can do it! C'mon people its high time you do something great for your own soul~~Think one positive thought each day & you'll see how it can transform your life to Peace & Happiness!!!!

Taoshobuddha
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It seems thoughts reach the soul. This is how man thinks. It is erroneous to think that a positive thought can transform your life to peace. Certainly positive thinking is the way of modern psychology. However for transformation you have to transcend beyond mind - to the realm of no mind where there are no ripples no thoughts just tranquil lake of bliss. Such is the way of the masters. Positive has another pole negative - again duality. Either you are positive or negative. The wheel continues erelong. If you really seek bliss you have to transcend beyond all dualities. Remember mind is conditioning. You were not born with mind. Mind is social necessity. It is given to you by the priest, society, and parents. That is why we are Hindus, Muslim, Christian, Jew, and Buddhist. Mind is not necessary for bliss. For inner life life of being you have to transcend mind. Let mind remain a simple mechanism. As mechanism it will help you in many ways. However identifying with mind is erroneous. Mid is fickle. It is flux. Mind keep on changing each finite moment. Like a pendulum it goes on swinging. This is known as wheel of birth and death. For a moment imagine yourself to be a buddha, being, awakened and seek that thread within.... I have heard of a conversation between Confucius and Lau Tzu. Both were contemporary. Confucius was philosopher, thinker, and man of logic, a calculative mind and law giver. He moved with polity. However he had a deep desire to have a dialogue with Lau Tzu. But it never happened. Once it so happened Confucius was somewhere and he heard that Lau Tzu was sitting in a nearby cave all by himself. A man of mind cannot conceive it. It was cold wintry night of snow storm. The very thought that Lau Tzu was sitting alone in the cave send quivers down the bones of Confucius. He was with his disciple and large retinue. Remember men of mind can never move alone. Always there is following. Somehow he gathered courage to meet Lau Tzu. But he told his disciples not to come as he was afraid of his reputation. No one knows what Lau Tzu may say. The anecdote says Confucius went alone in the cave. On reaching he tried to pull Lau Tzu in to a dialogue. But Lau Tzu refused. Confucius said that he had come to have a dialogue. Lau Tzu said then finish and get lost. Confucius shivering with fear enquired what about you you can say something as well. Lau Tzu replied I am not. Just say what you have to and get lost. I have nothing to say. When mind is no more or one has transcended he is simply Bliss. And when one attains to bliss he is cosmic. And bliss is not individual. No more jiva. He is not identified with ephemeral. He is Bliss Consciousness permeating through the entire cosmos. That is why he said, he is not. It was reported when Confucius came out of the cave he was perspiring profusely and the only thing he said about Lau Tzu THAT MAN IS DANGEROUS.

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This was reported by the disciples of Confucius. Confucius was stuck dumb to utter a single word. Such are the ways of the being. Seek being. Transcend mind, ego-sense, intellect, and memory. Also dis-identify with all that is ephemeral.Love!!

Life moves in a context

Human life requires a context a background a milieu to continue its journey. It is the background, the circumstances etc. that create impetus for deciding and changing the direction in life. Gautama Siddhartha spent 29 years of his life in affluence. He lived a life of utmost luxury beyond ordinary human imagination. He was married at an early age to Yashodhara. He had no worry just life of luxury. All the luxuries that man can imagine as far as preyas is concerned was available to Gautama. When you are living a life of preyas there has to be an end. Gautama had known and enjoyed all that is possible and yet all the luxuries has
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not given the ultimate satiation to Gautama. This is the context. Against this milieu began the journey of shreyas for Gautama. When you are interested in the pleasures of the bodymind-intellect realm it all comes under preyas. The needs of the body-mind-intellect are basic needs. These must be fulfilled before you can move to something deeper. And then one day certainly you will enquire what is next because you sought happiness in these things but all in vain. Certainly these came as fleeting moments and then unhappiness. You remain dualistic. The wheel continued. Gautama also came to the same point. One fateful night he saw three events an old man, a sick and the dead. These are the three things that the body-mind-intellect realm undergoes. These are the basic questions that come to the mind of every one. Unless you are fed-up with the same rut of life the turning point cannot come. That fateful night a grand celebration was on. The kingly splendor means wine, women, dance . All the beautiful girls were drunk and unaware lay on the ground. Flies were dancing around some of these beautiful faces and even entering the open mouths. Gautama was filled with aversion. He took a ride on the chariot. On the way he encountered a sick, old and a dead. He enquired each time he encountered does this happen to all. And the reply was unanimously the same. Gautama did not return to the palace his journey of shyreyas began. He went in the woods in search of that which is beyond. And knowing which one attains to eternity the bliss. For six years Gautama wandered following all that was told to him as the way. Nothing happened. First he enjoyed the body to its optimum then he tortured the body. These two extremes could not lead him to the ultimate. One full-moon night Gautama was on the banks of river Niranjana. He heard a song coming from the far the cow-heard girls were singing as they went about doing their work of collecting the wood from the forest. The song meant if the strings of the musical instrument are too tight or too loose the melody will not happen. This appealed Gautama. Thus he worked on the middle path. And following the middle path Gautama Siddhartha became Gautama the Buddha. The ultimate happened. There was a context the situation that changed the course of his life. There was one hundred and eighty degree turn in his life. Unless this happens and you are not fed up with the world and its ways your inward journey cannot begin. You are still hankering for a beautiful life partner, big house with all the modern amenities, prestigious job, a car and the list is unending. Then you are still running for preyas. And unless you are fed-up the one hundred and eighty degree turn will not happen. With this transformation Buddha introduced the Anapana Sati Yoga to create inner sun of awakening. This came to be known as Vipashyana Meditation the way to look at the mind or simply being a witness.

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You have not yet reached to this cross road. And even if you reach to the cross road you will certainly opt for the known. Inward journey is all alone and arduous. You are now entering the unknown and the unknowable realm. It requires courage and certitude.

