Que olvidar

Baba

Que olvidar

Namaskar,

Sadguru Baba nos dice que llevar recuerdos viejos y mundanos es una gran carga. He aquí cómo: suponga que desea cruzar el río en su bote, pero su embarcación está completamente sobrecargada de basura. El viaje será difícil e incluso es muy posible que tu barco se hunda y te ahogues en el río crecido. Por eso, lo más inteligente es aligerar la carga de la embarcación. Entonces su viaje será tranquilo.

Del mismo modo, si uno está mentalmente sobrecargado con los viejos recuerdos de toda una vida, esa persona no querrá emprender ninguna tarea nueva. No querrán aprender ni participar en nada nuevo. Porque están agobiados por todos esos recuerdos del pasado. No hay espacio en la mente para empezar nada nuevo. Sin embargo, cuando esa misma persona mayor muere y renace como un bebé, tiene un alcance tremendo y una energía ilimitada para explorar el mundo, aprender cosas nuevas y asumir riesgos. Porque ese bebé no está agobiado por todos esos recuerdos pasados.

 En un resumen en español de  Subhasita Samgraha – 4, “The Chariot and the Charioteer”, Baba nos dice: ¡Oh sádhaka! Debes olvidar todas tus acciones pasadas, todas tus historias de gloria o ignominia.  (resumen en español)

 La enseñanza de Sadguru Baba es que uno no debe perder el tiempo con recuerdos, cuentos e historias del pasado. Esto es algo que vemos especialmente cuando dos personas mayores se sientan y hablan. Sólo hablan del pasado. Lo mejor es no quedar atrapado en ese tipo de discusión y, en su lugar, utilizar el tiempo en Hari katha.

En un resumen en español de  Subhasita Samgraha – 4, “The Chariot and the Charioteer”, Baba nos dice: ¡Oh sádhaka! Debes olvidar todas tus acciones pasadas, todas tus historias de gloria o ignominia.  (resumen en español)

 Cuando Baba ha venido y gentilmente nos ha bendecido con todas las pautas sobre cómo llevar una vida dhármica y cuando Él mismo permanece siempre en el corazón, verdaderamente somos afortunados. Baba ha enseñado cómo considerar y utilizar la historia, tanto en la vida colectiva como en la vida individual. De esa manera podemos progresar y no quedar atrapados en los momentos oscuros del pasado. Al mismo tiempo, ha dado lugar para fijar la mente en la Meta Suprema y avanzar en la vida, siempre pensando en Él.
 http://anandamargauniversal.blogspot.com/

 En un resumen en español de  Subhasita Samgraha – 4, “The Chariot and the Charioteer”, Baba nos dice: ¡Oh sádhaka! Debes olvidar todas tus acciones pasadas, todas tus historias de gloria o ignominia.  (resumen en español)

 Cómo aligerar tu carga

 En un resumen en español de  Subhasita Samgraha – 4, “The Chariot and the Charioteer”, Baba nos dice: “Oh mendigo, mira y ve. El agua está entrando en el bote que has abordado con la esperanza de cruzar al otro lado del río. Así que deshazte de esa agua de inmediato".  Sinca bhikkhu imaḿ návaḿ. Si te deshaces del agua, la carga de tu barco será más ligera. Sittá te lahu messyati. La carga de un ser humano crece junto con el pasado... Por ejemplo, tal vez estés pensando: una vez comías rico,  alimentos deliciosos y costosos como háluyápuri, murg-mashallam, namkiin poláo: todo esto es la carga del pasado... Buda advirtió a sus mendicantes que estaban sedientos de liberación: ¡Oh, mendicantes, aligeren la carga que tienen frente de ustedes!.

 Yassa puro ca paccha ca majjhe ca natthi kincanam';
 Akincanam' ana'da'nam' tamaham' vru'mi Bra'hman'am'.

