UPANASHADIC CONCEPT OF HAPPINESS AND PHOTOGRAPHS OF SMILING ALBERT CAMUS

                                         

UPANASHADIC CONCEPT OF HAPPINESS AND   PHOTOGRAPHS  OF SMILING ALBERT CAMUS 

                                              

Upanishads  teach the distinction between pleasure  and happiness. According to Katha Upanishad, pleasure (preya) is temporary and sensory; true happiness (shreya) is enduring and comes from knowing the Self . The Kena Upanishad connects happiness with Brahma-gyana  (self-realisation), teaching that true happiness lies not in pursuing the visible material  phenomenon,  but in knowing the inner, eternal reality that drives all, leading to  ultimate satisfaction . The journey along this path  enables the traveller to have a glimpse of inner peaceful soul and the ultimate reality. The Taittiriya Upanishad describes a ladder of bliss, starting from human happiness and ascending to the infinite bliss of Brahman (Brahmananda) through contemplation and realisation.The Chhandogya Upanishad says , "Yo vai bhuma tatsukhaṃ nalpe sukhamasti" (That which is infinite is happiness; there is no happiness in the finite). It clarified that happiness derived from material or finite things is temporary and ultimately leads to suffering.

This man, Camus  had  found the sunlight lying hidden within him even in the haziness of his existence   . He wrote this :-

"In the depth of winter, I finally learned that within me there lay an invincible summer."... 

And Camus had read Katha Upanishad in French that was gifted to him by his mentor and philosopher  Prof. Jean Grenier .This Upanishad with Camus's notes in French remains in his private  library  inside his Lourmarin  house in South France . Catherine Camus, his daughter lives in this house and manages the Camus Centre and her father's  legacy.

( Avtar Mota )

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THE MOMENTARINESS OF THIS EXISTENCE

                                        

THE MOMENTARINESS  OF THIS EXISTENCE.

" Maine poochha ke zindagi kya hai,

Haath se gir ke jaam toot gaya"

My English translation is this:-

(( I sought to know what life is all about,

Alas! It slipped from my gasp ; 

Like a wine glass ( pleasures )  slipping from hands And  breaking into pieces.))

The concept of the momentariness of existence is a central philosophical doctrine in Buddhism known as ( ksanika-vaada), which emphasises that everything in the phenomenal world is transient and constantly changing.This doctrine is associated with the Buddhist concept of 'impermanence' (Anicca), which states that all created things inevitably change and decay.Each momentary existence causes the next. That is, one thing exists simultaneously as itself and as the cause of another. 

  The Upanishads reject the everyday world (samsara or maya). It  is described as impermanent, fleeting, and ultimately unreal from the highest perspective, but the underlying Self is not. The Upanishads focus on realising the permanent, eternal nature of the Self, which transcends the impermanent, "momentary" phenomenal world. The predominant teaching in the Upanishads is the spiritual identity of Self within each human being, with the Self of every other human being and living being, as well as with the supreme, ultimate reality Brahman.

 In the Katha Upanishad, Nachiketa, the text's central character, rejects Yama's offers of wealth and long life, calling them "fleeting and vain" and insisting on the eternal nature of the Self beyond death.

The Kena Upanishad addresses the impermanence of life by contrasting it with the permanent, unchanging reality of Brahman (the ultimate Self/Spirit). It teaches that the physical world and individual existence are transient phenomena, and true immortality is attained only by realising the self/ Brahman .

The Isha Upanishad teaches that the material world is transient and a universe of constant movement, but this phenomenal existence is enveloped and pervaded by the one, unchanging, and immortal Self (Brahman or Ishvara).

The Upanishads assert that mind has the power to perceive the world as it is, as well as fabricate the world as it wants to perceive it. Mind is a means to see the world but it is prone to flaws. In this ontological quest man has to make a serious attempt to realise the "true reality ( Brahman ) behind perceived reality ( Maaya )". That Brahman has no attributes or characteristics. German Philosopher Arthur Schopenhauer   in his book " Die Welt" ( in one specific   passage on Vedantic Concept of Maaya  )  writes :-

“It is Maya, the veil of deception, which blinds the eyes of mortals and makes them behold a world of which they cannot say that it is or that it is not: for it is like a dream; it is like the sunshine on the sand which the traveler from afar takes to be water; or the stray piece of rope he takes for a snake.”