Inner Despondency and Transformation

Inner despondence or dilemma is the threshold of transformation. It is inner dilemma that opens the doors of myriad possibilities. And unless the seeker reaches to this threshold he cannot enter the inner precincts of innerness. There is always a deep confusion within each one of you. This confusion creates a state of a deep connection between confusions and clarity. Certainly clarity comes out of understanding your confusions. Dilemma or inner confusions refer to the identification with body, mind and intellect. Verily it refers to identification with all that is ephemeral. That is death bound! That comes and goes! Such a person fails to recognize the eternal that is beyond death. That which is permeating through the entire cosmos! That which is the cause of all form and formless.

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That which is the center and acts as axle for all that is ephemeral. He fails to recognize this and as a result he is caught between action and non-action. One who fails to recognize the eternal and is caught between action and non-action is in the state of confusion and dilemma. He laments for the loss of the ephemeral. The ephemeral is his only world. He is caught between time and space. Therefore he fails to envision all that is beyond time and space. That which was, is and will be, is verily beyond time and space. And that is the essence of the being the consciousness permeating through the entire cosmos and that alone is Truth, consciousness and bliss. Bliss is the nature or essence of that which is eternal formless. So bliss too is eternal and indestructible ever existence. Truth is eternal yet it acts as axle for change the ever transcending consciousness and out of this union of truth and consciousness bliss evolves. Such a person is ready for inward journey. He has seen the futility of preyas and is now aspiring for shreyas. There is no need to be concerned about. Simply go on living. Live your confusion. And do not try to get out of it. If you try to get out of it you create more confusion. A confused mind cannot get out of confusion. If the mind tries to get out of confusion it will be like pulling yourself up by your shoelaces. It will further accentuate more confusion. The only way to come out of confusion is to accept it. Everybody is confused otherwise all would have been Buddhas! The whole world is confused. Confusion is intrinsic to the human mind. The confusion has a very fundamental reason there is ontology (the most general branch of metaphysics, concerned with the nature of being) to confusion. Man comes from the animals and man has to become god that is the confusion. Half belongs to the world of the animals, the unconscious part, and the other half is trying to become conscious, absolutely conscious, hence the tension and confusion is always at the core. Both go on trying to manipulate you, and you are never sure who you are whether to go this way or to go that way. You are being pulled between these two states and then confusion arises. Never try to escape from it. Live it. This is life. Love it! Go deeper into it, and by getting deeper into it you will be surprised: your eyes are becoming clearer. As you look deeper into your confusion, it starts sorting itself out. Indeed confusion will disappear only when the animal in you stops asserting itself. This is your unconsciousness. First this assertion has to stop. And then the God too has to stop asserting. Then you are not pulled by two forces. Once you understand this and your efforts continue then suddenly clarity comes. If one goes deeply into any problem one arrives at its solution. The solution is hidden in the problem; it is never outside. This is the first message that I remember after enlightenment. And this message came in a very unique situation.
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After enlightenment in 1972 I continued the professional carrier as economist and researcher. I was writing books on Econometrics and mathematical Economics. There were certain mathematical and statistical problems and I was not getting the solutions. In that state I decided to go to the cafeteria and decided to order things to eat. The problems were on my mind. That morning I ordered more things that I will normally do. Then suddenly the words emerged from deep within: It is for heart to suggest its problems and it is for awareness to solve them through understanding and intellect. It was like Eureka to me. I ran to my faculty room and remained glued to my desk for almost thirty-six hours even without bothering for anything and got all the solutions. Since then it is my watch word through the lifes roads. And now I am sharing this insight with you. Every moment existence wants to assert you with something mysterious. It waits for your openness. The problem is simply an indication that the solution is within you and you are not looking for it. So go into your confusion. Allow it to assert itself. Watch it, and see it. And do not be in a hurry to get out of it, because whenever one is in a hurry to get out, understanding stops completely. What is the point of understanding something which you want to drop? And you cannot drop it unless you have understood it; that is the dichotomy. Try to understand it; in that very understanding, confusion disappears. Clarity comes out of understanding your confusions and answers come by going deeper into your problems. Certainly one day it happens: all confusion is gone, all problems too disappear, and you are left alone. The beauty of that aloneness is nirvana, is enlightenment. All remains as it is. Only now between you and reality there are no more clouds. Everything is the same. So too you are the same. The world is the same it is just the something between the two, the confusion, that cloud, is no more there. Look deep into your confusion. There is no need to be worried about it. Do not be concerned about it at all, because concern means that you are getting ready to escape from it. This is the reason people create devices. They repress it. They avoid it. But they do not look at it or they start distracting their mind through some other channels. But all these things are not going to help in any way. They will make you more and more confused. In an effort to avoid confusion you will create another; to avoid that you will create still another. And the process goes on. Never avoid the first one: go into it, watch it, and let it be your meditation. If it is there, there must be some significance, because nothing exists without any significance. By and by you will feel thankful for it, because looking into it you will become clear, more meditative, more alert, and more aware. Then finally you will thank your confusion, that
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it helped you. You will realize that it was an opportunity to grow into awareness. It was just an opportunity knocking on your door to help you to grow into awareness.

Being and Jiva

Krishna and Arjuna are the eternal companions. They were friend even before birth. This companionship is an objective representation of the relationship between Parmatman (the Absolute Being) and jivatman (Individual Being). However Krishna never spoke to Arjuna the essential tenets of life. Arjuna was not ready and also there was no context. The war of Mahabharata became imminent. All efforts to avoid the same failed because it was destined. And the reason was the war arsenal has increased to enormous proportions. Humanity could not be saved from the impending doom. It was essential however to destroy it for future generations. The warriors on both sides had now gathered on the battlefield. Arjuna the Jiva instructs his charioteer to place the chariot between the two armies so that he can have a clear
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perception of all those gathered on both sides. Slowly and slowly the Jiva was coming to the precise moment when he will be ready to heed the message of awareness. The jiva is caught in inner conflict between action and inaction. This is an intricate situation out of which is very difficult to come out on ones own. Therefore the assistance of the one who is ready to take one out of such situation is essential. The entire first chapter is filled with Arjunas dejection conflict between action and inaction. Still he continues to express his wisdom. Like a wise man of awakening Krishna continues to listen to the arguments attentively. It is in the second chapter when he finds Arjuna is completely ready that Krishna speaks for the first time. At this juncture when Arjunas dejection has reached its pinnacle that first Krishna consoles Arjuna:

All human endeavors fall under two categories: the preyas and the sreyas. Among the human acquisitions and experiences there is not a single aspect that lies outside these two. This is explained beautifully in Katha Upanishad and The Bhagvad Gita is complete extension of this. The Katha Upanishad is the dialogue between Yama and the sage boy Nachiketa. The boy enquired about Shreyas and preyas. First Yama declined however seeing the deep yearning of the boy the god of death explains the essence through various sutras of this Upanishad. Chapter II - Up. I. 2. & 3 reads: the good (Sreyas) is one thing, the pleasant (Preyas) is another. These two having different purposes, bind a man. Of these two, it is well for him who takes hold of the good; he who chooses the pleasant misses his end. Both these good and the pleasant approach a man. The wise man considers and distinguishes the two. Wisely does he prefer the good to the pleasant, but a fool chooses the pleasant for its worldly good.

