......

For this poem i could not think a title...so ye aap par chodta hun...koi acha sa title suggest karna...

Har din ek bechaini si rehti hai,
jaise koi panchi apne ghronde ko chod kar
nikal aaya ho kahin door
aur tadpta ho waapis laut aane ko..

ko baat yaad aati hai achanak hi baithe hue
jaise barsa ho paani tere aanchal se
aur mehek uthi ho zameen meri..

bda mushkil kat-ta hai waqt, har shaam
chat par jo dekhu door tak phaile aasman ko...
har roz bhejta hun
kuch badal tumhaari taraf sametkar mera pyaar..

hansi to abhi bhi aati hai hontho par,
par un baaton par nahin, jo tumhaare saath
jiya karte the,
muskurahate to band hai kahi,
aur chaabi to tumhaare paas hai...

khushboo tuhaare aaghosh ki dhoondta hu
khud me aksar, jo sambhal kar rakhi hai
har us jagah, jahan chua tha tumne..

karta hu min-nte waqt se, guzarne ki jaldi,
aur dhoond laane ki us lamhe ko
jab kho jaega waqt, aur shayad hum bhi ek doosre me...

Use music at work and in life

This article expalins the benefit of music in one's life...so read on...

1. Arrange playlist on ur mp3 player based on the benfits of ragas
2. If you head an organisation, arrange for pipe music at your workplace according to these raagas.
3. If u have an independent cabin, play music constantly on ur laptop(softly ofcourse)
4. Don't hesitate to hum along(never mind what your co-passengers think).
5. Take care to listen music in the right doses. Don't overdo it, you might end up making your system immune to its benefits.

Off to work:
You are preparing for a long day at wory, hence to be in a positive , energetic frame of mind. Morning ragas help to boost metabolism
Raag Bhairav, Todi, Asavari and Ahir
Benefits
1. Opens up nervous system,
2. Lifts endorphins, boosts confidence levels and helps u feel calm. Also lowers blood pressure.
3. Helps beat indigestion, which is result of gasttive juices working overtime due to tension. So if u have a difficult meeting planned ahead, you know what to listen in.

Post lunch:
Your body feels sluggishin the afternoon and lethargy creeps in after the lunch. Listen to songs with notes of Raag Bhimpalashri, Kafi and Dhani.
Benefits
1. Peps you up and gets you back on the track.
2. Invokes a cool, soothing and deep mood.

After work:
Evening raagas are romantic- just the right thing you need after a hectic day. Most of these raagas are very visual...giving u images of love, colours and nature for example, Raag Yaman, Hansdhawani, Bihang and Bahar. They are found in almost all Hindi romantic songs and qawaalis.
Benefits
1. The upbeat combination of motes eases tension.
2. Has a peaceful sonorous effect on the body.

Winding down
Late night raagas help u relax and cure insomania. For e.g., Raag Bhagyashree.

Rang.....

Aaj ek badi ajeeb si baat hui,
jo dekha aaine me khud ko roz ki tarah
to saamne khda paya ek aur hi shaks..

bada hi itminaan sa,
alag hi rangon me ranga ek shaks.
usne muskura kar pukara mujhe
aur pucha - pehchana mujhe...

main hairaan tha,
kyunki wo lagta tha mujh sa hi
par main kab se rang gya khud ko
mujhe khud hi pta nai..





meri uljhan dekhkar wo hans diya
aur kehnelga
"ye rang, ye dhang
ye chain-o-sukun tumne hi to diya hai mujhe
jab tumne kisi ke hawale kiya tha khud ko..
bas tabhi se tabiyat ne rang badla hai.
ye sabhi nishaan hai usi ehsaas ke,
ishq ne ranga hai mujhe...bas ab to
jhoom rha hai har ang usiki preet me"

aur jaate waqt wo kehkar gya
"karo shukriya us insaan ka
jisne di tumhe jagah apni zindagi me"
phir maine socha tumhara naam...
aur ban gya khushganwaar ek aur din!!!

Jee karta hai...

Long time no writing...this was what i was thinking all these days...as i was flipping acroos my old writings i found this piece..yeah i tried some ghazals too...so read n enjoy..






Udaas man ko behlaane ka jee karta hai,
aaj nagma koi gungunaane ka jee karta hai.

kuch na kha tumne, phir bhi sab sun liya maine,
tumhaari wafa me aaj mar jaane ka jee karta hai.

kyu chali hai ye hawa aaj kuch aisi,
apne tan ki khaak udaane ka jee karta hai.

jo dekhu kisi ko mazboor sa kahin bhi,
uske ashko me beh jaane ka jee karta hai.

aaj wo bhi baitha hai bechain sa tanhaai me,
uske khayaalon me aane ka jee karta hai.

tum to chale hi gaye the na chod kar beech raah me,
phir kyu na bhulun jo bhulaane ka jee karta hai..

Mehndi....

This piece i have written on the request of a friend of mine..the theme is about a girl who is not so fair in color and she is thinking about her special someone...so i have tried to encase the feelings which might be rising in her mind..





Gun-gunane lagi hai hawayen kyu,
muskurane lagi hain fizaayen kyu,
na jaane har aahat par kiska intezaar hai..

ud gayi hain saari silwatein maathe ki..
us ek shaqs ki bas halki si yaad se..
sapno se saji hui hain aankhen
jaise utar aane ko hain sitaare saare..
chaand bhi dekhta hoga chipkar kahin.

raat me ghula jaata hai rang uska..
raat....jo beete haule haule,
meethi shahad si..,naram phoolon si..

phoolon se saja hua hai rasta milan ka..
intezaar me uske jo chale uspe haath thaamkar..

kabhiu ban jaati hai kaajal unki aankhon ka..
gehri kaajal si..
to kabhi mehndi ban kar chad jaati hai hatheliyon par
pukki mehndi si...

ye sabhi..aur bahot kuch samete baithi hai
unke intezaar me...
ho swikaar to samhjegi khuskisamt,
nahi to shayad utar jaaye mehndi ke rang ei..haule haule...

Enjoy but don't get lost....

Osho,
The poems of Jalaluddin Rumi, the 13th century Sufi mystic, have become popular in the US. Coleman Barks, the translator of a collection of Rumi's work, asks:
“Rumi said, ‘I want burning, burning....’ What is that burning?
Shams (Rumi’s spiritual guide) said ‘I am fire.’
What do the burning and the fire have to do with my own enlightenment?”

Osho responds:
You have asked a very dangerous question ― because burning has nothing to do with your enlightenment. On the path of enlightenment there is no question of burning.

But because you are in love with Mevlana Jalaluddin Rumi... I also love the man. But you have to understand that Sufism still depends on a hypothetical God. It is not free from the hypothesis of God. And particularly Sufism has the concept of God as a woman. Love is their method ― love God as totally as possible. Now you are loving an impossible hypothesis, and totality is asked. You will feel the same kind of burning, in a more intensive way, as lovers feel on a smaller scale.

Lovers feel a certain burning in their hearts. A deep longing and desire to meet with the beloved creates that burning. To love God is bound to create a very great fire in you. You will be on fire because you have chosen as your love object something impossible. You will have to weep and cry, and you will have to pray, and you will have to fast, and your mind has to continuously repeat and remember the beloved.



The mind has the capacity to imagine anything and also has the capacity to hypnotize itself. After long repetition you can even see God, just the way you imagined.


It is a by-product of your mind. It will make you very happy, you will dance with joy.

I have been with Sufis and I have loved those people. But they are still one step away from being a buddha. Even though their poetry is beautiful ― it has to be, because it is coming out of their love ― their experience is a hallucination created by their own mind. In Sufism, mind is stretched to the point that you become almost mad for the beloved. Those days of separation from the beloved create the sensation of burning.

On the path of dhyan, or Zen, there is no burning at all because there is no hypothesis, no God. And it is not a question of love. A man of Zen is very loving, but he has not practiced love; it has come as a by-product of his realization. He has simply realized his own buddhahood. There is no question of another, a God somewhere else in heaven. He has simply reached his own center of life, and being there he explodes into love, into compassion. His love comes after his enlightenment, it is not a method for enlightenment.

But for Sufis, love is the method. Because love is the method, it remains part of the mind. The effort on the path of Zen is to go beyond mind, to attain no-mind, to be utterly empty of all thoughts, love included. Zen is the path of emptiness ― no God, no love, nothing is to be allowed; just a pure nothingness in which you also disappear.



Who is there to feel the burning?
Who is there to feel the fire?


So although I love Sufis... I don't want, Coleman, to hurt your feelings, but I would certainly say that you will have one day to change from Sufis to Zen.

Sufis are still living in imagination; they have not known the state of no-mind. And because they have not known the state of no-mind, however beautiful their personalities may become, they are still just close to enlightenment, but not enlightened. Remember, even to be very close is not to be enlightened.

And the reason is clear: Sufism is a branch, an offshoot of Mohammedanism. It carries almost all that is good in Mohammedanism. But Mohammedanism, Judaism, Christianity ― all are hypothetical.