 En un resumen en español de Ananda Vacanamrtam – 9, “The Source of Internal Stamina”, Baba nos dice: Esa persona que no lleva ninguna carga... es un verdadero bráhmańa.  (resumen en español)

 En un resumen en español de  Subhasita Samgraha – 4, “The Chariot and the Charioteer”, Baba nos dice: ¡Oh sádhaka! Debes olvidar todas tus acciones pasadas, todas tus historias de gloria o ignominia. (resumen en español)

Conclusión

 Todo sadhaka debe estar dispuesto a no insistir con el pasado. Pensar repetidamente y hacer retroceder la mente a los días y recuerdos de antaño es paralizante. Impide severamente el progreso de uno. Sólo se puede echar una breve mirada atrás para aprender y no repetir los errores del pasado. Más allá de eso, uno debe vivir en el presente y mirar hacia el futuro. De esta manera la mente quedará ligera y libre, y podrá avanzar sin el peso de esos recuerdos y relatos del pasado.

 En un resumen en español de  Subhasita Samgraha – 4, “The Chariot and the Charioteer”, Baba nos dice: ¡Oh sádhaka! Debes olvidar todas tus acciones pasadas, todas tus historias de gloria o ignominia, desde el momento memorable en que comienzas a avanzar en el camino de la sádhaná o práctica intuitiva. No mires atrás: tienes los ojos en la parte delantera de tu cabeza. Es indispensable que seas cauteloso y cuidadoso, para que el tornado que tu mismo creaste y que te impulsa hacia adelante no te arroje al suelo, para garantizar tu viaje seguro, a veces puedes arrojar hacia atrás una superficial mirada y nada más. (resumen en español)

En un resumen en español de  Subhasita Samgraha – 4, “The Chariot and the Charioteer”, Baba nos dice: ¡Oh sádhaka! Debes olvidar todas tus acciones pasadas, todas tus historias de gloria o ignominia.  (resumen en español

 Namaskar,
 A Sus pies de loto,
 Jaihari

~ Estudio en profundidad ~

 En un resumen en español de Namami Krsnasundaram, Disc #24, Baba nos dice: Llamaré brahman a esa persona cuya mente no persigue ningún color, que tampoco está obsesionada por pensamientos del pasado cargados de color… Uno debe liberar la mente de la influencia de todos los colores. (resumen en español)

 En un resumen en español de Subhasita Samgraha – 4, “Vibration, Form and Colour”, Baba nos dice: Cualquiera que sea la consecuencia de tus acciones pasadas, tu elevación está garantizada si tienes un deseo incansable por alcanzar Brahma. No mires hacia atrás, mira hacia adelante. Nunca tomes ningún objeto material limitado para tu adoración. Acepta solo   a la Entidad más elevada para tu contemplación. Si tu amor por Él es genuino, permanecerás siempre en una exuberancia elísea. El dolor entonces no significará nada para ti, ni tampoco la felicidad. Cuando el movimiento de uno es hacia lo Grande, cuando el ardor de uno es sólo para el Grande, se llama Prema o Amor Divino. (resumen en español)

 En un resumen en español de  Subhasita Samgraha – 4, “The Chariot and the Charioteer”, Baba nos dice: ¡Oh sádhaka! Debes olvidar todas tus acciones pasadas, todas tus historias de gloria o ignominia.  (resumen en español)

Efecto negativo de descartar la historia: errores repetidos

 En India, bajo las enseñanzas de Shankaracarya, la historia fue descartada por completo. No había ningún registro llevado por la gente.  Debido a esto, los mismos errores y errores se repetían una y otra vez. Y, en última instancia, la historia de la India fue registrada por extraños. Este es un extremo. Y el otro extremo es lo que vemos pasar con los judíos donde hay una manera perpetua de contar episodios oscuros de la historia una y otra vez, sin descanso. En ese caso, esas comunidades quedan atrapadas en los horrores y sufrimientos del pasado.
 http://anandamargauniversal.blogspot.com/

 Se necesita un delicado equilibrio en el que miremos hacia atrás aproximadamente el 1% del tiempo, es decir, lo suficiente para aprender y seguir nuestro curso.  Luego, el 99% restante del tiempo debe estar destinado al movimiento hacia adelante. Esta es la forma ideal de usar la historia y fomentar una perspectiva saludable. Y eso se refleja claramente en la siguiente enseñanza de Baba.

