Mahaprayan of Ac. Vishuddhananda Avt

Baba

Mahaprayan of Ac. Vishuddhananda Avt 

Namaskar,

It is with much sadness that we share the news of the mahaprayan of Acarya Vishuddhananda Avadhuta. 

May we all take solace in the fact that Baba will lovingly bestow His infinite grace.

in Him,
Harideva

Note: Here is an alert for those cremating a dead body in India or Indian managed cremation homes around the world. Their custom is to put the fire in the mouth of the deceased to initiate the burning of the body. This is prohibited in AM as it is uncivilised. So watch out; do not allow this. If you are not careful, they will end up cremating the body in this manner. Make them aware ahead of time. 

Ananda Marga Caryacarya states, "The practice of putting fire into the mouth of the dead body is repulsive, it should not be encouraged." (Caryacarya - 1, Disposal of the Dead Body)


~ In-depth study ~

We have seen that when somebody dies then in offering their condolences people say now Mr So-and-so is sitting on Baba's lap. On other occasions when telling a Baba story people also say, "Such and such person sat on Baba's lap." But these days the trend is that "sitting on Baba's lap" is used more in connection with death. And that causes some confusion in the minds of readers. To unknot the situation please read below. 

Dogma: if "on Baba's lap" only used for death

Here are quoted lines from recently posted emails on various forums, wherein the writer uses the phrase - "in Baba's lap" - with the occasion of death:

- "May Parama Purusa Baba accept her in HIS divine lap"

- "We pray to Baba - please give him shelter in his lap... "

- "May his soul rest in the lap of our beloved BABA"

- "Now she is taking rest in Baba's Lap."

- "May Baba accept him in HIS divine lap....."

- "May he rest in HIS loving lap of eternity."

- "We are sure that Baba has taken him in His loving lap."

- "May his soul rest in Baba's lap forever."

- "Let her rest peacefully in Baba's Lap - which she always desired."

- "now he is in beloved Baba's lap"

- "May his soul get peaceful place in His lap"

- "He is now in Bábá's loving lap"

- "May Baba bless him with a seat in His lap."

- "May BABA accept him in HIS divine lap!"

- "May Baba take him in his eternal loving lap."

- "May his soul rest in peace taking shelter in Baba's lap."

- "Please keep him on Your lap forever."

- "We all collectively pray to Baba to take him on Baba's divine lap forever.”

All of the above lines are commonly written in eulogizing the deceased. These days mostly it is used in a eulogy and rarely used to recount one's intimate spiritual experiences - unfortunately. By this way, the phrase "in Baba's lap" is being misused, and step by step the real meaning is being forgotten as now people more commonly use the phrase to eulogize those who have died, and much less so to express their inner feelings of bhakti. Unfortunately, the meaning and inner spirit of the phrase is getting lost.


Baba story: "sitting on Baba's lap"

Some time ago after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba. He said, "After being lovingly scolded by Baba for my wrongdoings, then He called me close and placed me on His lap - I remained there for some time soaking up His love - and He blessed me."

We all enjoyed hearing about his personal account with Baba during dharma samiiksa. When he finished telling his factual and historical event, there was a call for questions. Various people posed their queries. Towards the end, one new margii raised his hand and asked, "How did Baba bring you back to life?"

Everyone stared at the new margii in amazement. There was a look of astonishment all around - people were really shocked to hear him say this. The new sadhaka sensed that something was wrong, and he said very matter-of-factly, "I thought that sitting on Baba's Lap means that he (the margii) died - that is why I asked that question."

This was quite eye-opening for those of us in the room: Through our language and expression we had unknowingly taught someone to think that being on Baba's lap is the equivalent of death. Because it seems that nowadays people only use the phrase "Baba's lap" when a person has died, such as "Let him rest peacefully in Baba's lap", as if in order to sit on Baba’s lap one has to die. But that is false. Sincere sadhakas regularly sit on Baba’s lap in their meditation. It is His grace. It is just like how a child need not die in order to sit on his father’s lap.