There have been only two religions which are not hypothetical, Buddhism and Taoism. Zen is a crossbreed of these two, and the crossbreed is always better than both the parents. It is the meeting of Buddha and Lao Tzu; out of this meeting is born Zen. It is not Buddhism, it is not Taoism; it has its own individuality. It carries everything beautiful that comes from Buddha and everything great that comes from Lao Tzu. It is the highest peak that man has ever reached.

Hinduism is a mess: thirty-three million gods! ― what do you expect? Hinduism has remained a philosophical, controversial, hypothetical religion. It has not been able to reach the heights of Buddha. Buddha was born a Hindu but revolted against this mess, searched alone rather than believing. That is one of the most important things to remember. Any religion that begins with belief is going to give you an auto-hypnotic experience.

Only Taoism and Buddhism don't start with a belief. Their whole effort is that you should enter yourself without any concept of what you are going to find there. Just being open, available, without any prejudice, without any philosophy and scripture ― just go in, open-hearted, and when you reach to the point where mind is silent, not a single thought moving...

According to Tao and Buddha, even God is a thought. When there is no thought, you reach the highest Everest of consciousness. At that point you know that every living being has the potentiality of being a god.

Buddha is reported to have said, "The moment I became enlightened, I was surprised: the whole of existence is enlightened, only people don't understand. They are carrying their enlightenment within themselves and they don't look at it."

Buddha has reported his past lives' experiences. When he was not an enlightened man but was just a seeker, he heard about a man who had become enlightened, so he went to see him. He had no idea of what enlightenment is, and he had not come with any prejudice for or against. But as he came close to the man, he found himself bowing down and touching the man's feet. He was surprised! He had not decided to do it ― in spite of himself he was touching the man's feet. That was one surprise. And as he stood up, the second surprise was even bigger: the enlightened man touched his feet. He said, "What are you doing? You are enlightened, it is perfectly right for me to touch your feet. But why are you touching my feet?"

And that man laughed. He said, "Sometime before, I was unenlightened. Now I am enlightened. You are unenlightened now. Someday you will become enlightened. So it is only a question of time. As far as I am concerned, you may not know it but I can see your hidden treasure."



So everybody is a buddha, either aware of it or unaware of it. No hypothesis comes into the path of Zen.


What Rumi is saying ― "I want burning, burning..." ― is the mind focused on a hypothetical beloved, and the burning desire to meet him, to melt in him. But it is an objective god ― it may be woman or man, it does not matter.

In Bengal, in India, there is a small sect which believes that only Krishna is male and everybody else is female. Because everybody is female and there is a great burning to meet the lover, the god, they sleep with a statue of Krishna in their bed.

But these are all mind games. Except for Gautam Buddha and Lao Tzu, and the people who became enlightened from their lineages, the whole of humanity is living in hypotheses. I appreciate the poetry of Rumi, I appreciate the beauty of many Sufi mystics, but I cannot say that they are enlightened. They are still groping, and their groping will stop only when they drop this hypothesis of God.

The search has to be inwards, not outwards. Any search that is outwards is going to change your personality. It can make it more beautiful, more loving, but it is just imagination.

It happened that one Sufi master who was very much loved... his disciples used to come to me and say, "When our master comes, we want you both to meet."
I said, "On one condition: your master should be my guest for just three days, and you have not to come for three days."
So the master came, as he used to come every year for a month or two to that place. He was a lovely man, very fragrant, very radiant, very joyful. He used to dance and sing and play on instruments. When he came to my house, I closed the door and told the disciples, "Now you disappear, and for three days leave him with me."

The master said, "What do you want?"
I said, "You put your instruments away, and for three days don't think about your beloved God."
He said, "What is the purpose of this?"
I said, "The purpose will be known after three days. Just for three days be normal. You are abnormal."
He said, "You are a strange fellow! I am abnormal?"
I said, "Just drop this idea of a hypothetical God. Have you seen God?"
He said, "I see God everywhere."
I said, "When did it start happening?"
He said, "It took twenty years for me to see God in everyone. Finally, I started seeing." I said, "That's why I am saying that for three days, don't do anything you have been doing. For these three days take a holiday from your practice of seeing God in everyone."

Just in one day it was finished! The next day he was very angry with me. He said, "Just let me go. You have destroyed my twenty years' effort. For just one night I followed your idea, and now in the morning I don't see any God anywhere."
I said, "A God that you have been seeing for twenty years disappears within a single night ― what is it worth? Can't you see that it is a hypothesis that you have imposed? And twenty years are not needed for such programming ― such programming can be done within hours."

A person can be hypnotized just for seven days continually and told he will see God everywhere, in everyone, and he will be very joyful, very loving. Within seven days the person can be programmed just like a computer, and he will start seeing God. But this is not the way of truth.



Enjoy Rumi's beautiful poems, enjoy beautiful Sufi stories. I have enjoyed them. But I warn you, don't get lost into them.


They are just a game of the mind, a strategy of self-hypnosis.

I said that you have asked a dangerous question. I don't want to hurt your feelings and your love, but I have to say the truth even if it hurts. One day you will feel grateful to me.

Sufism is nothing. You can find good poetry anywhere. And if you want, bring any Sufi to me and I will take away all his experience within one hour. These are abnormal people, hypnotizing themselves.

The real thing is to come to a point of dehypnotizing yourself, because every society has already hypnotized you. A Hindu thinks Krishna is a god, and never bothers that Krishna stole sixteen thousand women from different people. He was married only to one woman. But sixteen thousand women ― any beautiful woman, and his soldiers would catch hold of her; he just had to make a sign that they should take her to the palace.

Krishna behaved with women like they were cattle, and he never thought that they have children, they have husbands, they have their old parents, or their husband's parents, and he is destroying their whole family life. And what is he going to do with sixteen thousand women? He is not a bull. Even a bull will be tired. Sixteen thousand ― it is a record. Still, no Hindu will question the point.

Rama is God to the Hindus, and nobody questions that he killed one poor untouchable, a young man, just because he heard somebody reciting the Vedas. The Hindu society has maintained the caste system for five thousand years, and the untouchable, the sudra, the last, is not allowed to read any religious scripture. He is not allowed to be educated either. Untouchables are not allowed to live in the city; they have to live outside the city. They do all the dirty work of the city and they live the poorest life in the world. Their whole dignity and manhood is taken away.

And this young man had not read anything, he simply heard some brahmin reciting the rigveda. Just hiding behind the trees out of curiosity, he was caught hold of, and when he was brought to Rama because he had committed this great crime, Rama told his people, "Melt some lead and pour it into both his ears, because he has heard the Veda, which is prohibited."

The man certainly died. When you pour burning lead into the ears, you cannot expect the man to remain alive. He fell dead then and there. And no Hindu questions it. Even people like Mahatma Gandhi just go on repeating the name of Rama; he is a god.

And this is the situation all over the world, with every religion.



I have looked in all nooks and corners, and except Zen I don't find any religious phenomenon which is absolutely pure and which has not committed a single crime against humanity.


It has only contributed more beauty and more grace and more love and more meditativeness.

So it is perfectly good, Coleman; enjoy the poetry, but don't think that these poetries are coming out of enlightenment. They have not even heard the word enlightenment. No word exists in Persian, in Urdu, in Arabic, equivalent to enlightenment. They have "God realization," realization of the beloved ― but the beloved is separate from you.

The whole point is that even if you find a god which is separate from you, millions of others must have found him before. You will be in a crowd. And what are you going to do when you meet God? ― say, "Hello, how are you"? There is nothing much in just meeting ― you will look embarrassed and God will look embarrassed: Now what to do with this Professor Coleman? "It was very good... you were doing good translations, but why have you come here?" Now don't do any such thing, creating any embarrassment for God



There exists no God. What exists is godliness, and that godliness surrounds you. We are all in the same ocean.


An ancient story is: A young, very philosophical-minded fish asked other fish, "We have heard so much about the ocean; where is it? I want to meet the ocean."
Everybody shrugged their shoulders; they said, "We have also heard about the ocean, but we don't know where it is."
An old fish took the boy aside and told him, "There is no other ocean anywhere. We are in it. We are born in it, we live in it, we die in it. This is the ocean."

And I say unto you, the same is true with us. We are born in godliness, we live in godliness, we die in godliness. Just one thing has to be remembered: either you can pass through this tremendous experience of life asleep, or fully awakened.

Meditation is the only way to make you aware. And once you are fully aware, all around is the ocean of godliness. The very life, the very consciousness is divine. It expresses in all the forms ― in the roses and in the lotuses and in the birds and in the trees. Wherever life is, it is nothing but godliness. We are living in the ocean of godliness. So don't search anywhere. Just look within, because that is the closest point you can find.



Sufism is beautiful but is not the ultimate answer, and you should not stop at Sufism. It is a good training to begin with. End up with Zen.


