This is one of the most beautiful songs I've ever come across in youtube.
I really love it.
Can't put it in words.
It's deep.
Here it goes.Enjoy.
(Note:the translation too is not original.taken from some online forum and modified to make it better)
Wednesday, November 28, 2007
Thursday, November 22, 2007
The Opinion You Form Is Always Relative
If you truly respect sacred teachings, it is necessary to practise than merely preach. Among the beautiful teachings of Jainism is Syat Vaada. Syat Vaada says everything is relative and nothing is absolute.
For example, if one is practising Syat Vaada, and he hears someone say that a person is stupid, then he will say his stupidity is relative and not absolute.
This is because they believe that nothing has absolute characteristics. Our perception is always influenced by various factors. So whatever opinion we form of any person or thing can only be subjective or relative.
When an opinion is formed of a person, the question to be asked is: "Is it absolute or relative?" Whenever you form an opinion of others and consider it as absolute, then you stop seeing the person as a flowing being. Nobody is static, everyone is a flowing being.
By forming an absolute opinion of someone, you are destroying the basic quality of an individual as a flowing being. How does this concept help in our daily lives?
To me the quality of our life depends on the quality of our relationships. Keeping the perception of our relationship relative is keeping it open. Being open gives ventilation to life. If someone says Mr X is stupid, then he is not practising Syat Vaada. But if he says, "As far as i know, Mr X is stupid", then he is not labelling the person and at the same time validating his perception, and being open to other variables which do not make the other person stupid.
So often, we are prisoners of our own knowledge. So by saying "as far as i know", i am not making my knowledge as absolute and at the same time not deleting whatever i know and being open to other variables.
In this process, i am setting myself free and others free by not labelling the other. We label others and see only the labels and not the persons. This is an ignorant way of living. A wise person creates happiness around and an unwise one creates unhappiness. Practising Syat means 'up to a point'. If i can make statements like 'up to a point this person is bad', then i am allowing myself to see beyond my limiting perception. Any person is bad up to a point. Even a thief is bad up to a point, but he will do good acts for someone he cares for. So how can we say that the thief is bad in absolute terms?
This principle can be applied as 'to me'. In our perceptions and in our opinions of others, we could tell ourselves that 'to me' a person is bad and not that he is bad in absolute terms. Such a perception is more factual. We suffer in life for we make absolute statements about others and ourselves. We can set ourselves free and others by practising this principle, which says 'maybe' for things are relative. When we operate on a relative plane, we are open to other possibilities.
Creativity happens in the space of openness. When we are open, we see opportunities. There are far more opportunities than we think. When opportunity knocks, a wise person is open to opportunities, whereas an unwise person complains. So openness is a great virtue and this is the result of the practice of the principle of Syat Vaada.
Discourse: Swami Sukhabodhananda
www.prasannatrust.org
For example, if one is practising Syat Vaada, and he hears someone say that a person is stupid, then he will say his stupidity is relative and not absolute.
This is because they believe that nothing has absolute characteristics. Our perception is always influenced by various factors. So whatever opinion we form of any person or thing can only be subjective or relative.
When an opinion is formed of a person, the question to be asked is: "Is it absolute or relative?" Whenever you form an opinion of others and consider it as absolute, then you stop seeing the person as a flowing being. Nobody is static, everyone is a flowing being.
By forming an absolute opinion of someone, you are destroying the basic quality of an individual as a flowing being. How does this concept help in our daily lives?
To me the quality of our life depends on the quality of our relationships. Keeping the perception of our relationship relative is keeping it open. Being open gives ventilation to life. If someone says Mr X is stupid, then he is not practising Syat Vaada. But if he says, "As far as i know, Mr X is stupid", then he is not labelling the person and at the same time validating his perception, and being open to other variables which do not make the other person stupid.
So often, we are prisoners of our own knowledge. So by saying "as far as i know", i am not making my knowledge as absolute and at the same time not deleting whatever i know and being open to other variables.
In this process, i am setting myself free and others free by not labelling the other. We label others and see only the labels and not the persons. This is an ignorant way of living. A wise person creates happiness around and an unwise one creates unhappiness. Practising Syat means 'up to a point'. If i can make statements like 'up to a point this person is bad', then i am allowing myself to see beyond my limiting perception. Any person is bad up to a point. Even a thief is bad up to a point, but he will do good acts for someone he cares for. So how can we say that the thief is bad in absolute terms?
