ÁNANDAKIIRTANAS

A Purely Personal Entity

Ramesh — Thu, 02 Feb 2012 22:21:21 GMT

You know lalita mármika dance used during kiirtana is a purely spiritual dance, and kaośikii is a psycho-spiritual dance – it starts on the psychic level and culminates on the spiritual level. And táńd́ava is physico-psycho-spiritual. In lalita mármika, the position of the arms is above ninety degrees. This denotes that (it is a mudrá – in Sanskrit it is called a mudrá) – this mudrá means, “O Supreme Creator, Thou art mine and I am Yours. I am Thine.” Now everywhere in the world you will see one entity is in the possessive case and another is owned by that person or that entity. That is, each and every object has a certain entitative relationship with others. And what's the entitative relationship with the Supreme Creator? The Supreme Creator belongs to one and all and the created beings all belong to the Supreme Entity. This is the philosophical interpretation. Even in the field of occult science it is the [[only]] interpretation. But for a devotee, the interpretation is not like that. Amongst devotees there are three clear categories. One category, call it “third-grade,” says, “O Lord, You belong to everybody – You belong to one and all – and because I am also included within the scope of ‘all’, You belong to me also.” And the second-grade devotee will say, “No, no, no. That is not the correct psychic approach. You belong to me, and because You belong to me You belong to all. That is, the first thing is that You belong to me. And the second thing, because You belong to me, is that You belong to others also.” And the first-grade devotee says, “No, no, no, that's not the correct approach. You belong to me and You belong to me only and not to others. The relationship is purely personal. I don't know any philosophy, I don't know any occult science. I know that You are mine and I am Yours. In this realm of relationship I do not allow any third person to come. The relationship is purely mutual. I will share anything and everything with others; but You are one hundred percent mine.” I hope you boys and you girls belong to the first grade of devotees. That is, the relationship is a personal one. And regarding this personal relationship there are some other important aspects of philosophy. Now, in pure philosophy, Parama Puruśa is an impersonal entity. In occult science He is a blending of personal and impersonal entities. Just now I said that in philosophy Parama Puruśa is an impersonal Entity. He is the Nucleus of this Cosmic order. That Nucleus is certainly not a personal entity. Because He is above the scope of all mundane explanations. So He is certainly an impersonal entity. And in the realm of spiritual cult, He is a blending of personal and impersonal entities. That is, while approaching Him, while accepting Him as the only object of adoration, He is looked upon as a personal entity. But when His entitative existence is accepted not as the object of adoration but as the source of creation, in that case He is an impersonal entity. That's why I said that in the cult of spirituality He is a blending of personal and impersonal entities. But in the realm of devotion He is purely a personal Entity. He is mine, He is my Father, He is my closest relative. He is my bigger self. He is not a second entity; that is, the relationship is purely a personal one. There cannot be any love with an impersonal entity. One cannot be in love with an impersonal entity. Love requires a personal entity. Now as the relationship is a personal one, and as the entity of Parama Puruśa is purely a personal one in the field of divinity or in the field of devotion, the interpretation of the creation also varies from [[that of]] philosophy or that of occult spirituality. Ask a philosopher why this Universe was created, for what Parama Puruśa created this Universe. He will not be able to satisfy you with His reply. He will say “Perhaps this was His idea,” or “Perhaps that was His idea,” “Perhaps this was the motive,” “Perhaps that was the motive;” but the reply is vague. Not to the point, never to the point. Ask an adherent of the actional cult. He will not be able to satisfy you with his reply. He will say, “There are so many flows of expression. This Universe is a [[mesh]] of waves of different lengths, of different sounds, of different colours.” But these replies will not satisfy a spiritual aspirant. The spiritual aspirant, or the devotee, will say the reply is very simple – “Before the creation, my Supreme Father was alone in this Universe. There was nothing, and for want of the quinquelemental factors, there was nothing to see, nothing to do. He was alone. Suppose you are alone in a particular village or in a particular house. What will be your position? What will be your mental condition? You will be just like – what? An insane person, a madman. So in this vast Cosmos my Father was alone. Just try to feel what His condition was, what His mental condition was. So just to save Himself from the monotony of singularity, He created this Universe. Just to play with His children. This is the only reason. I know no other philosophy.” This will be the reply of the devotee. Sá vá eśa tadá drśt́á na pashya drshya mekarát́ Me ne santamivátmánaḿ supta shaktirasupta dik. [Parama Puruśa had the power of observation. He had the hearing capacity and the power to speak. But there was no jiiva to observe. There was no need to ascertain the fundamentals of truth because there was no second entity, there was nobody except Him. There was nobody to converse with.] And this creation, what is it? It is nothing but different portions of His Divine body. And that's why I said that there is no sinner in this world. All are his loving children. You boys, you girls – forget your past and start your life afresh with this subtlest and noblest idea – that you are inseparable particles of that Supreme Entity, of that Parama Puruśa.

P.R. SARKAR - 11 May 1979 evening, Fiesch, Switzerland Published in: Ánanda Vacanámrtam Part 12 Bábá in Fiesch

Uma entidade puramente pessoal

Você sabe a dança lalita marmika usada durante kiirtana é uma dança puramente espiritual, e kaosikii é uma dança psico-espiritual - começa no nível psíquico e culmina no nível espiritual. E tandava é físico-psico-espiritual. Em lalita marmika, a posição dos braços fica noventa graus acima. Isto denota que é um mudra (em sânscrito é chamado de mudra). Este mudra significa - "Oh Supremo Criador, Tu és meu e eu sou Teu. Eu sou Teu! ". Agora, em qualquer lugar do mundo você vai ver uma entidade que, no caso possessivo, é de outro, é de propriedade daquela pessoa ou daquela entidade. Ou seja, cada objeto tem uma certa relação entitativa com os outros. E o que é a relação entitativa com o Supremo Criador? O Supremo Criador pertence a cada um e à todos os seres criados e todos pertencem à Entidade Suprema. Esta é a interpretação filosófica. Mesmo no campo da ciência oculta é a penas uma interpretação. Mas, para um devoto, a interpretação não é assim. Entre os devotos existem três claras categorias. Uma categoria, a chamam de "terceiro grau", diz - "Ó Senhor, Você pertence a todos. Você pertence a todos e cada um, e porque eu também estou incluída no âmbito do “todos”, Você também pertence a mim." E o devoto de segundo grau diz - "Não, não, não. Esta não é a abordagem psíquica correta. Você pertence a mim, e porque você pertence a mim Você pertence a todos. Ou seja, a primeira coisa é que você pertence a mim. E a segunda coisa, porque você pertence a mim, é que Você pertence a outros também." E o devoto de primeiro grau diz - " Não, não, não, esta não é a abordagem correta. Você pertence a mim e você pertence somente a mim e não aos outros. A relação é puramente pessoal. Eu não sei qualquer filosofia, eu não conheço nenhuma ciência oculta. Eu sei que Você é meu e eu sou Teu. Neste modo de relacionamento eu não permito que qualquer terceira pessoa possa existir. A relação é puramente mútua. Vou compartilhar tudo e qualquer coisa com os outros, mas Você é cem por cento meu". Espero que os rapazes e moças pertençam ao primeiro grau de devotos. Isto é, a relação é pessoal. E em relação a este relacionamento pessoal, há alguns outros aspectos importantes da filosofia. Agora, na filosofia pura, Parama Purusa é uma entidade impessoal. Na ciência oculta Ele é uma mistura de entidades pessoais e impessoais. Só agora eu disse que na filosofia Parama Purusa é uma entidade impessoal. Ele é o Núcleo de esta ordem cósmica. Núcleo que certamente não é uma entidade pessoal. Porque Ele está acima do alcance de todas as explicações mundanas. Por isso Ele é, certamente, uma entidade impessoal. E na esfera do culto espiritual, Ele é uma mistura de entidades pessoais e impessoais. Isto é, quando se aproxima dele, enquanto aceitá-Lo como o único objeto de adoração, Ele é percebido como uma entidade pessoal. Mas quando sua existência entitativa é aceita não como objeto de adoração, mas como a fonte da criação, nesse caso, Ele é uma entidade impessoal. É por isso que eu disse que no culto da espiritualidade Ele é uma mistura de entidades pessoais e impessoais. Mas no reino de devoção Ele é puramente uma entidade pessoal. Ele é meu, Ele é meu Pai, Ele é meu parente mais próximo. Ele é o meu Eu maior. Ele não é uma segunda entidade, isto é, a relação é puramente uma questão pessoal. Não pode haver nenhum amor com uma entidade impessoal. Não se pode estar apaixonado por uma entidade impessoal. O amor requer uma entidade pessoal. Agora... como a relação é pessoal, e como a entidade de Parama Purusa é puramente uma questão pessoal no campo da divindade ou no campo de devoção, a interpretação da criação também varia de filosofia ou na espiritualidade oculta. Pergunte a um filósofo por que este universo foi criado, para que Parama Purus'a criou este Universo. Ele não será capaz de satisfazê-lo com sua resposta. Ele vai dizer "Talvez essa era sua idéia", ou "Talvez aquela era sua idéia", "Talvez esse foi o motivo", "Talvez esse tenha sido o motivo", mas a resposta é vaga. Não ao ponto, nunca ao ponto. Pergunte a um adepto do culto acional. Ele não será capaz de satisfazê-lo com sua resposta. Ele vai dizer - "Há tantos fluxos de expressão. Esse universo é uma mistura de ondas de diferentes comprimentos, de diferentes sons, de cores diferentes. " Mas estas respostas não irá satisfazer um aspirante espiritual. O aspirante espiritual, ou o devoto, vai dizer a resposta é muito simples - "Antes da criação, meu Pai Supremo estava sozinho neste Universo. Não havia nada, e por falta dos fatores quinquelemental, não havia nada para ver, nada a fazer. Ele estava sozinho. Suponha que você está sozinho em uma vila particular ou em uma casa particular.Qual será sua posição? Qual será o seu estado mental? Você vai ser como - o quê? Uma pessoa insana, um louco. Portanto, neste vasto Cosmos meu Pai estava sozinho. Basta tentar sentir qual era sua condição, qual era sua condição mental. Então, só para salvar a si mesmo da monotonia da Singularidade, Ele criou este Universo. Só para brincar com seus filhos. Esta é a única razão. Não conheço outra filosofia. "Esta será a resposta do devoto. Sa va esa tada drsta nd pashya drshya mekarat Me ne santamivatmanam Supta shaktirasupta dik. [Parama Purusa tinha o poder de observação. Ele tinha a capacidade auditiva e o poder de falar. Mas não havia jiiva para observar. Não houve necessidade de verificar os fundamentos da verdade, porque não havia uma segunda entidade, não havia ninguém, exceto Ele. Não havia ninguém para com quem conversar.] E esta criação, o que é? Não é nada, mas diferentes partes de Seu corpo divino. E é por isso que eu disse que não há má pessoa neste mundo. Todos são seus filhos amados. Vocês, rapazes, vocês garotas - esqueçam o passado e iniciem sua nova vida com essa sutil e nobre ideia - “Que são partículas inseparável desta Entidade Suprema, deste Parama Purus'a.”

P.R.SARKAR - 11 maio de 1979 à noite, Fiesch, na Suíça Publicado em: Ananda Vacanamrtam Parte 12 Baba em Fiesch

ASTEYA

Ramesh — Sun, 13 Mar 2011 20:36:06 GMT

"Paradravya'paharan'o tya'go'steyam."

Not to take possession what belongs to others is asteya. It means non-stealing. Stealing may be of four types:

1. Physical theft of any material object. Ordinarily those persons who steal material objects are called thieves. But thieves are not only those persons who flee with stolen objects after committing armed robbery. Whatever is taken in possession by the use of brute physical force, of arms or of strength of intellect, whether it is money or goods, amounts to theft, because behind such actions there is the intention of taking others' property deceitfully. However, acceptance of anything like money, crops, gold, etc., in exchange for money in a proper way is not theft.

2. Psychic theft. Here you did not take material possession of anything, but you planned it in your mind. This also called theft, because you have mentally stolen. Only the fear of law or of adverse criticism prevented you from doing the action physically.

3. Depriving others of their due physically. Even if you do not take possession of what belongs to others, but you deprive others of what is their due, you become responsible for their loss. This is also stealing.

4. Depriving others of their due mentally. If you do not actually deprive anybody of what is justifiably their due, but you plan in your mind to do so, that too amounts to theft.

Some explanation here is necessary regarding the third and fourth types of theft referred to above. You may have seen that many educated people travel by train without purchasing proper tickets. They do not directly steal money from the Railway administration, but they deprive the railway administration of its due. A little thought will reveal that there is a sort of barter relationship of the passengers and the railway administration and therefore ticketless travel amounts to theft of the type referred to under 3 and 4 above. Those who travel by train have obtained the facility from the railway administration. By purchasing tickets they pay for that facility in full and consequently the railway administration cannot be held in high esteem for rendering a social service. When the railway is not rendering free services, not to pay one's travelling fare is theft.

Consider for a moment: what type of person commits such a theft for a few rupees only! Often people of the type indulge in all types of tall talks, freely criticize the leaders, and accuse them of corruption and nepotism. If their shortcoming is pointed out, they plead "It is difficult to live in the world with such strict morality. Those who run the railway administration in such a manner deserve it - this type of theft is justified." Missionaries or ascetics who convey a divine message, or political leaders with the noble purpose of doing good to the country, are seen to be often indulging in ticketless travel. This is a daily occurrence. Bribing government employees to evade income and other taxes, or demanding travelling allowance for a higher class when they actually travel in a lower class, these are all nothing but cheating. It is not only theft, it is also pettiness.

All these tendencies to steal are contradictory to the code of asteya. In many cases even educated people often act knowingly against the principle of

asteya or do not want to accept that petty stealing violates it. The author was once questioned by an acquaintance who was a Railway employee as to why he had purchased a full ticket for a nephew aged thirteen years, when a half ticket might have done (half tickets being permitted up to the age of twelve only).

There are some moralists who do not want to cheat any particular individual, but do not consider anything wrong in cheating the well-to-do or the government. Many a shopkeeper would sell adulterated commodities to his customers but entertain his own friends and guests with genuine items. It should be remembered that all actions with such a psychological background are against asteya. The easiest way of practising asteya, as in the case of all other principles of Yama and Niyama, is auto-suggestion. If people, right from the childhood, remember these codes and remind themselves what is correct, they will not go astray when they grow up -- even in the midst of temptations -- and they will be able to maintain the high standard of thoughts and character.

Shrii Shrii Ánandamúrti - A'nanda Pu'rn'ima' 1957

SATYA

Ramesh — Sun, 30 Jan 2011 12:57:54 GMT

"Parahita'rtham va'unmanoso yatha'rthatvam satyam."

Satya implies proper action of mind and the right use of words with the spirit of welfare. It has no English synonym. The word "true" or "truth" would be translated in Sam'skrta as "rta" (to state the fact). The Sa'dhaka is not asked to follow the path of rta. One is to practise Satya. The practical side of Satya is dependent on relativity, but its finality lies in Parama Brahma, the Supreme Spiritual Entity. That is why Brahma is often referred to as the "essence of Satya."

"Satyam' jina'namanantam' Brahma."

Even though the objective of a Sa'dhaka is to achieve that ultimate entity, in the process Sa'dhakas have to deal with the relativity of their surroundings. Humans are rational beings: they possess in varying degrees the capability to do what is necessary or good for humanity. In the realm of spirituality such thought, word or action has been defined as Satya.

For example, a person rushes to you for shelter. You do not know whether he is guilty or not, or perhaps you know for certain that he is not guilty. He is followed by a ruffian bent on torturing him. If this terrified man seeks refuge in your house, and then the ruffian comes and asks you regarding his whereabouts ,what should you do? By adhering to rta or truth you would inform the ruffian of his whereabouts. Then if he is murdered, will you not be responsible for this murder? Your mistake may have resulted in the murder of an innocent person. By adhering to rta or truth you become indirectly guilty of this heinous crime. What would be your duty if you followed the correct interpretation of Satya? It would be not to reveal the whereabouts of the person and rather to misguide the aggressor so that the refugee may safely return home.

Suppose your mother is taking food. A letter is received about the death of your maternal grandfather. If mother enquires about the contents of the letter, what reply will you give? If you adhere to "truth", you will reveal the news of her father's death, which will cause a great shock to her mind and she would not even be able to take her food. It would be preferable in this case to state that all is well in their family. After your mother has had her food, a mention of her father's illness would prepare the ground for her to bear the news of the tragedy. In this way, even though something other than truth was uttered, the dignity of Satya has been maintained.

Shrii Shrii Ánandamúrti - A'nanda Pu'rn'ima' 1957

YAMA SÁDHANÁ - AHIM'SA'

Ramesh — Mon, 08 Nov 2010 01:01:50 GMT

The first lesson of human conduct is Yama Sa'dhana'. We shall discuss all the aspects of Yama Sa'dhana'. You know that Yama consists of five principles: Ahim'sa', Satya, Asteya, Brahmacarya and Aparigraha.

"Ahim'sa'satya'steyam' Brahmacarya'parigraha'h yamah"

The practice of these five principles achieves control by different processes. The word Sam'yama in Sam'skrta means "regulated conduct". It should be clearly understood that Sam'yama does not imply destroying something or somebody.

A'nanda Pu'rn'ima' 1957

AHIM'SA'

"Manova'kka'yaeh sarvabhu'ta' na'mapiida' namahim'sa'.

Ahim'sa' means not inflicting pain or hurt on anybody by thought, word or action. This word is wrongly interpreted by many. Some so-called learned persons in fact, define the word ahim'sa' in such a manner that if one adheres to it strictly, it is impossible to live not only in a society but also in forests, hills and caves. In such an interpretation of the term ahim'sa', not only is killing prohibited, but even to fight a defensive fight is not allowed. By tilling the land one may cause the death of innumerable insects and creatures under the earth's surface. Therefore, the use of a plough is not permissible. The followers of such an interpretation of ahim'sa' say that those who want to lead a religious life should not use the plough themselves, but employ other low-born people to do the same to save themselves from the sin of destroying life. Sugar must be poured into the abodes of the ants; no matter whether human beings have food or not. The poor must spare their blood from their bodies to save insects, the born enemies of human beings.

This is no definition of ahim'sa'. It merely causes confusion. It is contrary to true dharma; it is against the very laws of existence. Even the process of respiration involves the death of numberless microbes. They are all living beings and to save them one will have to stop breathing. The administration of medicines to the suffering will have to be stopped, because such medicines cause the destruction of disease-causing bacteria. If ahim'sa' is so interpreted, where will such interpreters be able to stand? They will have to give up even filtered water, because the process of filtration of water means destroying the insects that cause impurity. It is also not possible to drink impure water, because then it is likely that such microbes might die in the stomach.

In the post-Vedic age this type of ahim'sa' was practised in India for a long period, and as a result life for ordinary citizens became very miserable. The populace viewed with fear the religion dominated by this so-called ahim'sa'. They were forced to accept an atheistic belief, and they left the path of dharma. Devoid of any code of conduct, and intent on giving first preference to their own selfishness, such atheists became a burden to the society and to the world. Those who wanted to enforce the so-called ahim'sa'-influenced religion, became impractical and impotent by nature. Thus there is a pressing need in the modern age to re-think these historical facts from a new angle of vision.

This age was followed by another wherein another new definition of the word ahim'sa' was propagated. According to this definition, him'sa' meant to cause pain to living beings, but did not include the slaughter of animals for food. This idea is very much mistaken. If causing pain amounts to him'sa', the slaughter of animals for food must also be called him'sa', because the animals do not offer their heads willingly at the altar of death for this cause.

Recently one more interpretation for this word has been heard. It somewhat resembles the second definition described earlier, but it even lacks the simplicity or sincerity of that interpretation. According to this interpretation, ahim'sa' means non-violence or non-application of force. Possibly it is this interpretation which has distorted most the meaning of ahim'sa'. In all actions of life, whether small or big, the unit mind progresses by surmounting the opposing forces. Life evolves through the medium of force. If this force is not properly developed, life becomes absolutely dull. No wise person would advocate such a thing, because this would be contrary to the very fundamentals of human nature.

The champions of non-violence (so-called ahim'sa') have, therefore, to adopt hypocrisy and falsehood whenever they seek to use this so-called ahim'sa' for their purposes. If the people of one country conquer another country by brute force, the people of the defeated nation must use force to regain their freedom. Such a use of force may be crude or subtle and as a result, both the body and mind of the conquerors may be hurt. When there is any application of force, it cannot be called non-violence. Is it not violence if you hurt a person not by your hands but by some other indirect means? Is the boycott movement against a particular nation not violence? Therefore I say that those who interpret non-violence and ahim'sa' to be synonymous have to repeatedly resort to hypocrisy to justify their actions. The army or police are necessary for administration of a country. If these organizations do not use force even in case of necessity, their existence will be of no meaning. The mark of so-called ahim'sa' or non-violence on a bullet does not make the bullet non-violent.

Those who are not adequately equipped to oppose an evil-doer should make every endeavour to gain power and then make the proper use of this power. In the absence of ability to resist evil, and in the absence of evev an effort to acquire such ability, declaring oneself to be non-violent in order to hide one's weaknesses before the opponent may serve a political end, but it will not protect the sanctity of righteousness.

The meaning of the word ahim'sa' in the sphere of Sa'dhana' has already been explained. According to its correct meaning, one will have to guide one's conduct carefully to ensure that one's thought or actions cause pain to nobody and are unjust to none. Any thought or action with the intention of causing harm to someone else amounts to him'sa'. The existence of life implies destruction of certain lower forms, no matter whether there is intention of doing harm or not. The process of respiration kills thousands of millions of protoplasmic cells. Whether one knows it or not, in every action such living cells are dying and being destroyed. The use of prophylactics means destructions of millions of disease-carrying germs. The crop-eating insects, parasites, mosquitoes, bugs, spiders, etc. are also being killed in innumerable ways. This is necessary to maintain one's livelihood; it is not with the intention of causing pain to them. Such acts also, therefore, cannot be classed as him'sa'; they are to be done for self-defense.

As a result of clash and cohesion within the physical structure of every entity and also for the maintenance of structural solidarity at every moment, a process of formation and de-formation is always taking place. Rice is obtained from paddy--is there no life in paddy? Paddy can sprout. It is also capable of reproduction. For the preservation of the physical body you prepare rice by killing the paddy. Do you have any intention to harm anybody while preparing rice? It is thus seen that life depends on other forms of life for its very existence. There is no question of him'sa' or ahim'sa' here. If this is conceived as him'sa' living beings will have to subsist on bricks, sand and stone. Even breathing will have to be stopped or one will have to commit suicide.

It is, however, very necessary to remember two things in respect of edibles. First, as far as possible, articles of food must be selected from among those items in which development of consciousness is comparatively little; i.e., if vegetables are available, animals should not be slaughtered. Secondly, under all circumstances before killing any animal having developed or under-developed consciousness, it must be considered whether it is possible to live in a healthy body without taking such lives.