And it is a great, surprising thing, that from the peaks of Zen you will be able to understand Sufism more than you can understand by living in the Sufi circles. Some distance is needed, and Zen gives you the distance. From that distance you can witness all the religions. What are they doing? ― playing games, beautiful games, but games are games after all.

You are asking, "What do the burning and the fire have to do with my own enlightenment?" Nothing at all. You are enlightened in this very moment; just enter silently into your own being. Find the center of your being and you have found the center of the whole universe. We are separate on the periphery but we are one at the center. I call this the buddha experience.

Unless you become a buddha ― and remember, it is the poverty of language that I have to say "Unless you become...." You already are. So I have to say, unless you recognize, unless you remember what you have forgotten....

Every child in its innocence knows, and every child goes astray because of so much knowledge being poured in by the parents, by the priests, by the teachers. Soon the child's innocence is completely covered with all kinds of bullshit.

The whole effort of meditation is to cut through all the dust that society has poured upon you and just to find that small buddha-nature you were born with. The day you find the buddha-nature you were born with, the circle is complete. You have again become innocent.

Socrates in his last days said, "When I was young I thought I knew much. As I became older I started thinking I knew everything. But as I became still older and my consciousness became sharper, I suddenly realized I don't know anything."

It is a beautiful story that in Greece there is ― used to be, now it is ruins ― the temple of Delphi. And the oracle of the temple of Delphi declared that Socrates was the wisest man in the whole world. The people who had known Socrates rushed to tell him, "The oracle has declared you the wisest man in the world!"
Socrates said, "The oracle for the first time is wrong. I know nothing."
The people were very much in a puzzle. They went back to Delphi and told the oracle, "You say he is the wisest man and he says he knows nothing."
The oracle said, "That's why he is the wisest man in the world. He has again become a child. He has come back home."

Osho, Rinzai: Master of the Irrational, Number 8

Gulon mein Rang bhare

This song is from the movie Sikander...shayad release nahi hui abhi..but really really beautiful track..there are two versions of the songs..this one is supbeat version..sung beautifully by KK..enjoy this..

Gulon mein Rang bhare
Baad-e-naubahaar chale

Gulon mein Rang bhare
Badlon bahar chale
Chale bhi aao
Ki Gulshan ka
Karobar Chale

Badlon bahar chale
Karobar Chale

Gulon mein Rang bhare
Baad-e-naubahaar chale
Chale bhi aao
Ke Gulshan ka
Karobar Chale

Tum kho na jana
Kahin bhooli hui yaadon ke sehar mein
Hum tum milegne, Milenge rango aur phoolon ke safar mein
EK kahani meri kho gai Mulakatein phir se ho gai

Ja muskhilon se kaho
Hum safar guzar chale
Chale bhi aao
Ke Gulshan ka
Karobar Chale



Tumne dikhayen
Dikhayen Naye naye suraj naye chaman
Chahe andheri
Dono ki chandani chura ki laya gulshan
Aise guzari amavas dhar se
Roshani ko chand bhi tarse
Mere sehar mein hawa kash bar bar chale
Chale bhi aao
Ke Gulshan ka
Karobar Chale

Baad-e-naubahaar chale
Karobar Chale

Gulon mein Rang bhare
Baad-e-naubahaar chale
Chale bhi aao
Ke Gulshan ka
Karobar Chale



Gulon mein Rang bhare

rishtaa ye kaisaa hai naataa ye kaisaa hai

I found this very nice piece while searching for sumthing which could express a bit of myself..and i am relieved a bit...



rishtaa ye kaisaa hai naataa ye kaisaa hai
pahachaan jis se nahii thii kabhii
apanaa banaa hai vahii ajanabii
rishtaa ye kaisaa hai naataa ye kaisaa hai

tumhe dekhate hii rahuu main
mere saamane yuu hii baiThe raho tum
karuu dil kii baaten main Khaamoshiyo.n se
aur apane labon se na kuchh bhii kaho tum

ye rishtaa hai kaisaa ye naataa hai kaisaa
tere tan kii Khushbuu bhii lagatii hai apanii
ye kaisii lagan hai ye kaisaa milan hai
tere dil kii dhaDakan bhii lagatii hai apanii

tumhen paake mahasuus hotaa hai aise
ke jaise kabhii ham judaa hii nahiin the
ye maanaa ke jismon ke ghar to naye hain
magar hai puraane ye ba.Ndhan dilon ke
rishtaa ye kaisaa hai naataa ye kaisaa hai

Kabhi Tum Nahin The..kabhi tum nahi the...

This song is so beautiful that i couldnot resist in posting it...so touching..jus feel Alka Yagnik's voice...

Pyaar Ke Liye
Char Pal Kam Nahin The
Pyaar Ke Haseen
Kab Ye Mausam Nahin The
Kabhi Tum Nahin The
Kabhi Hum Nahin The

Ye Din Barsoon Ke Baad Aaya
Kuch Tumhein, Kuch Humein, Yaad Aaya
Kasak Phir Ye Dil Mein Uthi Hai
Honton Pe Baat Aa Ke Ruki Hai
Kabhi Itne Majboor To Hum Nahin The

Agar Tum Ye Dil Maang Le Te
Jaan-e-man, Hum Tumhein Jaan De Te
Tumhein Kaise Hum Bhool Jaate
Mar Ke Bhi Tum Hamein Yaad Aate
Tumhein Hai Pataa Bewaffa Hum Nahin The

	- - Pyar Ke Liye -Dil kya kare
	Found at bee mp3 search engine

Life is like a chilling sunshine....

This brilliant ghazal is a gem of Jagjit Singh..written by Javed Akhtar..as i was listening to it, bas dil kiya and i translated that...i hope i maintain the same impact..to feel the vibe hearing it is a must...otherwise it wont be able to strike the right cord..

Tumko dekhaa to ye kayaal aayaa zindagii dhuup tum ghanaa saayaa
As I see you...and as i saw you,
a thought came, life is a chilling sunshine and you happens to be its shade...

aaj phir dil ne ek tamannaa kii
aaj phir dil ko hamane samajhaayaa zindagii dhuup tum ghanaa saayaa...
Today, once again my heart has wished something..
today, once again i had to console it...life is like a chilling sunshine and you happens to be its much awaited shade

tum chale jaaoge to sochenge
hamane kyaa khoyaa- hamane kyaa paayaa zindagii dhuup tum ghanaa saayaa...
if u leave me then i will think..(now i can't afford that..and i can't even imagine!!)
what i have lost, whati have found...life is like a chilling sunshine and you happens to be its much awaited shade

ham jise gunagunaa nahii n sakate
vaqt ne aisaa giit kyuu n gaayaa zindagii
dhuup tum ghanaa saayaa...
the lovely tune which i can't even hummm..
why time has sung that tune...life is like a chilling sunshine and you happens to be its much awaited shade...

Silence....

What is the difference between a real silence and a false silence?

A false silence is always forced; through effort it is achieved. It is not spontaneous, it has not happened to you. You have made it happen. You are sitting silently and there is much inner turmoil. You suppress it and then you cannot laugh. You will become sad because laughter will be dangerous -- if you laugh you will lose silence, because in laughter you cannot suppress. Laughter is against suppression. If you want to suppress you should not laugh; if you laugh everything will come out. The real will come out in laughter, and the unreal will be lost.



So whenever you see a saint sad, know well the silence is false. He cannot laugh, he cannot enjoy, because he is afraid. If he laughs everything will be broken, the suppression will come out, and then he will not be able to suppress. Look at small children. Guests come to your home and you tell the children, "Don't laugh!" -- what do they do? They close their mouths and suppress their breath, because if they don't suppress their breath then laughter will come out. It will be difficult. They don't look anywhere, because if they look at something they forget. So they close their eyes, or almost close their eyes, and they suppress their breath.

If you suppress, your breath cannot be deep. Laughter needs a deep breath; if you laugh, a deep breath will be released. That's why nobody is breathing deeply, just shallow breathing, because much has been suppressed in your childhood and after it you cannot breathe deeply. If you go deeper you will become afraid. Sex has been suppressed through breath, laughter has been suppressed through breath, anger has been suppressed through breath. Breath is a mechanism to suppress or release -- hence my insistence on chaotic breathing, because if you breathe chaotically, then laughter, screaming, everything will come up and all your suppressions will be thrown out. They cannot be thrown out in another way, because breathing, breath, is the way you have suppressed them.

Try to suppress anything: what will you do? You will not breathe deeply; you will breathe shallowly, you will breathe just from the upper part of the lungs. You will not go deeper because deeper it is suppressed. In the belly, everything is suppressed. So when you really laugh the belly vibrates; hence, Buddha's big-bellied portraits. The belly is relaxed, and then the stomach is not a suppressed reservoir. If you see a saint sad, sadness is there, but the saint is not there. He has stilled himself somehow and is every moment afraid. Anything can disturb him.

Nothing can disturb if real silence has happened. Then everything helps it to grow. If you are really silent you can sit in a market, and even the market cannot disturb it. Rather, you feed on the noise of the market and that noise becomes more silence in you. Really, to feel silence a market is needed -- because if you have real silence, then the market becomes the background and the silence becomes perfect in contrast. You can feel the inner silence bubbling against the market.