The idea is that this phrase - Baba's lap - has been linked with death due to extreme overuse. So for some time if sadhakas use this phrase exclusively for spiritual purposes, that will be best. The phrase, "sitting on Baba's lap", should not meet a similar fate. It should not lose its pure spiritual quality and just refer to one's death. That will be very negative.

Baba would bless bhaktas and place them on His lap

There are tens of thousands of recorded stories by sadhakas where they use the phrase, "on Baba's lap", when describing their experiences of being with Baba: He used to bless them and bring them on His lap. People should understand the deeply mystical value of this expression, and not just think that Baba's lap means death, i.e. that you can only sit on His lap at the time of death. Still today there are thousands of margiis walking this earth who sat in Baba's lap. And not only that, there are countless more sadhakas who were blessed by Baba in dreams and sadhana wherein they sat in His lap. And still today this deeply intimate experience is attainable by sadhakas, by His grace.

There are so many ways an aspirant can reach unto Baba's lap including in sadhana. That is the main idea that should be preserved. Sadhana is a spiritual practice and one can sit on Baba's lap in sadhana. We should make it cent-per-cent clear to one and all that the phrase, "sitting on Baba's lap", does not mean death.

"Mahaprayan" means death of mortals - confirm for yourself
from the Samsad Bengali-English Dictionary

Mahaprayan (Death): Many are aware that mahaprayan (death) is the common term used in India and especially in our Bengal to describe the death of any human being, even ordinary people. In that way, the obituary columns of the newspapers of Bengal regularly cite the mahaprayan (death) of various persons of society who died or passed away.

Some may get confused and wrongly think that the word 'mahaprayan' (death) is one extraordinarily grand term of bhakti to be used in association with Parama Purusa. But that is not at all the case. Rather to do so is only to undermine the eternal presence of Parama Purusa. That is why no bhaktas ever use the word 'mahaprayan' in reference to Lord Shiva or Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then there is no question of Their mahaprayan (death).

Baba is Parama Purusa so He is eternal and there is no question of His mahaprayan.

Here it should be known that the convention of an annual death day ceremony (i.e. shraddhainjali or mahaprayan) is a foundation of the Islamic tradition. Muslims are well known for this, and their approach of an annual death day ceremony was adopted by the leader of a particular group in AMPS. So no one should think that mahaprayan is some type of sacred event. It is done on the death day anniversary of Muslims.

And for those who need still more technical proof then all this can be clarified quite readily by referencing the dictionary. Specifically in the Samsad Bengali-English dictionary 3rd edition on page 848. By checking there, it will be confirmed that the word 'mahaprayan' means death. Which is why it is used to refer to the passing away of even common citizens. And that is the case in this letter also. The term mahaprayan means death, and this is the ideal term for this purpose.

Mahaprayan is only for humans not for Sadguru

Here it should be qualified that there is both a real mahaprayan and fake mahaprayan. Real mahaprayan marks the death of any ordinary human being, just like the aforesaid news. This is the proper use of the term: To note a person's departure from this earth. That is the meaning of the mahaprayan term and that is the standard way the term is used in Indian languages.

Then there is the fake, or so-called, or dogmatic mahaprayan. That is when certain vested interests try to apply the mahaprayan term to Parama Purusa. This is grossly inappropriate because when Parama Purusa Sadguru Baba is that Divine Entity who is beginningless and endless and resides always in our heart, then it is entirely wrong to proclaim that He is gone.

That is why rational margiis are protesting; because the Oct 21st program is so-called mahaprayan. So-called means that something is fake. Parama Purusa is eternal, thus for some vested interests to declare "mahaprayan of Parama Purusa" is nothing but so-called mahaprayan.

Mahaprayan only really happens in the case of human beings, not Parama Purusa. Those doing mahaprayan for Sadguru are hypocrites. On the one side in meditation they ask His grace thinking that He is ever-present, and on the other side they think that Baba has passed away. That is their hypocrisy.