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All that is pleasant is pleasure oriented. Verily it is sense-bound and prone to mutation. It comes under the category of preyas. The majority of mankind are seekers of preyas. But there are certainly a rare few who aspire for the transcendental. Scriptures describe this transcendental experience as the shreyas. The Katha Upanishad, IV - Up. II. 1. & 2 read: The Self - existent pierced the senses outward, and so one looks outward and not within oneself. Some wise man, however, seeking immortality, and turning his eyes inward, sees the inner Self. The ignorant pursue the outward path of pleasures all that is ephemeral and relates to senses. And thus they walk into the wide-spread net of death. Thus continues the wheel of birth and death. The wise, however, recognize eternal life. With that recognition they do not seek the eternal among impermanent and inconstant things. All virtues, strength, self-denial, and sublimity are born of shreyas. Yoga and spiritual enlightenment are all contained in this shreyas. A life of triumph and conquest is available to all who tread the path of shreyas. This is the underlying teaching of the Bhagavad Gita. Each of the subsequent chapters in this book is an elaboration of this theme from a particular angle. The strong and the virile alone are fit for a life of great significance. Achievements both here and hereafter are born of competence and inner action. Inner strength and awakening nurtures life. Weakness wears it away. Vitality drives away disease while debility aggravates it. Virtue and righteousness are the outcome of inner strength and awakening. Vice and wickedness have their origin in weakness. Weakness perpetuates cowardice and thus creates crookedness. It is the feeble that resort to foul play. Action born in manliness leads to freedom and the opposite to bondage. Inner strength and shreyas are identical and synonymous. This is the teaching of the Gita. The first chapter of the Gita reveals that Arjuna was still under the sway of preyas - things that bring prosperity, pleasure, power and glory to life. Souls incarnate many times in order to acquire and enjoy these pleasures. This enjoyment has a place in the cosmic plan. Sooner or later comes a turning point in life when the individual self sees the vanity and emptiness of preyas and moves towards something permanent or eternal. The slow, steady and imperceptible mental evolution that Arjuna underwent, the transitory nature of the earthly pleasures that he enjoyed, the conviction that came to him of the vanity of earthly splendor - all these contributed to the transformation of Arjuna and his eventual changeover from preyas to shreyas. The Gita teaches one to equip oneself for the battle of inner life. Without self-preparation the battles of life cannot be waged for fruition.

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Remember each science has its twin aspects - theory and practice. Intellectual grasp of a subject is known as theory. Theory is essential prerequisite without it you will not be able to apply the tenets in different situations. Therefore its application is known as practice. Brahma vidya - Self Knowledge - is what touches and brings about inner transformation and transcendence beyond life. It is intensely practical. When this Brahma Vidya that brings self-knowledge or more precisely awareness of inner and cosmic oneness is applied to life, it is called Yoga Shastra. Verily the Bhagavad Gita is also known as Yoga Shastra. It is known as the dialogue between Krishna-Arjuna Yoga Shastre. All the eighteen chapters of the Gita are designated, each as a type of yoga. The function of the yoga is to train the body and the mind and thus prepare you to go beyond the known. Inward journey does not end at Bhagvad Gita instead where Bhagvad Gita ends from there alone the inward journey begins. All the eighteen yogas explained through the eighteen chapters of the Gita may well be reduced to four - The Karma Yoga - the yoga of action; The Bhakti Yoga - the yoga of devotion; The Raja Yoga - the yoga of meditation and The Jnana Yoga - the yoga of knowledge. While playing the part of the charioteer, Sri Krishna is controlling the reins of the four white horses yoked to the chariot. They are like the four yogas yoked to the human frame taking human body as the chariot. Arjuna in Vedanta refers to the individual embodied soul the jiva that is inside the chariot. This body chariot is driven by the Supreme Lord as consciousness the principle permeating through the entire existence. The four horses of this body chariot are Action, Emotions, Will and Reason. These should work in total harmony with one another. However that seldom happens. In order to attain fruition in life, one must advance along all four lines in a balanced and integrated manner. Only then one can attain to inner harmony and oneness. Know this as Integral Yoga. Integral yoga presents a blend of the four major yogas of the Gita corresponding to the four aspects of the human existence. This harmony can be achieved by integrating the four major yogas. - KARMA Yoga - Yoga of action discovering and unfolding ones hidden potentials while preparing his psychological being to face and confront lifes day to day activities. BHAKTI Yoga - the yoga of devotion cultures the feelings and brings about emotional integration in the jiva. RAJA Yoga - the yoga of meditation allows one to develop a strong will and a controlled mind free of prejudice and finally the JNANA Yoga - the yoga of wisdom or awakening that trains and renders the intellect sharp and subtle. And thus beyond the finite realm.