This principle can be applied as 'to me'. In our perceptions and in our opinions of others, we could tell ourselves that 'to me' a person is bad and not that he is bad in absolute terms. Such a perception is more factual. We suffer in life for we make absolute statements about others and ourselves. We can set ourselves free and others by practising this principle, which says 'maybe' for things are relative. When we operate on a relative plane, we are open to other possibilities.
Creativity happens in the space of openness. When we are open, we see opportunities. There are far more opportunities than we think. When opportunity knocks, a wise person is open to opportunities, whereas an unwise person complains. So openness is a great virtue and this is the result of the practice of the principle of Syat Vaada.
Discourse: Swami Sukhabodhananda
www.prasannatrust.org
Good And Evil Are Relative Concepts
Evil has no absolute existence of its own. The Bhagavad Gita says: "The good will never perish; evil can never exist". Evil doesn't exist as a separate entity; it is only an appearance. As such, it has only a relative, not absolute, existence. Just as darkness does not have an existence; it is not an entity or a substance but only a lack of light. In the same way, evil is simply lack of goodness. Moreover, according to the Puranas, even the demons finally merge into God: Ravana dies and merges into Rama.
This approach avoids the dilemma about evil and the omnipresence of God. Most religions are of the view that God is Omnipresent, Omnipotent and Omni-scient. If God is Omni-present, then there is no place for evil to exist outside God. If you recognise separate existence for evil, then you have to forgo God's Omnipresence. If evil is another power that is outside, or challenging God's power, then God is not Omni- potent. If He is not Omnipresent and Omnipotent, He can't be Omniscient. God loses his essential qualifications to be God if evil exists as a separate force.
Vedanta holds that evil cannot exist outside God, because God is the material cause of the universe. The example is of the spider weaving its web from its saliva. The spider, the cause, is not different from its web, the effect; just as Brahmn is not different from the universe.
Islam considers that everything is God's, but does not consider God the material cause of the universe. This basic philosophical difference means that according to Islam, evil can theoretically exist outside God. But if God is not the material cause of the universe, then Vedanta would hold that it is impossible for God to possess the essential qualifications of omnipresence, omnipotence and omniscience.
Vedanta discards a separate existence for evil and considers evil to be only a relative viewpoint. For example, poison is generally considered to be bad; but it is also good in a certain context: many life- saving drugs are poisons. Likewise, vitamins may be good, even lifesaving; but consumed in excess they can be fatal.
Therefore, good and evil are only relative. All is an appearance, including evil. And the enormous positive energy gene-rated in you can make you go beyond evil and see the truth as advaita, as the one non-dual reality. Sufi saints had to go through great ordeals in making people understand this principle.
Advaita philosophy is close to quantum physics. For both systems, the basic proposition is the same: that the universe is made up of one substance. In this sense, only a scientist can understand the true Vedantic concept of divinity. Vedanta says that God is energy and intelligence, and that the world, which is matter, is nothing but a part of God.
A scientist also knows there is nothing absolutely good or evil in existence. Every-thing is relative. Whether it is a poisonous metal such as mercury or lead, or a vitamin, the scientist does not assign any predetermined moral value to it. He just knows them as they are; that they are useful in different places for different purposes. Usage alone makes something good or bad. Therefore, Vedanta's approach to evil, as well as its concept of divinity, is consistent with scientific thought.
Discourse: Sri Sri Ravi Shankar
This approach avoids the dilemma about evil and the omnipresence of God. Most religions are of the view that God is Omnipresent, Omnipotent and Omni-scient. If God is Omni-present, then there is no place for evil to exist outside God. If you recognise separate existence for evil, then you have to forgo God's Omnipresence. If evil is another power that is outside, or challenging God's power, then God is not Omni- potent. If He is not Omnipresent and Omnipotent, He can't be Omniscient. God loses his essential qualifications to be God if evil exists as a separate force.
Vedanta holds that evil cannot exist outside God, because God is the material cause of the universe. The example is of the spider weaving its web from its saliva. The spider, the cause, is not different from its web, the effect; just as Brahmn is not different from the universe.
Islam considers that everything is God's, but does not consider God the material cause of the universe. This basic philosophical difference means that according to Islam, evil can theoretically exist outside God. But if God is not the material cause of the universe, then Vedanta would hold that it is impossible for God to possess the essential qualifications of omnipresence, omnipotence and omniscience.
