Paz dañina

Baba

Paz dañina

Namaskar,

Una mujer en un hogar indio no levanta la voz contra su esposo abusivo debido a la presión social. El esposo puede descomprimir sus frustraciones golpeando a su esposa e hijos. Por miedo y respeto por las pobres normas sociales , la esposa tolera tranquilamente el comportamiento cruel de su marido. Desde el exterior, la casa puede parecer tranquila y pacífica, ya que no hay peleas. Eso es paz estática. ¿Debería aceptarse una quietud tan morbosa y estática como una paz deseable? Según la ideología de Ananda Marga, ta'masikii sha'nti (paz estática) no es deseable.

Tres tipos de sha'nti (paz)

Según la ideología de Ananda Marga, hay tres tipos de sha'nti (paz), a saber, (1) ta'masikii sha'nti(estático), (2) sa'ttvikii sha'nti (consciente), y (3) parama' sha'nti (paz perfecta).

En un resumen en español de Prout in a Nutshell Part 3, "Problems of the Day", Baba nos dice: El grito, “¡Paz! ¡Paz!" se ha convertido en una locura en el mundo de hoy. ¿Se puede lograr algo con tales gritos? No hay forma de establecer la paz excepto luchar contra los mismos factores que perturban la paz. (resumen en español)


#1: Ta'masikii sha'nti / paz estática

Durante una lucha contra la explotación, si la voz de agitación es silenciada por la fuerza, entonces la lucha cesa. Este cese de la lucha es causado por la victoria de las fuerzas avidyá (negativas) sobre las fuerzas vidyá (positivas). Muchos piensan erróneamente que la paz se ha logrado cuando todo el ruido de la lucha ha terminado. Sin embargo, la llamada paz no es buena y se llama ta'masikii sha'nti (paz estática).
http://anandamargauniversal.blogspot.com/

Por ejemplo, considere una situación en cualquier fábrica en la que exista una grave desigualdad en los salarios y diga que los trabajadores ganan 1 dólar mientras que el director general gana 300 veces más por día. Es natural que los trabajadores detengan su trabajo para hacer campaña por salarios justos. La gerencia puede llamar a la policía para que se ocupe de los disturbios subsiguientes, y la policía puede golpear a los agitadores o, peor aún, abrir fuego y matar a algunos de ellos para intimidar al resto y detener el movimiento. Después de esto, los trabajadores intimidados podrán volver al trabajo y podrá publicarse que se ha restablecido la paz. El trasfondo de la explotación sigue sin abordarse. Eso es paz estática.

#2: Sa'ttvikii sha'nti / paz sensible

Cuando la fuerza de vidyá (fuerza positiva) vence a la fuerza de avidyá (fuerza negativa), entonces también cesa la lucha. La paz así obtenida se llama sa'ttvikii sha'nti (paz sútil). Lograr la paz consciente requiere una gran cantidad de esfuerzo. Esta es una situación deseable de paz en la vida colectiva.

#3: Parama’ sha’nti / paz absoluta

La lucha entre avidyá (fuerza negativa) y vidyá (fuerza positiva) es perpetua. Puede haber un cese temporal de la lucha de vez en cuando y en diferentes lugares. Si gana vidyá (fuerza positiva), decimos que se ha establecido la paz sensible, mientras que si gana avidyá (fuerza negativa), decimos que se ha establecido una paz estática. Sin embargo, estas victorias son temporales y ni la paz consciente ni la estática son permanentes. El alivio permanente sólo es posible con la paz absoluta. La paz absoluta es posible solo cuando uno desarrolla bhakti y se instala en la mente de Parama Purus'a.


La paz estática es lo que abunda hoy en día

Desafortunadamente, una gran mayoría aboga por ta'masikii sha'nti superficial. La gente trata de callar la conmoción sin investigar y abordar la causa principal. Si sale ruido de un hogar debido a que el esposo golpea a su esposa, entonces es un pecado no intervenir y detener la explotación. La mayoría de la gente simplemente le dice al esposo y a la esposa que mantengan la paz y no hagan ruido, pero no tratan de averiguar la causa principal. Al pedir al marido y a la mujer que no hagan ruido, se intenta establecer una paz estática. A menudo, los padres les gritan a sus hijos que se pelean que mantengan silencio sin discriminar quién es el principal alborotador. En tales casos, los padres están dando un ejemplo equivocado de establecer una paz estática. El enfoque correcto es encontrar la causa principal y rectificarla. Tal acercamiento puede ser más difícil, pero la paz así obtenida es sútil y recomendable.