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The wise jackal and the science of polity

The story of wise jackal who was expert in the science of politics was narrated by Kanika in The Mahabharata. The Chapter XIX of Mahabharata begins with instructions of Kanika an expert in the evil policies of politics to Duryodhana. Kanika was also known as Kalinga. Probably he hailed from Kalinga region. He was a person of Bharadvaja gotra and an adviser to Shatrujna the king of Sauvira. He was Dhritarashtras minister. Once Dhritarashtra asked Kanika, Tell me truly how a foe can be destroyed by the arts of conciliation or the expenditure of money, or by producing disunion or by the employment of force. Kanika replied, Listen, O monarch, to the history of a jackal dwelling in days of yore in the forest who was fully acquainted with the science of politics. Thus by way of advising the King in the Chapter XIX of Mahabharata, he narrated a story. After narrating this story Kanika summed it up saying: If kings always act in this way,
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they can be happy. According to Kanika then, the story teaches us the way to achieve not only organizational and personal goals, but also happiness. Listen to Kanikas story, which he calls the story of a wise jackal fully acquainted with the science of polity. Once upon a time there lived five friends in a jungle: a jackal, a tiger, a wolf, a mongoose and a mouse. One day they saw a mighty deer in the prime of his youth. He was the leader of the herd, powerfully built, fleet of foot and majestic in every way. The friends were tempted and the tiger, the fastest and mightiest of the friends, made many attempts to kill it but he failed every time as the deer was always on the alert and it ran swifter than him. Eventually the friends sat in counsel over the matter. It was the jackal who came up with the idea. They will wait for the deer to sleep and when he sleeps, the mouse will stealthily crawl to him and bite his leg. Once wounded, the deer will no more be able to run as fast as he does and then the tiger can hunt it down easily and they can all feast upon it. And that is exactly how they went about it. Soon the just killed deer was lying before them, its young meat making their mouths water. However, before they began their feast, the jackal, the wisest of them all, said, Friends, we have done that. Now go, perform your ablutions and come back. In the meantime, I shall guard the kill. Everyone knows a bath is important before a meal. Especially when it is a special feast. The tiger was the first to come back. When he reached where the deer he had killed lay, he saw the jackal sitting beside it lost in deep meditation. What is wrong, friend? enquired the tiger. You look so sad. Well, replied the jackal, it is what the mouse just said. He was saying Because of my strength I have killed this deer and the mighty king of the jungle shall gratify his hunger today by the might of my arm! Hearing this the tiger became so indignant that he turned around and walked away in disgust. He was not going to touch the meat if that is how the mouse felt. He vowed never to eat meat in future unless he himself had made the kill. The mouse was the next to come. And the jackal told him, Listen dear friend, to what the mongoose has said. He said, The corpse of this deer is poison since the tiger has touched it with his claws. I will not eat even a bit of it. On the other hand, if you, O jackal, will permit it, I will kill the mouse and feast on him. The mouse heard this and bolted into the nearest bush, running for his life. Now came the wolf and the jackal told him, O my dear wolf! The king of the beasts is angry with you. Evil is sure to fall on you. He is expected here with his wife any moment. Do as you please. The wolf fled from the spot as fast as he could.

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It was then that the last of the friends, the mongoose, came. The jackal looked sternly at him and said, Look mongoose. With the might of my arms I have driven away all the others. If you want to have the meat, fight me first. The mongoose decided not to fight the jackal that had driven away the tiger, the wolf and the mouse with his might and slunk away. And the jackal had the entire deer to himself. Kanika concludes the story: If kings always act as the jackal did, they can be happy. He told Duryodhana that when the close relatives like brothers, parents, teachers, and friends are our enemies, we should talk sweet outwardly and plan for destroying them. Heretics, robbers, thieves and poor persons should be employed to kill them by poison. Outwardly we should pretend to be religious. Rituals, sacrifices etc. should be performed. Taking people into confidence by these means we should hit our enemy when the time is ripe. Thus Kanika secretly advised Duryodhana to plan against Pandavas. Duryodhana approached his father Dhritarashtra and appealed to him to send out Pandavas to some other place. Initially Dhritarashtra said Pandavas are also my sons, they are well behaved, brave, they will add to the wealth and the reputation of our kingdom, and therefore, it is not proper to send them out. However, Duryodhana insisted that they should be sent out. He said he has mastered one hundred and thirty powerful hymns that will protect him from the enemies. Strong ones like Karna and Ashvatthama are on his side. He can take care of the kingdom without Pandavas. If Pandavas continue here they will create internal dissension in the family. They will insult and neglect you as blind person. I have thought of a way to send them, There is a temple of Vishnu with Shiva in the linga form at Varnavata. He is called Jayanta. There is a festival at this temple. Pandavas are the devotees of Vishnu. They may be sent to this place Indraprasta the pretext of visiting this festival. Dhritarashtra asked Pandavas to go to this place with their mother Kunti. Bhimasena initially opposed this suggestion as he suspected some foul play behind it. However, he had to obey his brother. When they were about to leave Vidura gave them a hint of some calamity through the fire in a secret language. This is the outcome of preyas and shreyas. Duryodhana followed the path of preyas and thus sought every opportunity to destroy Pandavas. It is the Kathopanishad, belonging to the Yajur Veda that tells us of shreyas and preyas. Speaking of the two, the Upanishad says: Shreyas is one thing and preyas, another. Of these two, the one who chooses shreyas comes to good and the one chooses preyas misses his goal. Both shreyas and preyas appear before man and wise distinguish between the two. The intelligent ones choose shreyas over preyas and fools choose preyas hoping to attain and retain things.

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Preyas implies immediate good and shreyas, lasting good. Preyas is the transient and shreyas, the enduring one. Preyas is short term satisfaction and shreyas, long term good. Fools choose preyas and intelligent ones, shreyas, says the Upanishad. Now let us take a look at the jackal in the story whom Kanika, the narrator, calls a wise animal, fully acquainted with the science of polity. Is the jackal really wise? Taken superficially, the jackal indeed appears wise. He gets his friends to kill the deer and gets the whole deer for himself through his polity. The jackal appears admirable and his path promises success and happiness. As Kanika puts it, If kings always act like the jackal, they can be happy. However, when we look at the story a little more deeply, we find the jackal is not all that wise or intelligent. True he gets the whole deer for himself, but does he need it? Except satisfying his vanity, ego, and greed, does it serve any purpose? Can he, for instance, eat the whole deer, which in all probability is larger than him? Can he preserve it for the next day in the jungle? Wouldnt the meat start rotting soon and become inedible by the next day? Can he share it with his friends, if not preserve it? But he has no other friends - it is from the friends he had that he has snatched it away. Remember all five of the animals were friends living together in the same forest. What if the other animals talked among themselves? What happens when they learn that they have been betrayed by the jackal to satisfy his greed? Made them look like idiots? What happens when they learn that he has played them against one another?