En un resumen en español de Prout in a Nutshell – 16, “Our Social Treatise”, Baba nos dice: [Aquello que es verdadero] ha sido aceptado, y los aspectos oscuros de la vida no han tenido oportunidad de florecer. (resumen en español)

En un resumen en español de  ñ Samgraha – 4, “The Chariot and the Charioteer”, Baba nos dice: ¡Oh sádhaka! Debes olvidar todas tus acciones pasadas, todas tus historias de gloria o ignominia.  (resumen en español)

Cómo sufre la gente en la vida personal

 Mientras que en nuestra vida social o vida colectiva, es importante mirar hacia atrás y aprender de la historia.  Uno debe tener mucho cuidado de no ahogarse en viejos recuerdos. Uno no debe entregarse de esta manera; un ser humano debe mirar hacia adelante. Por ejemplo, si uno pierde $100 o $100,000, entonces uno no debe pensar una y otra vez en esta pérdida. En ese caso, la vida será miserable. Sin embargo, muchas personas caen en este ciclo de pensamiento, es decir, siempre reviviendo las dificultades del pasado.  Eso no es saludable en la vida individual.
 http://anandamargauniversal.blogspot.com/

 Esto sucede no solo con la pérdida de dinero, sino con cualquier tipo de recuerdo doloroso o evento desafortunado. La gente agita esos pensamientos una y otra vez y, en verdad, hay tantos recuerdos horribles que la gente alberga. Esto solo invita a más dolor y agrava la dificultad.

En un resumen en español de  ñ Samgraha – 4, “The Chariot and the Charioteer”, Baba nos dice: ¡Oh sádhaka! Debes olvidar todas tus acciones pasadas, todas tus historias de gloria o ignominia.  (resumen en español)

 Mortal: reforzar esos recuerdos dolorosos

 En occidente, el método principal utilizado en el asesoramiento, la psicoterapia y los grupos de apoyo se basa en recordar y revivir viejos hábitos y daños pasados. Ya sea que el problema sea el abuso infantil, la adicción al alcohol o cualquier otra enfermedad o abuso, muchos enfoques occidentales se complacen en hablar de esos dolores, a diario, semanalmente, mensualmente. Se identifican fuertemente con esas acciones pasadas, reforzando así esos recuerdos dolorosos en la mente. Entonces, en lugar de ir más allá de esos trágicos incidentes al redirigir la mente hacia un compromiso más positivo o sutil, esos viejos horrores se convierten en el aspecto dominante de la existencia actual de uno. Esto debe evitarse a toda costa. Se deben tomar medidas clave para romper ese ciclo de pensamiento y redirigir la mente hacia actividades sutiless y psicoespirituales.

 En un resumen en español de  ñ Samgraha – 4, “The Chariot and the Charioteer”, Baba nos dice: ¡Oh sádhaka! Debes olvidar todas tus acciones pasadas, todas tus historias de gloria o ignominia. (resumen en español)

- Here is a link to the original English posting: What to forget

- Here are more Spanish postings

- Here is a link to Spanish Prabhat Samgiita

Vulture Wts + 3 more

Baba

Vulture Wts

Namaskar,

1. According to Ananda Marga teachings, the financial responsibility of cremating the dead body falls on the unit / bhukti, not the grieving family.
http://anandamargauniversal.blogspot.com/

Ananda Marga Carayacarya states, “The disposal of the dead body and its financial responsibility belong to the society. It is not proper to give any burden to the bereaved family.” (1)


Do not burden mourning family

2. On the one side, the mourning family lost its earning member or loved one; and, at the same time, relatives and guests come and the family has to feed them. This is both unphysiological and inhumane.

3. Those crying and suffering do not want to eat; their mindset is different. Yet, those who go there to console them are eating in the house of the grieving family; that is abhorrent.

4. Those who went to console the grieving family should eat at a restaurant or at another site arranged by the bhukti etc. The family should not pay. No undue burden or headache should be placed on the family of the deceased.

5. But this is not followed in some Ananda Marga units, unfortunately. Rather the family of the deceased often has to incur loans to offer a feast.