La paz absoluta sólo es posible en la vida individual

Tanto la paz ta'masikii (estática) como la sa'ttvikii son de naturaleza temporal, ya que la noción de tal paz es aplicable solo en el ámbito de este mundo, que es una realidad relativa. El universo creado es una realidad relativa, y no puede haber una paz absoluta en este plano relativo. Uno puede lograr la paz absoluta en la vida individual, pero no en la vida colectiva. Por lo tanto, como sadhakas, nuestro objetivo debe ser establecer sa'ttvikii sha'nti (paz) en la esfera colectiva mientras buscamos Parama' Sha'nti en nuestras vidas individuales.
http://anandamargauniversal.blogspot.com/


Conclusión

Muchas veces la gente piensa que poner fin a la conmoción sofocando la lucha contra la injusticia y la explotación es la forma de traer la paz. Sin embargo, en tales casos, la explotación y la injusticia quedan sin abordar, y la paz así obtenida es ta'masikii sha'nti / paz estática. La mayoría de ustedes saben que en estos días en AMPS, prevalece la paz negra / ta'masikii sha'nti. La paz de Ta'masik no es buena, y debemos esforzarnos por lograr una paz consciente en nuestras vidas colectivas. En nuestras vidas individuales, sin embargo, debemos esforzarnos por Parama 'Sha'nti (paz absoluta) ya que solo eso es permanente.

En un resumen en español de Prout in a Nutshell Part 3, “Problems of the Day”, Baba nos dice : El grito, “¡Paz! ¡Paz!" se ha convertido en una locura en el mundo de hoy. ¿Se puede lograr algo con tales gritos? No hay forma de establecer la paz excepto luchar contra los mismos factores que perturban la paz. (resumen en español)

En Él,
Samvit

La paz absoluta puede derramarse sólo sobre individuos

En un resumen en español de Ananda Marga Ideology and Way of Life in a Nutshell Part 11, “To Know Him Is to Be Free from All Fetters”, Baba nos dice: Jiṋátvá shivaḿ shántimatyantameti. Parama Purusa es Shiva. Conociéndolo a Él, los seres humanos pueden alcanzar la paz absoluta. La palabra shánti se deriva del verbo raíz Saḿskrta sham más el sufijo ktin. Shánti significa permanecer absorto en uno mismo. Uno puede alcanzar la ecuanimidad y el equilibrio mental conociendo a Parama Puruśa. Esto es lo que se llama shánti. (resumen en español)

En un resumen en español de The Awakening of Women, “Economic Self-Reliance – Section A”, Baba nos dice: Cuando la fuerza estática se vuelva predominante, habrá paz, lo que se denomina tamoguńii shánti [paz estática]. Cuando domine la fuerza sensible, también habrá paz, que se llama sáttvikii shánti [paz sensible]. Esta lucha entre las fuerzas estáticas y conscientes continuará mientras exista el universo. No puede haber ninguna paz absoluta en el reino de la relatividad. La paz absoluta puede llover sobre la vida de un individuo, pero no sobre el cuerpo colectivo. Cuando la animación individual se suspende en la animación Cósmica, o cuando la aspiración individual se suspende en la aspiración Cósmica, el resultado es la paz absoluta. La paz absoluta en el cuerpo colectivo significa la suspensión del universo, lo cual es una imposibilidad”. (resumen en español)

“No peleen”: un frase falsa

En un resumen en español de Prout in a Nutshell Part 3, “Problems of the Day”, Baba nos dice: El grito, “¡Paz! ¡Paz!" se ha convertido en una locura en el mundo de hoy. ¿Se puede lograr algo con tales gritos? No hay forma de establecer la paz excepto luchar contra los mismos factores que perturban la paz. Incluso en la vida personal de cada ser humano, hay una lucha constante entre el intelecto benévolo y el malévolo, o entre vidyá y avidyá. A veces triunfa vidyá, mientras que otras veces gana avidyá. También en la vida social continúa esta lucha entre vidyá y avidyá. Vidyá tiene que luchar contra avidyá, y en esta lucha dondequiera y mientras vidyá permanezca triunfante, hay un tipo especial de paz que puede llamarse sáttvikii shánti [paz sensible]. De manera similar, dondequiera y mientras avidyá permanezca victoriosa en esta lucha, allí también prevalecerá un tipo especial de paz que puede llamarse támasikii shánti [paz estática]. Así encontramos que la paz es en realidad un factor relativo. La paz absoluta o permanente no puede ocurrir en la vida colectiva porque el universo creado, que está inmerso en el proceso de saiṋcara [extroversión] y pratisaiṋcara [introversión], está, de hecho, dominado primero por Avidyá [fuerza extrovertida], y luego por Vidyá [fuerza introvertida], respectivamente. (resumen en español)