== Section 2: Links ==

Upcoming Festival: Ananda Purnima 12 May

AP celebrations for all 

• https://anandamargauniversal.blogspot.com/2014/05/what-to-do-in-upcoming-festival-2-3-more.html

Upcoming festival: getting ready

• https://anandamargauniversal.blogspot.com/2014/04/upcoming-celebration-3-more.html

Other Postings to Read

Fundamental spiritual teachings

• https://anandamargauniversal.blogspot.com/2017/10/download-babas-audio-file-devotional.html

Perfect story for present era

• https://anandamargauniversal.blogspot.com/2019/09/story-gold-indigestion-3-more.html

Humans reduced to lustful creatures

• https://anandamargauniversal.blogspot.com/2016/06/era-of-one-third-personality.html

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Perfect story for present era + 3 more

Baba

Perfect story for present era

Namaskar, 

Baba’s each and every story and analogy holds great import. And our duty as sadhakas is to understand the inner meaning of His parables, and not just take them at face value.

https://anandamargauniversal.blogspot.com/

Story of boatman’s wife

Here below Baba is recounting a scene from the mythological epic the Rámáyańa. In a nutshell, Rama bestows four fruits (káma, artha, dharma and mokśa) unto the boatman’s wife, and then Lakśman gives one piece of fruit to the woman. And it is the intrigue of Lakśman’s gift that is the center of this analysis. To begin, kindly read the below excerpt.

“Once Rám and Lakśman were going across the Ganges. When they crossed the river by boat, the boatman found his vessel converted into gold. He conveyed this news to his wife who brought all her wooden belongings to the bank and converted them into gold with the magic touch of Rám's feet. Thereupon the boatman asked his wife why she was wasting her time and energy by carrying her belongings to the bank instead of bringing those feet into her house. The man then did this. She received from Rámji four fruits which satisfied both wife and husband. Lakśman came later and when he was asked to give something, he gave one fruit.”

“The four fruits given by Rám were káma, artha, dharma and mokśa. Fulfilment of materialistic desires is called káma, the fulfilment of psychic desire is artha; fulfilment of psycho-spiritual desire is dharma and the fulfilment of spiritual desire is mokśa.”

“Lakśman said thereupon to the couple that the fruits given by his elder brother could not be digested without the fruit given by him. The fruit given by young Lakśman was “devotion”. That is why devotees say that “devotion” is a precious thing; it's the touchstone.” (1) 

So Rám grants the boatman’s wife four fruits - káma, artha, dharma and mokśa. And then Laksman offers another fruit, the gift of bhakti. When giving this gift, Lakśman explains, “the fruits given by his elder brother [Rám] could not be digested without the fruit given by him [Lakśman].” 

Why indigestion

So what does this mean? What is meant by the idea that without bhakti, one cannot properly digest the fruit of káma (satiation of physical longing), artha (satiation of psychic longing), dharma (satiation of psycho-spiritual longing) and mokśa (satiation of spiritual longing). 

In this present era of materialism, the masses of people are lusting after physical desires. All day long people aim to satisfy themselves on this mundane plane by eating, drinking, consuming, buying, procreating etc. But sadly, they do not find fulfillment. Rather, they invite their own demise and disappointment. For instance, a person might eat so much tasty food that they suffer and ultimately die of obesity, or heart disease, or any number of ailments. The same is true of alcoholics, drug addicts, and people chasing after lustful desires. They contract disease, suffer physically, and meet their untimely death. It is a sad tale. And the reason behind this is that with an utter lack of bhakti, they cannot properly attend to their physical needs and get the fulfillment of káma so that they can progress. One has to attend to all sorts of physical duties to maintain their physical life: occupation / livelihood, family duty, social duty, existential work like cooking, eating, bathing, shopping etc. And those with bhakti will attend to those duties in the right way in order to advance on the path towards supreme fulfillment. Whereas those who lack bhakti get completely entwined in those allurements. Due to their depraved outlook, they drown themselves in those mundane pursuits. That is what is meant by the idea that without bhakti one cannot digest the fruit of káma.

https://anandamargauniversal.blogspot.com/

Next is artha. Here also without bhakti one will suffer from severe indigestion. In this present era, due to a severe lack of bhakti, people suffer from all kinds of psychic ailments: depression, confusion, greed, arrogance, manias, phobias, suicidal thoughts, racism, provincialism, and intellectual extravaganza etc. The list is dizzying. Sadly, with their psychic proclivities unchecked and not goaded unto the path of spirituality, people easily succumb to innumerable mental weaknesses. That is what is meant by the idea that without bhakti one cannot digest the fruit of artha. Whereas with bhakti, one will use their intellect to proceed on the path of neo-humanism and preach and teach dharmic principles unto others. They will use their knowledge to maintain their own psychic balance and serve society in all sorts of ways. 