6. Baba has wiped out this exploitative last rites dogma. The standard in Ananda Marga is that even the cost of the cremation should be managed by the bhukti. The grieving family must not be burdened by or allowed to spend one penny on these rites.
http://anandamargauniversal.blogspot.com/

Some Wts pressure grieving family for donations

7. Here also the bhukti is not responsible for making a feast during the time of shraddha. This is bad for various reasons including competing over the size of the feast for various bhukti members when they pass. So there should not be any type of feast at all as part of the shraddha.

8. The overall spirit is not to give financial burden or problem to the suffering family.

9. But in many instances where hypocrisy is done then food is not taken in their house but the deceased family must pay the food arrangement in a restaurant or in a neighbor's house. That happens in some instances but that is sinful. It is a very deceptive practice.

10. In this regard, there are so many places where Wts are involved in hypocrisy. They pressure the grieving family and ask for donations. This is their vulture’s habit; such Wts survive off of the dead.
http://anandamargauniversal.blogspot.com/

Conclusion

11. Remember, depending on the food of the deceased family is dirty and sinful.

12. Every unit should have a last rites fund. To ensure fair treatment regardless of whether one is financially rich or poor, an independent board will manage those funds and donors cannot dictate how funds are spent - such as a financially wealthy person who is on his deathbed cannot donate funds for a feast at his own death ceremony. The independent board will adhere to all dharmic guidelines and will not be swayed by single donors etc.

in Him,
Sudama

Should we follow local customs

Question: You know, there are other communities (a.k.a. outside of Ananda Marga) that offer food as a way of showing hospitality to those people who came to a wake or funeral to offer condolences to the bereaved person. The food has nothing to do with the deceased. Do you think Baba is saying that this is bad, too?
http://anandamargauniversal.blogspot.com/
 
Just wondering how to deal with other cultures in light of our own. In my country, and in my extended family, this practice is done to show hospitality only. Nothing to do with ostentatiousness; nothing to do with the priest class receiving food. It is purely for the guests who might have come from many hours away to pay their respects and to offer their condolence.

Answer: If there was no death would those family members and relatives from afar still have come during that time. If the answer is no, then this shows that they came for the death ceremony and should not be fed by the grieving family - but rather fed by the bhukti. There are many wrongs going in the various religions and to remove all such dogmas Ananda Marga has been created.

Reference
1. Caryacarya - 1, Disposal of the Dead Body

*        *        *

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 ==

You are ever-gracious

"Ayuta chande ese chile tumi, nácite nácite hásite hásite..." (Prabhat Samgiita #0146)

Purport:
 
Parama Purusa, with the resonance of melody, in the manana of my heart, and with the jingling of the ankle bell, You came in countless rhythms, dancing and smiling, smiling and dancing - in my meditation.
 
You came with the resonance of melody; You came with the manana of my heart, You came with the jingling of the ankle bell. You came with the resonance of melody.
 
Baba, You came with the jingling of the ankle bell. Parama Purusa, with the resonance of melody, and in the manana of my heart, You came. In the jingling of the ankle bell, Parama Purusa You came.
 
If I blossom as a flower on the branch, then You become fragrance and fill me always. If I become the distant sky, then You become blue and fill me always. Parama Purusa, You fill me always. As a blue color You always envelop me.
 
If I become the distant sky, then You become blue and fill me always. Parama Purusa, You fill me always. You surround me from all the directions, 

Baba, I am never alone. You are always with me, no matter what. You are ever gracious, I surrender at Your lotus feet...
 
 
Notes for Prabhat Samgiita #0146:
 
[1] Manana: The contemplation or ideation of the Supreme Entity by repeating the Parama Purusa's name in the mind. This special process Ananda Marga ideology has described in-depthly.
 
[2] Jingling of the Ankle Bell: This song (PS #0146) carries great symbolic meaning and is the poetic expression of what the sadhaka feels in dhyana. So the "ankle bell" is not a physical bell attached to one's ankle nor does it refer to some type of bell that Parama Purusa is wearing around His foot. Rather when the sadhaka realises and feels the proximity of Parama Purusa in deep dhyana, then one hears this ankle bell sound within. That is the meaning of this metaphor in the song. One hears this ankle bell sound when in His close proximity. 
 