Even as it is, the team, which was their strength, has been destroyed. So long as the wolf believes the tiger is out to get him, he is not going to go anywhere near the tiger. And the mouse will always be suspicious of the mongoose from now. And the mongoose will never help the jackal in another hunt because he believes he will then have to fight the jackal for his share of the meat. The jackal by himself is not capable of killing another deer like this. By creating suspicion against one another in the minds of his friends, the jackal has not only destroyed the team but has also sowed seeds of mistrust and darkness in the hearts of every one of them. All this so that he can have the whole deer to himself, though he can neither eat it all, nor preserve it for future, nor share it with others. This precisely is preyas - immediate satisfaction as against long term good. The jackals action is stupidity itself. As a team they could have killed hundreds of deer but now all he has is that single deer. This is what the Upanishad means when it says fools choose the path of preyas.
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The entire Mahabharata, from which we get the story of this deer-slayers, could be seen an epic essay on preyas vs. shreyas. Of the two Bharata cousins, Duryodhana consistently chooses preyas and Yudhishthira always goes for shreyas. The kingdom of the Bharatas actually belongs to Yudhishthira. On completion of his studies, Yudhishthira was made crown prince initially as the successor of his father Pandu who was king before him. But Duryodhana gets rid of him through treachery and occupies the throne. Eventually as Yudhishthira becomes strong again, as a compromise solution, the kingdom is partitioned, Duryodhana getting the prosperous part of the kingdom with its original capital and Yudhishthira, a wilderness. But so good is Yudhishthira as a king that he succeeds in transforming that wilderness into a powerful, rich kingdom in a few years and then Duryodhana once again snatches it away from him through treachery in a game of dice. As per the conditions of the dice game, Yudhishthira and his brothers, along with their common wife Draupadi, is forced to live in jungles for twelve years, following which they had to live a year a life in disguise, during which if they were found, they would have to repeat the cycle. Even though they complete the thirteen years successfully, Duryodhana refuses to give their kingdom back to them and war becomes inevitable. And in the war, Duryodhana not only loses all of his kingdom, but also all his brothers and near and dear ones, and eventually loses his own life. Duryodhana throughout follows the path of preyas. It does give him immediate satisfaction, but eventually he is the loser. Had he followed the path of shreyas even at a later stage, he could have remained king all his life and at his death, his successors could have become kings. Choosing preyas destroyed all these possibilities. Besides, he led the land of India to unspeakable loss. Such was the devastation caused by the war, it took ages for it to resurrect again. It is interesting that Kanika tells the story of the jackal in answer to a question by Dhritarashtra about how to destroy foes. Here it is friends who are destroyed, and not foes - the Pandavas were not really Duryodhanas foes but cousins, and under different circumstances could have become his best friends, especially Yudhishthira. Perhaps there is a lesson there - greed erases the distinction between friends and foes.

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Man and natural Resources

Nature has endowed man with abundant resources. Correctly utilized these resources enrich human life in myriad ways. For this a deep understanding and right choices are essential. However the current world situation that we are experiencing, forcing us to think seriously of survival plans. All such situations are the outcome of our consistently choosing preyas over shreyas. If our natural resources are fast coming to an end, not to be created again for millions of years to come, it is because we have chosen preyas over shreyas. If we are polluting our air, polluting our water, creating the greenhouse effect and causing world temperatures to rise and making glaciers all over the world to melt, it is because we have chosen preyas over shreyas.

Vedic literature gives us three consumption models: the angaraka [angarika], the malakara and the madhukari models. The angaraka model is based on the profession of the coal seller. He goes to the forest, cuts down trees, burns them down to make coal and sells this in the market. To him each
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tree is worth only the coal it can provide. The oxygen the tree provides, the shade and shelter it provides, the flowers and fruits it gives season after season, and its capacity to reproduce practically an endless number of young tress - none of these amount to anything to him. He reduces the tree to coal and sells it. In his hands, an entire forest is soon reduced to coal, never to bloom again, never to give oxygen to the world, never to have flowers and fruits, never to grow and reproduce. This is the worlds model for consumption today and this is how we have been consuming the earths natural resources since the industrial revolution. And if this pattern of consumption continues, time is not far when the earth will become a totally inhospitable planet, as there are strong possibilities that it may any day become. The Mahabharata explains Malakaropamo rajan bhava mangarikopamah, And thus implores us not to behave like the angaraka. It therefore suggests to us a different model for consumption - that of the malakara, the garland maker. The garland maker moves from plant to plant and plucks flowers from them but he does not destroy the plant. And since he does not destroy the plant, there will be more flowers tomorrow. He never depletes his resources, unlike the angaraka. What the Mahabharata is suggesting to us here is the sustainable model of consumption. Taking from the world in such a way that we do not exhaust it in our greed and blindness. The Mahabharata is talking here about not making the forests of the world disappear. The Mahabharata is talking about not making plant, animal and bird species not disappear from the world. Following the malakara approach to consumption of the earth's resources would mean avoiding such blind brutalities committed against nature. The Mahabharata however does not stop at giving us the example of the malakara as a wise model of consumption. It goes further and asks us to follow a model still superior in our consumption practices - the madhukari vritti. The madhukari is the same honeybee that we are destroying all over the world. The Mahabharata holds them up as an ideal for the best way we should live in harmony with nature. Madhukari vritti is the way of the honeybees. The honeybee goes from flower to flower and what it takes from each flower is a tiny bit of honey. In return, the honey makes the survival of the plant or tree itself possible. What it takes is so little, and what it gives back is so much. This is the ideal form of consumption according to our ancient ethos. India has always lived, until very recent times, by the madhukari vritti - the honeybee way. Ours kings were always asked to take as little from their subjects as possible and give them as much as possible and the vast majority of kings - unlike todays politicians strove to live up to that example. Our monks - the rishis, the sannyasis and the bhikshus - lived by that example. What they took from the society was a meal a day from the
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society - some of them, like the legendary philosopher-sage Kanada, refused to do even that and lived on what they could pick up grain by grain from the floor after crops have been harvested. And what they returned to the world was the highest gifts possible knowledge, guidance and care. In the gurukulas great masters to whom students came from all over the world lived in unbelievable simplicity and gave the world everything they can. Chanakya, the first empire builder of India and the chief minister of Chandragupta Maurya, a contemporary of Alexander the Great, continued to live in a simple hut even as the most powerful chief minister in India at that time, refusing to take anything more than the bare minimum from the king-emperor he had made. And once he saw that the empire and the emperor were established, he refused to take even that and went back to his original profession of teaching. Chanakyas management thoughts, by the way, have guided India for around two thousand three hundred years. His monumental Arthashastra, the book of statecraft, is unsurpassed even by todays works on the subject. And this is the vision we have consciously tried to live up to until recent times, though that style is fast disappearing. Vedic management is management that leads to shreyas - both madhukari vritti and malakara vritti lead to shreyas. Our current management practices lead to preyas immediate satisfaction, followed by lasting disaster. Following the path of shreyas will make sure that our future generations will find the earth a place on which they can live - and live a life of happiness and contentment. And if we continue to follow the path of preyas as we have been doing since the industrial revolution, they will be forced to seek sustenance in a world that has been turned into an inhospitable desert.