The human body is constituted of innumerable living cells. These cells develop and grow with the help of similar living entities. The nature of your living cells will be formed in accordance with the type of food you take. Ultimately all these together will affect your mind to some extent. If the cells of the human body grow on rotten and bad-smelling food, or on the fresh flesh of animals in which mean tendencies predominate, it is but natural that the mind will have a tendency of meanness. The policy of eating, without due consideration, whatever is available cannot be supported in any case, even though there may not be any question of him'sa' or ahim'sa'. It should not be your policy to do what you wish. You must perform actions after due thought. For continued subsistence a policy will have to be adopted for taking food; otherwise it will be against the code of aparigraha. What aparigraha means will be explained later.

Him'sa' and the use of force are not identical. Sometimes the use of force may result in him'sa', even though there is no thought in the mind to cause pain. When the pressure of circumstances compels the use of force against certain individuals resulting in him'sa', such individuals are termed as a'tata'yii in Sam'skrta.

Ks'etrada'ra'paha'rii ca shastradha'rii dhana'paha'h

Agnidagaradashcaeva s'adete hya'tata'yinah

"Anyone who, by the use of brute force, wants to take possession of your property, abducts your wife, comes with a weapon to murder you, wants to snatch away your wealth, sets fire to your house or wants to take life by administering poison, is called an a'tata'yii." If any person or a nation wants to occupy all or part of another country, the use of physical force against such invading forces is not against the principle of ahim'sa'. Rather, by a wrong interpretation of the term ahim'sa' or by interpreting him'sa' and brute force as identical, common people will have to suffer from loss of wealth, happiness, or other hardships.

Sometimes it so happens that people instead of convincing superstitious people, injure their sentiments by their behaviour. A perusal of history shows that the antagonists of idolatry have, on many occasions, destroyed beautiful temples which were unique examples of architecture. They destroyed the beautiful images which represented the expressions of sculptural art. All these acts are extremely violent, because they cause severe pain to the idolaters, and consequently the idol-worshippers adopt an obstinate attitude towards idols even though they are fully convinced that idol-worship is futile. As a result, not only is the spiritual progress of the idol-worshippers hampered, but the progress of the whole human society is retarded. It is worth noting that even if in any country all the people without exception give up idolatry, the spiritual aspirants, who follow the principles of Brahmacarya, will preserve images carefully in museums out of appreciation for sculpture and aesthetic taste. They will not destroy these beautiful works in any circumstances. Destroying a work of art also results in the destruction of the sense of subtle appreciation, and this is in no way proper.

While the mind is still attached to religious or sectarian signs or submits to superstitious rituals, it remains engrossed in crude objects. Any crude method to prevent such sectarian superstitions will cause reactions in the mind and this will hamper Sa'dhana'. The best course, therefore, is to help these persons to expand their minds by means of Brahma bha'vana' -- cosmic ideation -- and only in that case will they be able to give up superstitions easily.

The principle of ahim'sa', one of the aspects of Brahma Sa'dhana', must have been clearly understood now. Let us now consider whether parents punishing a child amounts to him'sa' or ahim'sa'. No, it is not him'sa' because there is no intention of causing harm or pain at all. The purpose of such punishment is not to make the child shed tears, the purpose of such action is only correction. Whether it is a thief or a robber or a gentleman or a friend or anybody else, any action with a true spirit of rectification cannot be termed as him'sa', no matter how harsh it may seem.

It must now be clear that in day-to-day life it is not at all difficult to follow the path of true ahim'sa'. Taking meat as food is harmful in hot countries, especially where vegetables are available in abundance. However, under medical advice, as a diet after recovery from illness or as one of the constituents of medicine, eating meat cannot be called either him'sa' or greed, because the meat is eaten under those circumstances only to maintain life. In extremely cold countries people eat animal flesh, wear animal skins and burn animal fat under the pressure of necessity.

Heroism is revealed in fight against aggressors. Consider the Ra'ma'yan'a, the great epic. It describes Shrii Ra'ma waging a war with all his might against Ra'van'a, who abducted his wife. Shrii Ra'ma's action was in no way against the principle of ahim'sa', because he did not invade Lanka' with any desire to conquer the territory or to cause harm.

Consider the Maha'bha'rata. Maha'purus'a Shrii Krs'n'a had insisted to the Pa'ndavas to take up arms against the Kaoravas, because the Kaoravas were aggressors (a'tata'yii) who had taken possession of the land by force. No one would accuse the very incarnation of love, Shriiman Maha'prabhu, one of the great revolutionists in the social and spiritual world, of adopting ways associated with him'sa'; but he too pounced like a lion on the tyrant Ka'zii (Judge). If him'sa' and use of force were synonymous, Maha'prabhu, the incarnation of mercy, certainly would not have done so.

The use of force against an aggressor is valour and desisting from such use of force is cowardice. But the weak people must assess their strength before indulging in violent conflict with a powerful aggressor; otherwise, if a fight is started without acquiring proper strength injustice may temporarily triumph. In history such an error has been called "Rajput folly". The Rajputs always went forward with courage to resist Mughal invasion. No doubt, they fought valiantly, but they faced the enemy without assessing their own strength. They suffered from intrigues and internal dissensions and hence they always lost battles and died a heroic death. It is, therefore necessary to acquire adequate strength before declaring a war against an aggressor. To pardon aggressors before correcting their nature means encouraging injustice. Of course, if you find that the aggressor is bent on destroying you, whether you use force or not, it would be proper to die at least giving a blow to the best of your might without waiting to assemble the adequate forces.

Shrii Shrii Ánandamúrti - A'nanda Pu'rn'ima' 1957

YAMA SÁDHANÁ

A primeira lição da conduta humana é “Yama Sádhaná”. Discutiremos todos os aspectos de “Yama Sádhaná”. Vocês sabem que Yama consiste de cinco princípios: Ahim’s’a, Satya, Asteya, Brahmacarya e Aparigraha.

Ahim’s’a Batyásteyam’ Brahmacarya Parigraháh Yamah.

A prática destes cinco princípios ensina o autocontrole por diferentes processos. A palavra Sam’yama, em sânscrito, significa conduta disciplinada. Deve-se compreender claramente que Sam’yama não implica a destruição de algo ou alguém.

AHIM’S’A

Ahim’s’a Manová Kayaeh Sarvabhútánáma Piid’namahim’s’a.

Ahim’s’a significa não ferir ou prejudicar alguém por pensamento, palavra ou ação. Este termo é mal interpretado por muitos. Alguns supostos sábios, de fato, definem a palavra Ahim’s’a de tal maneira que seria impossível viver, não somente na sociedade, como também em florestas, montanhas e cavernas, se alguém aderisse à sua definição estritamente. Por essa interpretação da palavra Ahim’s’a, não só é proibido matar, como também não é permitida a luta para se defender. Ao lavrar a terra pode-se causar a morte de inumeráveis insetos e criaturas do subsolo, portanto, o uso do arado não seria permitido. Alega-se que aqueles que querem levar uma vida religiosa não devem usar eles próprios o arado, mas empregar pessoas de classes inferiores para fazer este serviço, salvaguardando-se assim do pecado de destruir vidas. Segundo eles, deveria ser derramado açúcar nos abrigos de formigas, não importando se os seres humanos tenham ou não alimentos; os pobres deveriam deixar que os mosquitos, inimigos natos dos seres humanos, se alimentassem do sangue de seus corpos. Esta não é a definição de Ahim’s’a, mas sim uma grande confusão. É contrária ao verdadeiro Dharma. É contra as verdadeiras leis da existência. Até mesmo o processo de respirar envolve a morte de inumeráveis micróbios; eles são seres vivos, e para salvá-los seria necessário parar de respirar. A prescrição de medicamentos aos doentes deveria ser suspensa, porque os remédios poderiam causar a destruição das bactérias causadoras de doenças. Se Ahim’s’a

fosse interpretado desta forma, onde tais intérpretes poderiam viver? Dever-se-ia suspender a filtragem da água contaminada, porque isto causaria a morte de microrganismos. Na era pós-védica este tipo de Ahim’s’a foi praticado na Índia por muito tempo e, como resultado, a vida dos cidadãos comuns tornou-se verdadeiramente insuportável. O povo sentia medo da religião dominada pela suposta Ahim’s’a e era forçado a aceitar crenças ateístas, abandonando o caminho de Dharma. Desprovidos de qualquer código de conduta e com o propósito de dar preferência primordial a seus motivos egoístas, estes ateus tornaram-se um fardo para a sociedade e para o mundo; e aqueles que quiseram manter em vigor as religiões influenciadas por essa interpretação de Ahim’s’a tornaram suas intenções inviáveis e enfraquecidas. Na presente época, existe a necessidade urgente de refletir sobre esses fatos históricos sob um novo ponto de vista.

A era pós-védica foi seguida por outra, em que foi propagada outra definição da palavra Ahim’s’a. De acordo com esta definição, Him´s´a significa causar dor aos seres vivos. Logo, a matança de animais a alimentação também deve ser considerada Him’s’a, pois os animais não oferecem a própria vida de espontânea vontade para essa causa.

Recentemente foi dada outra interpretação a esta palavra. Assemelha-se à segunda definição mencionada acima, porém falta a esta a simplicidade ou sinceridade daquela. Conforme esta interpretação, Ahim’s’a quer dizer a não-violência ou não usar a força. Possivelmente, nesta interpretação é que o significado de Ahim’s’a foi mais distorcido. Em todas as ações da vida, sejam pequenas ou grandes, a mente individual progride pelo triunfo sobre as tendências contrárias. A vida se desenvolve por meio da força. Se esta força não é devidamente explorada, a vida pode tornar-se absolutamente enfadonha. Nenhum homem sensato faria isto, porque seria contrário aos fundamentos básicos da natureza humana. Os campeões da não-violência (assim-chamada Ahim’s’a) devem usar de hipocrisia e falsidade quando pretendem praticar este culto por qualquer outro intento. Se o povo de um país conquista outro pela força bruta, a população da nação conquistada deve usar a força para reconquistar a liberdade. Este uso da força pode ser brutal ou sutil, e como resultado tanto o corpo quanto a mente dos conquistadores podem ser feridos. Uma vez que se faz uso da força, não se pode chamar a isto de não-violência. É não-violência o ato de ferir um homem, não pelas mãos, mas por meios indiretos? O movimento para boicotar uma nação é não-violência? Por isso, digo que aqueles que interpretam não-violência e Ahim’s’a como sinônimos devem recorrer à hipocrisia, repetidamente, para justificar suas ações. O exército e a polícia são necessários para a administração de um país. Se estas organizações não usassem a força, mesmo em casos necessários, sua existência não teria sentido. A marca desta suposta Ahim’s’a, ou não-violência, aplicada sobre uma bala não a tornará não-violenta.

Aqueles que não estão adequadamente equipados para reagir aos propagadores do mal deveriam fazer todos os esforços para adquirir força e fazer seu uso adequado. Na falta dos requisitos para resistir às forças maléficas, e também na ausência de um esforço para consegui-los, a atitude em prol da não-violência somente para não admitir a própria fraqueza frente ao opositor pode servir a um propósito político, porém não garante a santidade da retidão.

O significado da palavra Ahim’s’a na esfera da Sádhaná já foi dado. De acordo com seu significado correto, as pessoas devem guiar cuidadosamente sua própria conduta para assegurar-se de que seus pensamentos ou ações não causem dor ou injustiça a alguém. Qualquer pensamento ou ação com a intenção de prejudicar alguém é Him’s’a. A manutenção da vida implica a destruição de certas formas de vidas inferiores, seja intencionalmente ou não. O processo de respirar mata milhares de células protoplásmicas. Quer se saiba, ou não, a cada ação essas células vivas morrem naturalmente ou são destruídas. O uso de remédios profiláticos significa a destruição de milhões de germes patológicos. Os insetos destruidores da lavoura — parasitas, mosquitos, percevejos, aranhas etc. — são mortos de várias formas. Isto é necessário para se manter a vida. Estes atos não são praticados com a intenção de causar dor. Logo, não podem ser classificados como Him’s’a. Devem ser feitos em legítima defesa. Como resultado dos choques e das coesões na estrutura física e do esforço para manter a unidade estrutural, a cada momento, um processo de formação e deformação está se realizando.

O arroz é obtido do arroz com casca. Não há vida no arroz com casca? O arroz com casca pode germinar e se reproduzir. Para manter seu corpo físico, você beneficia o arroz tirando-lhe a casca, matando-o assim. Você tem a intenção de ferir algum ser quando prepara o arroz? Daí se deduz que uma vida depende de outras formas de vida para manter sua existência. Aqui não há a questão de Him’s’a ou Ahim’s’a. Se isto fosse concebido como Him’s’a, os meios de subsistência da vida ficariam limitados a tijolos, areia e pedras. Mesmo a respiração deveria ser proibida, em outras palavras, o ser humano deveria suicidar-se.

É, porém, muito importante lembrar duas coisas a respeito dos alimentos. Primeiramente, na medida do possível, os alimentos devem ser selecionados dentre aqueles seres que têm consciência muito pouco desenvolvida, isto é, se os vegetais estiverem disponíveis, os animais não devem ser abatidos. Em segundo lugar, antes de abater um animal, com consciência desenvolvida ou subdesenvolvida, deve-se considerar se é possível viver uma vida saudável sem sacrificar tal animal. O corpo humano é constituído de inumeráveis células vivas. Estas células se desenvolvem e crescem com o auxílio de entidades vivas similares. A natureza das células vivas será formada de acordo com o tipo de alimentos ingerido. Em última análise, todos esses aspectos afetarão a mente. Se as células do corpo humano se desenvolvem a partir de alimentos podres e malcheirosos ou da carne de animais, nas quais predominam as tendências inferiores, é natural que a mente seja inclinada ao que há de mais baixo. O hábito de comer qualquer coisa disponível, sem fazer a devida ponderação, não pode ser apoiado de modo algum, mesmo que não se questione sobre Him’s’a ou Ahim’s’a. Você não deve ter como princípio fazer o que bem entende. Pense antes de agir. Para a subsistência, deve-se adotar um princípio no que diz respeito à alimentação. Do contrário, pode-se ir de encontro ao código de Aparigraha. O significado de Aparigraha será explicado mais adiante.

Him’s’a e o uso da força não são a mesma coisa. Às vezes o uso da força pode resultar em Him’s’a, mesmo que não haja a intenção de causar dor. Quando a pressão das circunstâncias obriga alguns indivíduos a usarem a força contra outros indivíduos (resultando em Him’s’a), aqueles indivíduos são chamados de Átatáyii, em sânscrito.

Ks’etradárá Aháriica Shastradhárii Dhanápaháh

Agnidaragadashcaeva S’ad’ete Hyayátátáyianah.

Qualquer pessoa que, pelo uso da força bruta, queira se apossar de sua propriedade, raptar sua esposa, chegar armado para matá-lo, tomar suas riquezas, incendiar casas, matar com venenos, é chamado de A’tatáyii.

Se qualquer pessoa ou nação quiser dominar, total ou parcialmente, outra nação, o uso da força física contra essa força invasora não será contrário ao princípio de Ahim’s’a. Ao invés disso, por uma interpretação errada da palavra Ahim’s’a ou por interpretar Him’s’a e “força bruta” como coisas idênticas, o homem comum poderá perder seus bens e a felicidade e sofrerá tantas outras penúrias, devido às circunstâncias.

Comumente, as pessoas em vez de procurarem esclarecer aqueles que se deixam levar por superstições, ferem os sentimentos dessas pessoas com sua atitude. Um exame minucioso da história mostra que os inimigos da idolatria têm, por diversas vezes, destruído belíssimos templos que eram exemplares únicos da arquitetura. Eles destruíram belas imagens que representavam a expressão da arte escultural. Todos estes atos são de natureza extremamente violenta, porque causam severo sofrimento aos idólatras e, consequentemente, estes adoradores de ídolos adotam uma postura obstinada em favor dos ídolos, mesmos que estejam plenamente convictos de que a idolatria é coisa fútil. Como resultado disso, o progresso espiritual, não só dos idólatras, mas também de toda a sociedade é postergado. É importante observar que, mesmo num país onde todos, sem exceção, tenham abandonado a idolatria, ainda assim os aspirantes que seguem os princípios de Brahmacarya [ver explicação adiante] deveriam preservar estas imagens cuidadosamente num museu, por respeito à escultura e ao senso estético. Eles não destruiriam essas belas obras, de modo algum. Destruir uma obra de arte resulta também na destruição do senso de admiração pela beleza sutil, e isto, de maneira alguma, é decente.

Enquanto a mente estiver apegada a símbolos religiosos ou sectários, ou submissa a rituais supersticiosos, ela permanecerá absorvida por objetos densos. Qualquer método rude de prevenção contra essas superstições sectárias causará reação na mente, e isso impedirá a Sádhaná. Por isso, o melhor caminho é ajudar essas pessoas a desenvolverem suas mentes por meio de Brahma Bhavana (ideação cósmica) e, só assim, elas serão capazes de abandonar a superstição facilmente.

O princípio de Ahim’s’a, um dos aspectos de Brahma Sádhaná, deve ter sido entendido claramente agora. Vamos também ponderar se o ato de punir uma criança por parte dos pais equivale a Him’s’a ou Ahim’s’a. Não, não é Him’s’a, porque não há intenção de causar mal ou dor de modo algum. O propósito da punição não é fazer a criança chorar, e sim corrigi-la. Quer seja aplicada em um ladrão, um cavalheiro, um amigo, ou qualquer pessoa, a ação com o verdadeiro espírito de retificação não pode ser denominada Him’s’a, não importa quão áspera ela possa parecer.

Deve ser esclarecido que na vida cotidiana não é difícil seguir o caminho da verdadeira Ahim’s’a.

Mesmo que haja vegetais em abundância nos países quentes, cedemos à tentação de comer carne. Porém, quando um médico tiver que prescrever a um paciente convalescente uma dieta que inclua a carne como alimento indispensável ao restabelecimento, este fato não deve ser tomado nem como Him’s’a nem como gula, porque não se tem em vista abater o animal, nem para causar-lhe dano nem para satisfazer uma tendência à gula. Nos países frios, as pessoas comem carne, vestem peles de animais e cozinham com gorduras animais porque as circunstâncias impõem tais comportamentos.

É uma característica do homem combater seu agressor. Veja o Ramayana, grande poema épico. Ele descreve que Shrii Rama, com todo o seu poder, travou uma guerra contra Ravana, o qual tinha raptado sua esposa. A ação de Rama não foi, de modo algum, de encontro aos princípios de Ahim’s’a, pois ele invadiu Lanka não com desejo de conquistar um território ou de causar qualquer dano.

Veja o Mahabharata. Mahapurusa Shrii Krs’n’a tinha insistido junto aos Pândavas para levantarem as armas contra os Kaoravas, que eram os agressores (Átátayii) que tinham se apossado de terras à força. Ninguém ousaria acusar a encarnação do amor, Shriiman Mahaprabhu, um dos grandes revolucionários no mundo social e espiritual, de usar meios associados a Him’s’a; porém ele também se lançou como um leão sobre o tirano Kázi (juiz). Se Him’s’a e o “uso da força” fossem sinônimos, certamente, Mahaprabhu, a encarnação da misericórdia, não teria agido assim.

O uso da força contra um agressor é um ato de bravura e a desistência do uso dessa força é covardia. Porém, a pessoa fraca deve avaliar sua força antes de empreender um violento combate contra um agressor forte, caso contrário, se não tiver adquirido a força necessária, a injustiça triunfará temporariamente. Na história, este erro foi chamado de a “loucura dos Rajputs”. Os Rajputs sempre avançavam, com coragem, contra os invasores de Mughal. Sem dúvida, eles combateram vigorosamente, porém, enfrentaram o inimigo sem avaliar suas próprias forças. Eles sofriam intrigas e dissensões internas, por isso, sempre perderam as batalhas e morreram heroicamente. Portanto, é necessário adquirir a força adequada antes de declarar guerra a um agressor. Perdoar o agressor sem ter corrigido sua natureza é encorajar a injustiça. Se você achar que o agressor está propenso a destruí-lo, quer você use força ou não, será melhor estar preparado para morrer lutando com todas as forças, sem esperar para adquirir forças suficientes.

Shrii Shrii Ánandamúrti - A'nanda Pu'rn'ima' 1957

A GUIDE TO HUMAN CONDUCT

Ramesh — Fri, 15 Oct 2010 22:23:33 GMT

Morality is the foundation of Sa'dhana' (spiritual practice). It must, however, be remembered that morality or good conduct is not the culminating point of the spiritual march. As a moralist one may set an ideal for other moralists, but to do this is not something worth mentioning for a Sa'dhaka (spiritual aspirant). Sa'dhana', in its very start, requires mental equilibrium. This sort of mental harmony may also be termed as morality.

People often say, "I follow neither a religion nor rituals; I abide by truth; I harm nobody and I tell no lies. This is all that is necessary; nothing more need be done or learnt. " It should be clearly understood that morality is only an effort to lead a well-knit life. It will be more correct to define morality as a dynamic force rather than a static one, because balance in the extroversal spheres of life is maintained by waging a pauseless war against all opposite ideas. It is not an intro-external equilibrium. If the unbalanced state of mind takes a serious turn by pressure of external allurement, and if the mental disturbance is found to be intense, it is likely that the power for internal struggle may yield and consequently the external equilibrium, the show of morality, may at any moment break down.

That is why morality is, no doubt, not the goal, not even a static force. The morality of a moralist may disappear at any moment. It cannot be said with any certainty that the moralist who has resisted the temptation of a bribe of two rupees would also be able to resist the temptation of an offer of two hundred thousand rupees. Nevertheless, morality is not absolutely valueless in human life. Morality is an attribute of a good citizen and it is the starting-point on the path of Sa'dhana'.

Moral ideals must be able to furnish human beings with the ability as well as the inspiration to proceed on the path of Sa'dhana'. Morality depends on one's efforts to maintain a balance regarding time, place and person and therefore there may be differences in moral code. But the ultimate end of moralism is the attainment of Supreme bliss and therefore there should not be any possibility of any imperfections of relativity. It cannot be said that the ultimate aim of human life is not to commit theft; what is desirable is that the tendency to commit theft should be eliminated. Not to indulge in falsehood is not the aim of life; what is important is that the tendency of telling lies should be dispelled from one's mind. The Sa'dhaka starts spiritual practices with the principles of morality, of not indulging in theft or falsehood. The aim of such morality is attainment of such a state of Oneness with Brahma where no desire is left for theft; and all tendencies of falsehood disappear.

In the Sa'dhana' of A'nanda Ma'rga, moral education is imparted with this ideal of oneness with Brahma, because Sa'dhana' is not possible without such a moral ideation. Sa'dhana' devoid of morality will divert people again towards material enjoyments and at any moment they may use their mental power, acquired with much hardship, to quench their thirst for meagre physical objects. There are many who have fallen from the path of Yoga or Tantra Sa'dhana' and are spending their days in disrepute and infamy. Whatever little progress they achieved through forcible control of their instincts, was lost in a moment's error in pursuit of mundane pleasures.

