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Thursday, February 18, 2010

Manifestation, World, Pervasiveness, and Purpose - Chapter 12

Manifestation, World, Pervasiveness, and Purpose - Chapter 12 (Manav Vyavhar Darshan)
This is an attempt to translate chapter-12 - titled "लक्षण, लोक, आलोक, एवं लक्ष्य" - of Manav Vyavhar Darshan by Baba Shree A. Nagraj Sharma.

* Study is of Manifestation, World, Pervasiveness, and Purpose.

definitions:-

1. Manifestation:- Appearance, Attributes, True-Nature, and Dharma of entities of nature is called manifestation.
2. World:- Combination of conscious and inert nature is called world.
3. Pervasiveness:- Knowledge itself is pervasiveness.
4. Purpose:- The effort and experimentation for experiencing the union based on an entity's present-status is called purpose.

* Study is the activity of Seeing the World with knowledge. Study is seeing the entirety and its acceptance as movement towards experience (of student) in with (teacher's guidance as) experience-centric method.

* Purpose is either enjoyment, incidental-union, or experience in knowledge.

* The purpose of enjoyment is through activities of sensory-gratification (food, sleep, fear, and sex) and also activities for attaining progeny and prosperity.

* The purpose of incidental-union is influencing the public with some acquired capabilities or faculties - along with attaining acclaim (for humane-deeds).

* A human-being attached to sensory-gratifications desires fulfillment of one sensory-activity through another - which is impossible to achieve. A sensory-activity cannot be fulfilled by another sensory-activity - as it can either lead to decline or enhancement of first sensory-activity.

* All inert-activities are incomplete. An incomplete cannot attain fulfillment by acquiring another incomplete. Possibility of fulfillment is only upon experiencing in justice, dharma, and truth.

* The efforts that yield success (of experiencing in knowledge) through incidental-union can realize purity of human-ness - which naturally conserves humanness. The success of incidental-union is by experiencing the eternal-union.

* Experiencing the eternal-union by human-being is complete Awakening. Such awakened beings are sources of inspiration for awakening of others. This itself is called tradition of awakening.

* Study is observing, examining, and surveying the union of causality, quality, and quantity. Study is familiarization with Truth.

* The differences in views are due to incompleteness in above union.

The differences are the cause for opposition, conflict, revolt, hatred, counter-hatred, scepticism, terror, slavery and maliciousness, exploitation and war - in that order.

At the root of differences there have to be more than one sides of argument. If all of them are wrong, or at least one of them is wrong - then conflict is inevitable. If all are right, in that state there is no possibility of any conflict.

* The difference in purpose accepted gets manifested as differences in conduct and thoughts.

* The purpose is determined by seeing self, other, and circumstances.

* The decision-making by self is either complete or incomplete. The direction towards reality is "complete" decision, and direction towards illusion is "incomplete" decision.

* The study of purpose of living (vivek) and direction of living (vigyan) rooted in knowledge-essence are efforts towards reality. All other efforts are towards illusion.

* Human-effort is as work and behaviour.

* Human-actions of living and livelihood - with right and wrong intent - determine its future events and actions.

* Family is an expression of good or bad character - and accordingly are its accomplishments.

Posted by Rakesh Gupta

"Feeling Good" versus "Being Good"

"Feeling Good" versus "Being Good"
Human-being expresses consciousness. Each human-being accepts his being alive. Expression of this alive-ness (or consciousness) is multi-dimensional for a human-being - is also well-known. When we compare alive-ness of an animal versus alive-ness of a human-being - it is clear that a human-being expresses its alive-ness in more dimensions than any animal. One clear distinction between humans and animals is the expression of imagination in humans. Human-being uses imagination, and that's the way its expression in living continuously evolves, making humankind qualitatively distinct from animals. The second distinctive and defining trait in humans is - expectation of happiness. Each human-being is inalienable from this expectation of happiness.

All human-activities - as doing, saying, and thinking - are with use of imagination and with expectation of happiness. This is the starting point of this study of Jeevan Vidya (madhyasth darshan).

Human-being's expectation of happiness and its imagination - in its entire history - has only been limited to recognition of "feeling good" or "feeling bad". "Feeling bad" clearly doesn't meet the expectation of happiness. "Feeling good" also doesn't meet the expectation of happiness. The reason for this is - whatever feels good starts feeling bad after some time. There is no continuity in feeling good. So one tries in some other ways for feeling good through use of imagination. That effort also lands up in failure. Denial of "feeling good" or "feeling bad" and seeking "equanimity" between the two also don't result in any lasting-accomplishment. This is the root of sorrow in human-living. The plane of consciousness in which a human-being is living today, it is not possible to achieve continuity of happiness. Despite being humans, we are living in animal-consciousness. And that's the root-cause of our sorrow.

"Feeling Good" is not "Being Good".

"Being Good" and thereby "Living Good" is the plane of human-consciousness.

Study of Madhyasth-Darshan addresses the point of fulfillment of human-imagination. Unless human-imagination is fulfilled it will continue seeking happiness in "feeling good" - which is in the purview of sensory-gratification. Sensory-gratification is with material-goods - and with this mindset struggle for them becomes inevitable. The collective human-mindset, human-made systems are manifestation of this hangup with "feeling good". It is not a secret anymore that where collective human-mindset is heading. Humankind has made its own survival under threat due to this hangup of "feeling good".