And, as we know well, there is no question of dharma and moksa without a sufficient degree of bhakti. 

Conclusion

Bhakti is the be-all and end-all in the life of a sadhaka. With bhakti, life will be fruitful, and without bhakti it will be dry and meaningless.

Ananda Marga ideology states, “Realization is unlikely without devotion. Devotion is the bridge. Proper knowledge and action are also needed, but devotion is the prime factor, the essence.” (2)

In Him, 
Dharmamitra

Longer version of story

Here is a more detailed version of the story of the boatman’s wife when she met Ram. The meaning is the same, only in this discourse, more details of the actual story have been given. 

“There is a short story. Once Maharśi Vishvamitra (Maharśi means “great sage”) was crossing the River Ganges with Ráma and Lakśmańa on his way to Mithilá….Vishvamitra was going to Mithila with Ráma and Lakśmańa. Remember that I have already told you that the Rámáyańa (from which the story has been taken) is pure fiction and thus one should not expect it to be consistent with reality. It is educative, no doubt, but nor factually true. When they reached the other bank of the river they saw to their amazement that, at the touch of the holy feet of Ráma, their boat had been transformed into gold. The astonished boatman exclaimed, “Good heavens, what an amazing thing. He must be an extraordinary person.” He ran home and narrated the astonishing incident to his wife who immediately grabbed as many things as she could carry – kitchen utensils and the like – and rushed to where Ráma was standing. She placed all the objects at his feet to convert them into gold. To carry all the wooden furniture to the boat, get it converted into gold and then carry it all back again was a Herculean task. Things become a lot heavier when they are converted into gold! So, the boatman's wife had aches all over her body and pains in her back and hands, and soon the poor wife was no longer able to carry the load. But under the spell of greed she wanted to acquire more and more gold. People do their utmost to bind themselves with the worldly bondages and often fall prey to this greed instinct. So even though her back was badly aching she was unwilling to stop carrying the wooden furniture to get it converted into gold. This is just like the condition of gluttons at a feast who, even after eating so much that they are completely full, still manage to stuff one or two more pieces of rasagolla (Indian sweet) into their mouths. If ever such people get a chance to eat at others expense, they are ready to eat for days together. The boatman's wife was suffering from a similar psychic ailment. Even though she was no longer able to carry the load, she was helplessly goaded on by greed.”

The poet Rabindranath Tagore has said:

Jaráye áche bádha, cháráye jete cái
Cháráte gele byathá báje
Mukti cáhibáre tomár káche jái
Cáhite gele mari lage

[I am tied to so many bondages.
I want to get rid of them.
When I try to do so, those bondages affect me.
When I approach You with the prayer of liberation from those bondages,
I feel extremely ashamed.]

“This can be said about all ordinary human beings. Then the boatman said to his wife, “Stop this folly! How much longer will you be able to carry the load! You'll get deeper and deeper into difficulty. Your greed for gold will never end and you'll probably die under its weight. You'll never be able to satisfy your greed so stop this folly, stupid woman!” “Yes, maybe I am stupid,” she replied, “but now I am helpless. There's nothing I can do about it.” The boatman advised, “Instead of carrying all the loads of wood and gold, why don't you simply carry those two feet which have such extraordinary qualities and at the touch of which everything gets converted into gold?” So she went up to Ráma and said, “Well, you'll just have to come along with me.” At first, Ráma was unwilling to go, but due to her insistence, he finally agreed and sat down in the boat. Then, strangely enough, the boatman's wife forgot her desire to get everything converted into gold and became totally absorbed in the thought of those two feet. Having attained the ultimate thing, why should she bother about the gold? Now she could get anything converted into gold whenever she wished.”