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Qualities of Atman

Verily sat, chit, and anand are not the three qualities of Atma - the Being - the cause of human existence as form. Instead these are three forms of that which is eternal. That which is never born and never dies. That which permeates through entire cosmos. That which sustains both form and formless. You can call that as sat, chit or anand. Or you can say these are three doors to reach the center - the inner shrine.

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One synergistic harmony

We are part of one synergistic harmony. At the level of body we are separate from one another; at the level of the mind too we are separate from one another; also at the level of intellect too we are separate from one another. That is why there is so much diversity. These are the only three level of interaction thus we remain separate from one another. And verily when we are separate we have to THANK ONE ANOTHER. There is yet another level - the level of the being - the level of consciousness. At this level there is oneness the synergistic harmony. Your left hand does not thank the right hand; hands never thank the feet that take you to your destination. A buddha is consciousness. He has attained to the fruition where there is oneness permeating through the entire cosmos. In the realm of buddhas there is no need for thanks. Also there is a secret too. A buddha lives moment to moment. Thanks is always a delayed response when the moment is gone in the womb of the past. Taoshobuddha is now here - beyond spacio-time. The person you are thanking now is not the same and no more. You can never enter the same river twice. River is not stationery. River is flow. Water flows between the two shores of the river. Between these shores is the river bed. Like river consciousness too is flow between incoming and outgoing breath. You need not thank. The best way to express gratitude allow the same to happen to someone else what has happened deep within you in the company of the buddha. His light flowed as compassion, awareness, and understanding. Allow the same overflow through your presence each finite moment. Love!

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You are beyond the finite

One who has expressed itself both as form and formless; visible and invisible; one who has expressed itself through the entire cosmos. How can that be ever pleased with the death of one body one form as an offering or sacrifice to any deity? Am I this body alone? Are you all this body alone? Through awakening alone you can envision your cosmic form. Man strives to understand the other and in the process forgets to understand oneself. If man strives to understand oneself instead of others one shall verily attain to awakening the prelude of eternity. Then you will realize that you are beyond all that is finite. That which is infinite is beyond pain, pleasure, weakness, strength, hunger, and satiation too. Then one verily loses all forms of identification cause he is floating in the infinite immortal existence. His only identification is no identification. All that identifies one from the other constantly changes. Pain, pleasure, fear, happiness, sorrow etc. inflict you only when your physical identification overshadow your real identification. To be proud of ones ever-changing physical state opens the doors of illusion or ego. Through this door all attachments enter. It does not matter what you call me sane or insane. What is important is to seek awakening within. Awakening is the way to know the difference between being and non-being. Awaken to that eternal that alone is your identification.
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Be ever incandescent oneness

Who is that cannot be spoken through the voice word instead whose presence makes voice alive. That which cannot be seen through the eye instead in whose presence eyes can see. That which cannot be heard through the ears instead because of whose presence hearing becomes possible. Whose presence brings fire in fire? Whose presence brings flow in the wind? Know that is witness in all stages. Know that knows all that is known and also that is unknown and unknowable. To be and live by that is realization of truth. That alone is all pervading consciousness permeating through entire cosmos. That which is remains self-illuminating. That require no medium to know, see or hear. That is not dependent on sense organs, mind, and intellect. Know that alone as self-illumination consciousness. That alone is all-pervading oneness. Be that ever incandescent oneness as consciousness the cause of known, unknowable and unknowable.

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That which is not

That which is not, the mind considers it to be. Mind negates that which is and accepts that which is ephemeral - and does not exist in the beginning and in dissolution. This is the cause of bondage. Verily bondage exists when ignorance expresses itself through the instruments of mind.

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Silence

Silence is the element of which consciousness is composed of. And love is the fragrance of Silence....Indeed love in its cosmic form is Bliss the very essence of cosmos and your existence.

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Be a being

Buddha was never buddhist, Rama was not Hindu, Jesus was not Christian; Holy Prophet was not Muslim. To be Buddha, or Jesus, or Mohammed, is benediction. Hinduism, Christianity, Islam, etc are conditioning. No child is born as Hindu....instead just pure consciousness. The screen is empty. But we make then Hindu, Muslim.... When I was 10 years of age one day I inquired from my Grandmother - what is my religion? She did not condition me instead replied, 'Your religion is same as that of God.' I further inquired then what is the religion of God to this responded, you ask too many question - discover that yourself. I am like water that can acquire any shape that it is put into. Pot is container. Inside the pot is water that has its own identity. Water is known by its qualities not the shape or name of the container.