Vedanta discards a separate existence for evil and considers evil to be only a relative viewpoint. For example, poison is generally considered to be bad; but it is also good in a certain context: many life- saving drugs are poisons. Likewise, vitamins may be good, even lifesaving; but consumed in excess they can be fatal.
Therefore, good and evil are only relative. All is an appearance, including evil. And the enormous positive energy gene-rated in you can make you go beyond evil and see the truth as advaita, as the one non-dual reality. Sufi saints had to go through great ordeals in making people understand this principle.
Advaita philosophy is close to quantum physics. For both systems, the basic proposition is the same: that the universe is made up of one substance. In this sense, only a scientist can understand the true Vedantic concept of divinity. Vedanta says that God is energy and intelligence, and that the world, which is matter, is nothing but a part of God.
A scientist also knows there is nothing absolutely good or evil in existence. Every-thing is relative. Whether it is a poisonous metal such as mercury or lead, or a vitamin, the scientist does not assign any predetermined moral value to it. He just knows them as they are; that they are useful in different places for different purposes. Usage alone makes something good or bad. Therefore, Vedanta's approach to evil, as well as its concept of divinity, is consistent with scientific thought.
Discourse: Sri Sri Ravi Shankar
The Secret Of Nurturing Beautiful Relationships
What is the basis of a relationship? Why do we need relationships?
Whatever the nature of the relationship, the fundamental aspect is, you have a need to be fulfilled. The needs may be physical, psychological, emotional, social, financial or political. If those needs and expectations are not fulfilled, relationships will go bad.
These needs have arisen because of a certain sense of incompleteness. People are forming relationships to experience a certain sense of completeness within. Life is a complete entity by itself. So why is it feeling incomplete? And, why is it trying to fulfil itself by making a partnership with another piece of life? Because we have not explored life in its full depth and dimension. Besides, there is a complex process of relationships as such. There are too many expectations.
Especially in the man-woman relationship, the expectations are so unrealistic that even if you marry a god or a goddess, they will fail you. But if you understand what the source of these expectations is, you could form a beautiful partnership. People's expectations are changing as their percep-tion and experience of life is changing, but they are not changing at the same pace. Relationships become a source of great conflict. More conflict is happening within homes than anywhere else.
If you try the management approach there is no way you can gauge it 100 per cent. If you try to mind-read the other person and constantly try to fulfil expectations, you will become a wreck.
Fundamentally, you are seeking a relationship because you want to be happy, joyful. Or you are trying to use the other as a source of your happiness. If you are forming relationships, trying to squeeze happiness out of somebody and the person is trying to squeeze happiness out of you, this is going to be so painful.
But if your life becomes an expression of your joy, not a pursuit of happiness, then relationships will be naturally wonderful. Shifting your life from the pursuit of happiness to an expression of joyfulness is what is needed for relationships to really work.
Right now, your body, mind, emotions and on a deeper level, your very energies are made in such a way that you still need relationships. If your body goes in search of a relationship, we call this sexuality. If your mind goes in search of relationships, we call this companionship. If your emotion goes in search of relationships, we call this love. If your energies go in search of relationships, we call this yoga. All these efforts are just to become one with something else, because somehow being who you are right now is not enough.
Suppose you are very joyful or loving and your life energies feel very exuberant, you feel a certain sense of extension. What does it mean? First, what is it that you call as 'myself'? What is the basis for you to know 'this is me and this is not me'? Right now, whatever is within, the boundaries of your sensation, you experience as 'myself'.
Yoga is about this for the word itself means 'union'. Whatever is the longing behind any relationship, you will never really know that oneness. But if you experience all this life around you as a part of yourself, the way you exist here will be very different. Relationships will only become a way of looking towards the others' needs, not about your own because you have no need of your own anymore.
Once there are no compulsions within you and everything that you do becomes conscious, relationships will become a true blessing, no more a longing, no more a struggle.
Satsang: Sadhguru
Whatever the nature of the relationship, the fundamental aspect is, you have a need to be fulfilled. The needs may be physical, psychological, emotional, social, financial or political. If those needs and expectations are not fulfilled, relationships will go bad.
These needs have arisen because of a certain sense of incompleteness. People are forming relationships to experience a certain sense of completeness within. Life is a complete entity by itself. So why is it feeling incomplete? And, why is it trying to fulfil itself by making a partnership with another piece of life? Because we have not explored life in its full depth and dimension. Besides, there is a complex process of relationships as such. There are too many expectations.