“The boatman's wife said, “Ráma, please leave something with me as proof of your visit to my house.” So Rama gave her four delicious fruits. She asked what they were, where they were grown, what they signified, and what their names were. Lakśmańa told her the names of those four fruits. They were kama, artha, dharma and mokśa. Lakśmańa further said, “After attaining these two feet, one needn't look for the four vargas, they will come to the recipient automatically. One need not worry about them.””

“One who is a genuine devotee should not worry about all these things about the attainment of these Vargas. I have formulated PROUT to resolve the defects and discrepancies which exist in the mundane world. There was no necessity to think about the attainment of the Vargas in the past, nor is there in the present, nor will there be in the future. To prevent the possibility of future problems and inconsistencies arising I have formulated PROUT.”

“Then everyone said to Lakśmańa, “Your elder brother has given fruits, so you should give us at least one.” Lakśmańa replied, “What can a poor man like myself offer you? I only have one fruit which I will be happy to give you.” “What's that fruit called?” they asked. Lakśmańa told them. “Unless and until you hold this fruit in your hand, you will never be able to attain the other four.” “Please tell us what it's called,” they said impatiently. “Please give it to us so that we may attain the four others.” Lakśmańa said, “You know I'm a very poor man. The name of my fruit is bhakti.”” (3)

References
1. Subhasita Samgraha - 19, Salvation and Devotion
2. Subhasita Samgraha - 18, Bhakti-Rúpa Setu (Devotion Acts Like a Bridge)
3. Ananda Vacanamrtam - 6, The Four Vargas and Devotion

== Section: Important Teaching ==

Horrific tale of extinction

Shabda Cayanika states, “In India some rhinos still exist; they are found in the Duars region of North Bengal and upper Assam, the temperate plains of Bhutan and central Nepal. Everywhere they are counting the days until their final extinction. Human beings of ancient times believed that the medicine made from the rhino's horn could rejuvenate them. So the cruel practice of poaching rhinos prevailed in every age and continues to prevail even today. The situation has come to such a pass that the few one-horned or two-horned rhinos that still remain may disappear any time from the face of the earth. Although there is a slight increase in their population in the Kaziranga Sanctuary of Assam, one rarely comes across them in ordinary forests. The medicinal properties of the rhino horn are neither a verified truth nor has it any scientific basis. Is it not extremely abominable to exterminate an innocent creature due to some wrong notion?” (1)

Reference
1. Shabda Cayaniká Part 4, Disc: 26

== Section 3: Links ==

Postings to Read

Surrender: essential stage of sadhana

• https://anandamargauniversal.blogspot.com/2017/04/baba-how-surrender-comes-namaskar-when.html

How to live, work, & die

• https://anandamargauniversal.blogspot.com/2016/11/while-dying-4-more.html

Mother's Day: why dogmatic 

• https://anandamargauniversal.blogspot.com/2015/05/where-and-why-mothers-dont-like-to-be.html

Story: Baba corrects my kiirtana

• https://anandamargauniversal.blogspot.com/2014/10/baba-story-my-blunder-my-home-is.html
  

Distinction: pápa vs sin

• https://anandamargauniversal.blogspot.com/2019/05/the-term-sin-not-to-use.html

Comer: enfoque basado en principios + PS #0618 (español)

Baba

Comer: enfoque basado en principios

Namaskar

Nuestras escrituras de Ananda Marga deben leerse con la perspectiva adecuada. Cada discurso debe leerse como parte de un todo mayor, y no de forma aislada o en el vacío. Sólo entonces se puede derivar el significado apropiado de ese tema / discurso. Así que si alguien está haciendo referencia a la sección sobre la comida en el Caryacarya, entonces también es importante ser consciente de las enseñanzas del Guru en otros textos relacionados, etc. Porque Caryacarya es una publicación muy concisa y todo no puede ser explicado, enumerado y escrito en sólo unas pocas líneas / páginas.
https://anandamargauniversal.blogspot.com/

Tomar una decisión con conocimiento de causa

Al investigar y hablar sobre la comida y las recomendaciones alimenticias de Ananda Marga, cualquier buscador sincero debe estudiar también el capítulo sobre ahimsa de Una Guía para la Conducta Humana, así como discursos selectos de los libros "Neo Humanism"  y "Yoga Psychology". Esos discursos relacionados proporcionan tanto amplitud como profundidad a las directrices enumeradas en Caryacarya. Sólo entonces se tendrá una comprensión más completa y sustancial del tema, es decir, de las pautas alimentarias y alimenticias de Ananda Marga. Y con esa base de conocimiento, uno puede tomar una decisión informada.

