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Thursday, August 12, 2021

Aimless voyage

Baba

Aimless voyage

Namaskar,

Setting up objectives is very important in human life. Consider two people going on a stroll without any intention to reach a specific place. Without a well-defined goal, they will not reach anywhere. One can do something meaningful only if there is a set goal. When the goal is not well defined, no work gets done as there is no inspiration. Without a set goal, the situation is just like a man sitting in a boat not knowing which destination to go. Such a man will just be drifted away by the currents.  Without a set goal, very soon boredom and tiredness overpower a person. If the goal is set then the speed of movement will be better.
https://anandamargauniversal.blogspot.com/

Goal of sadhana & universal welfare key to happiness

A goalless human life is unhappy. One who thinks only about oneself ends up being unhappy. In contrast, one who constantly keeps thinking about others’ welfare by delivering physical, psychic, and spiritual service is never unhappy.

Materialists always think only about their own pains and pleasures. Spiritualists, on the other hand, keep thinking about others’ welfare. Thus, spiritualists do not suffer the pains and tribulations of life, which are  very common phenomena in everyone’s life, in the same manner as materialists do. Even if pain and troubles are there, the spiritualists do not feel it or suffer from it. Therefore, in order to lead a happy and satisfactory life the simple trick to follow is to do sadhana and take it as one’s duty to work for the welfare of the masses.

Universal welfare by one’s own sadhana & service

One can bring about universal welfare by rendering physical, psychic, and spiritual service to people. There are four kinds of service that one can render for the welfare of other people, namely, shúdrocita, kśatriyocita, vaeshyocita, and viprocita.
https://anandamargauniversal.blogspot.com/

Baba says, “You know sevá, that is, service. Service is of four kinds: Shúdrocita sevá is serving with your physical body, rendering physical service, rendering medical service. Service rendered by a shúdra is shúdrocita service. Then kśatriyocita [martial service] is security service, helping the weak. Then vaeshyocita sevá [economic service] is relief work, feeding the poor, helping the needy. Then viprocita sevá is preaching morality, teaching, preaching the ideology, doing dharma pracára [spiritual propagation]. They are all viprocita sevá.” (1)

Viprocita service: writing on spiritual subjects

Writing on spiritual subject matter is viprocita seva. All four types of services are necessary but viprocita service provides permanent relief to people. For a writer of dha’rmic postings, the goal should be well defined. For example, writing at least one posting every week. If one thinks that “whenever I feel like it I’ll write” then no writing ends up happening. If a person is a writer and thinks that he will write twelve writeups in a year then it is not enough. After all, life is short and the energy depletes with aging. With only twelve writeups in a year, one’s overall contribution will be minuscule and life will be wasted. Thus, one should increase one’s speed. The goal has to be defined properly, and also a proper goal has to be defined. One should also audit one’s progress from time to time to ascertain if the movement is in the defined goal direction and apply course corrections as needed.


Conclusion

Setting up goals in human life is very important. A life devoid of the proper goal is unhappy. The proper goal of a human life is sadhana & universal welfare; the latter can be rendered in four different ways namely shúdrocita sevá, kśatriyocita sevá, vaeshyocita sevá, and viprocita sevá. All types of services are important, but viprocita sevá provides permanent relief. Writing postings on spiritual subjects falls under the category of viprocita sevá, and one should set a well-defined goal to write postings and audit one’s progress from time to time.
https://anandamargauniversal.blogspot.com/
 
In Him,
Bhakti

Note: Without sadhana, service is impossible.

References
(1) Ánanda Vacanámrtam Part 30, The Four Kinds of Service


== Section 2: Links ==

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¿Cuál es mejor?

 Baba

¿Cuál es mejor?

Namaskar,

La gente suele decir "entregué mi ropa vieja al ejército de salvación". ¿Cuál es la diferencia entre regalar y hacer Náráyańa sevá. O cuál es la diferencia entre "Compré algo de comida extra y se lo di al mendigo" versus hacer Náráyańa sevá.


¿Qué es Náráyańa sevá?

Cuando uno hace algo, hay un pensamiento mental que lo impulsa. Cómo se habla es un reflejo de cómo se piensa. Por ejemplo, alguien cuyos pensamientos son impuros a menudo usa palabras de lenguaje vulgar mientras habla. Gradualmente, con un pensamiento y un habla tan impuros, este tipo de comportamiento se convierte en un hábito. Pero las personas cuyos pensamientos son puros, hablan con nobleza, siempre. Al observar cómo se habla, podemos ver cómo piensan y qué hacen.
https://anandamargauniversal.blogspot.com/