Especially in the man-woman relationship, the expectations are so unrealistic that even if you marry a god or a goddess, they will fail you. But if you understand what the source of these expectations is, you could form a beautiful partnership. People's expectations are changing as their percep-tion and experience of life is changing, but they are not changing at the same pace. Relationships become a source of great conflict. More conflict is happening within homes than anywhere else.
If you try the management approach there is no way you can gauge it 100 per cent. If you try to mind-read the other person and constantly try to fulfil expectations, you will become a wreck.
Fundamentally, you are seeking a relationship because you want to be happy, joyful. Or you are trying to use the other as a source of your happiness. If you are forming relationships, trying to squeeze happiness out of somebody and the person is trying to squeeze happiness out of you, this is going to be so painful.
But if your life becomes an expression of your joy, not a pursuit of happiness, then relationships will be naturally wonderful. Shifting your life from the pursuit of happiness to an expression of joyfulness is what is needed for relationships to really work.
Right now, your body, mind, emotions and on a deeper level, your very energies are made in such a way that you still need relationships. If your body goes in search of a relationship, we call this sexuality. If your mind goes in search of relationships, we call this companionship. If your emotion goes in search of relationships, we call this love. If your energies go in search of relationships, we call this yoga. All these efforts are just to become one with something else, because somehow being who you are right now is not enough.
Suppose you are very joyful or loving and your life energies feel very exuberant, you feel a certain sense of extension. What does it mean? First, what is it that you call as 'myself'? What is the basis for you to know 'this is me and this is not me'? Right now, whatever is within, the boundaries of your sensation, you experience as 'myself'.
Yoga is about this for the word itself means 'union'. Whatever is the longing behind any relationship, you will never really know that oneness. But if you experience all this life around you as a part of yourself, the way you exist here will be very different. Relationships will only become a way of looking towards the others' needs, not about your own because you have no need of your own anymore.
Once there are no compulsions within you and everything that you do becomes conscious, relationships will become a true blessing, no more a longing, no more a struggle.
Satsang: Sadhguru
Know The Accidental And The Essential
Life has two layers: the essential, and the accidental. The essential is never born, never dies. The accidental is born, lives and dies.
The essential is eternal, timeless; the accidental is just accidental. We become attached to the accidental and we tend to forget the essential. You become attached to money but money is accidental. It has nothing to do with essential life.
You become attached to your house or car, spouse, children and relationships. Relationship is accidental; it has nothing essential in it. It is not your real being. You have become attached to 'my' and 'mine' - to possessions. And you have completely lost track of your being. You have completely lost track of 'I'.
'My' has become more important. When 'my' becomes more important then you are getting attached to the accidental. When 'I' remains more important and 'my' remains a servant, then you are a master. Then you live in a totally different way. Using the word 'I', in an absolutely non-egoistic sense it means your being. The accidental man lives on the periphery.
The essential man remains centred. You create a world of illusions around you. You get attached to things which are not going to be with you when you die. You go on being identified with things which are going to be taken away from you. Become more and more essential and less and less accidental. Only that which is eternal is true; only that which is going to be for ever and ever is true. That which is momentary is untrue. The momentary has to be watched and not to be identified with. This game of 'my' and 'mine' is an absurd game - but this is the whole game of life. This earth was there before you ever came here, and this will be here when you are gone.
The diamonds that you possess were there before you ever came here, and when you are gone those diamonds will remain here - and they will not even remember you. This game of possessiveness is the most foolish game there is - but this is the whole game. People who become certain about the accidental are going to be frustrated, their certainty is going to create much frustration for them.
Their certainty will create expectations, and they cannot be fulfilled - because the universe is not there to fulfil your expectations. It has its own destiny. It is moving towards its own goal. It does not care about your private goals. All private goals are against the goal of the universe itself. The essential man comes to know, to feel, that 'I am not separate from the Whole and there is no need to seek and search for any destiny on my own.
Things are happening, the world is moving. There is no need for me to make any struggle, any effort; there is no need for me to fight for anything. I can relax and be'. The essential man is not a doer. The accidental man is a doer. The accidental man is, in anxiety, tension, stress and anguish, continuously sitting on a volcano - it can erupt any moment, because he lives in a world of uncertainty and believes as if it is certain. This creates tension in his being: he knows deep down that nothing is certain. When things are no longer important, only consciousness becomes important. When things are no longer significant, a new search, a new door opens.