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Bliss is beyond mind

Someone said very assertively: If I can do it any fool can do it! C'mon people its high time you do something great for your own soul~~Think one positive thought each day & you'll see how it can transform your life to Peace & Happiness!!!! Taoshobuddha

Certainly positive thinking is the way of modern psychology. However for transformation you have to transcend beyond mind - to the realm of no mind where there are no ripples no thoughts just tranquil lake of bliss. Such is the way of the masters. Positive has another pole negative - again duality. Either you are positive or negative. The wheel continues erelong. If you really seek bliss you have to transcend beyond all dualities. Remember mind is conditioning. You were not born with mind. Mind is social necessity. It is given to you by the priest, society, and parents. That is why we are Hindus, Muslim, Christian, Jew, Buddhist.
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Mind is not necessary for bliss. For inner life life of being you have to transcend mind. Let mind remain a simple mechanism. As mechanism it will help you in many ways. However identifying with mind is erroneous. Mid is fickle. It is flux. Mind keep on changing each finite moment. Like I pendulum it goes on swinging. This is known as wheel of birth and death. For a moment imagine yourself to be a buddha, being, awakened and seek that thread within.... At the most we can call these scriptures Psychological Treatise. The Hindi word for psychology is MANOVIGYAN. Mano implies mind. The actual word should be ANTAH KARAN. Antah means inner and Karan means that which relates to and carries the inner. It is the aggregate of the four aspects. When Adi Shankar met Govinda Pad Acharya, while Shankar as an eight year old boy was wandering in Himalayas in search of his master, the master enquired who he was. Then Shankar composed a composition of six stanzas called ATMASHATKAM or NIRVANASHATKAM. A six stanza composition of Nirvana or the Being. Categorically Shankar said, I am not MAN mind; Buddhi intellect; Ahankar the Ego Sense; and Chitta the memory. Then what actually he is. Verily he is beyond all these four aspects that comprise the psyche of man. Man continues to revolve into these four quadrants. And you continue to lead such identification with mind. That is why Hindu Scriptures say lead me from darkness to light; from falsehood to truth; from mortality to immortality. From time to time Totality manifests buddhas to live the scriptural assertion. That is why I say that unless you go beyond these four aspects you cannot enter the realm of the spirit or the being. All your scriptures take you only up to this level alone. Beyond this your journey is all alone. Sufis say along the inward journey the seeker has to leave certain things. First is logic. Many instances are there in Hindu Scriptures when the sages use logic to support their point. The second thing that is to be abandoned is the desire for the other world TARKE UQBA. And the last thing that is to be abandoned along the path is TARKE-MAULA abandon the master the guide. Then you are relying on your own inner voice as the master. This is hard to comprehend. But this is the way. And because we do not understand these that man finds spiritual journey very arduous. Through the entire Nirvana-Shatkam Shankar continues to dis-identify him with all that belong to the known realm the body, the breath, the sheaths, relations, duality etc. And at the end of each stanza Shankar categorically declares that his very form is bliss the eternal beyond all form and all that is known. If you really understand Shankar then such question will never arise. All the scriptures take you to the very end of the known. Then scripture ends. But your inward journey has not yet begun. Up to now it was all preparation. I have heard of a conversation between Confucius and Lau Tzu. Both were contemporary. Confucius was philosopher, thinker, man of logic, a calculative mind and law giver. He
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moved with polity. However he had a deep desire to have a dialogue with Lau Tzu. But it never happened. Once it so happened Confucius was somewhere and he heard that Lau Tzu was sitting in a nearby cave all by himself. A man of mind cannot conceive it. It was cold wintry night of snow storm. The very thought that Lau Tzu was sitting anole in the cave send quivers down the bones of Confucius. He was with hi disciple and large retinue. Remember men of mind can never move alone. Always there is following. Somehow he gathered courage to meet Lau Tzu. But he told his disciples not to come as he was afraid of his reputation. No one knows what Lau Tzu may say. The anecdote says Confucius went alone in the cave. On reaching he tried to pull Lau Tzu in to a dialogue. But Lau Tzu refused. Confucius said that he had come to have a dialogue. Lau Tzu said then finish and get lost. Confucius shivering with fear enquired what about you you can say something as well. Lau Tzu replied I am not. Just say what you have to and get lost. I have nothing to say. When mind is no more or one has transcended he is simply Bliss. And bliss is not individual. No more jive. He is not identified with ephemeral. He is Bliss Consciousness permeating through the entire cosmos. That is why he said, he is not. It was reported when Confucius came out of the cave he was perspiring profusely and the only thing he said about Lau Tzu THAT MAN IS DANGEROUS. This was reported by the disciples of Confucius. Such are the ways of the being. Seek being. Transcend mind, ego-sense, intellect, and memory. Also dis-identify with all that is ephemeral.Love!!!

You are born with existential bio energy. This energy can manifest through different outlets and in myriad forms. Transformation of this energy is the constant effort of the Enlightened Ones. If this energy is not transformed into love then it will become lust. If the energy is not transformed into compassion anger will born in you. If the energy in not transformed as offering or charity certainly it will give birth to greed. And if this energy is not transformed as meditation certainly it will evolve as priesthood. Verily this energy is to be channeled so that it is transformed. Just as when milk is not used in time it will turn rancid so too if the existential bio-energy does not flow in channels for transformation it will turn into lust, anger, greed, and falsehood. The only sin is to allow this energy remain dormant and not flowing. Giving a constant flow and movement to this existential bio-energy is the only way to divinity. Know this as moment-to moment living.

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What is Love?

What is Love? Love is to envision oneself in the other. And to envision this oneness permeated through the entire cosmos is Immortality of Love. This immortality of Love leads to Enlightenment.

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Myriad Questions

Between death and that which is beyond death there are myriad questions. One who attains to death seeking answers to these questions verily attains to Enlightenment Nirvana - Moksha. Else one remains within the wheel of birth and death. There is only one question that appears in myriad ways erelong....

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Taoshobuddhas message of blessings