Regalar vs hacer Náráyańa sevá

Antes de Ananda Marga no existía una palabra denominada “Náráyańa sevá”. Náráyańa sevá significa alimentar a las personas que tienen hambre o servir de otras formas para satisfacer sus necesidades, por ejemplo, donando ropa, medicinas, etc. Los términos Náráyańa y sevá estaban ahí antes, pero en Ananda Marga se creó y aplicó el término Náráyańa sevá a partir de entonces. ¿Por qué se creó ese término? Debido al proceso de pensamiento y la filosofía única de Ananda Marga, todos son vistos como Náráyańa. Todos en esta creación son Náráyańa. Nadie es rico ni pobre. Uno no da y el otro no recibe. Todo es liilá de Parama Puruśa (Náráyańa). Náráyańa vino a nosotros en forma de mendigo y en forma de bhatka estamos sirviendo a Náráyańa. Baba le dio a esta filosofía un nombre como Náráyańa sevá con este espíritu en mente de que servimos a todos en el mundo como servimos a Náráyańa.
https://anandamargauniversal.blogspot.com/


Dios ha venido en forma de este mendigo

Un verdadero Ananda Margi que está haciendo Náráyańa sevá no está pensando que está alimentando a un mendigo. Más bien piensa que Náráyańa, Paramátmá, que es el creador de este mundo, ha venido en la forma de este mendigo. Náráyańa me ha dado forma humana y me ha dado comida, y también ha venido en forma de mendigo. Este es el Liilá de su creación. Un verdadero Ananda Margi recibe placer al servir a Náráyańa, al comprender su liilá.

Pero quien no comprende esta filosofía, utiliza el término "donar". La sensación del término “lejos” es la de alguien que no está más cerca y no es mas querido. Entonces el término “donar” genera la sensación de que a alguien que no es mío se le está dando algo que sobra. El sentimiento de lo mío no está ahí cuando uno usa el término "regalar"

Quien usa este término siente "lo mío" solo consigo mismo y piensa que todos los demás son diferentes, lejanos y distantes de mí. Cuando le da algo al mendigo, la persona siente que el mendigo no pertenece a mi hogar ni a mi familia, sino que es una persona lejana y lejana y, por lo tanto, usa el término “regalar” al ofrecer cualquier cosa. Ésta es la diferencia entre las dos filosofías. En la filosofía de Ananda Marga, uno siente amor por todos los demás en el mundo, mientras que, en el mundo material, una persona se siente enamorada de sí mismo y los demás son sólo relaciones lejanas.
https://anandamargauniversal.blogspot.com/


"Regalar" es un término utilizado en la filosofía defectuosa

En el idioma occidental se usa el término "regalar". En India, la gente dice donar al mendigo. Ambos términos no son apropiados. Vimos en el párrafo anterior usar el término 'lejos' no es bueno. Además, usar el término mendigo no es bueno, porque nadie es rico ni pobre. “Náráyańa solo ha venido en forma de mendigo” es el verdadero sentimiento al servir. Uno puede entender cuál fue el proceso de pensamiento detrás del término "regalar", y también en Ananda Marga cuál es el proceso de pensamiento usando el término "Náráyańa sevá". También se puede ver cómo el público en general usa estos términos en la vida diaria.

Así que "regalar" es un término que se usa en la filosofía defectuosa porque en cierto sentido se usa como algo que es un excedente que debe ser entregado a alguien que no me pertenece. Pero la perspectiva de Ananda Marga es que todos son la manifestación de Paramátmá, y el servicio que se hace a los demás es “Náráyańa sevá”, y todos también son Náráyańa.

Conclusión

Cuando se sirve a las personas necesitadas con la ideación de Náráyańa, entonces la mente se hace cada vez más grande y ayuda en el sadhana. Pero al regalar no hay ideación Cósmica. Y también falta el sentimiento de cercanía. Y en la mayoría de los casos, o el donante siente lástima por el receptor, o piensan que cuando en el futuro pueda tener problemas, este tipo me va a ayudar. Muchas personas regalan cosas o ayudan a otros para recuperarse de una manera u otra en el futuro cuando se encuentran en problemas. Este modo de pensar degenera la mente y ata al donante en samskaras negativos. Por todas estas razones, los Ananda Margiis nunca practican "regalar", sino que siempre practican Náráyańa sevá y, a cambio, no quieren nada.
https://anandamargauniversal.blogspot.com/

En él,
Nira'ka'r

Por qué necesitamos Mahasambhuti

Cada proceso de pensamiento en Ananda Marga es revolucionario. Filosofías que no existían antes y procesos de pensamiento que no se usaban antes están cambiando la mentalidad de las personas. En el período de transición, cuando la sociedad se degrada y la gente sufre, Ta’raka Brahma se presenta en forma de Mahasambhuti, que toma forma humana.