Abdul Qadir Bedil was a Sufi poet of Indian School or what is known as ‘Sabk  e Hindi’ . He had done wide study of ancient Indian philosophers and the Influence of Buddhist philosopher  Nagarjuna is evident in the Persian poetry of Bedil. Bedil was also influenced by the Advait philosophy of Adi Sankara. And Bedil was Ghalib's greatest inspiration .This appears to be the reason for the influence of Upanishads/ Vedanta upon Mirza Ghalib’s poetry. Did Ghalib read Dara Shikoh's Persian translation of Upanishads ? I can't comment for I have no authentic source to fall back upon. Dara Shikoh was a lover of Upanishads and had 52 Upanishads translated into Persian just two years before he was executed  .His translation Sirr-e-Akbar (The Greatest Mystery ) was completed in 1657. He also got Bhagavad-Gita and the Yoga Vashishtha translated into Persian .In his foreword to Sirr e Akbar, Dara wrote:-

" Happy is he, who having abandoned the prejudices of vile selfishness, sincerely and with the grace of God, renouncing all partiality, shall study and comprehend this translation titled 'The Greatest Secret ' [Sirr-i-Akbar], knowing it to be a translation of the words of God. He shall become imperishable, fearless, unsolicitous, and eternally liberated.”

 " Hasti ke mat fareb mein aa jaaiyo ‘Assad’

Aalam tamaam halqaa-e-daam-e-khayaal hai”………( Ghalib )

Meaning …….

( Get not trapped by the deception of this existence O ! “Assad “,

This visible world in its entirety ,

belongs to the realm of imagination only.)

 

( Avtar Mota )

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PABLO PICASSO AND ALBERT CAMUS

                                         

PABLO  PICASSO AND ALBERT CAMUS 

( In this photo : Sartre and Camus sitting while other artists including Picasso are standing)

Pablo Picasso had a long association with Paris. During our  visit to Montmartre locality in  Paris , we were  shown the house where Picasso lived and also the restuarant that he frequented. During this period, Albert Camus also lived in   Montmartre locality. In fact  Camus completed the manuscript of his well-known novel ,"The Outsider" while residing at Montmartre hill. It used to be somewhat bohemian locality  where artists, writers and struggles lived. It offered silence , elevation , fresh air and panoramic view of the city . Housing and food was cheaper than city . 

                                              

Picasso also wrote poetry and plays before totally shifting to paintings . He was known for his ceramic work and also sculptures apart from  stage designs . He wrote two important plays and hundreds of poems during 1940s and 50s . A  pioneer of Cubism,  he  made significant contributions to art, but he did write a few  plays as well during early period of his creative life. . He alo designed sets and costumes for several ballets and plays, like "Parade" (1917) and "Le Tricorne" (1919) .

In the winter months  of 1941, soon after the Germans occupied Paris, in three days Picasso wrote a play script in French titled "Desire Caught by the Tail". However, it was only in 1944 that the play was staged in  Paris, Those who acted in the play included  Simone de Beauvoir, Jean-Paul Sartre, Valentine Hugo, Raymond Keno and Picasso himself. The play was directed  and staged under the supervision of Albert Camus. The event was conceived as an act of artistic and political resistance during the occupation. The play itself is considered abstract, with a non-linear narrative and characters with unusual names like "Big Foot," "Onion," and "The Curtains". Some critics believe Picasso never intended the play to be fully staged, only read. The Living Theatre of the US  made the play a part of their first critical success. 

( Avtar Mota )

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THE TOYS YOU OFFER, DON'T AMUSE ME

                                              

TU NE SAMJHI HI NAHIN KYA HAI  SHIKAYAT MERI 

 "Sonne chaandi ki tamanna hai na resham ki talaash,

Khaaq hi khaaq hai daulat ka sunehra aakash ,

Inn khilonon se na behlegi tabiyat meri

Tuune  samjhi hi nahin kya hai shikayat meri ." Ali Sardar Jafri 

My English translation is this :

 

(Never did I desire , gold, silver or expensive  silks ,

This wealth  oriented golden  sky doesn't allure me , 

Nothing more than  dust it remains for me.

These toys you offer, can't  amuse me ,

These toys you bring ,  can't distract my heart's ache, 

And then  you never understood  

what my  complaint is all about   .)

(Avtar Mota )

....
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ALBERT CAMUS AND FRANCOIS MITTERRAND

                                               

ALBERT CAMUS AND FRANCOIS MITTERRAND ..