La alimentación: en los principios del neohumanismo

El sistema de clasificación de los alimentos es bastante importante en nuestro sistema Ananda Marga. Caryacarya enumera esencialmente qué alimentos son sutiles, mutativos y estáticos. Y esas tres categorías describen el efecto intrínseco que cualquier alimento tendrá sobre el cuerpo y la mente humanos. Y ese es el primer nivel para evaluar lo que se debe y lo que no se debe comer.
https://anandamargauniversal.blogspot.com/

Luego hay otros factores a tener en cuenta a la hora de decidir qué comer. Es importante consultar las enseñanzas del neohumanismo y yama y niyama. Eso significa que sólo comemos aquellos alimentos que (a) tienen un efecto positivo sobre el cuerpo y la mente según Caryacarya, y (b) están en consonancia con los principios filosóficos y éticos del neohumanismo y de yama y niyama.

Acabar comiendo lo equivocado

Por ejemplo, los productos lácteos son sutiles. Pero si la vaca es maltratada y/o inyectada con todo tipo de esteroides y antibióticos, entonces no cumplirá nuestro estándar. Del mismo modo, el arroz y el trigo se consideran sutiles, pero si se cultivan con productos químicos agresivos o si se come en exceso, dejan de ser sutiles.

También hay normas diferentes para los países cálidos y fríos. Algunos alimentos son sutiles en países fríos, pero mutan en países cálidos. Además, el hecho de que algo sea una planta no significa que sea un alimento apropiado para los humanos. Algunas plantas son tamasikas debido a su naturaleza inherente y calidad intrínseca.
https://anandamargauniversal.blogspot.com/

El nuestro es un sistema de varios niveles para determinar qué alimentos pueden o deben comerse. Los que son demasiado literales o buscan margen para hacer maniobras personales son margiis del tipo pashu y acabarán transigiendo de alguna manera. Mientras que los que son devas siempre considerarán cuidadosamente todos los factores antes de ingerir cualquier alimento.

No es obra de un ser humano

He aquí un resumen en español del resumen en inglés del discurso originalmente en Hindi. DMC de Baba de junio de 1990:

Comeremos lo que sea, ¡así no! Come lo que tenga un buen efecto en tu cuerpo, mente y alma. Comeremos lo que consigamos, eso no es obra de un ser humano. Ni siquiera es el trabajo de un animal. Incluso los animales tienen idea de comida. (Resumen en inglés)
 
Debemos tener en cuenta que todo en este universo se compone de tres cualidades inherentes - sólo varía el porcentaje. Aquellos alimentos dominados por el factor sutil se consideran sutiles. Al mismo tiempo, hay numerosos factores (comer en exceso, alimentos rancios o podridos, productos químicos añadidos, etc.) que pueden afectar / alterar la situación, etc. Y si uno no es consciente o estricto sobre todas esas condiciones, puede acabar comiendo lo incorrecto.
https://anandamargauniversal.blogspot.com/

Conclusión

Es importante consultar las enseñanzas del neohumanismo y yama y niyama. Eso significa que sólo comemos aquellos alimentos que (a) tienen un efecto positivo sobre el cuerpo y la mente según Caryacarya, y (b) están en consonancia con los principios filosóficos y éticos del neohumanismo y de yama y niyama.