Paramatma es omnipotente. Tiene dos formas: Nirguna Brahma y Ta'raka Brahma. Nirguna Brahma no está directamente involucrado con esta creación. Pero Ta'raka Brahma está involucrado con la felicidad personal, el dolor y lo que sucede en esta creación. Ayuda cuando uno lo necesita indirectamente. A veces, esta ayuda indirecta no es suficiente. Ta'raka Brahma está allí con todos, incluso si no está presente en la forma de Mahasambhuti. No hay 1000 Ta'raka Brahmas, sino solo uno, y Él está allí con cada ser. Viene a la creación en forma de Mahasambhuti cuando la sociedad se degrada.

Mal uso del libre albedrío

¿Por qué se degrada la sociedad? Porque a los humanos se les da libre albedrío. El libre albedrío funciona de dos formas. Algunos lo usan de manera positiva y otros lo usan de manera negativa. Además, los seres humanos también tienen propensiones negativas y diferentes niveles de capacidad. Algunos, que eran más capaces, empezaron a degradar la sociedad día a día, trayendo retrasos. Llega un momento en que la sociedad llega a un precipicio, y un momento en que la sociedad no podría avanzar sin la ayuda de Ta'raka Brahma, presente en forma física como Mahasambhuti. Mahasambhuti viene a volver a encarrilar a la sociedad al proporcionar lo que se debe y lo que no se debe hacer y varias filosofías. Las filosofías actúan como alimento mental para las personas que son sabias y para que lleguen a saber qué se debe hacer y qué no se debe hacer. Poco a poco, la gente sabia se involucró en pracar y las filosofías se difundieron por todo el mundo. Aproximadamente cada 3.500 años parece haber una falla y la necesidad de Mahasambhuti. Entonces nuevamente la sociedad vuelve a la pista. Este es el liilá de Parama Purusha.
https://anandamargauniversal.blogspot.com/


Mahasambhuti viene

De manera similar, Mahasambhuti vino a esta tierra y fundó Ananda Marga, proporcionó filosofía y la gente se motivó para difundir la filosofía. Nacieron personas capaces de entender la filosofía y difundirla. De lo contrario, la filosofía no habría avanzado. En 1956, Baba proporcionó la filosofía de Ananda Marga. Simultáneamente, nacieron muchos seres humanos que pudieron comprender la filosofía y difundirla. En el futuro, poco a poco la filosofía se fortalecerá más y la sociedad avanzará. Por eso es necesario que Mahasambhuti venga y haga avanzar a la sociedad.

En él,
Nira'ka'r

Traducido al español por Amrta

- Here is a link to the original English posting: Which one is better

- Here are more Spanish postings

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Moralist leadership + 3 more

Baba

Moralist leadership

Namaskar,

The corruption in India was so rampant about 25-30 years ago that often many buildings and bridges made during those days collapsed, sometimes immediately after inauguration. The whole Indian working system was infested with corrupt officials. All the resources were stolen by a few government officials and engineers, which of course led to poor quality infrastructure. Even today, one of the main problems that the Indian government is struggling with is how to tackle corruption. At least, corruption is now acknowledged by the political parties in their election manifesto, and people are trying to fight against that. However, merely making laws against corruption cannot eradicate the problem completely. What is needed is a complete sociological transformation.
https://anandamargauniversal.blogspot.com/

Deforestation is also a cause of floods

The forest cover in India has significantly reduced in the last two centuries due to British exploitation as well as the allocation of forest land for industrial development projects by the current government. At the present time, the forest cover in India is only about 21% of the total land area. Tree roots help in retaining water which prevents floods as well as droughts.

Prout says, “These days, due to reckless deforestation in many parts of the world, forest trees are deprived of that source of water. If this wanton destruction of plants and trees is not stopped, then in the near future the rainfall will drastically decrease and the frequency and intensity of floods will increase. Consequently, lush, green vegetation will be transformed into arid deserts. This has already happened in the south-eastern portion of Rajasthan.” (1)

Proutistic Solution: Moralist leadership

Leadership should be based in morality that ensures that the basic needs -- food, clothing, shelter, education, and medical care -- are met. Unless the basic physical requirements of people are guaranteed, people cannot practice sadhana and grow spiritually. In extremely poor village neighborhoods, the whole life of people is spent in just making ends meet and such efforts also all too often may happen to result in their untimely deaths. Under such circumstances how can someone practice dharma sa’dhana’. Such a moralist leadership can be set only if PROUT is established.
https://anandamargauniversal.blogspot.com/

Prout teaches, “As the situation stands in the world at present, the rule of Sadvipras as advocated by PROUT is the only solution to this vexed problem. However, it is a fact that the rule of Sadvipras will only come about through the systematic and rational application of PROUT by many highly intelligent people...So, it is the duty of the vanguard of human society to reveal the present predicament of society to the people so that they can understand the real truth. They should make an all out effort to raise the consciousness of the people at the earliest.” (2)

AMURT: rescue relief

The reality is that such disasters do occur due to human greed and many people get negatively affected. The job of Ananda Marga Universal Relief Team (AMURT) in such disasters is to provide timely help.
https://anandamargauniversal.blogspot.com/

In Him,
Bhakti

~ In-depth study ~

Long-lasting remedy

Changing the leadership and providing temporary disaster relief are indeed important but the only long-lasting solution is to transform people so that they become honest.