Then you are not rushing towards the without: you start slipping into the within. The kingdom of godliness is within.
Excerpted from A Sudden Clash of Thunder. Courtesy: Osho International Foundation. www.osho.com
The essential is eternal, timeless; the accidental is just accidental. We become attached to the accidental and we tend to forget the essential. You become attached to money but money is accidental. It has nothing to do with essential life.
You become attached to your house or car, spouse, children and relationships. Relationship is accidental; it has nothing essential in it. It is not your real being. You have become attached to 'my' and 'mine' - to possessions. And you have completely lost track of your being. You have completely lost track of 'I'.
'My' has become more important. When 'my' becomes more important then you are getting attached to the accidental. When 'I' remains more important and 'my' remains a servant, then you are a master. Then you live in a totally different way. Using the word 'I', in an absolutely non-egoistic sense it means your being. The accidental man lives on the periphery.
The essential man remains centred. You create a world of illusions around you. You get attached to things which are not going to be with you when you die. You go on being identified with things which are going to be taken away from you. Become more and more essential and less and less accidental. Only that which is eternal is true; only that which is going to be for ever and ever is true. That which is momentary is untrue. The momentary has to be watched and not to be identified with. This game of 'my' and 'mine' is an absurd game - but this is the whole game of life. This earth was there before you ever came here, and this will be here when you are gone.
The diamonds that you possess were there before you ever came here, and when you are gone those diamonds will remain here - and they will not even remember you. This game of possessiveness is the most foolish game there is - but this is the whole game. People who become certain about the accidental are going to be frustrated, their certainty is going to create much frustration for them.
Their certainty will create expectations, and they cannot be fulfilled - because the universe is not there to fulfil your expectations. It has its own destiny. It is moving towards its own goal. It does not care about your private goals. All private goals are against the goal of the universe itself. The essential man comes to know, to feel, that 'I am not separate from the Whole and there is no need to seek and search for any destiny on my own.
Things are happening, the world is moving. There is no need for me to make any struggle, any effort; there is no need for me to fight for anything. I can relax and be'. The essential man is not a doer. The accidental man is a doer. The accidental man is, in anxiety, tension, stress and anguish, continuously sitting on a volcano - it can erupt any moment, because he lives in a world of uncertainty and believes as if it is certain. This creates tension in his being: he knows deep down that nothing is certain. When things are no longer important, only consciousness becomes important. When things are no longer significant, a new search, a new door opens.
Then you are not rushing towards the without: you start slipping into the within. The kingdom of godliness is within.
Excerpted from A Sudden Clash of Thunder. Courtesy: Osho International Foundation. www.osho.com
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tere bin, main yun kaise jiya, kaise jiya tere bin
without you, how did I live, how did I ever live without you
tere bin, main yun kaise jiya, kaise jiya tere bin
without you, how did I live, how did I ever live without you
lekar yaadein teri, raatein meri kati
with memories of you, my nights were spent.
lekar yaadein teri, raatein meri kati
with memories of you, my nights were spent.
mujhse baatein teri, karti hain chandni
the moonlight is talking to me about you
tanha hai, tujh bin raatein meri
alone are my nights without you
din mere, din ke jaise nahi
my days are no more like days
tanha badan, tanha hai ruh
lonely is my body, lonely is my soul
nam meri aankhen rahe
nor have my eyes remained
aaja mere ab rubaroo
come back now
jeena nahi bin tere
don’t want to live without you
tere bin, main yun kaise jiya, kaise jiya tere bin
without you, how did I live, how did I ever live without you
tere bin, main yun kaise jiya, kaise jiya tere bin
without you, how did I live, how did I ever live without you
kab se aankhen meri, raah main tere bichhi
for so long are my eyes, laid on your path
kab se aankhen meri, raah main tere bichhi
for so long are my eyes,laid on your path
bhule se hi kabhi, tu mil jayen kahin
even by mistake sometimes, you might be seen somewhere
bhule na, mujhse baatein teri
I can’t forget, your words
bheegi hai, har pal aankhen meri
my eyes are always wet
kyun saans loon, kyun main jiyun, jeena bura sa lage
why should I breathe, why should I live, living feels wrong
kyun ho gaya tu bewafa, mujhko bata de wajah
why did you become faithless (in me), tell me the reason
tere bin, main yun kaise jiya, kaise jiya tere bin
without you, how did I live, how did I ever live without you