Shivpreet Singh
Shivpreet Singh
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This is a story from the Shiv Purana as related by Sant Maskeen Singh:

Brahma was deeply driven to share his vast knowledge with those who sought understanding. His aspiration was to meticulously capture and articulate every aspect of existence within the Vedas. He desired to not just describe everything in the world, but everything that the world comes from.  So he started discovering.

Arriving at a gathering of revered sages (devtaas), Brahma set forth a condition: he would impart his wisdom solely to those deemed ready to receive it. He sought earnest listeners, emphasizing that if none were present, he would remain silent. 

On a particular day, Brahma expressed his reluctance to speak, citing the absence of receptive ears. He lamented that the assembly was engrossed in their individual desires, entangled in the conflicts of their own minds. Brahma voiced his frustration, noting only two attentive listeners amidst the congregation—Shiv and Vishnu. However, he hesitated to impart knowledge to them, as they already possessed profound understanding. They were acquainted with concepts of beauty, divinity, longing, love, purity, and knowledge, mirroring Brahma's own wisdom.

Seeking validation, Brahma yearned for assurance of his own knowledge. Vishnu bestowed upon him a blessing of success, acknowledging his endeavors. Yet, Shiv withheld his blessing, stipulating that he would grant it only when Brahma himself attained complete enlightenment. So Brahma continued discovering and describing.

After years of sharing his teachings, Brahma resolved to conclude his lectures, eschewing verbal communication. He uttered "Neti Neti," signifying "This is not, this is not," indicating the inadequacy of words to encapsulate the entirety of existence. In this acknowledgment of incompleteness, Shiv proclaimed Brahma's completeness, drawing a parallel to the ocean's inherent nature—it does not proclaim its identity; it simply is.

From More on Neti Neti see https://www.shivpreetsingh.com/2014/11/neti-neti-divine-is-not-this-not-that.html

First the poem and then the analysis of this beautiful poem by Hoagland:



The Question

"We are what is missing from the world"
     -Fernando Pessoa

Some questions have no answer.
Raised, they hang there in the mind
Like open mouths, full of something missing.
The great Portuguese poet, Pessoa,
Said that the idea of happiness
Is what makes men permanently sad.
The body, imagining the soul,
Looks ugly to itself.
A man hears a word, and the world
Becomes a place that he misunderstands.
So he climbs high into his life,
Ashamed of all he doesn't know,
And refuses to come down.

If you could coax him out again,
You could tell him, say,
That anything can be explained.
The shape of apples, for example,
By their love of travel.
Or that the sky is blue because
It's an easy color on the eyes.

Even the dog, chasing its tail,
Has, temporarily, a center.
Even the bird, disappearing into his hole
Knows that the world goes on without it.
And Pessoa, that eminently healthy man,
That artist, wore a blue wool hat
Even on the hottest summer days.
Simply to toss at strangers in the street.
He liked to see them catch it,
And grow immediately less strange.

     -Tony Hoagland

My Ruminations

In the beginning, Tony Hoagland says, there are no answers to some questions.  He is not clever not answering the questions, he is clever in not even divulging the questions.  

Then he gives an example of such a question -- What makes us sad? Or why do we become sad.  Pessoa said it was because of the presence of the idea of happiness.  That we know there is such a thing as happiness -- something far from us, something we have to hope and pray for -- makes us feel bad about not having it.  That is why, Pessoa says we were sad.  

Just like we have a body, but we desire something more -- a soul -- something up higher, something out in the future, something intangible.  We might not be sure, but we can believe and trust, and be happy that one day we will know the soul.  And we are miserable because we don't yet know it or have it.  But the question is are we really sad because of that? Do we have an answer to that question?

When a person doesn't understand something, he "climbs high into his life" -- perhaps to look for answers.   We can try to coax him into coming back to this world by promising him answers to questions: like apples have the shape that they have because they like to travel, and that the sky is blue because it is an easy color to the eye.  He knows these answers are wrong, so he is not convinced.  He continues to want to learn. To climb higher and higher. The craziness of man continues.  

I think the elusive questions that Tony Hoagland talks about in the first line are: Who are you and why are you here?  The questions that philosophers and poets have asked for ages.  We are crazy enough to climb high in our lives and think that the world cannot go without us, but it can.  Even a bird, with less intelligence, knows that when it goes inside its nest, nothing changes in the world.  Even a dog, also less intelligence than man, revolves around a center while crazily chasing its tail.  But man remains eccentric.  He does not know who he is, where he comes from, where he is going, what is his purpose -- and he goes from one place to another, thinking he is climbing higher and higher, and you cannot bring him back by simple answers.  He is unsatisfied with the answers -- which are obviously wrong -- but unsatisfied also with uncertainty -- so he keeps climbing. 