It must, therefore, be emphasized that even before beginning Sa'dhana', one must follow moral principles strictly. Those who do not follow these principles should not follow the path of Sa'dhana'; otherwise they will bring about their own harm and that of others. A'ca'ryas must have noticed that people of over-selfish nature fear A'nanda Ma'rga itself for fear of following its strict moral principles. They are concerned that the spread of A'nanda Ma'rga may inconvenience the fulfilment of their mean, selfish desires and therefore, they malign the Ma'rga in an effort to conceal their own weakness and dishonesty. But remember that those who are lacking in moral spirit do not deserve to be called human beings. However hard they may try, their tall talk alone cannot camouflage the meanness of their minds for a long time.

Shrii Shrii Ánandamurti - A'nanda Pu'rn'ima' 1957

UM GUIA PARA A CONDUTA HUMANA

Moralidade é a base da Sádhaná (práticas espirituais). Entretanto, é preciso lembrar que moralidade ou boa conduta não é o ponto culminante da marcha espiritual. Como moralista, é possível estabelecer um ideal para outros moralistas, mas para um Sádhaka (aspirante espiritual) isso não é preciso sequer ser mencionado.

A Sádhaná, no seu início, requer equilíbrio mental. Essa harmonia mental pode também ser chamada de moralidade. Diz-se freqüentemente: “Eu não sigo religião nem rituais; eu sou fiel à verdade; não prejudico ninguém, não digo mentiras e isto é o que é necessário. Nada mais deve ser feito ou aprendido.” Deveria ser claramente entendido que a moralidade é somente um esforço para levar uma vida correta. Seria mais correto definir moralidade como uma força dinâmica do que como uma força estática, porque o equilíbrio nas esferas exteriores da vida é mantido travando-se uma guerra sem tréguas contra todas as idéias contrárias. Não é um equilíbrio interno-externo. Se o estado de desequilíbrio mental tomar um rumo de difícil correção, devido à pressão das tentações externas, e se o distúrbio mental for intenso, será muito provável que a força para a luta interna se enfraqueça e que, como conseqüência, o equilíbrio externo ou a demonstração de moralidade venha a se desfazer a qualquer momento. Eis por que a moralidade não é uma meta nem uma força estática. A moralidade de um moralista pode desaparecer a qualquer momento. Não se pode dizer com certeza que o moralista que resiste à tentativa de suborno por dois reais possa também resistir à oferta de 200.000 reais. Contudo, moralidade não é, em absoluto, desprovida de valor na vida do homem. Moralidade é um atributo do bom cidadão e se constitui no ponto de partida no caminho da Sádhaná.

Os ideais morais devem ser tais que possam fornecer ao homem capacidade e inspiração para prosseguir na senda da Sádhaná. A moralidade depende dos esforços no sentido de manter o equilíbrio com relação aos fatores tempo, lugar e pessoa; e, devido a isso, pode haver diferenças no código moral. Porém, o objetivo final da moralidade é o alcance da Bem-aventurança Suprema. Logo, não pode haver qualquer possibilidade de incorreção devido aos fatores relativos. Não se pode dizer que o alvo final da vida humana seja não roubar; o desejável é que a tendência para roubar seja eliminada. Não é a meta da vida que o homem não se entregue à falsidade; o importante é que a tendência para mentir seja dissipada.

O Sádhaka inicia suas práticas espirituais observando os princípios moralistas baseados em não se envolver em roubo ou falsidade. O objetivo dessa moralidade é alcançar a união com Brahma — um estado onde deixam de existir a vontade de roubar e a tendência à mentira.

Na Sádhaná da Ananda Marga, a educação moral é ensinada com esse ideal de união com Brahma, porque a Sádhaná não é possível sem uma ideação moral. A Sádhaná desprovida de moralidade desencaminha o homem novamente para os prazeres materiais, e, a qualquer momento, ele pode empregar seu poder mental obtido com muita dificuldade para saciar a sede de desejos materiais fúteis. Há muitas pessoas que perderam o ritmo da Yoga ou da Sádhaná Tântrica e estão desperdiçando seus dias em desonra e infâmia. Qualquer pequeno progresso que elas tenham alcançado através de um rigoroso controle de seus instintos perdeu-se por um erro momentâneo, na busca de prazeres mundanos. É preciso, portanto, salientar que, mesmo antes de começar a Sádhaná, os princípios morais devem ser rigorosamente seguidos. Aqueles que não os cumprem não devem seguir a senda da Sádhaná; pois, do contrário, causarão danos a si próprios e aos outros. Os ácáryas (monges e monjas da Ananda Marga) devem ter observado que as pessoas de natureza super-egoísta temem a Ananda Marga por temerem seguir os princípios morais estritamente; receiam que a difusão do ideal da Ananda Marga seja um empecilho à realização de seus desejos baixos, egoístas, e, portanto, eles se entregam à difamação da Ananda Marga, para encobrir sua própria fraqueza e desonestidade. Porém, é mister lembrar que os que carecem de princípios morais não merecem ser chamados de seres humanos. Todavia, por mais que tentem, sua verbosidade não pode esconder por muito tempo a insignificância de suas mentes.

Shrii Shrii Ánandamúrti - A'nanda Pu'rn'ima' 1957

THE FIVE KINDS OF CONSCIENCE - VIVEKA

Ramesh — Sun, 22 Aug 2010 10:37:44 GMT

Viveka (conscience) is a special kind of deliberation. Deliberation (vicára) is the endeavour to select a particular idea from several ideas. If a particular person is presented to you as a criminal, then there are two opposing ideas before you: the guilt of the man or his innocence. The process whereby one comes to a conclusion after deliberating upon these two opposing ideas is called vicára. When you finally make your decision it is called siddhánta (conclusion). Conscience (viveka) is defined as a special type of vicára (deliberation). The denotation of vicára is broader than that of viveka. A thief, on entering his victim’s house, considers whether it would be better to start stealing in the dining room or the sitting room. This is a kind of deliberation after which the thief reaches his conclusion. This deliberation is vicára and not viveka. Viveka is that kind of deliberation where there is a conscious endeavour to decide in favour of shreya (benevolence) when confronted with the two opposing ideas of shreya and preya (malevolence). Viveka is of five types, and their collective name is viveka paiṋcaka. The first type is nityánitya viveka (discrimination between permanent and impermanent). Whenever an intelligent person ponders over something, he or she discerns its two aspects – the permanent and the impermanent. The attempt to accept the permanent aspect after due deliberation is called nityánitya viveka. The permanent is not dependent on the relative factors of time, space and person, whereas the impermanent is the collectivity of the relative factors. The best way to recognize the impermanent is that if one of the three relative factors is changed it will undergo an immediate transformation. Nityánitya viveka enables human beings to realize the necessity of observing dharma. It helps them to understand the fundamental differences between dharma and religion, or doctrine. Religion is something entirely relative whereas dharma is a permanent truth. The first characteristic of religion is that it gives excessive importance to a single individual. Different regions claim that such-and-such great personality (mahápuruśa) is a son of God, a prophet, or even God himself. However wise these great persons might be, they are nevertheless mortal. Some also claim that the propounders of other religions could not come as close to God as their own propounder did. These words are not only irrational, but contain a concealed attempt to make the impermanent permanent. Dharma is an eternal truth credible and does not depend on any individual, prophet or avatára (direct descent of God) for its substantiation. The goal of dharma is the attainment of Brahma; its base and its movement are Brahma-centered. Brahma is the Absolute Entity independent of time, space and person; He is permanent. Brahma sádhaná, therefore, is the sádhaná for the attainment of the permanent entity. Through nityánitya viveka, human beings become aware of the fleeting nature of transient objects. They observe that with change in time, place and person, corresponding changes occur in social, political, economic, and all other spheres of life take to which they have to adapt themselves. Those who are reluctant to adapt themselves to the changed circumstances are doomed to destruction. A religion or an “ism” is created in a certain age which itself is a product of the three factors of time, place and person. However, the religion does not recognize the necessity of adjustment with the change in social life. It refuses to realize that the old rules and regulations of the previous age are now only mere historical records, having lost their relevance in the present dynamic society. To stifle the progress of humanity, the followers of these religions play on human sentiments and other weaknesses. They want to perpetuate the hold of the vested interests by infusing an inferiority complex into the human mind. While preaching their religious ideas, some claim that the social, economic and political systems were direct creations of God and hence destined to be observed in all ages and all times with equal veneration. They pronounce that those who refuse to follow this divine decree will be doomed to burn in the scorching heat of God’s wrath, or dammed to suffer eternal hell-fire. To deny people the scope of verifying the rationality of different scriptures they declare that such-and-such scriptures are infallible and so nobody has the right to question their veracity. If the philosophical texts contradict the scriptures, then their propounders will be declared as atheists. So it is seen that in the absence of nityánitya viveka the propounders of religion want to thwart the intellectual progress of human society at large. They knowingly refuse to understand that any observation regarding the spatial, temporal and personal factors, from whatever person it might come, is bound to lose its relevance in a transformed situation. Through nityánitya viveka try to understand what is permanent and what is impermanent. You will certainly realize that no scripture is a revelation of God; that everything in this world created by time, space and individuality is transient phenomenon. For the transient body and the transient mind one cannot deny the necessity of transient mundane objects. Though these things are necessary, they are still transient. In the introversive phase of the cosmic imagination, intellectual progress of human beings is bound to take place and consequently their control over matter will gradually increase. In the process of further intellectual development, the old ideas and values of the undeveloped life will become outdated. You must have noticed that people with old, outdated ideas very often lament that the present younger generation has no spiritual inclination whatsoever. “Everything is lost,” they lament. Perhaps they do not understand, or maybe knowingly refuse to believe that scientific knowledge is increasing, dramatically. Modern youth is becoming acquainted with newer inventions and discoveries. They are learning about many new things and accepting them from the core of their hearts. As a result, the intellectual backwardness of the past seems to be totally absurd to them. The more scientific knowledge they acquire (in the Pratisaiṋcara movement of the Cosmic cycle they will certainly advance) the more they will try to liberate themselves from the noose of religion and “isms”, and the further they will advance along the path of dharma directly, scientifically and supported by rational judgment. Are the proponents of isms not aware of this fact? They are well aware and that is why they deliberately criticize material science at every opportunity. But this sort of criticism does not impress intellectual people. It is not enough to equate the so-called religious scriptures with transient philosophy. Rather, these scriptures are [even inferior to the] material science. Although the material sciences are still imperfect from the ideological and practical point of view, they do not stifle the scientific progress of humanity; though they do stifle subtle intellectual and spiritual progress. But the conniving religious theologies seek to shackle peoples’ feet, making them as static as static as birds sitting on a perch in a cage. Too often they are satisfied with the amount of scientific progress they inherit and do not care for further development. To them molasses is sacred whereas sugar made at the mill is unholy because it is a product of science. To them bullock carts and rowing boats are sacred whereas trains and steamers are unholy because they, too, are the products of science. And yet, if these proponents of religion think a little deeper, they will realize that both molasses and sugar are products of science. The age of molasses was an age of undeveloped science. Sugar was a product of a comparatively developed age. We cannot advise today’s human beings to go back to the age of candles and oil lamps neglecting the electric light. But some religions impart such teachings. Human beings will have to understand the proper spirit of nityánitya viveka and adjust themselves with the prevailing age. They will have to accept without reservation the situation of the particular age they are born into. It would not do to waste one’s time in unnecessarily gloating over the past. Nityánitya viveka is an inseparable part of the practice of dharma. Dharma lays down clear guidelines for moving ahead in perfect adjustment with the prevalent situation. Dharma is the throbbing vital faculty of living beings. In dharma there is no scope for the accumulated inertness of staticity. Brahma alone is an Eternal Entity, and the sádhaná of Brahma is the real practice of dharma. The ritualistic observances centred around the spatial and temporal factors cannot help in attaining the Eternal Entity, Parama Brahma. The sustained effort for psychic purification is the only means to become one with Him. People who observe ostentatious rituals after indulging in various antisocial activities may be seen as righteous people from the religious point of view, but if they are tested in the touchstone of dharma their sinful nature will be revealed. As religions are dependent upon various changing factors, they differ widely from one another. They criticize and mock each other, exaggerating the other’s defects and refusing to acknowledge the other’s positive qualities. As they have no Eternal Entity as their goal, they are influenced more by allegiance to their own sect than by any love for humanity. But real dharma teaches that all living beings of the universe belong to one family; all are bound by the common touch of fraternity. The entire universe is everyone’s homeland, and all the animate and inanimate entities are the various expressions of one and the same Supreme being. Hararme Pitá Gaorii Mátá svadesha bhuvanatrayam. [Parama Puruśa is my Father, Parama Prakrti is my Mother, and the entire universe is my home.] But strangely enough, many religions teach the opposite. They proclaim the exclusive greatness of a particular country, race, mountain or river. But in dharma there is no scope for intolerance, for Dharma is based on the solid foundation of vigour derived from universal love. The goal of religion is a non-integral entity and as such there remains a narrow outlook. The goal of dharma, however, is infinite Brahma. So the pursuit of dharma increasingly expands one’s vision. Sometimes a kind of alliance is noticed between religions but that is entirely an external alliance. The talk of synthesis of religions is totally absurd; it is merely an apparent show of honesty and grandiloquence to hoodwink the common people. Dharma is always singular in number, and never plural. So there is no question of religious synthesis in dharma. Religion is always plural in number – never singular. The synthesis of religions means their annihilation. Where impermanent entities are worshipped as the goal through various ritualistic paraphernalia, there is no scope for synthesis. Religion is practiced for the fulfilment of mundane aspirations. This is the reason why a class of clergymen emerged centring around the religion. Ultimately the adherents of these religions become mere tools in the hands of vested interests. With the awakening of nityánitya viveka in human minds and the opening of the door of scientific knowledge, it will not be possible to deceive the people in the name of religion or by holding out the lure of happiness in the next world. The vested interests are quite aware of this fact and hence strive to keep the masses lost in the darkness of ignorance. Like parasites, they manoeuvre themselves to misappropriate, by injecting fear and inferiority complexes, a lion’s share of what the ignorant masses earn with their sweat and blood. Religious exploiters maintain an unholy alliance with the capitalistic exploiters. With hands upraised, a religious preceptor blesses the wealthy merchants for their future prosperity but refuses to see the faces of his poor disciples who fail to provide handsome prańámii (a fee for the priest’s blessing). You will notice that in many religions mythological stories and fables are given more importance than science and rational ideas because they contain ample scope for exploitation of human weaknesses. But in scientific and rational analyses, there is no scope for exploitation. If you consider yourself a Bráhmin by caste, then you will have to admit indirectly that the Bráhmins had their origin from the mouth of a god named Brahma. But will your scientific intellect agree to this sort of irrational interpretation? Likewise, if you consider your self as a warrior (kśatriya) or a merchant (vaeshya) or a labourer (shúdra), then you will have to accept that you were born of Brahma’s hands, thighs or legs. Anthropology, archaeology and human history can not accept these absurd notions. But the adherents of so many religions have to conform, more or less, to some mythological stories, which are totally contrary to science. By developing nityánitya viveka you will be able to clean your mind of the garbage caused by such superstitions with little effort. Nityánitya viveka teaches that the entities which are dependent on time, place and person are all transient. The only entity beyond the scope of time, place and person, is Paramátma, so He is the Eternal one, Nityaḿ Vastrekaḿ Brahma. The second type of viveka paiṋcaka is dvaetádvaeta viveka. Through dvaetádvaeta viveka one gains the capacity to analyse whether the eternal entity is one or more than one and come to a conclusion accordingly (dvaeta means dualistic and advaeta means non-dualistic). There cannot remain any svagata, svajátiiya and vijátiiya differentiation in the entity which is beyond time, space and person. So it is not possible for the Eternal Entity to be more than one. Various beliefs about the so-called gods – that one god defeated another in battle, but was later harmed enormously by his adversary’s wrathful vengeance; that a certain god spreads or cures a certain disease; and that another god distributes wealth or learning – are contrary to Dvaetádvaeta Viveka. In spiritual practice nityánitya viveka is not enough, Dvaetádvaeta viveka is also necessary. For success in spiritual practice both nityánitya viveka and dvaetádvaeta viveka are indispensable. They enable people to realize that all the objects bound by time, space and individuality are transient while the Entity beyond the periphery of time, space and individuality is permanent; It is one without a second. The third type of conscience is átmánátma viveka (literally self-non-self conscience). The role of this type of conscience is to analyse whether the Permanent, Non-dualistic Entity is Consciousness (Átmabháva) or non-consciousness (anátmabháva). Everything in this universe is a metamorphosed form of Consciousness. This metamorphosis takes place due to the influence of static principle. The creation of the world of forms by the static principle continues as a result of the changes in the flow of endless waves. Forms are the expressions of the formless due to the influence of the static Prakrti. So Consciousness, in the process of crudification, is turned into solid matter and takes the form of a perceptible object, relinquishing its original quality of witness-ship. That is, Consciousness (Átmabháva) becomes metamorphosed into non-consciousness (anátmabháva). From mind to solid matter there is the domination of non-consciousness and hence the existence of the three factors: knower, knowledge, and knowable. When spiritual aspirants apply átmánátma viveka they can easily discern these three factors and come to the realization that all the three are changeable and perceptible and hence non-consciousness by nature. And the entity which is above these three factors, which is One without a second, which is the Witnessing Entity, is nothing but Consciousness. In the mundane world people run after money. What is the nature of this money? Money is important to buy crude physical objects. It is not a conscious entity; it is non-consciousness. Its necessity is felt by the unit mind. Money is knowable and enjoyable, and the pleasure derived from money is enjoyment. But, being non-consciousness, it cannot be the cause of unlimited happiness. Yet people will do almost anything to attain money: bribery, murder, adulteration, black marketing, hypocrisy and so on. Such people are the worshipers of non-consciousness, investing all their vital energy in the pursuit of matter. Apply átmánátman viveka in all action and all thoughts. Atmánátma viveka has a greater importance in the field of action than dvaetádvaeta viveka. If you utilize it as an indispensable part of your daily life, the true form of the universe will appear before you. Of course, this will never happen if one harbours sinful thoughts while pretending to be righteous. Átmánátman viveka will teach you that the Singular Eternal Entity in the form of Consciousness should be your only object of ideation. You will see the colours of religion fade before your eyes as the pure white effulgence of dharma shines with ever-increasing brilliance. All the “isms” prevalent in today’s world can easily be included in the category of religions. All the defects of religions exist in the “isms” too. None of the political, social or economic “isms” are free from superstition none are straightforward; all are full of rampant hypocrisy. In all “isms”, doctrines and religions, the scriptural authority is supreme. There is no scope for the functioning of the five types of conscience, no place for service, love or devotion. With the help of falsehood and immorality, these “isms,” doctrines and religions slander and make accusations against each other. They make attractive promises to the people while hiding their own internal sins. In fact, false piety is not the path of dharma, leading to welfare, but the opposite of dharma, the negation of welfare. They can be likened to asses wearing lion skins: take away the lion skins and their their true form will be revealed. They have no other purpose than to grab votes and usurp power. The mentality to grab the votes first and then serve the people is not the true spirit of selfless social service; rather, it is the mentality of power craving materialists. You will have to advance with the true spirit of genuine social service, because the very characteristic of dharma is to promote the cause of welfare. Dharma and welfare are inseparable. Religion and intolerance have created enormous harm in the world, have caused torrents of blood to stain the rivers red. In the present twentieth century, religions have assumed the form of “isms”. The people of medieval times fought among the clans and communities, and the people of today are fighting over their “isms”. Just as religions did in the past, the “isms” are criticizing each other today, betraying their spirit of intolerance as they try to gag each other’s voices. It seems that they have no other goal than carping, criticizing, and slandering each other. They are befooling the ignorant masses by painting rosy pictures of service, peace and happiness. On the other hand they themselves are going far away from the path of selfless service and welfare. To emancipate the masses from the unhealthy influence of “isms” there is no other way than universalism. Only universalism is free from the defects of any narrowisms because every thing of this entire universe comes within its vast periphery. It is only with the help of átmánátma viveka that the human beings can emerge from the mire of the present century and move towards universalism with firm steps. By virtue of átmánátma viveka people can realize that Brahma is the Eternal Singular Entity, pure Consciousness. The fourth type of conscience is paiṋcakośa viveka (the conscience of paiṋcakośas or five layers of existence). People sometimes mistake the different layers of their existence to be unit consciousness. With the help of paiṋcakośa viveka people can easily discern that the annamaya kośa (physical body), kamamaya kośa (crude mind) manomaya kośa (subtle mind), atimanas, vijiṋánamaya, and hiranyamaya kośas(causal mind) are separate layers, and that Consciousness is above all five kośas. Spiritual sádhaná means ideation on one’s own consciousness beyond these kośas and not ideation on any of the kośas themselves. Through knowledge one must analyse and stop worshipping these kośas. Movement towards consciousness is the real spirit of sádhaná. It is not possible to follow the spiritual cult without properly cultivating paiṋcakośa viveka. Take for example the case of a major problem in society – the problem of food and clothes. Food and clothes are essential for the preservation of human existence, but they are not the goal of life. They are necessary for the physical body (annamaya kośa), and to some extent for other kośas too, but they are not everything. With them it is not possible to achieve complete mundane fulfilment. To attain supreme benevolence the microcosmic entity consisting of the five kośas is a necessity, and for that there is the need of food and clothes. But the struggle for procuring food and clothes is only a crude stage of sádhaná not the final and absolute one. Those whose entire sádhaná is employed only for procuring food and clothes can hardly be called human beings; they are better described as undeveloped animals. Mahávákya viveka, the fifth stage of conscience, is the resultant of the other four. The first four types of conscience help a sadhaka to realize that the Eternal Entity, Brahma, is One without a second, Consciousness personified, and the knower of the five kośas. Mahávákya viveka teaches human beings that He is not attainable through mere knowledge. To liberate the consciousness from these five kośas, action and devotion are indispensable. Those who think that He is attainable through the cult of knowledge alone are mistaken. By cultivating the first four types of conscience a person of knowledge may become established in mahávákya viveka. At that stage he or she realizes that the mere pursuit of knowledge cannot bring paramártha (the means of attaining the supreme goal). He or she then understands that the knowledge already acquired is not true knowledge because it leads to vanity. If ignorant people want to acquire more knowledge they should be encouraged to do so. But if so-called intellectuals (jiṋániis), puffed up with the vanity of knowledge, want to attain more knowledge they should be told to perfect the cult of action and devotion first, thereby smashing their vanity. So let the jiṋánii tell the masses that Brahma is attainable only through self surrender, proper questioning and selfless service. Pránipátena, pariprashnena, sevayá. Keep serving the people, and as you render service ascribe Brahmahood to those you are serving. Try to make them happy with all the sweetness of your heart. Help others with the true spirit of service, not with the intention of propagating your self or group interests or any “ism” you may adhere to. Think that the Supreme Entity has come to you in the form of needy people to test your sense of duty. This sort of selfless service is karma yoga. Your only motivation for service should be to promote the welfare of suffering people. Those who serve the poor in order to convert them in some way, or those political opportunists who serve them to get their votes with a view to becoming ministers, are not the true benefactors of human society, but the devious traders. Along with service, spiritual aspirants should also cultivate pariprashnena (proper questioning). When a spiritual aspirant follows the path of the spirituality, so many questions, doubts, and confusions arise in the mind. Pariprashnena is asking questions to the right people who will provide appropriate answers to help one solve any problem one may encounter on the spiritual path. This permits one to advance more rapidly towards the spiritual goal. Through the cultivation of the five stages of conscience all questions are easily answered. One who does not follow the spiritual path, or one who does not develop the five-fold conscience, remains constantly preoccupied with the material objects of enjoyment. Together with selfless service and proper questioning, prańipátena, or complete surrender, is also essential. Cultivate knowledge and render service unto others to the best of your capacity, but do not think that this will suffice; for your small-I still exists. You must surrender your small I to the Cosmic I: this is the spirit of pranipátena. That is why it is said that the five types of conscience attain their consummation through jiṋána yoga, karma yoga and bhakta yoga. So, the five types of conscience begin with nityánitya viveka and terminate in devotion. The sphere of knowledge is vast, yet it is as arid as a desert: the sphere of action starts from a point of timelessness, yet it cannot transcend the barriers of time. Devotion brings abundance, enrichment, effulgence and dynamism. Devotion is the most valuable treasure of human life because it supplies endless vitality. Bhaktirbhagavato sevá bhaktih premasvarúpińiih, Bhaktirándarúpá ca bhaktih bhaktasya jiivanam.