There is no need to go to the Himalayas. And if you go, what will you see? Against the silence of the Himalayas your mind will be chattering. Then you will feel more chattering, because the background is in silence. The background is the silence, and you will feel more chattering.
If the real happens to you and you are unafraid, it cannot be taken away. Nothing can disturb it. And when I say nothing, I mean nothing -- nothing can disturb it. And if something does, it is forced, it is cultivated; somehow you have managed it. But a managed silence is not silence, it is just like a managed love.

The world is so mad. The parents, the teachers and the moralists are so mad and insane that they teach children to love. Mothers say to their children, "I am your mother, love me," -- as if the child can do something to love. What can the child do? The husband goes on saying to the wife, "I am your husband, love me," as if love is a duty, as if love is something which can be done. Nothing can be done. Only one thing can be done -- you can pretend. And once you learn how to pretend love, you have missed. Your whole life will go wrong. Then you will go on pretending that you love. Then you will smile and pretend; then you will laugh and pretend. Then everything is false. Then you will sit silently and pretend; then you will meditate and pretend. Pretension becomes the style of your life.

Don't pretend. Let the real come out. If you can wait and be patient enough, when the pretensions have dropped the real will be waiting there to explode. Catharsis is to drop the pretenses. Don't look at what the other is saying because that is how you have pretended, how you have been pretending.
You cannot love -- either it is there or not -- but the mother says, "Because I am your mother..." and the father says, "I am your father..."and the teacher says, "I am your teacher, therefore love me," -- as if love is a logical thing.
"I am your mother, therefore love me." What will the child do? You are creating such problems for the child that he cannot conceive of what to do. He can pretend. he can say, "Yes, I love you." And once the child loves his mother as a duty, he will become incapable of loving any woman. Then the wife will come and it will be a duty; then the children will come and it will be a duty; then the whole life will become a duty. It cannot be a celebration, you cannot laugh, you cannot enjoy. It is a burden to be carried. This is what has happened to you. It is a misfortune, but if you understand it you can drop it.

This is the key -- the inner part of it is silence, and the outer part of the key is celebration, laughter. Be festive and silent. Create more and more possibility around you -- don't force the inner to be silent, just create more and more possibility around you so that the inner silence can flower in it. That's all we can do. We can put the seed in the soil, but we cannot force the plant to come out. We can create the situation, we can protect, we can give fertilizer to the soil, we can water, we can see whether the sunrays reach or not, or how much sunrays are needed, whether more or less. We can avoid dangers, and wait in a prayerful mood. We cannot do anything else. Only the situation can be created.

That's what I mean when I tell you to meditate. Meditation is just a situation; silence is not going to be the consequence of it. No, meditation is just creating the soil, the surrounding, preparing the ground. The seed is there, it is always there; you need not put in the seed, the seed has always been with you. That seed is Brahma; that seed is atma. -- that seed is you. Just create the situation and the seed will become alive. It will sprout and a plant will be born, and you will start growing.

Meditation doesn't lead you to silence; meditation only creates the situation in which the silence happens. And this should be the criterion -- that whenever silence happens laughter will come into your life. A vital celebration will happen all around. You will not become sad, you will not become depressed, you will not escape from the world. You will be here in this world, but taking the whole thing as a game, enjoying the whole thing as a beautiful game, a big drama, no longer serious about it.
Seriousness is a disease.

What is life 's meanng???

Today I am a bit confused about a simple question. This question was zooming in my head for quite a few time but I dont know why i was avoiding it. May be I lacked guts in having a face to face encounter with it. Hmmmm...so the question is "What really one wants in life??"...Although i have always try to find the answer in my encounter with life but some recent events have kindled the spark again which i thought was blown off. It certainly doesn't signify that I have a bad experince with these recent happenings but they are really an eye opener for me for instance, I have got my offer letter and I am beginnng to understand the true nature of love, through a special person, who thinks the time is not ripe yet, but amidst all these the question stll awaits for its answer or atleast a realization of its existence



Is it really rotting written words, as our education system provides us, just to be competent enough to earn a living. And in turn, become an eligible bachelor, ready for matrimony. Or is it always living on the edge, outsmarting others in our sight.

I wonder, if there is an invisible hand working always, taking care of the tids n bits, which we leave as we progress in life. And sometimes we stop to see, and wonder, what has taken us to the point, where we are standing right now...
Sometimes, i feel like running from all this hustle n bustle..but where and most importantly from whom..there is always a helping hand...but I dont know why..I am not able to hold it....may be I am not able to see it...or not being able to reach for it..
There are times when my acts do intrude some forbidden territory, or when I am simply stumped to decide whats really going on..May be something is holding me back..something which is making me go round and round...."I need someone to help me out..."..this is what my soul conveys..but my mind simply refutes it....hmmmm....in this fight..i simply sit aside..and want to see who triumphs...

Death..and mourning...

In response to a seeker's question Osho explains the mourning and its relevance.
Yesterday I heard that my friend had died. Yet as I wept, I found myself giving thanks for the sweetness of life. Is there a place for mourning?

Osho:



IF YOU HAVE LOVED SOMEBODY, really loved, and you didn't miss an opportunity to love, THEN THERE IS NO PLACE FOR MOURNING because then there is no repentance. You never postponed anything, death cannot destroy anything. If you postpone, then death destroys. For example: you love somebody but you say, 'I will love tomorrow,' and that's what you go on saying. You go on imagining tomorrow, tomorrow, tomorrow. You go on postponing: you fight today, you will love tomorrow. You are angry here-now, you will love tomorrow. You go on postponing.

THEN ONE DAY SUDDENLY DEATH COMES. AND IT IS ALWAYS SUDDEN; it gives no hint that it is coming. The foot sounds are never heard, the footsteps can never he guessed. It always comes suddenly, catches you unawares, and the friend is gone, the lover is gone, the beloved is gone; the mother, the father, the brother is gone. Then there is mourning because death destroys tomorrow, and you were depending on tomorrow; now there will be no tomorrow. Now you cannot postpone, and the person is gone. Now you feel a deep repentance; out of that repentance mourning arises. You are not weeping for the friend who is gone, you are weeping for yourself, for the wasted opportunity.

IF YOU REALLY LOVE, AND LOVE HERE-NOW, DEATH CANNOT TAKE ANYTHING FROM YOU. I say to you: death may even become an opportunity, an opening, a new door.

You loved the friend when he was visible, and YOU LOVED HIM SO DEEPLY THAT YOU STARTED FEELING THROUGH YOUR LOVE, THE INVISIBLENESS OF HIM. Then death takes the body. Now even that gross element body is no more there to hinder. Now love can flow totally. You may even feel thankful to death.

You were already discovering the spiritual dimension of your beloved, lover, friend, and now death has taken the last obstacle. Now you can see through and through. DEATH HAS GIVEN YOU AN OPPORTUNITY TO SEE WHETHER YOU REALLY LOVED OR NOT. Because if love's eyes cannot penetrate that much so that you can see that which is not body, that which is beyond matter, that which is invisible, then it is not love. Then those eyes may be of something else, but not of love. LOVE ALWAYS REVEALS THE GOD IN THE OTHER; that's the definition of love. If it reveals the God in the other only then it is love, otherwise it is not. You will be crying and weeping and mourning, and will you be thinking that you are weeping for the friend who has gone? No, you are weeping for yourself, you are crying for yourself.

I would like to tell a very famous story:

King Pyrrhus of Epirus was asked by his friend Cyneas, 'Sir, if you conquer Rome, what will you do next?'
Pyrrhus replied, 'Sicily is nearby and will be easy to take.'
'And what will you do after Sicily?' Cyneas asked.
'Then we will pass over to Africa and plunder Carthage.'
'And after Carthage, sir?'
'Greece.'
Cyneas enquired, 'And what do you expect as a reward from all these victories?'
'Then,' said Pyrrhus, 'we can sit down and enjoy ourselves.'
'Can we not,' suggested Cyneas, 'enjoy ourselves now?'

IF YOU CAN ENJOY YOURSELF NOW, THEN THERE WILL BE NO MOURNING, EVER. I am not saying that you will not become sad when a friend departs, but there will be no mourning. And that sadness will have a beauty of its own, a depth, a silence that always comes when you encounter death. That sadness will be very meditative. It will reveal something within you that life could not reveal. Life remains superficial; just like laughter, it remains superficial. Death is very deep, like sadness.

But sadness is not mourning, sadness has its own delight; sadness is not sorrow, sadness is simply depth. Sadness means that thinking has stopped. How can you think in front of death? Thinking may be useful in life. Life may need your thinking because cunningness, cleverness is needed; but what is the point of thinking in front of death? If you are sad that simply means that suddenly the thinking has stopped; the death has been a shock -- you are stripped to your very depth. You cannot laugh, but there is a subtle delight in it, a silence, a sacred silence. The vulgarity of life is gone, AND DEATH HAS OPENED A NEW DOOR; THE DOOR OF THE BEYOND. You will feel thankful towards death. But this is possible only if you live now. If this moment is lived in its total intensity, in its utter wholeness, only then it is possible.