In the end Hoagland talks about strangeness -- the questions that we cannot answer.  Strangeness cannot completely go away, but we can make things less strange.  Like we can throw hats at strangers and let them catch it.  We cannot completely answer the questions, but we should be engage with people -- it could make us live better with the questions we have.  Perhaps in loosing the strangeness, he has accepted the strangeness as his own. 

Some questions cannot be answered.  The acceptance of strangeness maybe an answer.

More on Who am I: Who am I? 

Lets take the question of "Who am I?"  What is the answer?  

There are some who would say we are nothing.  See Emily Dickinson's I am nobody.  
I'm nobody! Who are you?Are you nobody, too?

There are some who see themselves in all -- Walt Whitman's 
What is a man anyhow? what am I? what are you? ...
In all people I see myself, none more and not one a barley-corn less, And the good or bad I say of myself I say of them. 
I know I am solid and sound, To me the converging objects of the universe perpetually flow, All are written to me, and I must get what the writing means. 
I know I am deathless, I know this orbit of mine cannot be swept by a carpenter's compass, I know I shall not pass like a child's carlacue cut with a burnt stick at night. 
Bhagat Ravidas also sees himself in everyone: "I am you, you are me"
We are like waves and the sea
I am you, and you are me

But one of the poems that comes closest to the essence of the "question" is Bulleh Shah's poem "Bulla ki jaana main kaun" where he says "Who knows who I am?" Bulleh shah accepts the strangeness in the world. 





This is poem #20 from Walt Whitman's long poem "Song of Myself." I have bolded some items.


Who goes there? hankering, gross, mystical, nude;
How is it I extract strength from the beef I eat?

What is a man anyhow? what am I? what are you?
All I mark as my own you shall offset it with your own,
Else it were time lost listening to me.

I do not snivel that snivel the world over,
That months are vacuums and the ground but wallow and filth.

Whimpering and truckling fold with powders for invalids, conformity
goes to the fourth-remov'd,
I wear my hat as I please indoors or out.

Why should I pray? why should I venerate and be ceremonious?

Having pried through the strata, analyzed to a hair, counsel'd with
doctors and calculated close,
I find no sweeter fat than sticks to my own bones.

In all people I see myself, none more and not one a barley-corn less,
And the good or bad I say of myself I say of them.

I know I am solid and sound, To me the converging objects of the universe perpetually flow,
All are written to me, and I must get what the writing means.

I know I am deathless, I know this orbit of mine cannot be swept by a carpenter's compass,
I know I shall not pass like a child's carlacue cut with a burnt
stick at night.

I know I am august, I do not trouble my spirit to vindicate itself or be understood,
I see that the elementary laws never apologize,
(I reckon I behave no prouder than the level I plant my house by,
after all.)

I exist as I am, that is enough, If no other in the world be aware I sit content,
And if each and all be aware I sit content.

One world is aware and by far the largest to me, and that is myself,
And whether I come to my own to-day or in ten thousand or ten
million years,
I can cheerfully take it now, or with equal cheerfulness I can wait.

My foothold is tenon'd and mortis'd in granite,
I laugh at what you call dissolution,
And I know the amplitude of time.
WHAT am I, after all, but a child, pleas’d with the sound of my own name? repeating it over and over;
I stand apart to hear—it never tires me.
  
To you, your name also;
Did you think there was nothing but two or three pronunciations in the sound of your name?

 

There was a child went forth every day,
And the first object he looked upon and received with
wonder or pity or love or dread, that object he became,
And that object became part of him for the day or a certain
part of the day . . . or for many years or stretching
cycles of years.

The early lilacs became part of this child,
And grass, and white and red morning-glories, and white and
red clover, and the song of the phoebe-bird,
And the March-born lambs, and the sow’s pink-faint litter,
and the mare’s foal, and the cow’s calf, and the noisy
brood of the barnyard or by the mire of the pond-side
. . . and the fish suspending themselves so curiously
below there . . . and the beautiful curious liquid . . . and
the water-plants with their graceful flat heads . . . all
became part of him.

from "There Was A Child Went Forth"
by Walt Whitman
Who am I?