Shrii Shrii Ánandamúrti 16 December 1957 DMC, Begusarai,INDIA.

OS CINCO TIPOS DE CONSCIÊNCIA - VIVEKA

Viveka (consciência) é um gênero especial de deliberação. A deliberação (vicára) é o empenho de selecionar-se uma idéia particular dentre várias idéias. Se uma pessoa em particular for apresentada a você como sendo um criminoso, então existem duas idéias opostas perante você: a culpa do homem ou a sua inocência. O processo pelo qual chega-se a uma conclusão após deliberar sobre essas duas idéias opostas é chamado de vicára. Quando você finalmente toma a sua decisão, isto é chamado de siddhánta(conclusão). A consciência (viveka) é definida como um tipo especial de vicára (deliberação). A denotação devicára é mais ampla do que a de viveka. Um ladrão, ao entrar na casa da sua vítima, considera se seria melhor começar roubando a sala de jantar ou a sala de estar. Isto é um tipo de deliberação – após o qual o ladrão chega à sua conclusão. Esta deliberação é vicára, mas não viveka. Viveka é aquele gênero de deliberação em que há um empenho consciente de tomar-se uma decisão em favor de shreya (benevolência) quando se está confrontado com as duas idéias opostas de shreya e preya(malevolência). Existem cinco tipos de viveka, e o nome coletivo deles é viveka paiňcaka. Nityánitya viveka O primeiro tipo é nityánitya viveka (a discriminação entre o permanente e o impermanente). Sempre que uma pessoa inteligente pondera sobre alguma coisa, ele ou ela discerne os seus dois aspectos: o permanente e o impermanente. A tentativa de aceitar o aspecto permanente depois de uma deliberação apropriada é chamada de nityánitya viveka. O permanente não depende dos fatores relativos de tempo, espaço e pessoa, enquanto que o impermanente é a coletividade desses fatores relativos. A melhor maneira de reconhecer algo impermanente é que, se um dos três fatores relativos for mudado, aquilo irá sofrer uma transformação imediata. Nityánitya viveka capacita os seres humanos a entenderem a necessidade de seguirem o Dharma. Ela os ajuda a compreenderem as diferenças fundamentais entre Dharma e religião, ou doutrina. Religião é algo inteiramente relativo, enquanto que Dharma é uma verdade permanente. A primeira característica da religião é que ela dá importância excessiva a um único indivíduo. Diferentes religiões afirmam que tal e tal grande personalidade (mahápuruśa) é um filho de Deus, um profeta, ou até o próprio Deus. Não importa quão grandes essas pessoas possam ter sido – mesmo assim elas são mortais. Existem também algumas pessoas que afirmam que os proponentes de outras religiões não chegaram tão próximo de Deus quanto o proponente da religião delas. Essas palavras não são apenas irracionais, mas contêm uma tentativa oculta de fazer com que o impermanente pareça ou torne-se permanente. Dharma é uma verdade eterna que se pode conceber, e que não depende de qualquer indivíduo, profeta ou avatára (descendente direto de Deus) para a sua consolidação. O objetivo do Dharma é atingir-se Brahma; a sua base e o seu movimento são centrados em Brahma. Brahma é a Entidade Absoluta – a qual independe de tempo, espaço e pessoa. Ela é permanente. A sádhaná deBrahma é, portanto, a sádhaná para alcançar-se a entidade permanente. Através de nityánitya viveka os seres humanos ficam cientes da natureza fugaz dos objetos transitórios. Eles observam que com mudanças de tempo, espaço e pessoa ocorrem mudanças correspondentes na sociedade, na política, na economia e em todas as outras esferas da vida, às quais eles têm de se adaptar. Aqueles que relutam em adaptar-se às circunstâncias modificadas estão fadados à destruição. Uma religião ou um “ismo” é criado em uma certa época, sendo em si mesma um produto dos três fatores de tempo, lugar e pessoa. Contudo, a religião não reconhece a necessidade de ajustamento com as mudanças na vida social. Ela se recusa a entender que as velhas regras e regulações da época anterior são agora apenas registros históricos que perderam a sua relevância na sociedade dinâmica atual. Para enrijecer o progresso da humanidade, os seguidores dessas religiões mexem com os sentimentos humanos e outras fraquezas. Eles almejam perpetuar o domínio de interesses escusos pela infusão de complexos de inferioridade na mente humana. Enquanto pregam suas idéias religiosas, alguns afirmam que os seus sistemas sociais, econômicos e políticos foram criações diretas de Deus – e que, portanto, estão destinadas a serem seguidas em todas as épocas e em todos os tempos com igual veneração. Eles asseveram que aqueles que recusarem-se a seguir esse decreto divino serão condenados a queimarem no calor ardente da ira de Deus, ou serão amaldiçoados a sofrerem no fogo do inferno pela eternidade. Para impedir que as pessoas tenham a chance de verificarem a racionalidade de diferentes escrituras, eles declaram que tais e tais escrituras são infalíveis e que, portanto, ninguém tem o direito de questionar a sua veracidade. Se os textos filosóficos contradisserem as escrituras, então os proponentes dos mesmos serão declarados como ateístas. Vê-se assim que, na ausência de nityánitya viveka, os proponentes das religiões querem deter o progresso intelectual da sociedade humana em geral. Eles conscientemente recusam-se a entender que qualquer observação com relação aos fatores espacial, temporal e pessoal, de qualquer pessoa que seja, está fadada a perder sua relevância em uma situação diferente. Através de nityánitya viveka, tentem entender o que é permanente e o que é impermanente. Vocês certamente irão compreender que nenhuma escritura é uma revelação de Deus; pois tudo neste mundo criado por tempo, espaço e individualidade é um fenômeno transitório. Não se pode negar a necessidade de objetos mundanos transitórios para um corpo transitório e para uma mente transitória. Mas, mesmo que essas coisas sejam necessárias, ainda assim elas são transitórias. Na fase introversiva da imaginação cósmica (1), o progresso intelectual dos seres humanos está fadado a acontecer e, consequentemente, o controle deles sobre a matéria gradualmente irá aumentar. No processo de ampliar o desenvolvimento intelectual, as velhas idéias e valores da vida subdesenvolvida ficarão ultrapassados. Você já devem ter notado que pessoas com idéias velhas, obsoletas, muito comumente lamentam-se de que a presente geração mais jovem não tem nenhuma inclinação espiritual. “Tudo está perdido”, elas lamentam. Talvez elas não compreendam, ou talvez conscientemente recusem-se a acreditar que o conhecimento científico esteja aumentando, e dramaticamente. A juventude moderna está se familiarizando com invenções e descobertas mais novas. Esses jovens estão aprendendo muitas coisas novas e aceitando-as do fundo dos seus corações. Como resultado, o atraso intelectual do passado parece totalmente absurdo para eles. Quanto mais conhecimento científico eles adquirem (no movimento de Pratisaiňcara do ciclo cósmico, eles certamente irão avançar), tanto mais eles irão tentar libertar-se do garrote da religião e de “ismos”, e assim avançarão mais adiante no caminho do Dharma – diretamente e cientificamente apoiados pelo julgamento racional. Será que os proponentes de ismos não estão cientes desse fato? Eles sabem muito bem, e é por isso que eles deliberadamente criticam a ciência material sempre que podem. Mas esse tipo de criticismo não impressiona as pessoas intelectuais. Não é suficiente igualar as escrituras assim-chamadas religiosas com a filosofia transitória. Em vez disso, essas escrituras são [até mesmo inferiores que] a ciência material. Mesmo que as ciências materiais ainda sejam imperfeitas dos pontos-de-vista ideológico e prático, elas não impedem o progresso científico da humanidade – apesar de que engessam o progresso intelectual sutil e espiritual. Mas as [coniventes] teologias religiosas [conspiradoras/em conluio] querem prender os pés das pessoas, fazendo-as ficarem tão estáticas quanto pássaros sentados em um poleiro numa gaiola. Com excessiva frequência tais pessoas [religiosas] ficam satisfeitas com a quantidade de progresso científico que elas herdaram, e não se preocupam com seu desenvolvimento posterior. Para elas, melado é sagrado, enquanto que o açúcar feito numa usina é profano porque é um produto da ciência. Para elas, carros de boi e botes a remo são sagrados, enquanto trens e barcos a vapor são profanos também porque são produtos da ciência. Mas mesmo assim, se esses proponentes da religião pensarem um pouco mais profundamente, eles vão entender que tanto o melado quanto o açúcar [industrializado] são produtos da ciência. A época do melado foi uma época de ciência subdesenvolvida. O açúcar [industrializado] foi produto de uma época comparativamente mais desenvolvida (2). Não podemos aconselhar os seres humanos de hoje em dia a voltarem à idade das velas e dos lampiões a óleo e negligenciarem a luz elétrica. Mas algumas religiões difundem tais ensinamentos. Os seres humanos terão de entender o espírito correto de nityánitya viveka e ajustarem-se à era prevalecente. Eles terão de aceitar sem reservas a situação da época particular na qual nasceram. Não servirá de nada desperdiçar o próprio tempo debochando do passado. Nityánitya viveka é uma parte inseparável da prática do Dharma. O Dharma estabelece diretrizes claras para que se avance em perfeito ajustamento com a situação prevalecente. O Dharma é a faculdade vital pulsante dos seres vivos. No Dharma, não há lugar para inércias acumuladas da estaticidade. Somente Brahma é uma Entidade Eterna, e a sádhanáde Brahma é a prática verdadeira do Dharma. As regulações ritualísticas centradas em torno dos fatores espacial e temporal não podem ajudar na realização da Entidade Eterna, Parama Brahma. O esforço continuado de purificação psíquica é a única maneira de se tornar uno com Ele. Pessoas que seguem rituais ostentatórios depois de indulgirem em atividades antisociais variadas podem ser vistas como pessoas corretas do ponto-de-vista religioso, mas se elas forem testadas pelo padrão de medida do Dharma, as suas naturezas pecaminosas serão reveladas. Como as religiões dependem de vários fatores que passam por mudanças, elas diferem amplamente umas das outras. Elas criticam e zombam umas das outras, exagerando os defeitos das outras e recusando-se a reconhecer as qualidades positivas delas. Como elas não têm uma Entidade Eterna como a meta delas, elas são influenciadas mais pelas alianças entre os membros da sua própria seita do que por qualquer amor pela humanidade. Mas o verdadeiro Dharma ensina que todos os seres vivos do universo pertencem a uma única família; todos estão ligados pelo toque comum da fraternidade. O universo inteiro é o lar de cada um, e todas as entidades animadas e inanimadas são as expressões diversas de um único e mesmo Ser Supremo. Hararme Pitá Gaorii Mátá svadesha bhuvanatrayam. [Parama Puruśa é o meu Pai, Parama Prakrti é a minha Mãe, e o universo inteiro é o meu lar.] Mas, muito estranhamente, muitas religiões ensinam o oposto. Elas proclamam a grandeza exclusiva de um país, raça, montanha ou rio particulares. Mas no Dharma não há espaço para intolerância, pois o Dharma baseia-se na fundação sólida do vigor que deriva do amor universal. A meta da religião é uma entidade não-integral, e portanto resulta uma perspectiva estreita. A meta do Dharma, entretanto, é o Brahma infinito. Portanto, ao seguir-se o Dharma, a visão da pessoa progressivamente se amplia. Algumas vezes nota-se um tipo de aliança entre as religiões, mas trata-se de uma aliança inteiramente externa. A conversa de síntese das religiões é totalmente absurda; trata-se meramente de uma demonstração aparente de honestidade e de grandiloquência para ludibriar as pessoas comuns. O Dharma sempre é singular em número, jamais plural. Portanto, não surge a questão de síntese religiosa no Dharma. As religiões são sempre em número plural – jamais singular. A síntese das religiões significa a aniquilação delas. Onde quer que entidades impermanentes sejam adoradas como meta através de parafernálias ritualísticas variadas, não há espaço para síntese. A religião é praticada para a satisfação de aspirações mundanas. Essa é a razão de por que uma classe de clérigos formou-se em torno da religião. Por fim, os adeptos dessas religiões tornam-se meros instrumentos nas mãos de interesses escusos. Como o despertar de nityánitya viveka nas mentes humanas, e com a abertura da porta do conhecimento científico, não será possível enganar as pessoas em nome da religião ou lançando-se a isca da felicidade no mundo do além. Os interesses escusos estão bem cientes deste fato e portanto esforçam-se para manter as massas perdidas na escuridão da ignorância. Como parasitas, eles movimentam-se para apropriarem-se indevidamente – injetando complexos de medo e de inferioridade – da fatia do leão daquilo que as massas ignorantes adquirem com seu suor e sangue Exploradores religiosos mantêm uma aliança profana com os exploradores capitalistas. Com as mãos erguidas, um preceptor religioso abençoa os ricos mercadores para terem prosperidade no futuro, mas recusa-se a olhar para os rostos dos seus discípulos pobres que não conseguem dar-lhe um generoso prańámii (um tributo para a benção do padre). Vocês irão perceber que em muitas religiões dá-se mais importância a estórias e fábulas mitológicas do que à ciência e a idéias racionais, porque elas contém amplo espaço para a exploração das fraquezas humanas. Mas nas análises científicas e racionais, não há espaço para exploração. Se você se considera como sendo da casta brâmane, então você terá de admitir, indiretamente, que os brâmanes originaram-se da boca de um deus chamado Brahma. Mas será que o seu intelecto científico irá concordar com esse tipo de interpretação irracional? Analogamente, se você se considera como um guerreiro (kśatriya) ou um mercador (vaeshya) ou um trabalhador (shúdra), então você terá de aceitar que você nasceu das mãos, coxas ou pernas de Brahma. A antropologia, a arqueologia e a história humana não podem aceitar tais noções absurdas. Mas os adeptos de tantas e tantas religiões têm de se conformar, mais ou menos, com algumas estórias mitológicas, que são totalmente contrárias à ciência. Ao desenvolver nityánitya viveka você será capaz de limpar a sua mente do lixo causado por tais superstições com pouco esforço. Nityánitya viveka ensina que as entidades que dependem de tempo, espaço e pessoa são todas transitórias. A única entidade além do escopo de tempo, espaço e pessoa é Paramátma, e portanto Ele é o Eterno, Nityaḿ Vastrekaḿ Brahma. Dvaetádvaeta viveka O segundo tipo de viveka paiňcaka é dvaetádvaeta viveka. Através de dvaetádvaeta viveka a pessoa adquire a capacidade de analisar se a entidade eterna é uma ou mais de uma, e chegar a uma conclusão correspondente (dvaeta significa dualístico e advaeta significa não-dualístico). Não pode haver nenhuma diferenciação de svagata, svajátiiya e vijátiiya na entidade que está além detempo, espaço e pessoa (3). Portanto, não é possível que a Entidade Eterna seja mais que uma. Diferentes crenças sobre os assim-chamados deuses – de que um deus derrotou outro em uma batalha, mas depois foi profundamente ferido pela vingança irada do seu adversário; que um certo deus espalha ou cura uma certa doença; e que outro deus distribui riqueza ou ensinamentos – são contrários advaetádvaeta viveka. Na prática espiritual, nityánitya viveka não é suficiente: dvaetádvaeta viveka também é necessária. Para obter-se sucesso na prática espiritual, tanto nityánitya viveka quantodvaetádvaeta viveka são indispensáveis. Elas capacitam as pessoas a perceberem que todos os objetos circunscritos a tempo, espaço e individualidade são transitórios, enquanto que a Entidade que está além da periferia de tempo, espaço e individualidade é permanente. Ela é única sem haver outra [una sem uma segunda]. Átmánátma viveka O terceiro tipo de consciência é átmánátma viveka (literalmente consciência de eu e não-eu). O papel desse tipo de consciência é analisar se a Entidade Permanente, Não-dualística, é Consciência (Átmabháva) ou não-consciência (anátmabháva). Tudo neste universo é uma forma metamorfoseada da Consciência. Essa metamorfose ocorre devido à influência do princípio estático. A criação do mundo das formas pelo princípio estático continua como resultado das mudanças no fluxo de ondas infindáveis. As formas são expressões daquilo que não tem forma devido à influência da Prakrti estática (4). Portanto, a Consciência, no processo de crudificação, transforma-se em matéria sólida e assume a forma de um objetivo perceptível, ficando desprovida da sua qualidade original de entidade testemunhal. Ou seja, a Consciência (Átmabháva) torna-se metamorfoseada em não-consciência (anátmabháva). Da mente até a matéria sólida há a dominação da não-consciência e consequentemente a existência de três fatores: o conhecedor, o conhecimento e o que pode ser conhecido. Quando aspirantes espirituais aplicam átmánátma viveka, eles podem facilmente discernir esses três fatores e chegar ao entendimento de que todos os três são mutáveis e perceptíveis, e consequentemente que são por natureza não-consciência. E a entidade que está acima desses três fatores, que é Una sem uma segunda, que é a Entidade Testemunhal, não é outra que não a Consciência. Na realidade mundana as pessoas correm atrás de dinheiro. Qual é a natureza desse dinheiro? Dinheiro é importante para se comprar objetos físicos grosseiros. Ele não é uma entidade consciente; ele é não-consciência. A sua falta é sentida pela mente unitária. O dinheiro pode ser conhecido e desfrutado, e o prazer derivado do dinheiro é o desfrute. Mas, sendo não-consciência, ele não pode ser a causa de felicidade ilimitada. Mesmo assim, as pessoas farão quase qualquer coisa para conseguir dinheiro: suborno, assassinato, adulteração, contrabando, hipocrisia e assim por diante. Tais pessoas são adoradoras da não-consciência, investindo toda a sua energia vital na busca de matéria. Apliquem átmánátma viveka em todas as ações e em todos os pensamentos. No campo da ação, átmánátma viveka tem uma importância maior do que dvaetádvaeta viveka. Se vocês a utilizarem como uma parte indispensável da sua vida diária, a verdadeira forma do universo irá aparecer diante de vocês. É claro que isto jamais acontecerá se uma pessoa mantiver pensamentos pecaminosos enquanto finge ser correta. Átmánátma viveka irá lhes ensinar que a Entidade Eterna Singular na forma da Consciência deveria ser o seu único objeto de ideação. Vocês verão as cores da religião desvanecerem diante dos seus olhos, na medida em que a pura efulgência branca do Dharma reluzir com brilho cada vez maior. Todos os ismos prevalecentes no mundo hoje em dia podem facilmente ser incluídos na categoria das religiões. Todos os defeitos das religiões também encontram-se nos “ismos”. Nenhum dos “ismos” políticos, sociais ou econômicos está livre de superstições – nenhum possui retidão; todos estão cheios de excessiva hipocrisia. Em todos os “ismos”, doutrinas e religiões, a autoridade das escrituras é suprema. Não há espaço para o funcionamento dos cinco tipo de consciência, não há lugar para serviço, amor ou devoção. Com o apoio da falsidade e da imoralidade, esses “ismos”, doutrinas e religiões caluniam e fazem acusações umas contra as outras. Elas fazem promessas atraentes para as pessoas enquanto escondem os seus próprios pecados internos. Na verdade, falsa piedade não é o caminho do Dharma, o qual leva ao bem-estar, mas o oposto do Dharma, a negação do bem-estar. Elas podem ser comparadas a asnos em peles de leão: tire as peles de leão e a verdadeira forma delas será revelada. Elas não têm outro propósito do que o de conseguirem votos e usurparem o poder. A mentalidade de primeiro conseguir os votos e depois servir as pessoas não é o verdadeiro espírito do serviço social desinteressado; em vez disso, é a mentalidade de materialistas sedentos de poder. Vocês terão de avançar com o verdadeiro espírito do serviço social genuíno, porque a característica intrínseca do Dharma é de promover a causa do bem-estar. Dharma e bem-estar são inseparáveis. A religião e a intolerância causaram enorme dano ao mundo; fizeram com que correntes de sangue manchassem os rios de vermelho. No século vinte, as religiões assumiram a forma de “ismos” (5). As pessoas dos tempos medievais faziam lutas entre seus clãs e comunidades, e as pessoas de hoje em dia estão lutando por seus “ismos”. Assim como as religiões no passado, os “ismos” estão criticando uns aos outros, revelando o seu espírito de intolerância ao tentarem calar as vozes uns dos outros. Parece que eles não têm outro objetivo além de reclamar, criticar e caluniar uns aos outros. Eles estão enganando as massas ignorantes ao pintarem um quadro cor-de-rosa de serviço, paz e felicidade. Por outro lado, eles mesmos estão rapidamente se afastando do caminho do serviço altruísta e do bem-estar. Para emancipar as massas da influência doentia dos “ismos” não há alternativa além do universalismo. Somente o universalismo está isento dos defeitos de quaisquer estreitismos, porque toda e cada coisa deste universo inteiro encontra um lugar dentro da sua vasta periferia. Somente com a ajuda de átmánátma viveka é que os seres humanos conseguirão sair do atoleiro desse século vinte e mover-se em direção ao universalismo com passos firmes. Por mérito de átmánátma viveka, as pessoas poderão compreender que Brahma é a Entidade Singular Eterna, pura Consciência. Paiňcakośa viveka O quarto tipo de consciência é paiňcakośa viveka (a consciência dos paiňcakośas ou cinco camadas da existência). Algumas vezes as pessoas confudem as diferentes camadas da sua existência com a consciência unitária. Com o auxílio de paiňcakośa viveka as pessoas conseguem facilmente discernir que a annamaya kośa (o corpo físico), kamamaya kośa(a mente grosseira), manomaya kośa (a mente sutil),atimanas, vijiňánamaya e hiranyamaya kośas([coletivamente denominadas de] mente causal) são camadas separadas, e que a Consciência está acima de todas as cinco kośas (6). Sádhaná espiritual significa a ideação na própria consciência da pessoa, além dessas kośas, e não a ideação em qualquer uma dessas kośas em si mesmas. Através do conhecimento uma pessoa precisa analisar e parar de adorar essas kośas. O movimento em direção à consciência é o verdadeiro espírito da sádhaná. Não é possível seguir o culto espiritual sem cultivar apropriadamente paiňcakośa viveka. Pegue por exemplo o caso de um grande problema na sociedade: o problema de comida e roupas. Comidas e roupas são essenciais para a preservação da existência humana (7), mas elas não são o objetivo da vida. Elas são necessárias para o corpo físico (annamaya kośa), e em alguma medida para as outras kośas também, mas não são tudo. Com elas não é possível alcançar-se satisfação mundana completa. Para alcançar-se a benevolência suprema, a entidade microcósmica que consiste das cinco kośas é uma necessidade, e para isso é preciso comida e roupas. Mas a luta em busca de comida e roupas é apenas um estágio grosseiro da sádhaná, e não o estágio final e absoluto. As pessoas cuja sádhaná inteira é aplicada somente na procura de comida e roupas dificilmente podem ser chamadas de seres humanos; elas são melhor descritas como animais subdesenvolvidos. Mahávákya viveka Mahávákya viveka, o quinto estágio da consciência, é o resultado dos outros quatro. Os primeiros quatro tipos de consciência ajudam um sadhaka a compreender que a Entidade Eterna, Brahma, é Una sem uma segunda, a Consciência personificada, e conhecedora das cinco kośas. Mahávákya vivekaensina aos seres humanos que Ela não pode ser atingida meramente pelo conhecimento. Para liberar a consciência dessas cinco kośas, a ação e a devoção são indispensáveis. Aqueles que pensam que Ela pode ser alcançada somente através do culto do conhecimento estão enganados. Cultivando os primeiros quatro tipos de consciência, uma pessoa de conhecimento pode vir a estabelecer-se emmahávákya viveka. Nesse estágio, ele ou ela compreendem que uma mera busca do conhecimento não podem propiciar paramártha (o meio de alcançar-se a meta suprema). Ele ou ela então entendem que o conhecimento já adquirido não é conhecimento verdadeiro porque leva à vaidade. Se pessoas ignorantes desejarem adquirir mais conhecimento, elas deveriam ser encorajadas a fazê-lo. Mas se os assim-chamados intelectuais (jiňániis), inflados com a vaidade do conhecimento, desejarem obter mais conhecimento, eles deveriam ser aconselhados a primeiro aperfeiçoarem o culto da ação e da devoção, esmagando assim a vaidade deles. Assim, deixe que um jiňánii diga às massas que Brahma somente pode ser alcançado através da auto-entrega, do questionamento apropriado e do serviço altruísta. Pránipátena, pariprashnena, sevayá. Continue servindo as pessoas, e enquanto você está prestando serviço, atribua a qualidade de Brahma àquelas a quem você estiver servindo. Tente fazê-las felizes com toda a doçura do seu coração. Ajude os outros com o verdadeiro espírito de serviço, e não com a intenção de propagar os seus interesses ou do seu grupo, ou de qualquer outro “ismo” ao qual você possa aderir. Pense que a Entidade Suprema veio até você na forma de pessoas necessitadas para testar o seu senso de dever. Esse tipo de serviço altruísta é karma yoga. A sua única motivação no serviço deveria ser a promoção do bem-estar das pessoas sofredoras. Aqueles que servem os pobres para convertê-los de alguma maneira, ou aqueles políticos oportunistas que os servem para conseguirem os seus votos e tornarem-se ministros, não são os verdadeiros benfeitores da sociedade humana, mas mercadores tendenciosos. Junto com o serviço, os aspirantes espirituais também deveriam cultivar pariprashnena (o questionamento apropriado). Quando um aspirante espiritual segue o caminho da espiritualidade, surgem muitas questões, dúvidas e confusões na mente. Pariprashnena significa fazer perguntas às pessoas certas que vão fornecer respostas apropriadas para ajudar a pessoa a resolver qualquer problema que ela possa encontrar no caminho espiritual. Isto permite que a pessoa avance mais rapidamente em direção à meta espiritual. Através do cultivo dos cinco estágios da consciência, todas as questões serão facilmente respondidas. Quem não segue o caminho espiritual, ou quem não desenvolve a consciência quíntupla, permanece constantemente preocupado com os objetivos materiais de desfrute. Juntamente com o serviço altruísta e com o questionamento apropriado, prańipátena, ou entrega completa, também é essencial. Cultive o conhecimento e preste serviço a outros com o melhor da sua capacidade, mas não pense que isto irá bastar; pois o seu pequeno eu ainda continua existindo. Você precisa entregar o seu pequeno eu para o Eu Cósmico: este é o espírito deprańipátena. É por isso que se diz que os cinco tipos de consciência alcançam a sua culminação através de jiňána yoga, karma yoga e bhakti yoga. Então, os cinco tipos de consciência começam comnityánitya viveka e terminam na devoção. A esfera do conhecimento é vasta, mas, mesmo assim, é árida como um deserto. A esfera da ação começa em um ponto em que não há o tempo, mas, ainda assim, ela não pode transcender as barreiras do tempo. A devoção traz abundância, enriquecimento, efulgência e dinamismo. A devoção é o mais valioso tesouro da vida humana, porque ela fornece vitalidade infinita. Bhaktirbhagavato sevá bhaktih premasvarúpińiih, Bhaktirándarúpá ca bhaktih bhaktasya jiivanam.