In my various visits to France, I came to know  that Francois Mitterrand was a great admirer of Albert Camus, often more so than of his rival Jean-Paul Sartre. Mitterrand  liked Camus as a humanist, a moralist, and an author who embodied a conscience in public life. That is why Mitterrand saw Camus as friend and would attend events and functions where Camus was invited . The B&W photo in this post relates to year 1954  when Camus was invited as Chief Guest by Algerian writers in joint Book Release event in Paris. Camus was closely associated with 

Mouloud Feraoun of Algeria. Mouloud Feraoun (1913–1962) was a well-known Muslim writer, educator,  nationalist and a powerful voice against French Colonialism in Algeria He wrote in French language .Although  Camus was against French Colonialism,  he raised his voice firmly and fearlessly against Algerian terrorism and the terrorists who indulged in bomb blasts and killings .

 Francois Mitterrand was a cabinet minister in 1954 . He attended this event as Friend of Camus without being invited. Camus was happy yet  surprised at this visit. Mitterrand was a minister of interior under President Gustave Jules Rene Coty who remained President of the French Republic from 1954 to 1959.Gustave Rene Coty was a right-wing politician who evolved from a moderate republican to a conservative. Rene Coty was followed by Charles de Gaulle as President of the French Republic. Camus and Mitterrand  represented  two different facets of the French left, which experienced significant ideological clashes during that era, particularly regarding the Algerian War. 

Although Camus was not always in agreement with the political left of his time yet Mitterrand's admiration stemmed from Camus's commitment to justice and humanism, even when it meant remaining alone in his position. This admiration became a point of public discussion when a later right-wing president, Nicolas Sarkozy, also attempted to claim Camus's legacy by proposing he be interred in the Panthéon, a move met with some skepticism from French intellectuals who saw it as political point-scoring. In French politics, every act of pantheonisation has  been considered political and partisan. When Charles de Gaulle transferred the remains of the Resistance hero Jean Moulin to the Panthéon in 1964,  people believed him to be buttressing the conservative myth of a nation united against the German occupiers. In a symbolic tit for tat, Francois Mitterrand marked his presidential victory in 1981 by entering the Panthéon alone in order to lay a rose on Moulin’s tomb, reclaiming the legacy of the Resistance for the Left. Mitterrand's connection to Camus, however, is generally seen as a more consistent and personal intellectual alignment. Mitterrand was a right-wing politician in 1954.However, he moved towards the left, opposing Charles de Gaulle after 1958 and becoming the candidate for the socialist and communist left in the 1965 presidential election. After becoming the first secretary of the Socialist Party in 1971, he began a major reorganization of the party that greatly increased its electoral appeal. He remained the President of the French Republic from 1981 to 1995.

It was Mitterrand who abolished the Death Sentence in France in 1981 .

( Avtar Mota )

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CHILDHOOD TRAUMA AND ANGER OUTBURSTS IN ADULTHOOD .

                                            

CHILDHOOD TRAUMA AND ANGER OUTBURSTS IN ADULTHOOD.

When it comes to childhood trauma, the scars one  carried as a child can quietly resurface years later, often without one  even realising it. For many adults, the impact of painful childhood experiences is evident in their everyday lives, showing up in unexpected ways. Quite often we see  anger being expressed disproportionately to situations by these individuals as  a result of some unresolved childhood trauma . The trauma experienced in childhood can interfere with a person's ability to learn and manage their emotions effectively, leading to frequent outbursts of anger and rage in adulthood. Childhood trauma can lead to being in a constant state of alertness or hypervigilance. This can make a person feel easily triggered and lead to intense startle responses and anger outbursts. Trauma can shape adult relationships in ways that lead to conflict.  Dr Judith Joseph, a board-certified psychiatrist working in a New York hospital writes  this :+

"One of the most common long-term effects of childhood trauma is anger. Individuals who experience childhood trauma may struggle to regulate their emotions, leading to outbursts of anger or other negative emotions. Childhood trauma can also lead to a sense of powerlessness, which can cause individuals to feel angry and frustrated with the world around them. Some adults exhibit Intense reactions to very small issues  resulting in  anger outbursts , quite often uncontrollable. Childhood trauma can take many forms, including , a violent parent( father or mother ) , neglect , sexual abuse,  witnessing  severe violence , persistent exposure to violence in family , significant loss,  etc. These  trauma experiences can disrupt a child’s emotional well-being  , sense of  security often leading to feelings of fear, anxiety, and helplessness. " 