Tohi Mohi Mohi Tohi Antar Kaisa?
You are me, and I am You
what is the difference between us?
We are like gold and the bracelet,
We are like water and the waves.

If I did not commit any sins, O Infinite Lord,
how would You have acquired the name, 'Redeemer of sinners'? ||1||Pause||

You are my Master, the Inner-knower, Searcher of hearts.
The servant is known by his God, and the Lord and Master is known by His servant. ||2||

Grant me the wisdom to worship and adore You with my body.
O Ravi Daas, one who understands that the Lord is equally in all, is very rare. ||3||

****
Indian classical rendition of this beautiful poem in Raag Sri:


Sometimes I feel I should remove my bio and put Emily Dickinson's poem there instead:

I'm nobody! Who are you?
Are you nobody, too?
Then there's a pair of us — don't tell!
They'd banish us; you know!

How dreary to be somebody!
How public like a frog
To tell one's name the livelong day
To an admiring bog! 



Once the goddess Parvati wanted to become beautiful, more beautiful, most beautiful. She was already quite beautiful, but her present beauty did not satisfy her. She wanted to become beautynon pareil.

Parvati knew that this kind of beauty could be acquired only by virtue of intense prayer and meditation. She decided to leave her husband, Shiva, and go into seclusion so that she could practise spiritual disciplines without interruption.

Before leaving, she asked Nandi not to allow any woman who looked like her to enter Lord Shiva’s place. She said, “Many times my Lord has been deceived by women who take my form and try to approach him. You have to be absolutely sure that it is I who have returned, and nobody else. Otherwise, I am sure that in my absence some women will try to fool you.”

After issuing her strict instructions, Parvati withdrew into the forest for an indefinite length of time. 

All her jewellery and lovely garments she left behind so that she could give her full attention to prayer and meditation.

A few months later, an asura or demon, who happened to pass by Shiva’s place, noticed the gigantic gates outside it. The demon asked one of the guards, “Whose place is this?”

“It is Lord Shiva’s place,” the guard replied.

“I would like to be admitted,” said the demon haughtily.

“It is absolutely forbidden,” said the guard. “I have received special instructions from Parvati and nobody may be admitted.”

Outwardly the demon pretended to be detached. “All right,” he said, “if you do not allow people to enter, what can I do?”
Inwardly he was seething with rage. He went home and came back to the gate a few days later. This time he took the form of a tiny creature. It was something like a snake. Because this creature was so tiny, it was able to pass through the gate unnoticed by the guards. It was almost invisible to the eye. Once it was inside Shiva’s home, the creature assumed the form of Parvati. She was beautiful beyond description.
When Shiva saw his wife standing before him, he was filled with joy. He came forward to embrace her but, as he put his arms around the false Parvati, the demon suddenly resumed its old form. The demon attacked Shiva and a terrible fight took place.
Eventually Shiva gained the upper hand and the demon lay dying on the ground. With his last breath, the demon said to Shiva, “You have killed me, but I am warning you. One day my brother will come and kill you. He will take Parvati’s form and kill you. He is much stronger than I am.”
It was well known that this demon did not have a brother. His threat was all lies. He wanted Shiva to destroy the real Parvati when she returned from the forest.
The problem of the false Parvatis went on for many, many years. Just as Parvati had foreseen other beings took her form and tried to fool the guards. Sometimes the guards refused to admit them and, at other times, when they were able to enter successfully, Shiva recognised them. Shiva did not want to be fooled a second time.
After a long time, one Parvati came and requested admittance. She behaved so much like the real Parvati that the guards opened the gate. She entered and started walking towards Shiva. Shiva immediately suspected her. “O God,” he sighed, “another one has come to fool me.”
Shiva prepared to defend himself once again. This time, from his body, countless beings emerged to destroy the false Parvati. But to Shiva’s great surprise, countless beings also emerged from the body of this particular Parvati. A huge battle raged between the two sides.
As Shiva gazed at the many beings who were fighting for Parvati, he realised that only the real Parvati could have this kind of spiritual power.
“You are my real Parvati!” he cried, throwing down his weapons. Shiva advanced towards her. As he came nearer, he noticed that his wife was now much, much more beautiful than she had been previously. Because she had prayed and meditated for so many years, she had become beauty unparalleled.
Can you imagine, a divine cosmic goddess, a supreme goddess, dying for beauty! It is no wonder that all women crave beauty at every second of their lives. It all started with our supreme goddess, Parvati.
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SHIVPREET SINGH

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