Shrii Shrii Ánandamúrti

16 December 1957 DMC, Begusarai,Índia.

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Tradução: Mahesh – Florianópolis; julho - agosto de 2010. Fonte: Edição Eletrônica das Obras de P. R. Sarkar – versão 7; Ananda Marga Ideology and Way of Life in a Nutshell Part 7; Subháśita Saḿgraha Part 6. [1] Denominada em sânscrito como pratisaiňcara, e que sucede-se à primeira fase, extroversiva, ou saiňcara. [2] Não obstante não ser este o ponto que o autor está destacando neste parágrafo, pode-se mencionar que o uso de açúcar refinado é bastante criticado. Entre outros motivos, isto é porque, com o processo de refino do qual resulta, o açúcar refinado fica desprovido dos nutrientes presentes nas formas menos refinadas do produto – como o açúcar mascavo e o próprio melado –, fazendo com que se torne um produto químico altamente concentrado (como 99,5% de sacarose) e de valor basicamente calórico, questionável para a saúde humana. [3] Em outro discurso, o autor diz o seguinte: “Quais são os critérios da relatividade? Sempre que houver svajátiiya, vijátiiya e svagata bheda (diferenças intraespecíficas, interespecíficas e intraestruturais), diremos que a entidade em questão é relativa. No momento em que essas diferenças são removidas, a entidade relativa funde-se no Absoluto.” Depois desse trecho ele passa a explicar resumidamente cada uma das três diferenças citadas. [“Abhedajiṋána and Daeshika Vyavadhána Vilopa”. Ánanda Vacanámrtam Part 33. 1969.] [4] Prakrti designa o princípio operativo pré-existente à criação do universo, que encontra-se latente na Consciência (Puruśa), ou princípio cognitivo, e passa a atuar sobre parte dessa Consciência e a transformá-la através de seus três princípios qualificadores: sutil, mutativo e estático. Prakrti é o nome coletivo para esses três princípios. [5] No discurso, o autor refere-se ao “presente século vinte”. [6] As cinco kośas referem-se às cinco camadas da mente, excluindo aannamaya kośa ou corpo físico. [7] Esta é uma afirmação de caráter geral, pois naturalmente que as roupas não são essenciais em alguns lugares de clima quente, ainda que sejam em outros.

DIALECTIC MATERIALISM AND DEMOCRACY

Ramesh — Sun, 27 Jun 2010 18:51:25 GMT

Those who want to establish universal equality or social parity by law or bayonet alone shall fail. They will not be able to effect a change of heart without a planned expedient, or to rectify character without any moral or ideal basis. In communism, the spontaneity of natural self-expression gets gagged by force. To remain suppressed like this is against the grain of human characteristics. The suppressed mind will evolve its own way of self-expression; it will have to revolt. (Human Society I, 72) Like any other problem, economic problems have only one solution: genuine love for humanity. It is this love that will direct humanity in what should and should not be done. For this, one need not study volumes of books. It will not be necessary to depend upon those who play with the fortunes of the mute populace. It is only necessary to look upon humanity with honest sympathy. (Human Society I, 78) "The world belongs to the toiling mass." If one accepts this maxim as the last word, it will amount to a denial of valuable intellectual labor. We cannot attach more importance to the problems of one section of society over another. While attending to the problems of the people, we shall first assess their financial and mental needs and then proceed to help them with love and humanistic concern, irrespective of their particular group, occupation or status. (Human Society I, 82) It is but natural that only a few persons can attain opulence. The laborers are in the majority and, having united together, are bent upon annihilating the predominance of the capitalists. This is why we are getting an indication of the impending predominance of the workers. But shall the predominance of the laborers remain as the final order? Will not the progress of the world and the evolution of the Self be hindered if control over the society is left to the workers? People have begun realizing what should be the framework of a blissful society - it is improper for any section of the society to gain predominance over the rest. The predominance of one implies the inevitable exploitation of the others. Therefore a society should be established wherein equal opportunities and equal rights may be offered to each and all. (Su'bha's'ita Sam'graha I, 5) Those who advocate a materialistic philosophy but are not moralists and spiritualists cannot effect such [progressive] changes. Only those who have the Cosmic Goal and Cosmic Ideation as the highest goal of their lives and who are universalists in the true sense of the term can effect such adjustments. Due to their enlarged vision and expanded consciousness, they bestow their love and affection upon one and all. They cannot cause any injustice in a particular age or to a particular person. Hence the Era of the sadvipra is both the prayer and the demand of the suppressed and oppressed humanity. (Abhimata, The Opinion, 136) One must remember, theories are not the liberators of human beings. The liberator is that lofty ability which helps to keep open every small or large vista of sentient existence - that vigorous capability which fuses the hard reality of existence with the ultimate reach of the visionary world. (Human Society I, 77) Public education is one of the fundamental needs for a successful and smooth-running democracy. In some places even people of education misutilize their voting rights. People cast their votes according to the dictates and persuasion of the pseudo-leadership. Is it not a farce in the name of democracy? Hence the spread of education and proper knowledge is essential. Education does not mean literacy alone. To my mind, education means proper and adequate knowledge and power of understanding. In other words, education is perfect knowledge of what I am and what I should do. (Abhimata, The Opinion, 140) Morality is the second fundamental factor for the success of democracy. In the absence of morality, people sell their votes. There are a few countries in the world where votes are being sold and purchased. Can we call this democracy? Is it not a farce? Hence, until fifty-one percent of the population adheres strictly to the principles of morality, there is no chance of a successful democracy. Where immoral persons are in the majority, the leaders will necessarily be from and among them. (Abhimata, The Opinion, 141) THE THOUGHTS OF P.R. SARKAR

THE CALL OF THE UNIVERSAL

Ramesh — Mon, 29 Mar 2010 02:58:05 GMT

As long as you exist, you have to perform service. The moment you stop, you will fall into an abyss. You should not do this! It is your nature to carry yourself from narrowness to vastness, from greatness to divinity. It is against your nature to allow yourself to fall into an abyss. You long for eternal bliss, you endeavour for eternal life, and you are fused with that very unending life in the circulation of your blood and in the rhythmic vibrations of the contractions of your heart. You have been listening day and night to the voice of eternal youth. In the state of Supreme Attainment and Supreme Realization, you will be infused with boundless knowledge. O human being! Be established in the radiance of godliness, in manliness, because yours is a path of a revolution. Yours is not a path of extra caution and hesitant movement. You are travelers on a difficult path. You have to march ahead, with head held high and with your chest forward. You have not a moment to stagger or look behind. (Subha's'ita Sam'graha I, 119) O human beings! You are fortunate. The clarion call of the Universal has reached you. That very call is vibrating in every cell of your body. Will you now lie inert in the corner of your house? Will you now waste your time clutching ancient skeletons to your breast and moaning over them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of the lightning, in the meteor's flaming fires. Nothing will come of remaining idle. Get up and awaken the clouded chivalry of your dormant youth. The path may not be strewn with flowers - an inferiority complex may seek to hold back your every advancing footstep, but even then you have to proceed onward, tearing the shroud of darkness. You will soon rend the thick darkness of despair on the way to the attainment of the Supreme State, and advance onwards in the swift-moving chariot, radiant with the sun's brilliance. (Subha's'ita Sam'graha I, THE THOUGHTS OF P.R. SARKAR O CHAMADO DO UNIVERSAL Enquanto você existir, você tem de prestar serviço. No momento em que você parar, cairá num abismo. Você não deveria fazer isso. É sua natureza levar-se da estreiteza à vastidão, da grandeza à divindade. É contra sua natureza permitir-se cair no abismo. Você anseia por bem-aventurança eterna, você se esforça pela vida eterna, você se infunde com essa mesma infindável vida na circulação do seu sangue e nas vibrações rítmicas das contrações do seu coração. Você tem ouvido dia e noite a voz da juventude eterna. No estado do Alcance Supremo e da Realização Suprema, você será preenchido com o conhecimento ilimitado. Ó ser humano! Estabeleça-se no esplendor da Divindade, da dignidade, porque seu caminho é de revolução. Seu caminho não é o da cautela e do movimento hesitante. Vocês são viajantes de um caminho difícil. Vocês têm de marchar adiante, com cabeça erguida e peito para frente. Vocês não tem um momento sequer para cambalear ou olhar para trás. (Subhásita Sam’graha I) Ó ser humano! Você é afortunado. O chamado do clarim do Universal chegou a você. Este chamado está vibrando em cada célula de seu corpo. Você se deitará inerte num canto de sua casa? Você vai perder seu tempo apertando esqueletos velhos contra seu peito, e lamuriando-se deles? O Ser Supremo está chamando você no bramir do oceano, no trovejar das nuvens, na velocidade do relâmpago, nos flamejantes fogos do meteoro. Nada sucederá ficando-se ocioso. Levante-se e desperte a bravura enevoada de sua juventude adormecida. O caminho pode não ser coberto de flores – um complexo de inferioridade pode tentar refrear todo passo avante, mas, mesmo assim, você deve prosseguir à frente, rasgando a mortalha da escuridão. Logo você dissipará as densas trevas do desespero no caminho para a realização do Estado Supremo, e avançará na carruagem veloz, radiante com o brilho sol. (Subhásita Sam’graha I)OS PENSAMENTOS DE P.R.SARKAR

POLITICIANS

Ramesh — Sun, 14 Mar 2010 15:28:05 GMT

Today there is catastrophe and misery in the human society and there is one reason: defective leadership of society. People blindly follow even the unintelligent leaders. The leaders hypnotise and attract thousands with their tall talks, gestures and other dramatics. You should know that the poverty and misery of people in any country are the sins of the leaders. True leaders should always be vigilant and think how to work best for the human society; they must be ever cautious that under their guidance the people are not led to darkness, death and immorality. (Supreme Expression II, 143) Those who proceed to play "the leader" in attempting to build a benevolent society without having undergone meticulous self-preparation and self-discipline through intuitional practice, will not only bring about their own downfall but will lead the entire humanity to disaster as well. (Human Society I, 76) Those who make attempts to disturb human unity are mainly motivated by group politics. In fact, this malady is even more dangerous than germs. It gradually brings about a complete destruction of the various attributes of the human mind: fine taste, simplicity, spirit of service, etc. In this, the party stamp is more valuable than the individual ability. To politicians the main objective is not social service but the service of the self, not welfare but the ministry. To deceive the mass to exhibit political acrobatics - all these are very common with them. Without trying to mend themselves they want to do everything only through their eloquence. With a thorough understanding of the public they instigate them to quarrel with one another and by self-applause they want to take possession of, or maintain power. People should remain vigilant of them. They want to poke their noses in every aspect of social life - religious life, education, literary spheres, etc. One cannot acquire knowledge and proficiency in different walks of life only by speaking high-sounding words from lecture platforms. By virtue of these high-sounding words they want to remain in oblivion due to the allurement of power. (Problem of the Day, 41) In the end, those political hypocrits will have to depend solely on the strength of arms. In this way it is found that brute force is the only source of strength for such politicians. (Problem of the Day, 44) Many people say that different national interests are the only hurdle in the formation of a world body. In my opinion, this is not the only obstruction, rather, this is just a minor difficulty. The real cause lies in the local leaders' fear of losing their control. Upon the establishment of the world federation, the powerful influence which they enjoy today in different countries will cease to exist. (Problem of the Day, 30) In all walks of present-day life, the dark shadows of immorality are fast taking definite shapes and hampering human progress. It requires a very strong moral force to wipe out this filth of immorality. One cannot expect this moral force from a government power functioning within a democratic structure. We must expect it from the non-political side. The government, be it fascist, imperialist, republican, dictatorial, bureaucratic or democratic, is sure to become tyrannical if there is no moral force to check the capricious activities of the leaders of the party in power. (Great Universe, 251) Social life cannot be elevated merely by speeches delivered from political platforms; political leaders cannot produce sadvipras by their rhetoric. Besides, who are those who deliver lectures from platforms? Are they not the people who sling the mud of political censure on others? Most of them are blind after power. What will they teach others? Mental and spiritual training alone can create sadvipras. Sadvipras are only those who are perfect in morality and aspirants of the Supreme Consciousness. (Problem of the Day, 48) Those who wish to purify society of all defects will have to keep an eye on every human being; social reform can be effected only through the purification of individuals. (Problem of the Day, 48) In this transitional period of civilization, honesty in individual life is a prime necessity. We have to remain ever vigilant that the darkness of petty self-interest does not shroud this supreme human treasure. With the extinction of honesty, civilization will not survive, the long effort (sa'dhana') of the human race will go in vain, and all intellectual achievements will become meaningless. (A'nanda Va'nii, May 1958) Building anything on humanistic lines requires a foundation of real love and affection for humanity. A truly benevolent society will never come into being under the leadership of those energetic busybodies who are solely concerned with profit and loss. Where love is paramount, the question of personal loss or gain does not arise. The basic ingredient for building a healthy society is simply genuine love; how then is it possible to establish such a society through coercion or legal compulsion? (Human Society I, 73) THOUGHTS OF P.R.SARKAR

SADVIPRAS

Ramesh — Sat, 13 Feb 2010 17:27:37 GMT

Sadvipras are those whose all efforts are directed towards the attainment of Bliss. They are strong in morality and always ready to wage war against immoral activities. Those who strictly adhere to the principles of morality, are ensconced in sacrificing service (Tapah) and are ready to wage war against immoralists are sadvipras. Only those sadvipras are safe from destruction and extinction who can work for the welfare of the human society. Therefore, it becomes the prime duty of everyone to make themselves and others sadvipras. ("The Future of Civilization," Cosmic Society, 1967) Sadvipras will wage a ceaseless, pactless struggle against immorality and all sorts of divisive tendencies. Those who pose to be righteous (dharmic) but are timid with the spirit of fight cannot be called sadvipras. ("The Future of Civilization," Cosmic Society, 1967) The function of the sadvipra shall, therefore, be to see that the dominating or ruling classes do not have any scope for exploitation. The moment one class turns to be exploiters, the life of the majority becomes miserable; a few enjoy at the cost of many whose lot is only to suffer. More than that, in such a stage of society, both the few and the many get degenerated. The few exploiters degenerate themselves due to excess of physical enjoyments, and the many exploited cannot elevate themselves because all their energy is taken up in mundane problems and all their mental waves are always tending to attain psycho-physical parallelism, thus getting day by day cruder. Hence for the physical, mental and spiritual welfare of the administrator and the administered of the society as a whole, it is essential that no one should be given any scope to exploit the rest of society. (Idea and Ideology, 87) Those spiritual revolutionaries who work to achieve such progressive changes for human elevation on a well-thought, pre-planned basis whether in the physical, metaphysical or spiritual sphere, by adhering to the principles of morality, are sadvipras. (Idea and Ideology, 85) For those who lack in physical pabula, minimum requirements will have to be guaranteed; otherwise they will become sinners. If you don't give, you will meet your waterloo. If your neighbor's house is on fire, your house will also catch fire. To issue minimum requirements to everyone, both strong administration and intellectual approach are necessary. Those who will do this will be called sadvipras. In the absence of sadvipras, society cannot survive. ("The Three Causes of Sin") People will recognize sadvipras by their conduct, their devotion to service, their dutifulness and their moral integrity. These sadvipras will declare firmly, "All human beings are of the same caste," "All human beings have equal rights," "All human beings are brothers and sisters." These sadvipras will give a stern warning to the exploiters of the society: "Human exploitation will not be tolerated. No exploitation will be allowed on the pretext of religion." Rallying around the saffron flag, a symbol of sacrifice, they will devote themselves to the service of widely scattered units of the human society and proclaim loudly, "Human beings of the world, unite!" (Problem of the Day, 59) Today I extend my earnest request to all reasonable, virtuous and moral fighters that they form a good, well-disciplined sadvipra society without further delay. These sadvipras shall work for the good of all countries, for the all-round emancipation of all humanity. ("The Three Causes of Sin") The sadvipra is not an inactive witness. S/he is an active participant to see that no person or class exploits the rest. For this, s/he may have to resort even to physical violence, because the sadvipra will have to strike at the source of the power which is tending to become the exploiter. (Idea and Ideology, 88) Those who have a correct philosophy and a correct spiritual practice based on the principles of morality (Yama and Niyama) will be the guiding personalities of the society of tomorrow. It is the duty of the conscious people to snatch away the physical power and intellectual leadership from the hands of political hypocrits. Politicians are of no use to the society because they are engaged in mudslinging and nothing else. If the sadvipras (spiritual moralists) get active mass support, revolution is bound to come. In case a government adopts the ideals of Prout, the rule of sadvipras will prevail. If the same is not adopted by a government, and sanguinary revolution is sure to come and ultimately the power will be made over to the sadvipras. (Problem of the Day, 48) To a sadvipra, the value of human life surpasses all other values. Be it state or scripture, society or religion, the significance of everything lies in developing humanity to the optimum point through knowledge, culture, health and affluence of life. It is for the unfoldment of humanity that civilization has so many impediments, the state presents various forms, theories multiply and the scriptures abound in ordinances and regulations. What does the state stand for, what is the use of these regulations, or what are the marvels of civilization for, if humanity is deprived of manifesting itself, if human beings do not get any chance to build a good physique, to invigorate their intelligence with knowledge and to broaden their heart with love and compassion? Instead of leading humanity to the goal of life, if the state stands in the way then it cannot command loyalty, because humanity is superior to the state. ("Social Value and Cardinal Principle") A sadvipra may not like a person, but if one is honest, the sadvipra will not agitate against him. A sadvipra may like a person, but if he is dishonest, the sadvipra will take suitable measures against him. ("Social Value and Cardinal Principle") Problems will not be solved only by making a useless fuss over them. Only the spirit to fight against all odds can solve the problems confronting humanity. March ahead and wage war against all difficulties, all impediments. Victory is sure to embrace you. Difficulties and encumbrances cannot be more powerful than your capacity to solve them. You are the sons and daughters of the great Cosmic Father. Be sadvipras and make others also sadvipras. ("The Future of Civilization") It is far too easy to talk big about revolution. Such gasconades - such tall talks may easily strike the listeners with wonder and may also draw applause from them, but to bring about a real revolution is not at all easy. The pioneers of a revolution will have to learn discipline, take proper training for the revolution, build their character, be moralists - in a word, they will have to be what I call the sadvipras. (Human Society II, 125) The persons who can dedicate their all to the thought of the great and inspiration of the Supreme are verily the greatest heroes. Such heroes, indeed, are virtuous and they alone are capable of taking human history from darkness to light. (A'nanda Va'nii, January 1965) Sadvipras will have no rest, ever. A time will never come in the life of a sadvipra when he or she will relax in an arm chair and say, "Ah, I have nothing to do today. Let me rest awhile." In this first phase of human history, the sadvipra society has not yet formed itself. In the absence of a sadvipra society the social cycle is moving on its natural round. In every age, the government of the predominant class becomes exploitative, and thereafter comes evolution or revolution. For lack of sadvipras' assistance, the foundation of human society is lacking firmness. Today I extend my earnest request to all reasonable, virtuous and moral fighters that they form a good, well-disciplined sadvipra society without further delay. These sadvipras will work for the good of all countries, for the all-around emancipation of all humanity. The downtrodden humanity of this disgraced world is looking up to the eastern horizon, awaiting the sadvipras' advent with earnest zeal and eagerness. Let the cimmerian darkness of the interlunar night disappear. Let the human being of the new day of the new sunrise wake up in the world. With these good wishes I conclude my discourse. (Human Society II, 132) THE THOUGHTS OF P.R. SARKAR