   “A large number of clerks, teachers, engineers, government officials and business people who comprise the so-called educated section of society indulge in immorality and corruption in their respective professions. Their weak minds indirectly criticize injustice but cannot directly confront it. Thieves can criticize other thieves in a society of thieves, but they cannot offer suggestions in a society of honest people because their lips will quiver and their hearts will palpitate; the condition of corrupt educated people in the upper stratum of society in underdeveloped countries is similar. The Second World War has further complicated the situation.
  The characters of such people have to be transformed and they will have to become honest, otherwise none of the evils in society will be eliminated, none of the problems will be solved. So it is madness to hope that the efforts of the government alone will eliminate the problems in the medical profession, as if by magic.
   To turn people into real human beings is the burning issue today, the greatest challenge. There are very few people who can take the lead in this undertaking, this sacred endeavour. Today tormented souls look to the purodhás [spiritual vanguard] of society with great expectations.” (3)

References
(1) Prout in a Nutshell Part 15, Afforestation
(2) Prout in a Nutshell Volume 3 Part 14, Democracy and Group-Governed States
(3) Human Society Part 1, Various Occupations



The below image shows that the road is intact while the bridge collapsed and the water level is very low.


The above image shows the bridge that collapsed in the Araria district of Bihar India and in which several people died. The road which remains in the above photo is, in the absence of its supporting structure extremely fragile and weak, and is itself about to collapse as shown in the photo.


Below is a photo of the same scene as pictured above, a few seconds later. Here in the below photo one can see that the road in the above photo has totally collapsed.




Above is a photo of the same scene as pictured in the first photo, just a few seconds later. Here in the above photo one can see that the road in the first photo has totally collapsed.

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section 2: Prabhat Samgiita ==

Please come onto this earth

“Nava bháve prabhu tumi eso, kánde dharitrii támasii rátri…” (Prabhat Samgiita #4392)

Purport:

O’ Parama Purusa, Taraka Brahma, please come onto this earth in a very fresh and new way once again. The whole world is crying in pain. The cimmerian darkness of the deep, pitch-black night has permeated every pore of this world. There is not a trace of refulgence anywhere. Kindly take form and save us.

Waiting for You ages and ages have passed; so many stars have fallen. There is a lot of suffering: people are facing an unimaginable amount of agony. Day and night, people are passing the time thinking about You - Your impending arrival. And in the meantime animality is growing. There is no trace of humanity left anymore. All around the dance of sin is going on. The situation is very bad. Once again please come as Mahasambhuti.

Days go by and with the passage of time animality is mounting. There is no sign of humanity anywhere. The rule of sin is dominant in all regions. The earth has become absolutely intolerable. Please take advent as Mahasambhuti once again. Now immense crookedness, deceitfulness, hypocrisy, and dastardly dealings are everywhere. There is not an iota of sadhuness that remains anymore. The demons are dancing in every corner and trampling the path of dharma. O’ Parama Purusa, come over here to rescue humanity, establish dharma, and spread bhakti....


== Section 3: Important Teaching ==

Harmful: creating states based on language

Prout philosophy states, “In the western corner of India there is a move for Punjabi Suba. This is the outcome of the cry for linguistic states by some respectable all-India leaders. These leaders noted that certain other leaders are sympathetic to Muslims, so they proclaimed Punjabi Suba. Their intention is to create an independent Punjab. In the past they launched a campaign for Sikhistan. However, large numbers of Sikhs only live in the northern and western Punjab. Moreover, there is practically no difference between Hindus and Sikhs as they speak the same language and are guided by the same Hindu Code. Before independence there were 57% Muslims, 30% Hindus and 13% Sikhs in the Punjab. Now there are 70% Hindus and 30% Sikhs. The demand for Punjab Suba, though inwardly communal in character, outwardly appears to be a demand for a linguistic state. Those leaders who once supported the idea of a linguistic state are now afraid of the demands of the Sikhs. This is a funny occurrence indeed! Fissiparous forces always create disunity and exploitation in collective life. To counteract these fissiparous forces, PROUT encourages those common factors amidst divergent views which lead to unity and synthesis.” (1)

Reference
1. Prout in a Nutshell - 15, Talks on Prout


== Section 4: Links ==

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