The message of the masters is the message of awareness. Awareness brings awakening. It prepares you to live the mysteries of the existence. Since the beginning of the week messages and wishes have been pouring in from the seekers and friends world over. I wish to express my love for all those who have send the message. It is almost impossible to acknowledge each message personally. Yet this message is taoshobuddhas acknowledgement to each one of you. I wondered how I should acknowledge your wishes. My message of awareness is the blessings and the acknowledgment for each one of you. This day therefore as acknowledgement I share my being my presence with you through this short message. Before Albert Einstein the existence was divided into time and space. Both time and space were considered separate from one another. Albert Einstein is the harbinger of a great revolution that changed the entire thinking and the way of looking at the existence. Albert gave a new way, new approach and new dimension. According to him time and space are not separate. Instead both are two sides of the same coin. Albert introduced a new word and a new concept spacio-time. Time is another aspect or dimension to sky space. Sky refers to infinite space unbounded by anything finite.
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Verily when you look at the existence from the side of the time everything will appear to be different and separate. And when you look at the existence from the side of the sky you will experience oneness the emptiness. For time action becomes relevant. Time is constantly moving at a tremendous speed. Whatever you attain is within time span. Time is action oriented. The sky is infinite space unmoving. Sky always is. You have to go nowhere. Wherever you are the sky is. This brings harmony, and oneness. Man mind is time oriented. Mind lives in time. Being is sky space oriented. It is oneness. You have nothing to do. Just be. And that is all. Nowhere to go and nothing to do. This is beingness. This is enlightenment. No duality. Just oneness, harmony and bliss. I am now. Yesterday I was not and tomorrow too I will not be. When I dissolve or die as you know you will not die. So too with my birth you will not take birth. I am separate from you. Everything is separate from one another in time. Time defines everything but as separate entity. Spiritually sky is space. Space is undivided like sky it is vast spread like a vast canopy. Time divides everything. Time is the source of division. When you look at the existence from the side of time there is division. There is always hurry. Time is fleeting. And you have miles to go before dust into dust you disappear. Time leads to language, doing, resolution, and effort. Only then you will reach somewhere. The stream of times divides everything. Time divides. Therefore when you look at the existence from time you will see diversity all around. And when you approach the existence from sky side you will find unity and oneness all around. Totality is your nature. To attain to flowering and godliness is your destiny. Allow your inner bliss and harmony to manifest through your life and each action. Remember in such manifestation total harmony, oneness and bliss is embedded. However if in your manifestation is only of your harmony not that of the existence then this is ego. The way of flowering implies disappearance of ego and duality. Then you are infinite like the vast sky. You are vast like sky and unfathomable like the ocean. With birth the human body comes into existence as the aggregate of many qualities. That which enters is unmoving eternal. The infinite eternal assumes the form. This is birth. Try to understand this with an example. You bought a clay pot from the market. There is an empty space within the pot. You can call this as pot-space. Only a very limited part of the sky is encaged within the pot. With the pot you move towards the home. Do you think that the space within the pot remains the same? The inner space keeps on changing. But the sky space remains unmoving still. With the clay pot only that much space sky comes that was inside the pot when you bought it. However the infinite sky remains there

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without any change. You bring the pot home. But the space within the pot remains ever unchanging same. Your being is like sky eternal, unmoving, and infinite. Body has its nature, qualities etc. Human body is like clay pot. The body moves with you but not the inner space. The taste of this inner space and living by such experience ever blissful is Enlightenment. I have heard once Mulla Nasruddin was travelling in a train. The train was moving at its speed. But Mulla too was galloping inside the compartment puffing, and sweating. I enquired what the matter is. Mulla replied that he is in great hurry as he has to reach somewhere quickly and time was fleeting. The train is in motion. Then it does not matter if you are stationary or in motion. When the train is in motion at a certain speed then your movement is meaningless. Your body is like the wheel that goes on moving. But nothing moves within. You were sitting at one place and then moved to another place. You were standing and now you sit down. Someone was rich and now become poor. All such changes takes place on the surface. Deep within nothing changes. Recognize that remains unmanifest and hidden within you. Your innerness gets nourished without nourishment, moves without movement. Always remain unchanged one way harmonious and blissful. Like Mulla you too are galloping in the moving train. The moment this becomes your realization then you do not have to leave thinking instead thinking dissolves on its own. You realize its futility. Embedded with many qualities human body comes into existence. Body undergoes various changes from birth to death. It passes through various realms of birth, childhood, youth, old age, disease, health. Myriad stages the body undergoes. However that which is hidden within the clay pot remains unchanging. This is the matter of understanding, or awareness. You can cover the clay pot with gold or silver layer or stud diamonds matters nothing. The inner space remains unchanging. You may think the sky within the gold pot will differ than the space within the clay or silver pot. The outer covering as beauty or ugliness matters nothing. The being never comes, moves or goes anywhere. It always remains like the vast canopy of the sky lay stretch over you.

AaTma n g<ta n Aag<ta ik< @n Anuzaecit

Then why and what to think about. In the inner realm nothing changes. The center there is no movement, and nothing to do or gain. Nothing is lost or gained, expanded or contracted. Your inner space is like the vast sky. Sometimes clouds converge. Rain follows. Clouds disappear sun shines. Sometimes there is clear sky other times the sky is cloudy. Night comes darkness spreads. Then sun rises the rays of light disseminate light all
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around. Such is the vision of harmony, oneness. This is enlightened vision. The vision of a buddha one who is aware and knows. Chaitanya is your form and nature. The body the finite may last till eternity or may dissolve this very moment your bliss awareness chaitanya never changes. Then why to bother about mind, emotions, and intellect:

Kv vi Kv c va hainStv icNmaip[>
Like a cosmic wave you assume form and dissolve according to your nature in the infinite ocean. Therefore whatever is happening is because of your nature. Transcendence is the behind each happening. Desires arise, old age comes, and desires vanish. Neither the desire, nor anything else belongs to you. All belongs to the infinite. You are part of that alone. Sometimes you are thief and other times you act saintly. There is nothing worth leaving nor acquiring. No choice. Just be Choiceless. This is nirvikalp-bodh or Choiceless awareness. Whatever waves are arising on the surface of lifes ocean that is essentially the nature of the life. Your form is bliss. Be Choiceless. Be a witness to all that is happening.

Tat icNma paeAis n me i_aimd< jgt! Aw> kSy kw< kuheyaepadey kLpna
Your form and nature is bliss. And your realm does not differ. All diversities form etc. are on the surface. Deep within you and I are one. On the circumference there are divisions and differences. At the center there is oneness and harmony. Bliss is the manifestation of such innerness. Your innerness is like the axle that remain unmoving and all movements and changes happen on that. Begin the journey from the circumference to the center. To recognize the axle is the state of Samadhi. Know this as enlightenment. Thanks to each one of you who has send Taoshobuddha the message on this day. May you attain to your innerness? This is my certitude one day you will attain to flowering. It matters not if I am around or not. Existence goes on assuming myriad forms as buddhas.

Buddham sharnam ghachhami sangham sharnam ghachhami dhammam sharnam ghachhami

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