Anger is a complex emotion that can manifest in different ways. It can show up as frequent and intense emotional outbursts, including rage, verbally abusive behavior , shouting, accusing, or using sarcasm.Managing anger in adulthood can be challenging, especially for individuals who have experienced childhood trauma. A leading psychologist in the UK writes this :

" The adulthood problem of frequent anger outbursts in people gets more complex as neither family members / close relatives nor the person himself looks at it as a treatable disorder. These outbursts have a tendency to hit a soft target, which can be a sibling or spouse.  In married life, such individuals make their own life and the  life of  their spouse unhappy and full of stress. Some people with this disorder exhibit arrival-departure anger outburst syndrome. They will exhibit anger outbursts at their target upon their return home or departure from home. Arrival due to pent-up emotions and departure due to a feeling of their subsequent non-availability.They magnify small and frivolous issues so as to justify the anger outbursts. Such persons jump into every avoidable issue to remain relevant and central to it. They observe,comment and try to control people beyond limits, imposing their own preferences and solutions . Rarely will they accept responsibility for how they treat others. Rarely will they agree that the problem lies with them, not with the other person, whom they often blame. Rarely do people close to them muster the courage to tell them that they need treatment, not arguments. The problem is certainly a manifestation of some  childhood trauma ."

 Childhood trauma can significantly contribute to persistent irritability in adulthood. For an angry person, normal stress gets compounded, creating health issues and adjustment problems.Such people need to understand the importance of mindfulness in their lives to manage anger. Mindfulness involves paying attention to the present moment without judgment. Focusing on the present moment can reduce stress and anxiety and start healing. There is no other solution except seeking help or professional counselling. Treatment may involve trauma-focused therapies, mindfulness, or other interventions to develop healthier coping mechanisms. With time, patience, and professional help,  it is possible to heal from childhood trauma and live a fulfilling life.

( Avtar Mota)

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MY POEM, '"THE NIGHT OF PARTING,1990"

                                     

(The Night of Parting ,1990 )

It is 4.30 am ,

pitch dark and freezing January month of  Kashmir ,

The taxi driver knocks  feebly at our door,

A signal to come out, 

We are already waiting for him since 3 am ,

It is  a night of parting,

A night when we left everything behind, 

Our name, our  fame , our address, our deities and  our belongings .

We were advised  to leave immediately to save our lives .

Our names figured in the hit list displayed  outside the Mohalla mosque.

My brother served in BSNL ,

They said we had a 'Wireless Set',

We were  Indian agents; 

Informants ,spies, non-believers and enemies .

We  had to leave or get killed.

As mother comes out  to  board the waiting taxi for a destination  unknown, 

Raja, our neighbour Mohammed  Sidiq's wife and  Sondhar Ded's daughter in law , 

along with her two  little daughters Afroza and  Sarah, comes to see my mother off.

Raja hugs my mother and sobs  , 

She was my mother's third daughter after Suneeta and Lalita , 

She kisses my mother's hand and says ,

"Bhabi , my parental home is dead now.

Hey you Afroza hug Bhabi,.

You Sarah come hug Bhabi ,

You people leave ,

 Leave immediately and save your lives.

Wherever you go , may Allah keep you  happy .

Bhabi , for me , you were  like the  cool shade  of a majestic Chinar tree.

I will miss  you.

Leave, leave otherwise  this rascal,

Mohammad Sidiq will get up from sleep

And pull us inside .

He says no connect with Pandits,

He says let Pandits go to hell, 

He follows the Mujahids.

Leave , leave 

Leave me to Allah's care, 

Allah  will  ruin their families , 

The families of those who made  you leave 

your home  .

I wish I could be born again to pay your debts . 

Leave , leave ,leave Bhabi ......"

The taxi driver takes our  two bags that we packed hurriedly at night . 

He says softly ,

"Come quickly  , don't talk to  me  outside 

till you board the taxi, 

hurry up ,

people are about to go to the mosque ,

I will get noticed,

hurry up ."

As we cross Pampore' s vast saffron fields ,

We see trucks , taxis  with Pandits

moving to Jammu,

Moving to uncertainty ,

Moving  to exile ,

Swarming travellers with sad faces 

Rushing on the highway 

Yet not knowing where to go ,

And  knocking at  the doors  of 

misery, suffering and pain to enter .

( Avtar Mota)

CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
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