DON'T GO ON POSTPONING. Tomorrow, tomorrow -- drop that word from your vocabulary! Tomorrow does not exist, it CANNOT exist; it is not in the nature of things. Only this day exists.

That is why Jesus says in his prayer, 'God, give us our daily bread.' The meaning is: today is enough, we don't ask for tomorrow; give us our daily bread. It has nothing to do with bread, it has something to do with the present and how to live it: GIVE US THE CAPACITY TO LIVE HERE AND NOW. Then there is no mourning. Sadness will be there, but that is as it should be. When somebody departs you feel sad, but in that sadness soon you will discover a door: you have fallen to your own depth.

This is what has happened. 'Yesterday I heard that my friend had died, yet as I wept I found myself giving thanks for the sweetness of life. Is there a place for mourning?'

Don't feel guilty. In fact, this is how it should be. If you have loved the friend you will feel deep thankfulness; not any complaint against death but just a gratefulness for life, for its sweetness....

The acomodador

This article I came across as I was reading the book THE ZAHIR by Paulo Coelho. I am presenting it as it is before giving my views on this.
“I started leafing through it and suddenly I read something that surprises me:

The acomodador or giving-up point: there is always an event in our lives that is responsible for us failing to progress: a trauma, a particularly bitter defeat, a disappointment in love, even a victory that we did not quiet understands, can make cowards of us and prevents us from moving on. As part of the process of increasing his hidden powers, the shaman must first free himself from that giving-up point and, to do so, he must review his whole life and find out where it occurred.”




What the author has tried to convey is that, sometimes in our lives we come to a point where the pace of life seems to be halting or sometimes comes to a standstill, and leave us wondering whether what we are striving is really worthy?
It has happened with me more than once. for instance, when I started learning Guitar, initially I progressed reasonably well and I was contented with my progress but suddenly I realized that my companions are making far better music, so something urged me to stop and I surrendered to that and now I feel that I could have progressed farther than that.
The reason I am sharing this is that same feeling I am having now-a-days. This time it is concerning something more phenomenal and concerning.
The acomodador or giving-up point has arrived and now I have to make a choice whether to stop altogether or to keep moving as I have been looked upon by someone.
I take this as a sign: my reading this book, and pondering over this particular article, something is falling is its place and showing me the way, as what to do. I know that it involves substantial risk and anguish but I decide to stand up this time and face the reality and stop being a coward of the circumstances, as the question is not of acceptance or denial, its of trust, its of respect and above all its of Love….

Meditation..the lost way

Meditation has always been a subject of great interest and thus confusion.A lot has been said and preached about it..but still there are a hell lot of questions to be answered..thus i am compelled to share the treasure which i am fortunate to possess..These are 112 techniques of meditation explained by OSHO in his BOOK OF SECRETS.I will be posting them one by one as i grasp them...so u can choose whatever u feel apt to ur personality..

SHIVA REPLIES:
RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS.
AFTER BREATH COMES IN (DOWN) AND JUST BEFORE TURNING UP (OUT) --
THE BENEFICENCE.
That is the technique:
RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS.
After breath comes in -- that is, down -- and just before turning out -- that is, going up --
THE BENEFICENCE. Be aware between these two points, and the happening. When your breath comes in, observe. For a single moment, or a thousandth part of a moment, there is no breathing -- before it turns up, before it turns outward. One breath comes in; then there is a certain point and breathing stops. Then the breathing goes out. When the breath goes out, then again for a single moment, or a part of a moment, breathing stops.
Then breathing comes in.
Before the breath is turning in or turning out, there is a moment when you are not breathing. In that moment the happening is possible, because when you are not breathing you are not in the world. Understand this: when you are not breathing you are dead; you ARE still, but dead. But the moment is of such a short duration that you never observe it.
For tantra, each outgoing breath is a death and each new breath is a rebirth. Breath coming in is rebirth; breath going out is death. The outgoing breath is synonymous with death; the incoming breath is synonymous with life. So with each breath you are dying and being reborn. The gap between the two is of a very short duration, but keen, sincere observation and attention will make you feel the gap. If you can feel the gap, Shiva says,
THE BENEFICENCE. Then nothing else is needed.
You are blessed, you have known; the thing has happened.
You are not to train the breath. Leave it just as it is. Why such a simple technique? It looks so simple. Such a simple technique to know the truth? To know the truth means to know that which is neither born nor dies, to know that eternal element which is always.
You can know the breath going out, you can know the breath coming in, but you never know the gap between the two.
Try it. Suddenly you will get the point -- and you can get it; it is already there. Nothing is to be added to you or to your structure, it is already there. Everything is already there except a certain awareness. So how to do this? First, become aware of the breath coming in. Watch it. Forget everything, just watch breath coming in -- the very passage.
When the breath touches your nostrils, feel it there. Then let the breath move in. Move with the breath fully consciously. When you are going down, down, down with the breath, do not miss the breath. Do not go ahead and do not follow behind, just go with it.
Remember this: do not go ahead, do not follow it like a shadow; be simultaneous with it. Breath and consciousness should become one. The breath goes in -- you go in. Only then will it be possible to get the point which is between two breaths. It will not be easy. Move in with the breath, then move out with the breath: in-out, in-out.

Buddha tried particularly to use this method, so this method has become a Buddhist method. In Buddhist terminology it is known as Anapanasati Yoga. And Buddha's enlightenment was based on this technique -- only this.



All the religions of the world, all the seers of the world, have reached through some technique or other, and all those techniques will be in these one hundred and twelve techniques. This first one is a Buddhist technique. It has become known in the world as a Buddhist technique because Buddha attained his enlightenment through this technique.
Buddha said, "Be aware of your breath as it is coming in, going out -- coming in, going out." He never mentions the gap because there is no need. Buddha thought and felt that if you become concerned with the gap, the gap between two breaths, that concern may disturb your awareness. So he simply said, "Be aware. When the breath is going in move with it, and when the breath is going out move with it. Do simply this: going in, going out, with the breath." He never says anything about the latter part of the technique.
The reason is that Buddha was talking with very ordinary men, and even that might create a desire to attain the interval. That desire to attain the interval will become a barrier to awareness, because if you are desiring to get to the interval you will move ahead. Breath will be coming in, and you will move ahead because you are interested in the gap which is going to be in the future.

Buddha never mentions it, so Buddha's technique is just half.
But the other half follows automatically. If you go on practicing breath consciousness, breath awareness, suddenly, one day, without knowing, you will come to the interval.
Because as your awareness will become keen and deep and intense, as your awareness will become bracketed -- the whole world is bracketed out; only your breath coming in or going out is your world, the whole arena for your consciousness -- suddenly you are bound to feel the gap in which there is no breath.
When you are moving with breath minutely, when there is no breath, how can you remain unaware? You will suddenly become aware that there is no breath, and the moment will come when you will feel that the breath is neither going out nor coming in. The breath has stopped completely. In that stopping, THE BENEFICENCE.
This one technique is enough for millions. The whole of Asia tried and lived with this technique for centuries. Tibet, China, Japan, Burma, Thailand, Ceylon -- the whole of Asia except India has tried this technique. Only one technique and thousands and thousands have attained enlightenment through it. And this is only the first technique.
But unfortunately, because the technique became associated with Buddha's name, Hindus have been trying to avoid it. Because it became more and more known as a Buddhist method, Hindus have completely forgotten it.

And not only that, they have also tried to avoid it for another reason. Because this technique is the first technique mentioned by Shiva, many Buddhists have claimed that this book, VIGYANA BHAIRAVA TANTRA, is a Buddhist book, not a Hindu book.
It is neither Hindu nor Buddhist -- a technique is just a technique. Buddha used it, but it was there already to be used. Buddha became a buddha, an enlightened one, because of the technique. The technique preceded Buddha; the technique was already there. Try it. It is one of the most simple techniques -- simple compared to other techniques; I am not saying simple for you. Other techniques will be more difficult. That is why it is
mentioned as the first technique.

Intezaar....

Intezaar hai aaj phir tumhaare aane ka,
badal rha hai rang aasman phir,
kuch mithaas abhi bhi rakhi hai honthon par
pichli mulakaaton ki..

jehen se nikalta hi nai
tumhaare saath hone ka ehsaas..
wo sare lamhe, aa baithte hain paas mere,
aur gungunate hain halki si dhun
mere kaano me...jo tum bunte ho apne khwabon me.

tumhaari nazar abhi bhi rakhi hai,
mere saaye me,
thodi jhuki si...mere ishaare par..
bahut khawaishen tairti hain,

jaanta hun hal-e-dil tumhara bhi main,
wo sabhi lafz jo tumne samet liye us ek din
chubte hain nashtar se mujhe bhi...

jo daayra bun liya hai tumne apne chaaron taraf,
usme kahan kaid ho sakega ,
wo har lamha...
wo har sukun jo hamne milkar baanta tha..

par phir bhi ek...
na-mumkin yakeen hai,
koi khidki to rakhi hogi..tumne khuli,
jis-se paigaam aa sake, us lau ka,
jo jal rahi hai dono taraf..

armaan nahi hai tumhe dag-magaane ka,
rahega har saath mera nibhaane ko,
har waada, jo le aaye tumhe kuch aur kareeb..
kabhi nikalna chaho is daayre se bahar kuch der to..
milunga baitha tumhe,
usi mod par...jahan chod gaye the tum...