SOCIAL JUSTICE

Ramesh — Sun, 10 Jan 2010 18:20:07 GMT

There should be one universal legal and criminal code for the universal humanity. It is not at all desirable that there be different laws for different people, different countries, different communities. All laugh in happiness, cry in sorrow, beat their breasts in mourning. Why must we separate human from human with a thousand and one imaginary distinctions? (Human Society I, 136) "Crimes" are acts forbidden by the law of the government concerned, and "virtue" and "vice" are the outcome of traditional customs. The sentiments of the lawmakers are very much influenced by the current concepts of virtue and vice of the locality or of the people concerned. The sense of crime, therefore, runs parallel to the concepts of virtue and vice which vary from country to country. Those working toward world fraternity should try to lessen the difference between social, traditional, moral and human laws. All those actions which help in the spiritual, mental and physical growth of humanity should come under the category of virtuous deeds and those actions which impede the spiritual, mental and physical development of humanity must be considered vice. This conception of virtue and vice applies for humanity in general. (Idea and Ideology, 93) Suppose you see a person steal something. If you see externally, you will see the man stealing. He should be punished. Shouldn't he be punished? Yes, he should be punished. This is ordinary seeing. But if you apply your inner vision, i.e., intuitional sight, you see that the man was without food for four days, and so under pressure of circumstances, he had to steal. So after this inner seeing, this inner vision, you will come to the decision that we will remodel the socio-economic structure so that never is he compelled to steal under pressure of circumstances, because of being hungry for several days. When I started A'nanda Ma'rga, I wanted the entire humanity to stand upon the strict code of cardinal principles, human values and spirituality, and when I saw everything internally I came to the decision that there are so many loopholes in the human society. Human beings came here about one million years ago but have not yet been able to form a well-knit social order. We require a strong social order. That's why I had to create another branch of philosophy known as PROUT, through which we are to remodel the social order so that nobody is compelled to resort to immorality for lack of food or clothes or other necessities of life. (Baba in Fiesch, 183) The path that lies before thieves who steal out of need is extremely narrow. The solution wholly depends on the strong economic foundation of the state concerned and of the whole world. If anybody is to be blamed for the poverty and social injustice which leads to crime, we will have to blame every national leader in the world. Those who make beasts of people by making them victims of circumstances, to my mind, are the very people to stand trial, if anyone is to be tried and judged at all. (Human Society I, 117) The first cause of sin is: shortage of physical and psychic resources. If there is lack of physical necessities, people are not able to follow the higher pursuits of life. A person's discrimination is easily disturbed; with a little anger even an intellectual utters crude words. Hence, due to a shortage of physical wealth, people become restless, lose their discrimination, and become brutal. It is because of this that communism has tended toward brutality. Likewise, if there is a dearth of intellectual resources and the intellectual standard of the people is not high, they may confuse do's and don'ts. An example is a riot in which an innocent little boy is killed. The one who encourages the riot becomes the people's leader. Because the intellectual standard of the people is low, they commit blunders prompted by these leaders and become beasts. In those countries which are backward or where the socio-politico-economic consciousness is less, immoral, political pigs in the form of leaders misguide the people to collect votes. I say, they are political satans, political pigs. There, shortage of physical and intellectual wealth causes people to become beasts and commit sins and crimes. This is common everywhere in the entire world except for a few well-off countries, and even there this is present, but less prominently. The second cause is non-utilization of over-accumulated physical and psychic resources. It is a mental disease to accumulate money. Those who accumulate it do not do so in order to fulfill their needs. Human needs are few, including food, shelter and clothing. For instance, if a person has a fruit grove which yields 500 mangoes and there are only five family members, what will be done with so many mangoes? There is very little chance of utilization in the case of over-accumulation. If sadvipras are not vigilant, where there is over-accumulation, human beings will tend to misutilize wealth by indulging in baser tendencies. Therefore you will note - I am making it crystal clear to you - that the wealthy businessmen and most of the idle kings and aristocrats of ancient times were generally wicked and mean-minded. The third cause is stagnancy. This is the greatest burden, the greatest disease of the human society. This sort of stagnancy is suicidal, for the sign of life is dynamism. To solve this cause of sin, an intellectual approach does not work. Dogmatic and traditional people do not listen to reason. They have to be struck. And those who do the striking are sadvipras. The striking has to be done with a hammer. Sweet gospels will not do. They must be hit not with a hammer but with a sledge hammer. Suppose sadvipras do not hammer them, what will happen then? Because of the unnecessary presence of stagnant individuals, the speed of others will be retarded. Stagnant people commit suicide and become the cause of death for others. Humanity wants to move ahead and these stagnant people block its way and obstruct its movement. People will not tolerate these obstructions. The duty of the sadvipras will be to hammer appropriately these stagnant people who are the burden of the society so that the path of human progress may be straight, pure, and well-constructed. ("The Three Causes of Sin") One of the notable causes of the present-day crimes is the scarcity of honest people. Those who are honest try to follow morality in their private lives, but at times are forced to desert morality under the unwieldy load of poverty. In the course of time, they may have to go to court under the charge of theft. Law has nothing to do with poverty which has goaded them to steal. And if they are convicted and sentenced to imprisonment, there is no provision in law for the maintenance of their families. As a result, the children of such families will have no other way to live than to become pickpockets or have recourse to stealing; and their mothers, unfortunate as they are, will have to find their way leading to the underworld and to maintain their existence, embrace an ignoble and sinful life. After their release from jail, their husbands will be hated and spoken ill of by society and, out of sensitivity to such affronts, they will be forced to resort to stealing as their profession. In this way hundreds of families are being ruined everyday. Nobody feels their agonies or comes forward to sympathize with them. Because today humanity is not the object of concern at all. ("Social Value and Human Cardinal Principle") You will hear many a vain and assuming person speaking thus, "I need no one, I am doing well in isolation. I don't want to concern myself with anybody's affair and I don't want anyone to come into mine. I don't care for anybody." Nothing can be more foolish than this statement. Medicines and nursing are necessary in diseases; active participation by the neighbors is imperative to burn a dead body and to do the needful preparations for it; the cooperation of the cultivators for food supply and of the spinners for cloth supply is essential. Remember, that no created being in this universe is independent by itself - it cannot exist all by itself. All of us have a supra-cosmic relation with the rest, at times prominent, elsewhere indistinguishable. In this plan of mutual relationship, even the slightest mistake or discord anywhere will raise a furor in the universe. In this mighty task of creation, the brilliantly luminous sun and the insignificant ant hold the same importance of existence, all these having combined to create the world family. In the same way, in human society, as well, the importance of a highly powerful and eminent person is at par with that of a disabled or dying patient. None can be ignored. The slightest injustice done to anyone will cause the breakdown of our entire social framework. (Supreme Expression II, 116) THE THOUGHTS OF P.R. SARKAR

EDUCATION

Ramesh — Fri, 25 Dec 2009 15:05:16 GMT

EDUCATION In every sphere of life - social, economic, mental and spiritual - making human beings conscious of their rights leads to the expansion of knowledge, and the full application of these rights is called the cultivation of science. Neglected people who, for whatever reasons, have not pursued knowledge and science, should be given full opportunities. There should be no discrimination. It is true, however, that self-seeking vested interests have taken advantage of the ignorance of the people, and have taken over in every field: social, economic, psychological and spiritual. They don't want the ignorant to receive the light of wisdom, or the low-caste to climb the social ladder, or the hungry to have square meals, or the superstitious to banish their superstitions. They do not want all people to acquire spiritual and scientific knowledge, to have equal opportunities to attain the kingdom of God. In order to remove this false distinction between the "literate" and the "illiterate", human values have to be recognized. Knowledge and science will be as free as light and air - they will be like a free-flowing spring, keeping all alive, supplying vital energy constantly to the human society. (Human Society I, 61) In regard to intellect, living beings may be divided into two main groups - those who want to share their wisdom, and those who do not want to. The more a group favours the sharing of wisdom, the more is their social instinct; and those who do not, their collective social mind cannot develop in the proper way due to lack of mutual understanding. Humans are beings of social inclination. Persons with social spirit must always remember that those who have little strength and ability at their disposal, those who have not, by Nature, been endowed with the power to survive the struggle for life, must always be led along in companionship. The greater this effort to accompany the helpless people, the more civilized those persons are, and the more proper their judgement. They are the really social-minded individuals, who accept in warm embrace the so-called low, base or discarded people. (Supreme Expression II, 119) When those at the helm of society despise others, a sizeable catastrophe arises. This outlook of looking down upon others is not always born of a superiority complex. In many cases a person may ridicule others to cover up his or her own ignorance. This egoistic feeling of superiority is detrimental to society. No matter what the education, intelligence, features, virtues, rank or age of an individual, everyone should bear in mind that the one s/he considers inferior, may excel him in some sphere. I have already said and I say it again - seventy-five percent of the troubles that overrun human society are due to theinjustices inflicted upon one person by another. (Human Society I, 86) In my opinion those who take refined behaviour to be the criterion of education, commit a great mistake, for the identity of a person is not limited to one's demeanour alone but it is reflected in one's pervasive large-heartedness. Apologizing, after bumping a person, knowingly or unknowingly with an, 'Oh sorry', without enquiring as to what extent the person is hurt, is considered enough for refinement and this is the law of so-called civility. But we don't find in this any indication of really sincere warmth of heart. Here the proof of education can only be seen if some healing balm is liberally applied to the wound of the injured man - if, even to the detriment of his own interest, the offender tries his utmost to mitigate his troubles. (Human Society I, 57) They are "educated" who have learned much, remembered much, and make use of their knowledge in everyday life. Their virtues I will call education. (Human Society I, 56) Real education is that which leads to liberation. (Supreme Expression II, 74) We should remember that morality, spirituality and humanity, and a happy blending of occidental extroversal science and oriental introversal philosophy is the very foundation of our education. (Discourse in Calcutta, 1979) Free education will have to be provided for the masses. There should be no governmental pressure on this educational system; no influential persons should propagate sectarian views through the medium of education. The continual change of the government would affect the educational system and consequently the entire system would become upset. No "ism" except universalism can be tolerated in the educational system. (Problem of the Day, 53) A teacher must have such qualities as strength of character, righteousness, spirit of social service, unselfishness, personality and leadership. Teachers are the gurus or preceptors of the society and that is why not just any person will do. The ability of the person must be commensurate with the significance and gravity of the teacher's post. (Human Society I, 14) The teachers must bear in mind that whatever the ages of their students - child, teenager, young adult, or older person - all to them are but children of different ages, and they too are children like them. (Human Society I, 19) Concerning the spread of real education, a well-written and well-acted drama can do tremendous good, regardless of the age of the student. Today people of all ages enjoy movies and TV dramas. The film industry should strive toward greater and greater heights of technical perfection and the human appeal of films can be well-utilized for education. (Great Universe, 149) A good many genius students are compelled to drop their studies for lack of money, and for the same reason, a host of artists are obliged to nip their extraordinary genius in the very bud. All these are due to this defective social order. This state of affairs cannot be allowed to continue. This structure of inequality and injustice must be destroyed and powdered down for the collective interest of human beings. Without that, only a handful of persons can possibly attain the Supreme Perfection, but it would be extremely difficult to lead the whole community with quick speed to the Supreme Bliss. (Su'bha's'ita Sam'graha I, 5) THE THOUGHTS OF P.R. SARKAR

ART AND LITERATURE

Ramesh — Mon, 07 Dec 2009 00:34:02 GMT

The ideal of an artist is to be established in a transcendent realm, beyond the limits of the senses. So the artists, or more precisely, the worshippers of fine arts, have to be spiritual aspirants. Only those who look upon everything of the world as Spirit can realize in everything a subtle, blissful, Transcendental Entity. The greater the artists' understanding of their kinship with God, the greater their art. Those who possess a creative faculty yet do not seek the subtle Transcendental Entity, cannot create a worthy or successful work of art. (Abhimata, The Opinion, 56) Art or literature is one of the sources by which the common people are inspired to establish themselves in the Cosmic Mental Sphere. That is why the effort (sadhana) of the artist or the writer through the ages has been to see the one among many, to lead many to the path of the One. (Abhimata, The Opinion, 77) The true writer is not only a creator but a sage as well. As the representatives of millions and the architects of society, the writers cannot forget even for a moment the highest sanctity of their avocation. They are the messengers of the mute masses, the guardians of society. Though the slightest mistake on their part may result in catastrophe, their goodness also has the capacity to transform society beyond recognition. Therefore, those who have failed to learn restraint in thought and expression need not attempt the creation of art or literature. (Abhimata, The Opinion, 15) That which moves along with the society, that which takes us to the real path of benevolence, to the path of growth and fulfillment, is called literature. "Art for art's sake" is not acceptable; rather the expression should be, "Art for service and blessedness." (Abhimata, The Opinion, 2) Though separated by many countries, many states, many religions, many communities or by many languages, the human race is an indivisible entity. Every human mind is but the diversified individual manifestation of that same indivisible Cosmic Mind. Today we look forward to the advent of that artist, that writer who will convey this truth to the hearts of humanity in a still sweeter language, still more strongly and deeply. (Abhimata, The Opinion, 77) Human beings on their journey often want to pause a while. Sometimes their knees give way and they sit down fatigued and frustrated. The responsibility of the talented author at such a time becomes all the more significant. Thus when the author sings a song for the forward movement of society, s/he has to look back very carefully to see whether the people, for whom the marching song was sung, are capable of going forward with the author, whether the author's thought wave is really touching the core of their hearts, whether the author's service is really doing them good. In the literary world the garland of glory goes only to those who are ever awake to their real responsibilities as author. (Abhimata, The Opinion, 4) The artists or writers, before holding their brush or pen, should look around and assess the direction in which society is moving and the basic causes of its weakness. What are the "isms" that have supplied impetus to evil ideals? It is not enough to look around; they may also have to take a firm stand against the apparently irresistible forces of destruction. It is possible that nobody will come the aid of creative writers or artists when they face such a challenge. But they should be courageous enough to go ahead even if no one listens to their voices. Fighting against the oppositions of thousands of superstitions and humanity's petty selfishness, their pens may break into pieces, their brushes may be compelled to draw only lines of water on the canvas, their theatrical stances may perhaps end in mute gestures, yet their efforts shall not cease. Each of their small defeats shall be strung together as pearls in the very necklace of victory. (Abhimata, The Opinion, 14) THE THOUGHTS OF P.R. SARKAR

SCIENCE

Ramesh — Wed, 25 Nov 2009 01:56:47 GMT

SCIENCE The proper use of things varies according to time, place and person. One must be progressive in the practical use of every object, every idea. Through progressive scientific research we have to make increasingly greater use of human potentials. In an era of advanced science, the use of tools and apparatus from a less developed era is by no means a sign of progress. The use of developed tools and materials, evolved through dynamic and progressive imagination, may create small or large obstacles in the way of society; you will have to face them courageously. Through fight and clash you have to march on to victory, to the path of vindication of universalism, the cherished goal of your life. (A'nanda Su'tram, 58) Today some people claim that science is the root of all evils and that frequent new scientific discoveries and inventions have been creating quarrels and dissensions in human society, thereby pushing the whole human civilization along the path of destruction. It is evident that those who criticize science, in reality want to turn the onward current of life backward. This is wholly inimical to progress. Such an endeavor is indicative of a negative mentality. If science remains completely in the hands of materialists, the consequence will be hopelessness and despair. If conflicts among different classes go on unabated, people will eventually realize that only sadvipras can be the leaders of society. The majority of individual as well as social problems can be solved by sadvipras through the proper cultivation of science. (Abhimata, The Opinion, 122) The population of the world is increasing rapidly. In fact, this has frightened many people. Under a capitalistic framework there are sufficient reasons for such fear. In those countries an increase in population means corresponding decrease in the property of the people. But there is no reason for such fear in a collective economic system. In the event of shortage in foodstuff and housing of the masses, we will convert barren land into green fields with cooperative efforts, and productivity will be increased by scientific advances. (Problem of the Day, 37) My personal opinion is that atom bombs can never destroy human civilization totally, for human beings have not yet become intellectually bankrupt. So I cannot but come to the clear conclusion that humanity is sure to discover in the very near future a counter-device to forestall this atomic menace. And this will also conclusively establish the fact that science indeed has a great and sublime role to play in the sphere of human welfare. (Abhimata, The Opinion, 132) It is a fact that the temperature of the sun will gradually decrease. One day it will become a dead star. The conversion of the sun into a dead star will mean a similar fate for its planets. The earth then will not be a congenial place to live. But the destruction of a particular planet or solar system does not mean the end of the human race. There are numerous other stars and planets in the universe. With the further development of science and with the help of interplanetary transportation, human beings will move to other planets. The dream of today will become the reality of tomorrow. ("The Future of Civilization") THE THOUGHTS OF P.R. SARKAR

WOMEN

Ramesh — Sun, 25 Oct 2009 23:32:06 GMT

Another form of injustice in society is discrimination of sex. Instances of one sex of humanity being considered inferior to the other are very common. Women in a considerable area of the world are considered as the private property of men, meant for their pleasure only. In many other so-called advanced countries of this world, women do not have the right to vote in the general elections of the government of the country. In other countries, women are considered unfit for taking part in spiritual practices. In our Ananda Marga, both men and women have equal responsibility. In the manner prescribed for marriage in our Marga, both the boy and the girl have to take equal responsibility. Women and men are considered on the same footing, and there is no question of men considering themselves superior to women. ("Tattvika Praveshika") As in most other living species, in the human society females are physically weaker than males. Nevertheless, their value in society is not a bit less than that of men. Selfish men, however, have exploited feminine weakness to the limit. Although they publicly declare women to be a community of mothers, they have actually relegated them to the level of domesticated cattle and sheep. In every sphere of life these men have either substantially curtailed women's rights, or have kept them wholly subservient to men's whims and caprices. (Human Society I, 42) If half the society is steeped in inertia and prejudice, the other half will undoubtedly find the journey tough going, since it must carry this beast of burden along. In individual life, purity is equally necessary for both men and women, and for that, real spiritual vision is needed. But this is impossible as long as injustice to either of the two sexes exists. (Human Society I, 43) There are many who think that a few women who are made ministers or members of parliament will serve as the shining examples of equal rights and feminine progress. But is this a correct outlook? A proper educational system is the only way to expedite progress. A woman of any country who becomes a minister or an ambassador is no index to the real status of the women of that country. To elevate women's dignity in society is neither so easy nor so cheap. (Human Society I, 50) Every person must understand that for the maintenance of any organism, there must be a close cooperation between each of its component parts. Humanity is not inert, and the relationships between human beings depend on more than mere cooperation. This cooperation instead of being based on a master-servant relationship, must be constructed in a warmly cordial atmosphere of free human beings. It should be a coordinated cooperation and not a subordinated one. (Human Society I, 44) There is no chance for the welfare of the world unless the condition of women is improved. It is not possible for a bird to fly with one wing. (Supreme Expression II,59) THE THOUGHTS OF P.R. SARKAR

MORALITY

Ramesh — Fri, 09 Oct 2009 00:24:32 GMT

Morality is the foundation of spiritual practices. It must, however, be remembered that morality or good conduct is not the culminating point of the spiritual march. As a moralist one may set an ideal for other moralists, but this is not even worth mentioning for a spiritual aspirant. Spiritual practice in its very inception requires mental equilibrium. This sort of mental harmony may also be termed morality. (A Guide to Human Conduct, 1) People often say, "I follow neither a religion nor rituals; I abide by truth; I harm nobody and I tell no lies, and this is all that is necessary. Nothing more need be done or learned." It should be clearly understood that morality is only an effort to lead a well-knit life. It is more correct to define morality as a dynamic force rather than a static one, because the balance in external spheres of life is only maintained by waging a war against all opposing forces. If the mind is pressured by an external allurement and there is intense mental disturbance, the force for internal struggle may yield; consequently the external equilibrium or the show of morality may at any moment break down. That is why morality is not the goal. Morality may disappear at any moment. It cannot be said that the moralist who has resisted the temptation of a bribe of two dollars would also be able to resist the temptation of an offer of two hundred thousand dollars. Nevertheless, morality is not absolutely valueless in a person's life. Morality is an attribute of a good citizen and it is the starting point on the path of spiritual practice. (A Guide to Human Conduct, 1) It cannot be said that the ultimate aim of human life is not to commit theft; what is desirable is that the tendency to commit theft should be eliminated. The aim of life is not that one will not indulge in falsehood; what is important is that the tendency of telling a lie should be dispelled from one's mind. The aim of such morality is the attainment of that state of oneness with God where no desire is left for theft and all tendencies of falsehood disappear. (A Guide to Human Conduct, 2) The intelligent do not allow their mental purity to be stained even for a moment. To cleanse the mental sphere, force must be applied to remove the impurities, internal or external. This application of force must be a special type of action. When the impurity of selfishness enters every cavity of the mind and makes life a heavy burden, it has to be burned and melted in the fire of spiritual practices. Such a practice is just the reverse of meanness and selfishness; it is the effort to remove any impurities, any black spots from the mind. A feeling of selflessness, of universalism is the only remedy for cleansing mental impurity. Those who are fascinated or tempted by an object can gradually rid themselves of the mental pollution arising from their selfish motives by adopting just the reverse course. Those who are very greedy for money should form the habit of charity and serve humanity through that practice. Those who are very angry or egoistic ought to inculcate in themselves the habit of being polite, and should serve humanity through that practice. Therefore only selfless service to humanity and efforts to look upon the world with a cosmic outlook can establish one in mental purity. (A Guide to Human Conduct, 37) Morality is the base, sa'dhana' (spiritual practice) is the means, and Life Divine the goal. "Social Value and Human Cardinal Principle") In society, on one hand we see a crowd of anti-social elements, and on the other hand, a sense of frustration among the moralists. These moralists have therefore developed a tendency to go out of the society. With more wealth and strength, the anti-social elements are in the advantageous position; the moralists appear to be the culprits. This state of affairs is neither desirable nor proper and should not be allowed to continue any longer. Your duty will be to unite the moralists. Let there be two camps. Let there be an open fight. The moralists were so long scattered, and hence they could not fight. The united strength of five moralists is much more than the united strength of a hundred immoralists because there is an unholy alliance between the latter. Meditation within closed doors will not do. Gather strength by intuitional practices and unite yourselves against the immoralists. (Supreme Expression II, 148) [A quote from Supreme Expression Volume 2 that appeared here in the first three editions of this book was found not to be in fact the verbatim words of P.R. Sarkar. Hence it has been deleted from this Electronic Edition and will be deleted from the fourth edition of the printed book.] THE THOUGHTS OF P.R. SARKAR