- Here is a link to the original English posting: Harmful peace

- Here are more Spanish postings

Story: greed + 3 more

Baba

Story: greed

Namaskar,

That day Baba looked at us - i.e. the small entourage that had been fortunate to join Him that day - and then Baba asked me to walk way off towards a far distant tree that was along the pathway where the farmer had been walking.

Immediately I heeded Baba's instruction and walked the few hundred yards over to the tree. I looked around and noticed that around the tree the ground was extremely hard due to summer's heat, but that underneath the tree itself there was a small puddle.

I then marched back towards Baba, and, upon His request, I reported to Him what I had seen.
http://anandamargauniversal.blogspot.com/

Those 7 large ants

Then Baba looked at me and asked, 'Did you see anything in the puddle itself?'

As I hadn't taken notice of this, I immediately headed back towards that distant puddle underneath the tree, and, once there, I noticed that there were seven large black ants floating in that puddle. They were those big type of black ants with large heads that are connected to their body by one thin, spindly, thread. But now those ants were just floating lifelessly in that shaded puddle beneath the tree.

Once again I returned back to where Baba was and upon His request I told him about the seven ants I had seen under the tree.

Baba responded, 'Very good'. And then He proceeded to tell one special story.

That happened when I (Mr. D) was blessed to go on a fieldwalk with Baba while He was in Ranchi. On this particular occasion, we were doing fieldwalk in one remote forested, jungle area - outside the city limits.
http://anandamargauniversal.blogspot.com/

Widow's only son killed by cousins

Baba told that long, long ago there was a famine going on in northern Bihar in Sasharam district. And in that district there was a joint family comprised of many cousins who were living together on their paternal property. One of the cousins lived on that land with his elderly mother. His father had already died so it was just he and his widowed mother. But the deceased father had 3 or 4 brothers who also had children and those children were the cousins of that boy.

During that famine, a land dispute erupted amongst all the cousins. Or rather in their greed, the many cousins became jealous of the fact the young boy whose father had died would inherit his father's entire share of the property. So those nefarious cousins decided that if they were to kill the lone cousin whose father had died, then they would all inherit a greater parcel of land. In their devious way, they began thinking and plotting in this way.

And, by and by, with their evil intentions, those cousins decided to execute their plan.

So one night, when no one was around, those 7 sinister cousins cornered that lone boy, i.e. their other cousin whose father had died, and they ruthlessly twisted his neck and snapped the spinal column. Then in the dark of that very night, they took the boy's lifeless body onto one bridge. And in the lonely silence of that night they tied stones and rocks around the boy's feet, legs, waist, shoulders, and head, and they hurled the dead boy off the bridge and his lifeless body plunged in the large river down below. Because all the rocks were tied around the dead boy, his body remained down in the depths of the river, and did not rise or float to the top.
http://anandamargauniversal.blogspot.com/

Not a soul was witness to the dastardly crime that had taken place. The boy was missing and no one knew why. Neither the police could solve the mystery, nor the local magistrate, nor any village authority - not anyone. It was completely unknown what had taken place. It was a total mystery why the young boy had disappeared.

Police could not solve the murder case

The widow was mourning the loss of her young son and indeed everyone in the village was distraught about the disappearance of the boy. To hide and disguise themselves, the sinister cousins also feigned sorrow and they sheepishly looked here and there 'in hopes of' finding their lost cousin. This was the way the scene unfolded. And in the end, no one in the village or district could figure out what really took place. As the drowned boy's body was submerged in the depths of the large river.

Hence, those seven sinister cousins were quite pleased with what they had done and they were feeling very proud and victorious that no one had been able to solve the mystery. In that case, in the due course, they got their wish and they were all able to inherit a greater parcel of land. And those seven cousins foolishly believed that they were wholly free and that there was no way they could ever be caught for the heinous crime they had committed-- as no worldly authority had any idea about the murder that had transpired.

