Thy life is a death; death is a rebirth. Happy is the man That is beyond the clutches of their limitations.
-K (the song of life)
And when you understand the nature of desire there is no conflict about it. Once you understand all of what is being said there is complete break from the past. Consider a mill pond which is absolutely quiet and you drop a stone into it: There are waves. ..it is an outside action… .but when the waves are over it is completely quiet again.
Now I realise the state of my own mind. I see that-it is instrument of sensation and desire and that it is mechanically caught up in routine. Such a mind is incapable of ever receiving or feeling the new for the new must obviously be something beyond sensation-which is always the old. So this mechanical process with it’s sensations has to come to an end, has it not? Karma is not an ever- enduring chain ; it is a chain that can be broken at any time. What was done yesterday can be undone today; there’s no permanent continuance of anything. Continuance can and must be dissipated through the understanding of its process. So when you SEE this process, when you are really aware of it without opposition, without a sense of temptation, without resistance, without justifying or judging it then you will discover that the mind is capable of receiving the new and that the new is never a sensation therefore it can never be recognized, re-experienced. It is a state of being in which creativeness comes without invitation, without memory and that is reality. That which is unnameable cannot be recognised. It is not a sensation.
Then you will find there comes love that is not sensation, intelligence that is not of time or of thought process and it is only that, that can resolve this immense and complex problem of sorrow… .and to have the capacity of freedom that can come upon that thing that is sacred and from there move to something that may be timeless.
The Immortal Friend (Poem)
I sat dreaming in a room of great silence. The early morning was still and breathless, The great blue mountains stood against the dark skies, cold and clear, Round the dark log house The black and yellow birds were welcoming the sun….
I lost the feel of my body, My limbs were motionless, Relaxed and at peace. A great joy of unfathomable depth filled my heart. Eager and keen was my mind, concentrated. Lost to the transient world, I was full of strength…
-J Krishnamurti, ‘The immortal friend’ Ommen : Star Pub. Trust 1928, Pg. 8-10.
All the time that K was in India until the end of January 1980 every night he would wake up with this sense of the absolute…..The whole universe is in it, measureless to man….there was nothing beyond this. This is the ultimate, the beginning and the ending and the absolute. There is only a sense of incredible vastness and immense beauty.
-Pg 238, Biography of K by Mary Lutyens (Vol II-the years of fulfillment)
There is a sacredness which is not of thought, nor of a feeling resuscitated by thought. It is not recognizable by thought nor can it be utilized by thought. Thought cannot formulate it. But there’s a sacredness, untouched by any symbol or word. It is not communicable.’
Truth cannot be explained or described. It is. I say that there is a loveliness which cannot be put into words; if it were, it would be destroyed; it would then no longer be truth.
-Verbatim Reports of Talks and Answers… Adyar, India 1933-34 p.9
Vedana paccaya tanha; vedana-nirodha tanha-nirodho; tanha-nirodha dukkha-nirodho.
Sensations give rise to craving. If sensations cease, craving ceases. When craving ceases, suffering ceases.
When one experiences the truth of Nibbana – a stage beyond the entire sensorium – all the six sense organs stop working. There can’t be any contact with objects outside, so sensation ceases. At this stage there is freedom from all suffering.
-S N Goenka on Nibbana
(Nibbana in Pali or Nirvana in Sanskrit is liberation – sacred-freedom – the Truth)
Yato-yato sammasati khandhanam udayabbayam labhati piti-pamojjam,- amatam tam vijanatam.
– Dhammapada – 374
Whenever and wherever one encounters the arising and passing away of the mental-physical structure, one enjoys bliss and delight, (which lead on to) the deathless stage experienced by the wise.
Imasmimyev vyammatte kallevare Sasannimhi samanke- Lokanch pannapemi, loksamudayanch, Lok nirodanch, lok nirodhgamininch patipadanti.
– Anguttara Nikaya, Rohitassa Sutta.
In the Rohitassa Sutta, The Buddha states :-
”In this very one-fathom-long body, along with its perceptions and thoughts, do I proclaim the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world”
(The cessation of the world is the cessation of suffering-Nibbana)
The State of Sannavedayitanirodha
1) The pali texts repeatedly refer to this state beyond sensation – a state characterized by the eradication of recognition and sensation (sanna and vedana) which Buddhaghosha in Visuddhimagga (the book called ‘The path of Purification) compares to nibbana.
2) Iti santam samapattim imam ariyasevitam, ditth’ eva dhamme nibbanam iti sankham upagatam.
sannavedayitanirodha is ”an attainment which a noble one may cultivate; the peace it gives is reckoned as nibbana here and now.”
-translation from Nanamoli, The Path of Purification, p. 833.
3) Ayu aparikkhino, usma avupasanta, indriyani vippasannani (M. i, 296).
For all intents and purposes, one dwelling in sanna-vedayitanirodha exhibits the same features as a deceased person, with the slight exceptions that life (ayu) and bodily heat are still present, and that the sense-organs are purified. Thus the experiencer is technically but not actually dead.
4) Kasma samapajjanti ti…ditth’ eva dhamme acittaka hutva nirodham nibbanam patva sukham viharissama ti samapajjanti
Let us live happily (sukham) by being mindless in this very moment and having attained cessation which is nibbana.
Nibbanam paramam sukham. –Dhammapada 204 (Sukhavagga)
Nibbana is bliss supreme.
…Ajatam abhutam akatam asankhatam- -Itivuttaka (ajatasutta)
(In the Itivuttaka Buddha refers to Nibbana as) unborn, unoriginated, unmade and non-conditioned state.
Some of the words used by The Buddha while referring to Nibbana are:-
”Anakkheyya” (cannot be described), ‘infinite” (ananta), ”non-conditioned”. (asamkhata), ‘incomparable” (anupameya), ”supreme” (anuttara), ”highest” (para), ”beyond” (paara), ”highest refuge” (parayana), ”safety” (tana), ”security” (khema), ”happiness (siva), ”unique” (kevala), ”abodeless” (analaya), ”imperishable” (akkhara), ”absolute purity” (visuddho), ”supramundane” (lokuttara), ”immortality” (amata), ”emancipation” (mutti), ”peace” (santi), etc.
-Page 290, The Buddha and this Teachings – Narada, and Page 276, Tipitak mein Samyak Sambuddha (Hindi-Pali) Vol 2-VRI.