En Él,
Gopeshvara

Seguir el dharma, no a los médicos

En un resumen en español de Subhasita Samgraha - 21, "Jaeva Dharma and Bhágavata Dharma", la ideología de Ananda Marga afirma: Supongamos que un médico dice: Como humano, necesitas proteína animal para tu salud; pero supongamos que el dharma dice: “No, un humano no debe tomar alimento carnal”; entonces en ese caso tendrás que seguir al dharma y no al médico, porque la orden del dharma está por encima de todas las demás órdenes. El dharma es el Señor más elevado, la autoridad más elevada. (resumen en español)

~ Estudio en profundidad ~

Qué santo vivió comiendo insectos y miel

 En un resumen en español de Liberation of Intellect - Neo-Humanism, "Devotional Sentiment and Neohumanism", la filosofía de Ananda Marga afirma: Una vez leí en cierto libro que un gran santo vivía sólo de langostas mojadas en miel. Ese santo no consideró seriamente que esas pequeñas langostas también tenían fuerza vital palpitando en ellas. (resumen en español)

San Juan Bautista - John the Baptist - es descrito vistiendo ropas de pelo de camello, viviendo de langostas y miel silvestre. (Cortesía de Wikipedia)

Comer insectos no está permitido en Ananda Marga.
https://anandamargauniversal.blogspot.com/


El corazón cruel de la madre humana no se derrite

   En un resumen en español de The Liberation of Intellect: Neohumanism, "Disc 1", la filosofía Ananda Marga afirma: La madre que siente tanto amor y afecto por su hijo que lo sacrifica todo en la vida por su comodidad y bienestar, trocea sin piedad a los jóvenes peces kai [peces que caminan] sin el menor sentimiento emocional. Los jóvenes peces kai gritan en la agonía de la muerte, pero el cruel corazón de la madre humana no se derrite.

   Existe aún otro sentimiento: el sentimiento humano. En el pasado nacieron muchas personas que derramaron muchas lágrimas por la humanidad sufriente. Pero, extrañamente, después de terminar sus elocuentes discursos, se sentaban cómodamente a la mesa y se deleitaban con una deliciosa comida de pescado hilsa y kaimách - como si esos peces no hubieran sufrido dolor y muerte. Este sentimiento humano ha violado expresamente los intereses de las criaturas no humanas, pero sus defensores no han encontrado nada malo en ello.
   Obviamente, los seres humanos tendrán que comportarse racionalmente; deben mantener su existencia mientras se ajustan al entorno externo. Es cierto que los seres vivos son el alimento de otros seres vivos (jiivah jiivasya bhojanam); y de hecho, los vegetales que comemos cada día también tienen células vivas en su interior. Pero respecto a los alimentos, he expresado mi opinión en algunos de mis libros.
   Esta preocupación por el ritmo vital que palpita en otras criaturas humanas ha llevado a la gente a la esfera del humanismo, la ha convertido en humanista. Ahora bien, si el mismo sentimiento humano se extiende para incluir a todas las criaturas de este universo, entonces y sólo entonces puede decirse que la existencia humana ha alcanzado su consumación final. Y en el proceso de expandir el propio amor interior a otras criaturas, debe haber otro sentimiento detrás de este sentimiento humano, que hará vibrar el sentimiento humano en todas direcciones, que tocará los recovecos más íntimos de los corazones de todas las criaturas, y conducirá a unos y a otros a la etapa final de la suprema bienaventuranza. (resumen en español)

- Here is a link to the original English posting: Eating: principled approach

== Sección 2: Prabhat Samgiita ==

En silencio, en puntitas de pies

"Saorabha ene man upavane, jhainkrita hiyá tantriite, tumi ásiá chile samgiite..." (Prabhat Samgiita #0618)

Significado:

Oh' Parama Purusa, viniste a mi jardín mental con Tu exquisita fragancia de flores. También viniste con Tu música divina e hiciste resonar las cuerdas de mi corazón.

Oh' Señor, por siglos y siglos, los sentimientos de mi corazón estuvieron reprimidos y suprimidos bajo montones de dolor, agonía y pena. Tú milagrosamente despejaste todos esos montones hirientes y despertaste un nuevo sentimiento sensible en mi mente, llegando silenciosamente, de puntitas de pie, y tocando Tus encantadoras y gloriosas melodías.

Baba, el néctar del amor estaba cubierto en lo profundo del capullo mudo de mi mente. Tú quitaste esa cubierta, la abriste, y suavemente viniste a mí de la manera más dulce, íntima y amorosa. Es Tu gracia sin causa...

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