Indeed the lives of those seven sinister cousins passed, and no charges were ever brought up against them. In fact, they all lived long lives and eventually died due to old age.
http://anandamargauniversal.blogspot.com/

Baba unravels the mystery

Then Baba began to furthermore explain that although no police detective or village authority could solve the crime, and although there were no witnesses to the injustice that had taken place, even then Parama Purusa and parama prakrti were fully aware of all that had transpired. And through His samskara theory, parama prakrti was ready to deliver justice.

Baba went on to explain that the seven black ants that had drowned in the puddle were in fact those seven sinister cousins who had murdered and drowned that boy on that dark night. Baba told that because of their heinous act they had been reborn as black ants. And Baba also foretold that those sinister cousins would pass through the tortures of millions of animal lives as various insects and bugs etc. And in this life they were just starting that bleak journey as black ants. And on this very afternoon, as black ants they were walking on the forest floor beneath one tree - they were moving delicately with their big, heavy heads and spindly bodies. When all of a sudden, one village farmer innocently walked by while embarking on his daily work. The farmer felt nature calling, and in the heat of the sun that village farmer proceeded to pass urine under that very tree where the ants were walking. And in that isolated, forested spot, that innocent village farmer made one big puddle under the tree and on that fateful afternoon those seven black ants drowned in that urine. The seven black ants were those seven sinister cousins and the village farmer who urinated was the boy whom those sinister cousins had murdered and drowned all those ages ago.

This is the way that parama prakrti and samskara theory works - all told by Baba.
http://anandamargauniversal.blogspot.com/

Baba continued to describe how the village farmer had not incurred any sin for what he did. Because he was merely abiding by the laws of nature and there was not an ounce of malice in his mind. In fact, he was completely unaware that seven black ants had drowned in his urine. And Baba told that the village farmer will progress along the path of pratisaincara and will get a more developed human life in his next birth and be involved in spiritual practices. In stark contrast, those seven black ants will have to undergo all the pains and struggles of animal live for countless more incarnations. That was parama prakrti's way of administering justice to those seven sinister cousins who plotted and killed their young cousin.

At that point Baba told, 'So you see if anyone does anything in this universe then they have to face the consequences. So everyone should be very careful not to do any misdeeds and even the good deeds one does one should offer to Parama Purusa. After all whether one is bound by an iron chain of their misdeeds, or the golden chain of their virtuous acts, still a chain is but a chain and a sadhaka should not be shackled by any such chain. Rather through sadhana and prescribing Brahmahood to all one's actions, one will become free of all samskaras and attain liberation.'

This was Baba's grand and colourful story about samskara theory and by that way I, the young margii who was on fieldwalk with Baba, became convinced about the reality of our Ananda Marga samskara theory.

One cannot hide or escape from their actions

By Baba's entire story, we can understand that samskara theory works throughout this entire universe. Whether or not any mortal being is witness to a particular deed or misdeed, always, each and every time, Parama Prakrti is present to work the magic of her samskara theory. In that case, no one can hide or escape from their actions in this universe.
http://anandamargauniversal.blogspot.com/

Ananda Marga ideology says, "You are free to act, but you are bound to undergo the reaction. The moment you do an act you acquire the possibility of its reaction. Simultaneously with the performance of an act is being done, the seed for its reaction is also sown and its consequences have to be undergone. There is no escape from it. It is not within your right to get rid of it or to escape its fruits and consequences." (1)

Baba has given us all the keys for how to live in this world yet remain free from incurring any samskaras. By this way we are sure to attain eternal salvation, by His grace.

Ananda Marga ideology says, "You must not run after any psychic weakness, you must not cherish any psychic weakness. You must not go on remembering the sweet memory of your past. Your only goal is the Parama Purus'a and your only motive is to satisfy the Parama Purus'a by your action. Don’t do anything bad, and offer the good reactions of good works to Parama Purus'a." (2)

Namaskar,
In Him,
Hariish

This Baba story was told to me by Dada after one of our weekly dharmacakras.
http://anandamargauniversal.blogspot.com/

Not eye for eye

Some people think that samskara theory works off the premise "an eye for an eye." But that is not correct. To read about this kindly click this below link.