Intimacy...

In the following article OSHO has explained the truth about being intimate. Each and every word is true and thoughtful.





Everybody is afraid of intimacy. It is another thing whether you are aware of it or not. Intimacy means exposing yourself before a stranger. We are all strangers-nobody knows anybody. We are even strangers to ourselves, because we don’t know who we are.

Intimacy brings you close to a stranger. You have to drop all your defenses; only then, intimacy is possible. And the fear is that if you drop your defenses
, all your masks, who knows what the stranger is going to do with you?

Intimacy is an essential need on the one hand, so everybody longs for it. But he wants the other person to be intimate, so that the other person drops his defenses, becomes vulnerable, opens all his wounds, drops all his masks and false personality, stands naked as he is.
If you have lived a simple, natural life, there will be no fear of intimacy, but tremendous joy-of two flames coming so close that they becomes almost one flame. And the meeting is tremendously gratifying, satisfying, fulfilling. But before you can attempt intimacy, you have to clean your house completely.

Intimacy simply means that the doors of the heart are open for you; you are welcome to come in and be a guest. But that is possible only if you have a heart which is not stinking with repressed sexuality, which is not boiling with all kinds of perversions, which is natural-as natural as trees, as innocent as children. Then there is no fear of intimacy.

Relax and destroy the split that society has created in you. Say only that which you mean. Act according to your spontaneity. It is a small life, and it should not be spoiled in thinking about consequences here and hereafter.

Make your love a really festive affair, don’t make it a hit and run affair. Dance, sing, play music- and don’t let sex be cerebral. Cerebral sex is not authentic; sex should be spontaneous.

Create the situation. Your bedroom should be as holy as temple. In your bedroom don’t do anything else; sing and dance and play-and if love happens on its own as a spontaneous thing, you will be immensely surprised that biology has given you a glimpse of meditation.

A great revolution is ahead in the relationship between man and woman. There are institutes evolving around the world, in the advanced countries, where they teach how to love. It is unfortunate that even animals know how to love, and man has to be taught. And in their teaching, the basic thing is foreplay and afterplay. Then love becomes such a sacred experience. The orgasmic experience is the experience of merging and melting, egolessness, mindlessness, timelessness.

That’s why people live in trembling. They may hide it, they may cover it up, they may not show it to anybody, but they live in fear. That’s why people are so afraid of being intimate with somebody. The fear is that the other may see the black hole inside you if you allow him too close an intimacy. Even lovers rarely become intimate. Just to be sexually related to somebody is not intimacy. It is just the periphery of it, intimacy can be with it, can be without it.

I am yours and u are mine...

Heere moti main na chaahoo
main toh chaahoo sangam tera
main toh teri saiyyan
tu hai mera
I dont desire diamonds or pearls..
all i want is to have a bond with you shona.
bond which cannot be broken..ever..
i am yours and u are mine...


tu jo chhoo le pyaar se
aaraam se mar jaaoo
aaja chanda bahoo mein
tujh mein hi gum ho jaaoo ...
main ... tere naam mein kho jaaoo
If u give me your touch with an unfelt, virgin love
then even if its my last breath..it will give me comfort
Dear, come into my arms
I long to melt within you
I want to be loose myself in your name..which is as vast as the sky..
ya shona..I really want this



mere din khushi se jhoome gaaye raate
pal pal mujhe dubaaye jaate jaate
My days are dancing with an unexplained bliss..so are my nights humming..
each passing moment drenches me in your love..
I keep you loving more and more as the time is running out shona..

tujhe jeet jeet haaroo
yeh praan praan varoo
hay aise main nihaaroo
teri aartee utaaroo
tere naam se jude hai saare naate
saiyyan ... saiyyan
I have won you by loosing myself...
and today I want to endow you my life...my each and every breath shona..
yes i want to jus keep looking at you..
i want to worship you..
all my realtions are now linked with your name..



banke maala prem ki tere tan pe jhar jhar jaaoo
baithoo naiya preet ki
sansaar se tar jaaoo main..
tere pyaar se tar jaaoo
saiyyan ... saiyyan
By transforming myself as a garland of love..i want to fall on your body
by sailing the boat of your love..
i want to cross the ocean of this mundane life..
only your love can came to my rescue..shona..


yeh naram naram nasha hai...badhta jaaye
koi pyaar se ghungatiya deta udaaye
ab baawra hua mann
jag ho gaya hai roshan
yeh nayee nayee suhaagan
ho gayee hia teri jogan
This soft n warm addiction of love is rising..
I want to rise the viel slowly..jus as your breath comes in and out..
My heart has now known madness
My world has lighted up
Like a new bride
I’ve become yours, my love


koi prem ki pujaarun mandir sajaaye
saiyyan ... saiyyan
As you adorn my temple with your love shona..

heere moti main na chaahoo
main toh chaahoo samgam tera
I dont desire diamonds or pearls..
all i want is to have a bond with you shona.

main na jaanu
tu hi jaane
main toh teri
tu hai mera
main na jaanu
tu hi jaane
main toh teri
tu hai mera
main toh teri ............ tu hai mera
I don’t know anything more
perhaps, you know…
I just know that I’m all yours-
And that you’re mine…
I just know that I’m all yours,
And you’re mine.
I know I’m all yours
And you’re mine, only mine…

Kuch sawal bina jawabon ke..

Chiragon ki roshni me
jab sab kho jaata hai,
tabhi jagta hun main
aur saath aa baithte hain
mere saamne
mere chipe hue aks,
puchte hain mujhse wo sabhi kuch
jisse main
bhagta phirta hun saara din,
yaad dilaate hain,

kuch naam jo bas naam bankar reh gaye,
kuch kaam jo bas kaam ki tarah kiye,

kaise suljhaaye usko,
jo kabhi uljha hi nahi,
bas nazariye me hi silwate ho..

kaise dikhaaye usko
jo chipa hai raat ke kaale sheeshe me,
bahot sawal aise,
jinke jawab bas hothon par rakhe hain,
par lafz jaise kho gaye hon,

ye aks bas sawal liye phirte hain,
jawab jinke shayad bane hi nahi......

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The Sufi way...

DON'T BE PASSIVE. God has no hands other than your hands. Trust in Allah, trust in God, but that should not be an excuse for becoming lousy, lazy.

There are three types of people in the world. One thinks he has to do a thing; he himself is THE DOER. He does not trust the whole, the encompassing whole. He simply lives on his small, small energy, and naturally is defeated again and again and proves a failure. If you live on your very small energy against this vast energy that surrounds you, you are going to be a loser, a goner. And you will suffer great agonies and anguish. Your whole life will be nothing but a long, long misery.

Then the second type of person is one who thinks, "When God is doing everything, I need not do anything. I'm not supposed to do anything." HE SIMPLY SITS AND WAITS. His life becomes more and more lazy, and there comes a point when he no longer lives, he simply vegetates.

These two types represent East and West. The West represents the doer, the active type, and the East represents the non-doer, the passive type.

THE WEST IS DRIVING ITSELF CRAZY. The problem of Western humanity is too much action, no trust, too much dependence upon oneself, as if "I have to do everything", as if "I am alone", as if "The existence does not care a bit about me." Naturally it creates anxiety, and the anxiety is too much, unbearable. It creates all kinds of neuroses, psychoses; it keeps people always on the verge, tense, nervous. It is murderous, it is maddening.

The West has succeeded in doing many things, and has succeeded in getting rid of the idea of God, and has succeeded in dropping all kinds of trust and surrendering, has dropped all kinds of relaxing moods, knows nothing of let-go, has forgotten completely. That's why in the West people are finding it more and more difficult every day ever to fall asleep, because that needs a certain kind of trust....

That is exactly what is creating insomnia in the West. People think they cannot fall asleep, that something has gone wrong in their bodies. Nothing has gone wrong in their bodies. Their bodies are as healthy as ever, in fact, more healthy than ever. But something has gone so deeply into their minds: that they have to DO everything. And sleep cannot be done, that is not part of doing. Sleep has to be allowed. You cannot do it, it is not an act; sleep comes, it happens. AND THE WEST HAS FORGOTTEN COMPLETELY HOW TO LET THINGS HAPPEN, how to be in a let-go, so sleep has become difficult. Love has become difficult. Orgasm has become difficult. Life is so tense and strained that there seems to be no hope, and man asks again and again "What to live for? Why go on living?" The West is on the verge of committing suicide. That suicide-moment is coming closer and closer.