Ananda Marga ideology states, “The rhythm in which the vibrational flow of the cosmic mind vibrates the annamáya kośa of individual microcosms – veins, nerves, arteries, blood, lymph, etc. – is the initial stage of the divine cosmic sound. When this sound is heard in the anamáya kośa it resembles that of a cricket. When this cosmic sound vibrates the kámamaya kośa it resembles the sound of ankle bells. In the manomaya kośa it resembles a flute...in atimánasa kośa, the resonance of a gong; in vijiṋánamaya kośa the buzzing of bees or the rolling of ocean waves; and in hirańmaya kośa, a prolonged oṋḿ sound. Thus the cosmic sound is expressed in various ways according to the degrees of crudity or subtlety in relation to the fundamental factors. There are various physical and psychic expressions centring around the various degrees of cosmic sound. When one’s mind is confined to a particular stratum one hears the sound peculiar to that stratum only. A person who lacks concentration of mind cannot hear any expression of the cosmic sound. In the field of spiritual practice the divine sound is expressed in a spontaneous way.” (1)
 
The medical condition of ringing in the ears is known as tinnitus - it is bothersome, irritating, and a painful condition. In contrast, the divine sound of the jingling of the ankle bell is sweet and blissful.
 
[3] Two More Metaphors: The metaphor of the sky and its blue colour indicates how they are inseparable. The sky and blueness cannot be made distinct from one another. The two are inextricably interlinked. In the same way the bhakta and Parama Purusa are inseparable. Similarly, the flower cannot be separated from its fragrance; where there is a flower there is fragrance, and where there is flower fragrance there is the flower. The two are completely part and parcel of each other. Here again this refers to the inherent link between the Parama Purusa and the bhakta. Parama Purusa is always with the bhakta - one cannot remain separate from the other. Parama Purusa comes with His omnkara dhvani (eternal sound) the bhakta gets attracted and merges in Him.

== Section: Important Teaching ==

Prout: rise above sentiments like nationalism

Prout philosophy states, "The more the human mind becomes magnanimous or expanded, the more it rises above the sentiments of tribalism, communalism, provincialism, etc. Often I hear people say that  nationalism is an appreciable sentiment and that there is no narrowness in it. But is this true? Nationalism is also relative, just like tribalism, communalism or provincialism. In some places it is more worthwhile than tribalism, communalism or provincialism, while in other places it is less worthwhile."

"Let us consider, for example, the case of a Portuguese nationalist. The mental object of a Muslim communalist is certainly larger than that of a Portuguese nationalist, because the former desires the welfare of a greater number of people than the latter. This is because the number of Muslims in the world is greater than the number of Portuguese. Judged from this perspective, I cannot denounce the sentiments of a Muslim communalist in comparison to a Portuguese nationalist. Similarly, it has to be accepted that the sentiments of a Rajput casteist are broader than those of a Portuguese nationalist, because the former desires the welfare of more people than the latter. Likewise, the feelings of an Andhrite provincialist will have to be considered broader than those of a Portuguese nationalist. If one supports provincialism with seventy-five million Bengalees, it must be accepted that these feelings are more expanded than the nationalism of most of the nations of the world. (The population of most of the nations of the world is less than the population of Bengal.)"

Prout philosophy states, "Hence it is observed that communalism, casteism, provincialism and nationalism are all of the same defective type. Those who are able to capitalize on one of these sentiments advocate it volubly. In fact, every one of these sentiments suffers from the defect of ism, and is completely filled with narrowness, violence, envy, mean mindedness, etc. Those who enter the field of social welfare by creating divisions between “yours” and “mine”, substantially widen the fissures of fissiparous intellect in human society."

"Those who want to promote the welfare of all human beings, remaining above all sorts of parochial sentiments, have no alternative but to embrace universalism with their heart and soul – there is no other way. As universalism is totally devoid of any characteristic of ism, it is not proper to depict universalism as an ism. If everyone is looked upon as one's own, no one remains beyond the periphery of one's kith and kin. Naturally, then, there is no scope for violence, envy, narrowness, etc." (1)

Reference
1. Problems of the Day, Point #18

== Section 4: Links ==

Recent postings

• Big point
  

• B group: annual day
  

• Save from extinction

• Fake BP Manual
  

Other topics of interest

• Ever-new style
  

• "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