Kiirtan Ragas - HPMG ÍNDIA

Ramesh — Sun, 06 Sep 2009 16:02:37 GMT

HUMAN VALUE It is customary to prefer social value to human value. The sadvipras want to strike at the root of this custom. To them, human value precedes social value. Human beings form the society, and hence human value should lay the foundation for social value. Human value means to treat the joys and woes, hopes and aspirations of human beings sympathetically, and set them on the pedestal of divinity after leading them to the Cosmic Consciousness. And if they are to elevate themselves to that sublime height, they will have to be provided with an environment suitable to their physical, mental and spiritual existence. It is the birthright of everyone to progress in their trifarious existence. It is the duty of society to accord recognition to this right of humanity. Society has failed to do its duty and that is why life is full of sorrows and sufferings. Nobody can say for certain that no great man would have emerged from among those wayward boys whom we tend to slight and hate. The woman who has embraced whoredom for the sake of her physical existence might have grown into a noble personality if her agony had been appreciated sympathetically and if she were accepted by society. But since society has nothing to do with human values, a good number of great personalities are withering away in their embryonic stage. The sadvipras will pick up this neglected humanity and arrange for its revival. To them no sinner is contemptible, no one is a rogue. People turn into satans or sinners when for lack of proper guidance they are goaded by depraving propensities. If their depraving propensities are sublimated, they will no longer be satans; they will be transformed into gods. Every course of action of society ought to be judged with an eye to the dictum, "Human beings are divine children." ("Social Value and Human Cardinal Principle") But when the question of delegating social responsibility arises, it will be considered with care and caution. An irresponsible person cannot be entrusted with social responsibility. If those who shoulder this responsibility are themselves sinners, then it will not be possible for them to discharge their social responsibility. Unless and until they correct themselves, they will not be given any social value, although they will in no way be deprived of human value. ("Social Value and Human Cardinal Principle") At present the worth of life is ascertained with an eye to money. One who possesses wealth commands respect and passes for a noble person. Nowadays if you have no money you cannot expect to get honour. The poor people belonging to all other classes have to woo the moneyed people just for the sake of earning a livelihood. Human values are taboo here. Human beings are now but a medium of earning money. The rich have purchased all the brains with their money. They have bidden farewell to all their human values and at the same time they are busy playing a chess game with the lives of the other members of society. Bereft of everything, the people toil around the clock to live from hand to mouth. Those who are at the helm of society are absorbed in strife and suspicion, or in reckoning their loss and profit. They have no desire to think of humanity. In order to gratify their self-interest they are ready to chew the humans' bones. There is no room for mercy, sympathy, or fellow-feeling. All are self-centered. ("Social Value and Human Cardinal Principle") Whoever violates the principles of morality (Yama-Niyama) should not get the opportunity of representing the people. If power is given to an incompetent person, it will be equivalent to leading society astray in cold blood. Sadvipras will install fit persons in power, and the social order which will be evolved by virtue of their leadership will give due importance to each and everybody. In this new society based on neo-humanism, every person will find his or her life worth living. Human beings will get back their position of honour. ("Social Value and Human Cardinal Principle") THE THOUGHTS OF P.R.SARKAR

CIVILIZATION IN CRISIS

Ramesh — Tue, 18 Aug 2009 00:06:00 GMT

Wise people say that in the past there had been so many crises in the human society. Crisis is quite natural for something moving. Where there is movement there is struggle - struggle against the inertia of the earth. In the past there had been crises in the course of movement, crises in different branches of civilization, crises in the realm of education also. But nowadays, the entire human society is facing the crisis of civilization as a whole and particularly crisis in the field of existence. Now, the human society has to decide whether to live or to die. If the crisis of civilization as a whole and of existence is encouraged, humanity has no future. The future is dark, the future is sealed forever. But as you know, I am not a pessimist. I am always an optimist. And I want all my sons and daughters to be optimists. I also want that they should struggle against this death signal of humanity and come out successful. I am sure that you boys and you girls must be victorious. It is your duty to save humanity. I hope you will be able to save humanity because just like me, you are also optimistic. You should know that great or small, you people are few in number. You few are the torch bearers of human society. You are the pioneers, you are the vanguard of the human society. So it is your duty to save humanity. Those who are unable to shoulder their own bags and baggages, their responsibilities are to be shouldered by you. You should know that the life of spiritual aspirants is a mission - their entire existence is a mission. And your mission is, what? To save humanity from these crises. I hope, you will be successful. I not only hope, I am sure that you will be successful. (Discourse in Frankfurt, January, 1979) Some say that after thousands of years, there will be no humanity. Beings from other planets may come and see their fossilized existence, to see that there were creatures on this earth named human beings who were educated, who were intelligent, who used to build palaces, buildings, cities, but who have now become extinct due to their internal disunity and infighting. Do you want history to be written like this? Then preach the gospels of humanity everywhere - save the dying humanity. (Discourse in Caracas, Venezuela, 1979) Human civilization now faces the final moment of a critical juncture. The dawn of a glorious new era is on the one side, and the worn-out skeleton of the past on the other. Humanity has to adopt either one or the other. You are the spiritual soldiers, you are the worshippers of life divine. Hence I call upon you to adorn this crimson dawn deluged with glorious light. Victory is surely yours. (A'nanda Va'nii, January 1, 1967) THE THOUGHTS OF P.R. SARKAR

An Offering of Songs - Saungiitainjali

Ramesh — Sat, 01 Aug 2009 14:47:18 GMT

YOUR MISSION IN LIFE Yours should be a glorious march towards the Supreme Goal, and you should remember that you are not to pause a moment during this movement. The entire human society is anxiously waiting for you, for your service. You will have to shoulder a great responsibility for this suffering humanity. You know that humanity is bleeding, and you will have to save it. You should remember that if you do not help humanity, who else will come and shoulder the responsibility? It is you, you are to do everything. You are the torch bearers of human civilization. You are the pioneers of the human march, you are the vanguards of the new civilization. (Discourse in Caracas, Venezuela, 1979) To shout "Peace" has become a fashion of the day in this world. But can such shouting bring about any result? There is no other way of establishing peace except by fighting against the reasons that disturb the peace. (Problem of the Day, 20) The absence of universal spirit is the root of all evils. Strong people are torturing the weak. Powerful human groups are exploiting the weaker ones. Under such circumstances, it is the duty of good people to declare war on the oppressors. It will not be of use to sit quiet for an indefinite period in the hope that only moral preaching will be fruitful. Hence, all good people will have to be united. There should be a pauseless preparation for war against the oppressors. (Problem of the Day, 25) Today all over the world a grim fight has started between the evil forces and the benevolent forces. Those who possess the moral courage to fight against the evil forces, it is they who alone can give a soothing touch to the struggle-torn earth with the balm of peace. Remember that you are spiritual aspirants. Hence you alone shall have to undertake the mighty task of saving the earth. (A'nanda Va'nii, May 1967) Increase the speed of your activities thousands of times, countless times more than it is now, and accomplish your work. There are three realms: physical, mental and spiritual. It is your duty to show society the right path in these three realms. Your success also depends on your speed. Work with infinite speed. Victory is surely yours. (Great Universe, 129) Clouds cannot overcast the sun for a long time. The creatures of darkness never want the expansive exhaltation of human society. Even then, humanity shall march ahead. None can arrest the speed of its progress. You be the harbingers; you be the pioneers of this victorious march. See that not a single individual lags behind. (A'nanda Va'nii, January 1972) The flame of a lamp lights up countless lamps. The touch of a great personality wakes up innumerable sleeping hearts. In the same way, the eternal glow of the boundless e'lan vital of Cosmic Consciousness has been illuminating the life lamp of universal humanism since time immemorial, is illuminating and will do so in future even more intensely. That is why I say, the future of the human race is not dark, rather it is strikingly resplendent. So proceed on, ignoring the frown of darkness. (A'nanda Va'nii, January 1978) Despite its advent onto this earth many thousands of years ago, humanity is not yet capable of building a well-integrated and universal society. This is in no way indicative of the glory of human intellect and erudition. You who have understood the predicament, realized the urgency, seen the naked dance of evil and heard the hypocritical and raucous laughter of the divisive forces, should throw yourself into this noble task without further delay. When the ends are just and noble, success is inevitable. (A'nanda Va'nii, January 1975) THE THOUGHTS OF P.R. SARKAR

BÁBÁ NÁM KEVALAM - ALL IS MANIFESTATION OF GOD

Ramesh — Sun, 14 Jun 2009 21:00:20 GMT

YOU ARE NEVER ALONE By P.R. Sarkar You are never alone or helpless. The force that guides the stars, guides you too. (Baba's Grace, 51) He appears to you according to your feelings toward Him. If you are subtle, He is nearest to you; if you are crude, He is farthest from you. Do you feel whether the Supreme Consciousness is in India or in America? He is so near as to be in your feelings, and so far as to be in a distant country. When you think He is here, He is nearer than here. He is so near that it is difficult to measure the distance. You go on searching for Him in the cavesof the Himalayas and wander here and there, and He is nowhere. But when you attain awareness of Him, you find that He was all along with you in your search. He was seated in your heart. ("God is With You") He is the witness of all the worlds, all the deeds done in this universe. Nothing is secret for Him. You cannot do anything nor think anything without being witnessed by Him. If anyone says, "I am not being witnessed by anybody," He will be witnessing this utterance. So as the witnessing Entity He is always with you. This is the greatest assurance, because when you know that He is with you, your mental strength will increase a thousand-fold, because He is always with you to help you. The only demerit is that as He is always with you, you cannot do anything secretly, you will be caught red-handed. But the merit is that because He is with you, you are never alone, you are never weak, you are never helpless. So the duty of a perfect human being, the duty of a spiritual aspirant is always to remember this supreme truth - that one is never alone, one is always with Supreme Father. He will always help you, and He will always accelerate the speed of your progress. (Discourse in Istanbul, Turkey, 1979) Whatever you do, the Supreme Consciousness sees everything. For Him no part of your being is closed or shut. He is the innermost part of your being. "Today I am very busy and have to attend a party so I shall do meditation (sa'dhana') for three or four minutes only." He knows that you are placing a party above sa'dhana'. He hears both your spoken words as well as the thought words. Actually He hears them first, before they become mental. He is, therefore, in full knowledge of all that goes on within and without and beneath the mind. Don't try to hide anything from Him - you will not succeed. (Baba's Grace, 103) He is with you always. You are never alone. Sometimes there arises in the mind a defeatest complex: "Oh, I am defeated in this project! Oh, I am defeated in this struggle for existence!" When your father is the Supreme Father, when your father is the most powerful entity in the entire universe, why should you think that you have been defeated in this struggle for existence? No! A bright future awaits you - your future is glorious, your future is luminous, your future is effulgent. (Discourse in Caracas, Venezuela, 1979) Now I am leaving this country and I am leaving you physically. I am always with you; I will always be with you. Physically I am leaving you, my sons and daughters, but I can't forget you, and mentally I will always be with you. I want all of you to be ideal human beings. All of you should attain the pinnacle of human glory. Let your existence be successful. I have nothing more to say. Peace be with you. My sons and my daughters, I have one more sentence to say. I do not belong to heaven. What I am, I am to express this truth in a single sentence - I am yours. (Departing message from the Philippines, 1969) No power in heaven and earth can separate me from my children. Even if this universe comes to an end, I will be with them in the expressionless Cosmos. My children - be they gentle, be they naughty - they are mine. (Supreme Expression I, 60)

BÁBÁ NÁM KEVALAM

Ramesh — Mon, 25 May 2009 01:39:53 GMT

MENTAL BALANCE BY P.R.SARKAR There are three categories of human beings. The first category comprises those whose thoughts, words and deeds are the same - which means whatever they think, they speak, and whatever they speak, they do. Such people are A-class people. The second category comprises those whose thoughts and words are different, but whatever they speak, they do - which means they think one thing and speak another, but they do whatever they speak. Such people are B-class people. The third category comprises those whose thoughts, words and deeds are different from each other and never the same. Such people think one thing, speak another, and do something altogether different. Such people are C-class people. Most of the leaders of the present-day world fall into this category. You should try to become A-class people. You should speak what you think, and you should do what you speak. (A'nanda Vacana'mrtam, 3) Suppose your boss arrives; you will welcome him and say, "Please come, sit down and have something to eat." You flatter him but inside you say, "What a trouble has arrived! When will he go?" This is not known to your boss. Thus, two "I's" are within you; one performs action in the external world, and the other is inside. You are well-acquainted with this inner "I", but others do not have the correct information about it. Spiritual practice (sa'dhana'), therefore, is to unify the two, the internal "I" and the external "I", into one. Two-ness in one single personality of human beings is their disease. The greater the gap between these two "I's", the more you will undergo psychic torment. You must remember that in this second half of the 20th Century there is a great gap between the internal "I" and external "I". And because of the trouble in adjusting these two "I's" there is an increase in the number of lunatics. This is the greatest disease of the 20th Century. ("Paramapurusa") Lord Buddha said: Win falsehood by truth, win the miserly with generosity, win anger by non-anger. The intelligent thing for you to do would be never to get angry. Be moral in the midst of immorality and falsehood. If you have this skill, you will triumph in any battle. You will remain unassailed. (A'nanda Vacana'mrtam, 48) In reality, human beings want neither joy nor sorrow. They seek mental peace and quietude. In daily life, a person comes in contact with different kinds of people. At times one even fights with some people. How will one find mental peace? Those who do injustice will also suffer injustice. The people who do injustice will lose their mental balance in any fight. Those who do no injustice wil be able to maintain their mental balance in their fight against injustice. This is the characteristic of a person who has attained mental quietude. (A'nanda Vacana'mrtam, 47) You see now that Ananda Marga's fame is on the rise. What should we do? We must maintain our mental balance and remain indifferent to both praise and slander, to both joy and sorrow. When I was in jail, I was subjected to a lot of calumny by some people. These very people now praise me. But I was indifferent to all their slander, and now I do not want their adulation. (A'nanda Vacana'mrtam, 47) To understand my nature you must do meditation. I keep no ambiguity, I am clear, concrete, conclusive. My philosophy is a complete philosophy, a complete way of life. I am complete in myself, and I want every person to be complete in themselves. I am like an arrow - clear, pointed. (Supreme Expression, 310) To attain complete success in life, one must have mental equipose, mental balance. There must not be any complex in the mind - neither superiority nor inferiority complex. Now, to bring about mental balance, you should behave with every human being in such a way that this superiority complex or inferiority complex develops neither in you nor in those with whom you behave. Complex of any sort - superiority or inferiority - is a psychic malady, a mental disease. You must maintain a psychic balance. That balanced mind will be able to move towards the Supreme Consciousness. That's why it has been said, "One should be humbler than the grass." Usually superioity is found more in humans than inferiority complex. Even those who possess mere knowledge of the alphabet, feel themselves quite superior to those who are totally illiterate. (Discourse in Calcutta, December 1979) The one and only Supreme Father of the universe is playing with His innumerable children, remaining Himself with them. This play (Liila') may appear sorrowful to many and delightful to others. It is a great play in which everybody wants to play a happy part, but some must play sorrowful parts also, otherwise the drama does not become interesting. In this world of His, the Supreme Consciousness is staging a big play. Whenever He wants He will call us nearer to Him - He will make us merge into Him. This is His Drama. So everyone must remember to play their different parts in His drama. Actually, in happiness or in sorrow, no one is miserable or wretched, no one is blessed. No one is wise, no one is a stupid fool. Everyone has to play their parts and nothing else. Whoever can remember this, will suffer no sorrow and will not be overwhelmed with happiness either. (Seminar Notes 1980, 15)

Saungiitainjali - The trainees

Ramesh — Tue, 21 Apr 2009 01:14:38 GMT

MERGER WITH THE SUPREME In order to realize the Supreme Perfection, a human being will have to give up his or her "I-ness"; that is to say, s/he will have to merge his or her petty "I-feeling" in the Great "I-feeling". What is this petty "I"? It is like a pot full of water in a pond. Now if the water of the pot is to be unified with that of the pond, - actually, both the waters are intrinsically one - the pot intervening between the two waters has to be removed. After the removal of the pot, there will remain no distinction between the water of the pot and water of the pond - both become one. The cause of this apparent distinction between God and the unit being is this pot - the individual mind. The long and short of the whole thing is that He is infinite. If you want to realize His characteristic Self, you have to earn limitlessness yourself. P.R. SARKAR (Subha's'ita Sam'graha III, 62)

KIIRTANA BY BÁBÁ'S CHILDRENS

Ramesh — Mon, 30 Mar 2009 00:04:26 GMT

LOVE It is unwise to leave the world, to leave service to humanity and to go to the Himalayas to attain the Supreme Consciousness. Well! This universe itself is the Supreme Consciousness - where will you go by leaving it? In the world someone thinks that he is not able to concentrate his mind because of the din and bustle; but in the cave of the Himalayas he thinks that he cannot get sweet fruit in a particular jungle, and hence tomorrow he will be going to pick ripe plums two or three miles away in a different forest. In either of the places he is not free. If the Supreme Consciousness does not want you to know Him, then you will not be able to attain Him in either place. If He wishes you to achieve Him, you can get Him here and now. What He sees is your aspiration for Him. Remember it - that at every step of your life He is testing whether you have been able to arouse love for Him in your mind. He is testing whether you want Him or worldly objects. P.R.SARKAR("Niiti and Dharma")

Unssen Word - HPMG

Ramesh — Fri, 27 Mar 2009 01:10:59 GMT

SPIRITUAL PRACTICE Spiritual practice is the conversion of the small object into that infinite object. Now, you think that "This small body, this unit consciousness, is mine." But when you think "That vast universal body is mine," then you are the Supreme. When this individual body and mind is yours, you know all the secrets of this individual physical body and mind. And when this vast cosmos is your object, you'll know everything of this cosmos, you'll know everything of this infinite space. So your spiritual practice is the practice of conversion - conversion of small into big. This process of conversion makes a person universal. One's very existence goes beyond the scope of time, place and person. At that time, one becomes omnipotent and also omniscient. One knows everything without going through any book. When an individual wants to acquire any knowledge, one will have to go through practical experiences, books, etc. For the individual, there are so many worries and anxieties, so much optimism and pessimism, so many clashes and cohesions; but in the case of the Supreme there is no complex, no optimism, no pessimism; there is no question of clashes or cohesions, because in the case of the Cosmic, everything is internal - nothing is external. Everything is within and nothing is without. The entire universe is in the range of His mind, so there remains no second entity, no second individual. Thus the question of any clash doesn't arise. If one wants to attain peace, what is one to do? One is to convert one's small objectivity into the infinite objectivity. There is no other alternative. Simply teaching the gospels of peace won't give you any peace. You have to convert yourself from small into big. Spiritual practice is the practice of increasing one's own psychic radius. When it becomes bigger and bigger, the range of mind is bigger. And when in this way the radius becomes infinite, the aspirant becomes one with the Supreme. This becoming one with the Supreme, the Supreme Union, is called Salvation or emancipation - liberation of permanent nature. Each and every spiritual aspirant should know this and attain liberation. P.R.SARKAR(Baba in Fiesch, 109)

Flow of Love - Sukadeva

Ramesh — Tue, 24 Mar 2009 02:10:38 GMT

MERGER WITH THE SUPREME In simple terms, what we have to do is to return home from where we came. We have all come from the Supreme Entity, the Nucleus of the universe. We have to return to the same destination. The child has played throughout the day away in the fields, and now that evening has come, he returns home. He thinks that his father must have returned home: "Let me return home and sit near him." When one is tired of this world and worldliness, one yearns to go back to spirituality - one's home. And what is our permanent abode, our home? The Supreme Consciousness. Spiritual practice (sa'dhana'), therefore, is the process of returning home. It is a simple task. It requires no scholarship, no knowledge, no intellectual faculty, no long and tedious lecturing. P.R. SARKAR ("Mantra Caetanya")

Kiirtan at Maleny School and Master Unit

Ramesh — Thu, 05 Mar 2009 23:09:03 GMT

BÁBÁ NÁM KEVALAM - THE LOVE IS ALL EVOLUTION TOWARDS PERFECTION Life is a movement from imperfection to perfection. When inanimate objects become animate there is progress. There is further progress when animate beings become multicellular metazoic organisms, more and more complicated structures. The human being is the highest being, the being most perfect in structure. The human being is thus a perfected animal. But this is the beginning of progress for humanity. Humans still have to achieve further physical, intellectual and spiritual perfection. Movement towards perfection - God - is a human's true nature (dharma). Movement towards imperfection is against one's true nature (adharma). The former is life, the latter is death. Human movement towards animality is therefore not life, it is death. No movement is free from friction or obstacles. Even when you walk, the force of gravity obstructs you. Movement towards perfection is obstructed by all the forces of imperfection, of evil. The sinful, the crude, the narrow, obstruct all movement for the expansion of the human mind. But perfection being a God-ward movement, do not be afraid - move on. Obstacles will go down the drain, where they belong. You will progress. The mission of human life is to move towards perfection, towards God. This is one's duty. In this struggle the forces of evil are bound to be defeated. This has been the case all along, and history will repeat itself. You have no right to rest until you have fulfilled your mission of being perfect, of being divine, of establishing yourself in perfection. Rest is sin as it puts a stop to this movement. Do not rest until you have reached your goal. (Baba's Grace, 151)

DIVINE FLOW - Ac Nabhatitananda Avd.