THE EAST HAS SUCCEEDED IN RELAXING TOO MUCH, in being in a let-go too much. It has become very lazy. People go on dying, starving -- and they are happy with it, they are not worried about it, they trust God. They adjust to all kinds of ugly situations. They never change anything. They are good sleepers, and they have a certain calm and quietude about them, but their lives are almost like vegetating. Millions of people die every year in the East just because of hunger. Neither do they do anything, nor does anybody else bother about it -- "It must be the will of Allah!"

This Sufi saying wants to create the third type of man, the real man: WHO KNOWS HOW TO DO AND WHO KNOWS HOW NOT TO DO; who can be a doer when needed, can say "Yes!", and who can be passive when needed and can say "No"; who is utterly wakeful in the day and utterly asleep in the night; who knows how to inhale and how to exhale; who knows the balance of life.

"TRUST IN ALLAH, BUT TETHER YOUR CAMEL FIRST."



This saying comes from a small story:
A MASTER WAS TRAVELING with one of his disciples. The disciple was in charge of taking care of the camel. They came in the night, tired, to a caravanserai. It was the disciple's duty to tether the camel; he didn't bother about it, he left the camel outside. Instead of that he simply prayed. He said to God, "Take care of the camel," and fell asleep.

In the morning the camel was gone -- stolen or moved away, or whatsoever happened. The Master asked, "What happened to the camel? Where is the camel?"

And the disciple said, "I don't know. You ask God, because I had told Allah to take care of the camel, and I was too tired, so I don't know. And I am not responsible either, because I had told him, and very clearly! There was no missing the point. Not only once in fact, I told him thrice. And you go on teaching 'Trust Allah', so I trusted. Now don't look at me with anger."

The Master said, "Trust in Allah but tether your camel first -- because Allah has no other hands than yours."

If he wants to tether the camel he will have to use somebody's hands; he has no other hands. And it is your camel! The best way and the easiest and the shortest, the most short, is to use your hands. Trust Allah. Don't trust only your hands, otherwise you will become tense. Tether the camel and then trust Allah.You will ask, "Then why trust Allah if you are tethering the camel?" -- because a tethered camel can also be stolen. YOU DO WHATSOEVER YOU CAN DO: that does not make the result certain, there is no guarantee. So you do whatsoever you can, and then whatsoever happens, accept it. This is the meaning of tether the camel: do whatever is possible for you to do, don't shirk your responsibility, and then if nothing happens or something goes wrong, trust Allah. Then he knows best. Then maybe it is right for us to travel without the camel.

It is very easy to trust Allah and be lazy. It is very easy not to trust Allah and be a doer. The third type of man is difficult -- to trust Allah and yet remain a doer. But now you are only instrumental; God is the real doer, you are just instruments in HIS hands.

And you ask: "I love this sufi saying but I don't know who or what the camel is."

It depends on the context. The content of the camel will be there, but the context will be different. Each day it happens: YOU COULD HAVE DONE SOMETHING BUT YOU DIDN'T DO IT, and YOU ARE USING THE EXCUSE THAT IF GOD WANTS IT DONE, HE WILL DO IT ANYHOW. You do something and then you wait for the result -- you expect, and the result never comes. Then you are angry, as if you have been cheated, as if God has betrayed you, as if he is against you, partial, prejudiced, unjust. And there arises great complaint in your mind. Then trust is missing.

THE RELIGIOUS PERSON IS ONE who goes on doing whatsoever is humanly possible but creates no tension because of it. Because we are very, very tiny, small atoms in this universe, things are very complicated. Nothing depends only on my action; there are thousands of criss-crossing energies. The total of the energies will decide the outcome. How can I decide the outcome? But if I don't do anything then things may never be the same.

I HAVE TO DO, AND YET I HAVE TO LEARN NOT TO EXPECT. Then doing is a kind of prayer, with no desire that the result should be such. Then there is no frustration. Trust will help you to remain unfrustrated. and tethering the camel will help you to remain alive, intensely alive. And the camel is not a fixed entity; it is not the name of a certain entity. It will depend on the context.

Roz...

Roz hoti hain muklakat aasman se,
jita hun thode lamhe iske naram saye me,
bhool jata hu apni uljhane, saari bechaniyan

jee me aata hai bas sota rahu..
tumhaare sukun bhare aanchal me
koi awaaz, na koi halchal..
bas sunaai de to..uthti-girti saansen..

bun-na chata hu koi chadar nai
apni saanso se, ghol kar rang apne sapno ke,
phaila dun use aasman par..

kabhi jee karta hai..
thaam kar haath tumhara, bas chalta rahu
in khamosh ugate phoolon ke beech,
mehsus kare hum, ihki mehak bas chookar hi.

jab tum hote ho saath to pankh lag jaate hain waqt ko,
pehle waqt kat-ta nai,
aur phir tumhaare saath, ye rukta nahi..

jo baatein tumhe kehna chahu,
wo to ud jaati hai hawa-si,
lafz bhi dete hain dga kai baar,
reh jaata hu to..sirf main,
apne wazood ke saath

kya du tumhe, kya lu tumse,
mere alfaaz khamosh hain,
phir jo keh rha hu, yeh jubaan hai mere jehen ki
chahe to phailte rahe kagaz par,
ya..simat jaaye tumhaare naam me..

isi kashm-kash me roz karta hu mulakat aasman se,
shayad baras lu....tumhe yunhi bhigota sa....

Haal-e-dil

Swalaon se ghira rehta tha main,
ab jawabon ka intezaar hai,
sara jahan khuli kitaab lagta hai,
haan...mujhe pyaar hai.

kabhi din gujarte the, shaam ke intezaar me
aur ab...shaam ko bhejna chahta hun haath pakad kar,
wajah hai tumhaare aane ki umeed..
zariya hain khwaab mere,

baaton ka ambaar lag jata hai, tumhaare bina
jab aate ho saamne to, sab bhool jata hun..

chehre ki raunak,
chamak aankhon ki..
aur ehsaas tumhare wazood ka..
phir fursat kahan hoti hai kuch bayan karne ki..

shikayat hai tumhe mere andaaze-ijhaar se,
magar yehi ek tarika hai apne paas,
jaise khus ho koi bacha..
paakar koi khoi cheez..

nahi rkhta kuch dil me..chupaakar tumse,
bna rha hun khuda tumhe,

jab kabhi yaadien karti hai sawal tumhara
jawab mera taiyaar hai...
haan, mujhe tumse pyaar hai....!!

Love affairs...

So the only successful love affair is one which remains only in your mind, but never materializes. The great lovers of the world: Laila and Majnu, Romeo and Juliet, Shiri and Farhad, Soni and Mahival -- they are great lovers whose story the world has remembered. But if they had got married, finished; their love story nobody would have ever heard. Because they could not materialize their relationship into actuality, it only remained in their mind. The society and the parents or something came in between, and they had to remain apart, separated. The love remained aflame because it was only in imagination.

In imagination there is no problem. You create your lover the way you want. Now, in your imagination your lover cannot say, "No! I am going to smoke" -- because it is your imagination. If you want him to smoke he will smoke; if you don't want him to smoke, he will not.

But a real husband will smoke even if you say he should not smoke, that it stinks, that if he smokes you cannot sleep with him in the bed. The more you insist, the more he will resist: "Go to hell, sleep anywhere" His cigarette is far more important than you. It is far more significant for him because it gives him support, help, friendship, company -- thousands of things in such a small cigarette. And what can a woman do? So if there is a choice he will choose the cigarette and leave the woman. But in your imagination you can manage whatsoever you want.

And so the man goes on managing the woman: in his imagination she does not perspire, needs no deodorant. In his imagination she never becomes a pain in the neck because imagination cannot go to the neck, imagination remains in the head. And it is just your painting so whatsoever color you want to put there, you go on putting. There is no problem. There is no resistance from the painting like: "I am not going to take this color," or, "I am not going to wear this sari...."

So the only love affairs which are famous in the world are the love affairs which never materialized. All other love affairs... what happened to them? -- nobody bothers about them. In every story, when the lovers get married the last sentence is: "Then they lived happily ever after." It's strange: every lover in every story then lives happily ever after? In fact, after that the real story begins Before that, what was the story was all imagination.



OSHO

Intezaar...

Thoda bechain hai aaj man mera,
zara saaz chide hain aaj dabe se,
kyun ghabrata hai man mera,
chalne ko naye raaste par,
bheegne ko nai barishon me,
zawab rakhe hain chippe hue zehen me hi...

sunai deti hai koi awaaz kahin,
jaani pechaani si..
kisi aisi shaks ki, jise doondha bas har pal,
aaj shayad khada hai, bankar humsafar
ya humrahi, jo le chale mujhe meri hi aur..

salakhon jaisi saansen, kuch kaid karti hai,
phad-phadati hai ek lau-si..
hoga noor kaisa uska,
jo utar aaye aankhon me kabhi..
ya baithe mere saath aakar..
bas intezaar...aur thoda ikrar
le chale mujhe manzil ki aur..
mujhe intezaar hai..