• Not eye for eye

References
1. Subhasita Samgraha - 1, 'Yajina and Karmaphala'
2. Ananda Vacanamrtam - 14, 'Action & Reaction'

== Section: Prabhat Samgiita ==

इस मधुमास में तुमने आग लगा दी है

प्रभात संगीत 1904 आगुन लागिये दिले, फागुने ऐइ मधुमासे ....

भावार्थ

हे परम पुरुष! इस बसंत ऋतु में तुमने मेरे हृदय में, आग लगा दी है।

हे परम पुरुष! बसंत ऋतु, फागुन की इस भव्य और चकित कर देने वाली रंगीन फूलों की  सुंदरता में, इस मधुमास में, तुमने मेरे हृदय में आग लगा दी है। बाबा! मैं तुम्हारी चाह में कष्ट पा रहा हॅूं और बड़ा ही विस्मय है कि तुम नहीं आ रहे हो। तुमने मेरे सोते हृदय की निद्रा अचानक भंग कर दी है, और मैं चैबीसों घंटे तुम्हारे लिये तरस रहा हॅूं।

हे परम सत्ता! जड़ता के क्षीण धागे मुझे नींद और तन्द्रा में रखे हुये थे, परन्तु तुमने अपने दिव्य प्यार भरे ऊष्ण स्पर्श से उस तन्द्रा को तोड़ दिया है।  तुम्हारी करुणा से मैं अब जाग गया हॅूं ,और तुम्हारा स्नेह पाने की आशा  में जी रहा हॅूं।

हे मेरे परम प्रिय बन्धु! इस विश्व  में तुम अतुलनीय हो। तुम स्थान और काल से ऊपर हो। तुम चिदाकाश  अर्थात् मेरे मानसिक पटल पर हो।

हे परमपुरुष बाबा! इस बसंत ऋतु में जब पूरा वातावरण फूलों की मधुर सुगंध से भरा है, तब तुम नहीं आ रहे हो क्यों? बाबा! कृपा कर, मेरे साथ तुम अलौकिक रूप से सदा बने रहो, ऐसा आशीष दे दो। (1)

Reference
1. Trans: Dr. T.R.S.

== Section: Bangla Quote ==

এটা তার অজ্ঞতার

“এই উত্তর খুঁজার মাধ্যমেই মানুষের হয় চলেছে আধ্যাত্মিক মানসিক এবং স্থূল-জাগতিক রিদ্ধি | কারুর, “কেনওকে” জ়োর করে দাৰিয়ে রাখা চলৰে না | অনেক সময় দেখা যায়, যে শিশু তার অনুসন্ধীপ্সার জন্য ৰড়দের জিজ্ঞাস করছে---"ৰাৰা, এটা কেন ?" "দাদা, এটা কেন ?" "মা, এটা কেন ?" তারা যতক্ষণ উত্তর জানে ও ৰলে দেন, আর যখন তারা উত্তর জানেন না, তখন বিরক্তি প্রকাশ করে ৰলেন যে---"কি ছেলেটা কেবল, কেন কেন করছে ।" অর্থাৎ এই যে তার বিরক্তিটা, এটা আর কিছু নয়, এটা তার অজ্ঞতার অভিপ্রকাশ |” (1)

Reference
1. প্রতিসংবেদী, Pratisamvedii, NP,DMC, 6 November 1967 Agartala

== Section: Important Teaching ==

Sin and pa’pa are not same thing

Ananda Marga ideology says, “Another thing to bear in mind is that “sin” in the English language is not the pápa of Sanskrit. As already said, “sin” means to go against that prescribed in the Bible. But pápa is explained in the phrase Paropakárah puńyáya pápáya parapiid́anam – that is, “Any action by one individual which leads to the development of others is puńya [virtuous deeds], and any action which does the opposite is pápa.” (1)

Reference
1. Subhasita Samgraha-21, Niiti and Dharma

== Section 4: Links ==

Recent postings

• Pranavatmakananda’s bogus story on Whatsapp
  

• Story: social service

• Call & response
  

Other topics of interest

• "Can I rely on you"

• Altered photo ruining dhyana
  

• Bottle dogma
  

More important letters

• Rudrananda with his main henchmen
  

• Pranavatmakananda spread false things in book
  

• Why abortion is sinful in AM

• Sign of coward avadhuta