Ramesh — Sat, 14 Feb 2009 17:23:45 GMT

BÁBÁ NAM KEVALAM - The Love is All

Devotion - Rawa Qahira Sector

Ramesh — Fri, 30 Jan 2009 13:14:00 GMT

BABA NAM KEVALAM - THE LOVE IS ALL

New Year 2003 Festival - GBTC Sweden

Ramesh — Thu, 29 Jan 2009 23:52:56 GMT

Baba Nam Kevalam - All is Cosmic Consciousness !!!

BLISS - KAMALAKRSNANDA

Ramesh — Wed, 31 Dec 2008 16:40:49 GMT

BÁBÁ NÁM KEVALAM ALL IS COSMIC CONSCIOUSNESS TUDO É CONSCIÊNCIA CÓSMICA

Kirtans of Enlightenment - Jayashrii

Ramesh — Wed, 31 Dec 2008 15:40:52 GMT

BÁBÁ NÁM KEVALAM - ALL IS COSMIC CONSCIOUSNESS - TUDO É CONSCIÊNCIA CÓSMICA THE SUPREME CONSCIOUSNESS God is the controller of that vital force which keeps the organisms alive. He is our friend Who saves us from the jaws of calamities by His affectionate and tender touch. He exists everywhere. He is present about us sometimes as sound expression, sometimes as thought or emotion, and then again sometimes as individual entities. There is not a place in the universe where His Entity is not manifest. What we apparently take to be a void is also full of His Entity. He is even where the human intellect cannot reach, and where the imagination bounds back, thwarted and baffled. In the planetary world, it is His glory that shines as the sun. The backbone of the nervous system, the praising of the dead ancestors, the truth of the sages, the controller, the friend, the sun - are all these separate entitites? No, all is He, all is He, all is He. P.R.SARKAR (Subha's'ita Sam'graha II, 25) A CONSCIÊNCIA SUPREMA A Consciência Cósmica é a controladora da força vital que mantém os organismos vivos. Ela é a nossa amiga que nos salva das mandíbulas das calamidades pelo toque afetuoso e delicado. Ela existe em toda parte. Está presente ao nosso redor, às vezes como expressão sonora, às vezes como pensamento ou emoção e, ainda, às vezes, como entidades individuais. Não há lugar algum no universo onde sua Entidade não esteja manifesta. O que nós aparentemente consi-deramos ser um vazio está também pleno de Sua Entidade. Essa Consciência Infinita está até mesmo onde o intelecto humano não consegue alcançar, e vai até onde a imaginação ricocheteia, perplexa e deslumbrada. No mundo planetário, é Sua glória que brilha como sol. A coluna vertebral do sistema nervoso, o louvor aos ancestrais, a verdade dos sábios, o controlador, o amigo, o sol – serão todas essas, entidades separadas? Não, tudo é Ela, tudo é Ela, tudo é Ela. P.R.SARKAR (Subhásíta Samgraha II)

Over Joy

Ramesh — Sat, 06 Dec 2008 15:02:57 GMT

BÁBÁ NÁM KEVALAM - ALL IS COSMIC CONSCIOUSNESS - TUDO É CONSCIÊNCIA CÓSMICA THE SUPREME CONSCIOUSNESS Now, the Supreme Consciousness is the Supreme Witnessing Entity. Whatever your individual consciousness is seeing or feeling - everything - is being witnessed by the Supreme Entity. Suppose you are imagining a rhinoceros in your mind, and that rhinoceros is moving within your mind - whatever that rhinoceros is doing you are seeing; whatever that rhinoceros is thinking you are hearing. Whatever the rhinoceros does, then and there it is being witnessed by you. No activities, no thought waves of that rhinoceros are a secret for you - you know everything. So whatever is being done in the universe is nothing but a mental creation of the Supreme Consciousness; everything is within His mind. He is the Macrocosm, and everything is microcosm. Each and every person is moving within His mind. Everything is within Him, nothing is without. So whatever is being done, He sees, He knows, He feels. This universe is nothing but a mental projection of that Supreme Consciousness. Hence, because everything is His mental creation, so everything, everybody is His child. He is not the ruler, He is not the administrator, He is not the boss. He is the creator. He is the generator, He is the operator, He is the destroyer. When He withdraws His thought waves within Himself then nothing will remain. You came from Him, you are moving within His mind, and finally you will become one with Him. That is why I said, He being the generator, is represented by "G"; He being the operator is represented by "O", and He being the destructor is represented by "D" - "G-O-D." He is the GOD. THE THOUGHTS OF P.R.SARKAR(Baba in Fiesch,54) A CONSCIÊNCIA SUPREMA Bem, a Consciência Suprema é a Suprema Entidade Testemunhal. Seja o que a sua cons-ciência individual esteja vendo ou sentindo – tudo está sendo testemunhado pela Entidade Suprema. Suponha que você está imaginando um rinoceronte na sua mente, e que esse rinoceronte se move dentro da sua mente. Seja o que o rinoceronte esteja fazendo, você está vendo; seja o que o rinoceronte esteja pensando, você está ouvindo. Seja o que o rinoceronte faça, instantaneamente está sendo testemunhado por você. Nenhuma atividade, nenhuma onda mental desse rinoceronte é segredo para você – você sabe de tudo. Portanto, o que quer que esteja sendo feito no universo, isso nada mais é do que a criação mental da Consciência Suprema; tudo está dentro da mente dele. Ele é o Macrocosmo, e tudo é microcosmo. Toda e qualquer pessoa está se movendo na mente dele. Tudo está dentro dele, nada está fora. Logo, seja o que estiver sendo feito, Ele vê. Ele sabe, Ele sente. Este universo não é nada mais do que uma projeção mental dessa Consciência Suprema. Por isso, uma vez que tudo é Sua criação mental, então tudo e todos são Seus filhos. Ele não é o governante, Ele não é o administrador, Ele não é o chefe. Ele é o criador, Ele é o gerador, Ele é o operador, Ele é o destruidor. Quando Ele retira Suas ondas mentais para dentro de si mesmo, então nada permanecerá. Você veio dele, você está se movendo dentro de Sua mente, e, finalmente, se tornará um com Ele. É por isso que eu disse, Ele sendo o gerador é representado por "G"; Ele sendo o operador é representado por "O", e Ele sendo o destruidor é representado por "D" – "G –O –D" [Deus em inglês]. Ele é Deus. OS PENSAMENTOS DE P.R.SARKAR(Baba em Fiesch)

Eternal waves Full - Sukhadeva

Ramesh — Sun, 26 Oct 2008 20:21:09 GMT

BÁBÁ NÁM KEVALAM - ALL IS COSMIC CONSCIOUSNESS - TUDO É CONSCIÊNCIA CÓSMICA THE SUPREME CONSCIOUSNESS Human beings will have to go on moving as long as they have the feeling that they and the Entity which has created them, the Supreme Consciousness at the Nucleus, are two different entities. When they realize suddenly on reaching close to the peg that they and the Entity which has created them are not different, the distance between the two will disappear and both will become one - they will merge in the nectar of Cosmic Consciousness. This is the ultimate aim of all beings, of plants, of anything which has life. Therefore, the person who comes onto the path of spiritual practice early is wise - and also fortunate. THE THOUGHTS OF P.R. SARKAR("Prajina Bharati" June 1980 A CONSCIÊNCIA SUPREMA Os seres humanos têm que continuar a se mover enquanto sentirem que eles e a Entidade que os criou, a Consciência Suprema no Núcleo, são duas entidades diferentes. Quando, chegando próximos da estaca, eles subitamente se dão conta de que eles e a Entidade que os criou não são diferentes, então a distância entre os dois desaparecerá, e ambos se tornarão UM – eles irão se fundir no néctar da Consciência Cósmica. Essa é a meta final de todos os seres, das plantas, de qualquer coisa que tenha vida. Por isso, a pessoa que ingressa no caminho da prática espiritual cedo é sábia – e afortunada também. OS PENSAMENTOS DE P.R.SARKAR("Prajina Bharati", Junho 1980)

Deep Down - Jyoshna

Ramesh — Tue, 16 Sep 2008 01:43:55 GMT

BÁBÁ NÁM KEVALAM - ALL IS COSMIC CONSCIOUSNESS - TUDO É CONSCIÊNCIA CÓSMICA THE SUPREME CONSCIOUSNESS You know, there is nothing disorderly in this Universe. Everything moves according to certain rules. In this solar system of ours, the sun is the nucleus, and so many planets are moving around the sun. In this etherial system, the earth is the nucleus, and the moon is moving around it. Similarly, in the atomic system also there is a nucleus and electrons move around the nucleus. In our cosmological order the Supreme Consciousness is the nucleus and so many animate and inanimate objects are moving around Him, knowingly or unknowingly. Human beings move knowingly and other animals, other less developed living beings, and also inanimate objects - even some human beings - move unknowingly, unconsciouly. The radius of those who move unknowingly remains unchanged, or even, due to their mean propensities, their radius may increase. But spiritual aspirants always try to lessen the length of their radius. They come closer and closer to the Supreme, and when they come to the nearest proximity, they become one with the Nucleus, and that is the stage of Salvation. Now, so many entities, so many individuals are moving around Him; they have so many physical structures - long, short, white, black, learned, illiterate - but the common goal is the Nucleus, the Supreme Consciousness. There should be no shyness, no hatred, no complex in human beings because that Nucleus is the bigger "I" of everybody - that Nucleus is the Supreme Progenitor of all. THE THOUGHTS OF P.R. SARKAR(Baba in Fiesch, 35) A CONSCIÊNCIA SUPREMA Vocês sabem, não há nada desordenado nesse Universo. Tudo se move de acordo com certas regras. Nesse nosso sistema solar, o Sol é o núcleo, e tantos planetas movem-se ao redor desse Sol. Nesse sistema planetário, a Terra é o núcleo, e a Lua move-se ao seu redor. Similarmente, no sistema atômico, também existe um núcleo, e os elétrons movem-se ao seu redor. Na nossa ordem cosmológica, a Consciência Suprema é o núcleo e tantos objetos animados e inanimados estão se movendo ao Seu redor, consciente ou inconscientemente Os seres humanos movem-se conscientemente, e outros animais, outros seres vivos menos evoluídos, bem como objetos inanimados – até mesmo alguns seres humanos – movem-se inconscientemente. O raio daqueles que se movem inconscientemente permanece inalte-rado, ou, até mesmo devido as suas propensões baixas, esse raio pode até aumentar. Mas os aspirantes espirituais sempre tentam diminuir a extensão dos seus raios. Eles se aproximam mais e mais do Supremo e, quando ficam o mais próximo possível, eles se tornam um com o Núcleo; esse é o estágio da Salvação. Agora, são tantas entidades, tantos indivíduos que se movem ao Seu redor; eles têm tantas estruturas físicas – altas, baixas, brancas, escuras, educadas, analfabetas – mas a meta comum é o Núcleo, a Consciência Suprema. Não deveria haver nenhuma timidez, nenhum ódio, nenhum complexo mental nos seres humanos, porque aquele Núcleo é o "EU" maior de todos – aquele Núcleo é o Progenitor Supremo de todos. OS PENSAMENTOS DE P.R.SARKAR(Baba em Fiesch)

Kundalinii express by Soja

Ramesh — Mon, 01 Sep 2008 00:55:45 GMT

Bábá Nám Kevalam - Everything is the manifestation of God EVOLUTION TOWARDS PERFECTION Life is a movement from imperfection to perfection. When inanimate objects become animate there is progress. There is further progress when animate beings become multicellular metazoic organisms, more and more complicated structures. The human being is the highest being, the being most perfect in structure. The human being is thus a perfected animal. But this is the beginning of progress for humanity. Humans still have to achieve further physical, intellectual and spiritual perfection. Movement towards perfection - God - is a human's true nature (dharma). Movement towards imperfection is against one's true nature (adharma). The former is life, the latter is death. Human movement towards animality is therefore not life, it is death. No movement is free from friction or obstacles. Even when you walk, the force of gravity obstructs you. Movement towards perfection is obstructed by all the forces of imperfection, of evil. The sinful, the crude, the narrow, obstruct all movement for the expansion of the human mind. But perfection being a God-ward movement, do not be afraid - move on. Obstacles will go down the drain, where they belong. You will progress. The mission of human life is to move towards perfection, towards God. This is one's duty. In this struggle the forces of evil are bound to be defeated. This has been the case all along, and history will repeat itself. You have no right to rest until you have fulfilled your mission of being perfect, of being divine, of establishing yourself in perfection. Rest is sin as it puts a stop to this movement. Do not rest until you have reached your goal. THE THOUGHTS OF P.R. SARKAR(Baba's Grace, 151) EVOLUÇÃO EM DIREÇÃO À PERFEIÇÃO A vida é um movimento da imperfeição para a perfeição. Quando objetos inanimados tornam-se animados então há progresso. Há mais progresso quando seres animados tornam-se organismos metazoários multicelulares, estruturas ainda mais e mais complicadas. O ser humano é o ser mais elevado, o ser mais perfeito em estrutura. O ser humano é, portanto, um animal aperfeiçoado. Mas esse é só o início do progresso para a humanidade. Os seres humanos ainda têm de alcançar mais perfeição, física, intelectual e espiritual. O movimento em direção à perfeição – Deus – é a verdadeira natureza do ser humano (dharma). O movimento em direção à imperfeição vai contra a verdadeira natureza do indivíduo (adharma). O primeiro é vida, o segundo é morte. Portanto, o movimento do ser humano em direção à animalidade não é vida; é morte. Nenhum movimento é sem fricção ou obstáculos. Mesmo quando você anda, a força da gravidade lhe obstrui. O movimento em direção à perfeição é obstruído por todas as forças da imperfeição, do “mal”. O pecaminoso, o grosseiro e a estreiteza obstruem todos os movimentos de expansão da mente humana. Mas, sendo a perfeição um movimento direcionado a Deus, não tema – siga em frente. Os obstáculos escorrerão pelo bueiro, para onde pertencem. Você progredirá. A missão da vida humana é mover-se em direção à perfeição, em direção a Deus. Esse é o dever do indivíduo. Nessa luta, as forças do mal estão fadadas a serem derrotadas. Sempre foi assim, e a história se repetirá. Você não tem direito de descansar até que tenha cumprido a sua missão de ser perfeito, de ser divino, de estabelecer-se na perfeição. O descanso é pecado, uma vez que cessa esse movimento. Não descanse até que você tenha alcançado a sua meta. OS PENSAMENTOS DE P.R.SARKAR(A Graça de Baba)

Let's get together pt.

Ramesh — Sat, 23 Aug 2008 19:01:28 GMT

Bábá Nám Kevalam - Only the Expression of God - Somente a Expressão de Deus. EVOLUTION TOWARDS PERFECTION From the inanimate to the animate goes the process of evolution. Consider a piece of stone for instance. It has neither the power of action nor the sensation of mind. What is the reason? It is because hitherto there has been no manifestation of mind in the stone at all. Consider the trees and plants that are more animate than the stone. There is activity in them. They grow, draw the vital juice from the earth, maintain their species by creating seeds in their own bodies, and enjoy and suffer pleasure and pain when taken care of or hurt. We see in them the manifestation of counsciousness, for mind has awakened in them. Thus progressing on the path of mental development, we see in humanity its greatest manifestation. Just as evolution takes place from the subtle to the crude, similarly the unit entity reverts step by step from the crude to the subtle, towards the same Absolute Consciousness from whence it came. It is just like the waves of the sea, rippling back from whence they have come. THE THOUGHTS OF P.R. SARKARr(Subha's'ita Sam'graha II, 50) EVOLUÇÃO EM DIREÇÃO À PERFEIÇÃO Do inanimado ao animado vai o processo evolutivo. Considere uma pedra por exemplo. Ela não tem nem a força da ação nem a sensação de mente. Qual é a razão para isso? É porque até então não houve qualquer manifestação de mente na pedra. Considere as árvores e as plantas, que são mais animadas do que a pedra. Existe atividade nelas. Elas crescem, extraem o sumo vital da terra, mantêm suas espécies gerando sementes em seus próprios corpos, desfrutando prazer e sofrendo dor, quando cuidadas ou machucadas. Vemos nelas a manifestação da consciência, desde que a mente está desperta nelas. Logo, ao progredir-se no caminho do desenvolvimento mental, vemos na humanidade a sua maior manifestação. Assim como a evolução passa do sutil para o grosseiro, similarmente a entidade unitária retorna, passo a passo, do grosseiro para o sutil, em direção à mesma Consciência Absoluta a partir da qual ela veio. É como as ondas do mar, ondulando de volta de onde surgiram. OS PENSAMENTOS DE P.R. Sarkar(Subhásíta Samgraha II)

Sunni - Jyosna

Ramesh — Fri, 15 Aug 2008 23:21:30 GMT

BaBa Nam Kevalam - All is Expression of God - Tudo é Expressão de Senhor!!! EVOLUTION TOWARDS PERFECTION The darkness of evolutionary night began to fade centuries ago when the first ape-like creature deserted his tree-branch kingdom and shambled out into the light of the plain. He was guided by something he could not understand: something un-apelike and impossible for his comrades. Somehow, somewhere in his seething body chemistry, something had changed. In his brain lay the seed of humanity; in his strangely bright eyes, the dark shadow of a hidden dream. Time passed slowly. The new creatures developed and multiplied. The wonderful changes in their bodies and minds continued; their brains, nerves and glandular systems grew in complexity and specialization. New behaviour patterns evolved and after some time, emotions and feelings unknown and denied to all previous forms of life found their means of expression. The Dawn of Man was reached at that auspicious hour. The waves of thought generated by that first human expression vibrate even to this day in the unconscious mind of every human being. Everyone of us carries within him the hidden memory of that first sunrise, and even beyond it into the darkness of antiquity. We are, by means of this primordial memory, which is part of our human heritage, intimately connected to all forms of life. THE THOUGHTS OF P.R. SARKAR (Supreme Expression 1, 328) EVOLUÇÃO EM DIREÇÃO À PERFEIÇÃO A escuridão da noite evolutiva começou a se dissipar séculos atrás, quando a primeira criatura, semelhante a um macaco, abandonou o seu reinado de galhos e começou a vagar sob a luz nas planícies. Ele era guiado por algo que não podia compreender: algo que não fazia parte de sua natureza símia, algo inacessível aos seus camaradas. De alguma forma, em alguma parte da sua borbulhante química corporal, algo mudou. No seu cérebro foi lançada a semente de humanidade; em seus olhos, estranhamente bri-lhantes, surgiu a sombra de um sonho oculto. O tempo passou lentamente. As novas cria-turas se desenvolveram e multiplicaram-se. As maravilhosas mudanças no seus corpos e mentes continuaram; seus cérebros, nervos e sistemas glandulares aumentaram em comple-xidade e especialização. Novos padrões de comportamento desenvolveram-se e, após algum tempo, emoções e sentimentos desconhecidos e negados à todas as formas prévias de vida encontraram seus meios de expressão. A alvorada da Humanidade foi alcançada naquela hora auspiciosa. As ondas de pensamento, geradas por aquela primeira expressão humana, estão vibrando até hoje na mente inconsciente de cada ser humano. Cada um de nós carrega, dentro de si, a lembrança oculta daquela primeira alvorada, e até antes dela, dentro da escuridão da antigüidade. Nós estamos, por meio dessa memória primordial, que faz parte do nossa herança humana, intimamente conectados à todas as formas de vida. OS PENSAMENTOS DE P.R. Sarkar(Supreme Expression I)

KIIRTAN - Retiro na Tijuca em 2001

Ramesh — Sun, 29 Jun 2008 16:25:03 GMT

BABA MAM KEVALAM - ONLY GOD'S MANIFESTATIONS - SOMENTE AS VIBRAÇÕES DO SENHOR!!! EVOLUTION TOWARDS PERFECTION Humanity, standing as it does at the top of the evolutionary ladder, may sometimes feel proud and in a weak moment commit an act of meanness. Yet one should always remain vigilant against this. The evolutionary forces have not stopped. The theatre of action has shifted to the psychic level. Evolution is now expressing its power in the daily struggle of men and women everywhere to attain dignity. THE THOUGHTS OF P.R. SARKAR(Supreme Expression 1, 73) EVOLUÇÃO EM DIREÇÃO À PERFEIÇÃO A humanidade, situada como está, no topo da escada evolutiva, pode algumas vezes sentir-se orgulhosa e, em um momento de fraqueza, cometer um ato mesquinho. Mesmo assim, deve-se ficar sempre vigilante para que isso não aconteça. As forças evolutivas não cessaram. O teatro da ação deslocou-se para o nível psíquico. A evolução está expressando agora sua força na luta diária de homens e mulheres, de todos os lugares, para alcançarem sua dignidade. OS PENSAMENTOS DE P.R.SARKAR(Supreme Expression I)

KIIRTAN - Retiro na Tijuca em 2001

Ramesh — Thu, 19 Jun 2008 01:04:49 GMT

Baba Nam Kevalam - Somente a Presença de Deus!!!

Diipavali Kiirtan

Ramesh — Mon, 02 Jun 2008 09:55:29 GMT

BaBa Nam Kevalam -All is the God's Expression O mantra universal é BABA NAM KEVALAM. BABA significa o mais querido, ou aquele a quem você mais quer ou mais ama. O significado de BABA NAM KEVALAM é: "Tudo é expressão do Ser Supremo". Ao mesmo tempo, há uma dança que é iniciada com o gesto de "Namaskar" (com as palmas das mãos juntas, os polegares tocando o ponto entre as sobrancelhas, e depois o coração), erguendo-se em seguida os braços acima da cabeça, com as palmas voltadas para cima, num gesto de conexão com o Supremo. Quando os braços se cansam, volta-se ao gesto inicial de Namaskar, mantendo-se as mãos juntas, com os polegares tocando o coração. A dança é muito simples: toca-se a ponta do dedão do pé direito detrás do pé esquerdo, enquanto se dobra ligeiramente o joelho esquerdo, e vice versa. Quando se busca uma sintonia de movimentos, todos juntos se movendo na mesma direção, cria-se uma vibração mais forte.KIIRTAN: significa "cantar o nome do Senhor". É uma forma de louvar o Senhor através de um cântico espiritual. O kiirtan realizado antes da meditação cria uma vibração espiritual muito benéfica e coloca a mente num estado espiritual, purificando-a dos pensamentos. É cantado com um "mantra", que significa "soms que afastam a mente da obscruidade".

Kiirtan Retiro na Tijuca

Ramesh — Sat, 31 May 2008 23:58:59 GMT

BaBa Nam Kevalam - Only the God's expression

Akhanda Kiirtan

Ramesh — Sat, 31 May 2008 21:45:26 GMT

BABA NAM KEVALAM - Only the expression of God

KIIRTAN DMS

Ramesh — Sat, 31 May 2008 19:09:41 GMT

BABA NAM KEVALAM - ONLY THE EXPRESSION OF GOD

Mahaprayan 2006 Kiirtans Calcutá

Ramesh — Sat, 31 May 2008 18:56:59 GMT

Baba Nam Kevalam - Only the Expression of God