Zindagi..

Mere uljhe hue sawalon ka gucha
rakha hai meri maej par...
rakha hai sambhal kar, suljhaane ko zindagi ke saath
jo hui mulakaat kabhi to,
zaroor dunga awaaz use, mere kareeb aane ko.

kuch mude hue kagaz k tukde bhi rakhe hue hain
wahan saamne kone me,
samete hue hain ye, wohi khawaab sare,
jo bas khawaab hi reh gaye..
yeh bhi thamaungaa zindagi ke haath me.

ek kursi bhi padi hai,
khidki ke paas, jahan se
takta hu main raah din aur raat ki,
kabhi kabhi to hawa ki aahat bhi sunai deti hai
yahin aati hai neend sabse gehri..
lagta hai jaise sehlaati hai
raaton me kabhi kabhi..

baraamde me, seedioyn ke paas baithkar
dekhta hu...suraj ko dhalte hue ghanto main,
ab intezaar hai, zindagi ke kaandhe par
sir rakhkar suraj dubone ka,
aur phir ugaana chaand raaton ko..

badi umeedien hain zindagi se,
aaj kal zindagi aas paas hi rehti hai...

Tum..bas..tum

This piece is so far the most sensuous one i have ever written...and to be very true..this is the most satisfying one too..



Tum bas tum...
aajkal yehi meri subah ka paigaam hai
aur raat ka khwaab bhi...

Bistar ki garmahat me
tere aagosh ki panah sochta hun..
sardiyon ke sunhari dhoop me
tere narm chuuan ka sama sochta hun..
aur sochta hun
poore chaand ka noor teri aankhon me..
tere zulfon me sanwale badal ki jagah sochta hun.

hogi kaisi tumhaare aanchal ki dhoop..
ya tumhara sharm ki chilman se dhka roop..
jo chale aaoge kisi din tum..
to kaisa hoga ye jahan,
kya rangat hogi hawaon ki..
kya sulag uthega aasman..

tumhaare hatheliyon ki lakeerin
jo sja lu apni raahon me..
to kya manzilen bhi jud paaengi..


shayad ye koi aur na kehta hoga..
ya mehsoos na hui hogi tumhe zarurat kabhi..
par diwaane badalon ki koi vajah nahi hoti..
ye to baraste hai...apni khushi se hi..

phir na jaane kahan ghul jaaye ye waqt ki fizaaon me..

chale aao mere makan me kabhi...
mehmaan ki tarah..
na kahoonga kabhi jaane ko..
tum..bas..tum...sajao mere aangan ko..
tum..bas...tum...chale aao...chale aao...

Aaj-kal....

aajkal waqt se dosti hai,
kab guzarta hai, pta nai chalta..
kabhi muskurate, kabhi sharmaate..
kabhi sapne sajate, ye beet-ta hi jaata hai..

na jaane kahin se kuch naye khwab ayen hain,
aur ghulne lage hain naye aasma me,
chalta hai ye bhi mere saath kadam milaate
aajkal khwabon se dosti hai..

saanso me mehsus hoti hai khanak ajeeb-si,
nazar bhi thehra karte hai, uske har nishaan par..
hawaon ki shararat par, tumhara ehsaas rehta hai,
aajkal hawaon se dosti hai..

raat hote hi intezzar rehta hai,
na khatm hone wali baaton ka..
sitaare bhi hansa karte hai, humari nadaaniyon par,
to kabhi dekhte hai khamoshi se hume milte hue..
aajkal sitaron se dosti hai...

bas saara sma kuch is tarah
badalne lga hai..
ki khoobsurat lagta hai har beet-ta lamha..
ae mere sanam, shukriya hai tera,

tum hi to ho..
wajah is haseen ehsas ke..
shukriya tera shukriya.......

Sensation or Sensitivity

Osho : KILL OUT DESIRE FOR SENSATION. We live for sensations, we hanker for sensations. We go on seeking newer and newer sensations; our whole life is an effort to obtain new sensations. But what happens? The more you seek sensations, the less sensitive you become. Sensitivity is
lost.

It looks paradoxical. In sensations, sensitivity is lost. Then you ask
for more sensations and the 'more' kills your sensitivity more.
Then you ask for even more, and finally a moment comes when all your
senses have become dull and dead. Man has never before been so dull
and dead as he is today. He was always more alive before, because there
were not so many possibilities to fulfill so many sensations.

But now science, progress, civilization, education, have created so
many opportunities to move further and further into the world of sensation.
Ultimately, you turn into a dead person; your sensitivity is lost.
Taste more foods – stronger tastes, stronger foods – and your taste
will be lost. If you move around the world and go on seeing more and
more beautiful things, you will become blind; the sensitivity of your
eyes will be lost.

Change your love object every day – your girlfriend or boyfriend,
your wife or husband. If you change them every day, your sensitivity to love will die. You are moving in a dangerous terrain. You will never move in depth; you will only be moving on the surface, the periphery. The more things you experience,
the less your capacity to experience becomes. And then in the end,
when everything around you has gone dead, you ask for the divine, you ask
for bliss, you ask for truth. A dead man cannot experience the divine.

To experience the divine you need total sensitivity;. you need
aliveness. Remember, only the similar can bring out the similar. If
you want the divine – 'the divine' means the most alive, the
ever-alive, ever-young, ever-green – if you want to meet the divine,
you will have to be more alive.

How to do it? KILL OUT ALL DESIRE FOR SENSATION. Don't seek
sensation; seek sensitivity, become more sensitive. The two are
different. If you ask for sensations, you will ask for things; you
will accumulate things. But if you ask for sensitivity, the whole work has
to be done on your senses, not on things. You are not to accumulate
things.
You have to deepen your feelings, your heart, your eyes, your ears,
your nose.

Every sense should be deepened in such a way that it becomes capable
of feeling the subtle.
We cannot even feel the gross, and we must become capable of feeling
the subtle. The world appears to be gross only because we cannot feel the subtle. The
invisible is hidden in the visible. Look at these trees. You look at
the gross: the body of the tree. You never look, you never feel, the life
within. The growth! The tree itself is not growing: the tree is just a
body. Something else – the invisible – is growing in it.

And because of it, the tree grows The inner is growing and, because of
it, the outer is growing. But you look only at the tree, so only the
outer is seen. Look around you. Look into your friend's eyes. You
only look at the eyes, not at the one who sees through them. Touch
your friend's body. You touch only the gross; you never feel the subtle
within.

Only the body, the external, is felt; because your eyes (your senses)
have become so dull that they cannot feel the inner, the invisible.
More sensitivity is needed. Ask for less sensations and grow in
sensitivity. When you touch, become the touch. When you see, become the eyes. When
you hear, your whole consciousness must come to the ears. Listening
to a song, or listening to the birds, become the ears. Forget everything
else so it is as if you are only the ears. Come to the ears with your total
being. Then, your ears will become more sensitive.

When you are looking at something – a flower or a beautiful face or
the stars – become the eyes. Forget everything else, as if the whole
rest of your body has gone out of existence and your consciousness has
become just eyes. Then your eyes will be able to look more deeply, and
you will become capable of looking at the invisible also. The
invisible can also be seen, but you need more penetrating eyes to see it.

KILL OUT ALL DESIRE FOR SENSATION, and grow in sensitivity. Think
about the world less and about your senses more. Purify them. When you
don't ask for sensations they become purified. When you ask for more
and more sensations, you are killing your senses.

The man who finds the divine is the man whose senses are totally
alive. to their maximum capacity Then it is not only that you can see the
divine. You can taste the divine. you can smell the divine. The divine
can enter in you through any of the senses. Only when the divine
enters you from all the senses does the ultimate realization happen. If you
can only see the divine. it is just a partial realization. Then you are
not really enlightened. You are only partially enlightened if you cannot
touch the divine. if you cannot taste it.

To use such words looks illogical. To taste God? Is he a food? Yes he
is everything. You can taste him, but then you need a very subtle
capacity to taste. Your very food will become divine. Through food, the divine
will be felt. The Upanishadic rishis have said that food is brahma.
"Anna is brahma." They must have tasted him, they must have
eaten him.

We go on thinking that God is a logical problem so we go on arguing
about, and about, for or against. We go on arguing whether God exists
or not. It is irrelevant. God is not a question of argument, of logic, of
reasoning. God is really a question of sensitivity. If you don't
feel him, become more sensitive. No logical thinking will be of any
help. Become more sensitive! If you are sensitive, he is there. He has
always been there, but you are not sensitive. Things make you dull,
sensations make you dull. Kill out desire for sensation


In short..i wana share a very beautiful and meaningful sher from Pankaj Udhas famous ghazal..its like

Saleeka hi nahi usko to mehsoos karne ka
jo kehta hai khuda hai to nazar aana zaroori hai..