Fulfillment of human-imagination is when imagination gets aligned with realities - as they are. Study is the process of aligning human-imagination with the realities. The realities are in existence. There is no reality outside of existence. Existence is - all that is. Existence needs to be studied for fulfillment of imagination.

Study happens with guidance of one who has experienced the realities. In the absence of guidance, it is not study - it becomes an exploration, or groping in the dark. Guidance inspires the imagination of student to see the realities - as the guide sees them. Study is like - one lamp lighting another... Study is never in isolation. Study is an expression of co-existence of teacher and student. Study happens in the light of teacher's experience. Teacher's imagination is experience-centric - which is potent-enough to guide and inspire. Student's imagination is fired up with the "need to know" - for its fulfillment. Study is the union of student and teacher - which leads to student's getting "lighted up" like the teacher.

Study is student's getting established with acceptances of realities. Study is movement towards "being good". Madhyasth-Darshan proposes all realities in existence are expression of co-existence principle. Study is to get aligned with the existence - as expression of co-existence.

"Being Good" is the state of human-being upon achieving the point of fulfillment of its imagination. This is also called "anubhav" - or experiencing in knowledge-essence. "Anubhav" is the accomplishment of study in co-existence. "Being Good" is an irreversible shift in one's consciousness - that has continuity. There is no other way for achieving anubhav, there is no other way of achieving fulfillment of imagination - apart from studying existence.

"Being Good" is the basis of "Living Good". "Being Good" is to be harmonious within self. "Living Good" is living in harmony with one's relationships. "Living Good" is inspiration for others for "Being Good". This is the way a humane-tradition of goodness gets realized.

source: madhyasth-darshan, while studying it...
Posted by Rakesh Gupta
Jeevan Vidya - Solution for present Human-Condition
It is common-observation that there has been a continuous-change in the way human-specie has gone about living ever since it first emerged on Earth. In the last 20-30 years itself we can see there are huge changes in the way a human-being used to live, versus how it is living today. Why does it change? How does it change? It is important that we get answers to these questions – since the present collective-direction of this change is heading for a disaster.

First characterization of present human-situation is “Climate-change”. It’s not a doomsday talk when we talk of climate-change. Earth is indeed ailing - and with that humankind’s survival is threatened. Earth’s ailing condition is caused by humankind. What is the solution for this – technological or spiritual? Should we go back to the old ways of living? Most countries of the world have recognized the fact that if we continue with this rate of climate-change, humankind will not survive.

Second characterization is “Criminality and Wars”. Ever since humankind emerged on this Earth until now, it has always been at war within and between groups and has led to two World Wars. Presently, terrorism and low intensity warfare are affecting many parts of the world. The entire world is under the grip of fear of terrorism and criminality. When terror would strike again, and where, and how big – we don’t know. What is the solution for this – technological or spiritual? How many more countries will need to be bombed?

Third characterization is “Conflicts within Humankind”. There are major ideological divides, sectarian divides, language divides – and each division is adamant that its side is “right” and the other side is “wrong”. Even within a family there is no real convergence – or meeting of minds. Conflict at the level of individual is as lack of integrity. The Individualism – whether for spiritual or for material ends – only results disharmony in human-relationships. Families and social-fabric at large is disintegrating; there is mistrust in one’s own family-members and neighbours. What is the solution for this – technological or spiritual?

The three characterizations of present human-situation are evident for all of us to see. We may be very busy in whatever we are doing, and we may think that these problems are so big that it is impossible for a “common-man” to solve them. Sometimes we even try to justify by turning a blind-eye towards these – leaving it to “hope” that some scientific-innovation will make everything alright, or we leave it to fate. This is an assessment of our present situation – and the need to rethink. We – the human-specie – live out our understanding. In other words - we do, what we know or believe is right. Whatever humankind has known or believed has led it to its present situation. If we want to change this situation, we will need to rethink. The level of consciousness which has resulted in this situation is incapable of giving solution for coming out of it. This is the need of alternative.

Jeevan Vidya is based on research-outcome of Baba Shree A Nagraj Sharma. It is proposed as alternative for rethinking about everything, and presents solution of the present human-condition.

Everything needs to be looked at afresh – the way we understand this mineral world, the way we understand the plant-world, the way we understand animal-world, the way we understand humankind, the way we determine right and wrong, the way we understand family, the way we understand society, the way we understand production, the way we understand health, the way we understand success, the way we understand beauty, the way we understand justice, the way we understand role of state, the way we understand God – EVERYTHING needs to be looked at afresh.

Human-being has forever wished and tried to understand this world – i.e. human-being has tried to define and describe inert and conscious nature, itself, and God. There are many schools of thought prevalent which give their versions of how they understand this world. These schools of thought can be broadly classified as Idealism and Materialism. Materialism believes physiochemical-matter to be the only reality – and recognizes human-being also to be a material composition. It believes consciousness (the expression of living) emerges from physiochemical matter as its structural-function. Idealism believes supreme-consciousness (or God) to be the only reality – and matter gets born from it. Materialism line of thinking is supported and advanced by advents of Science. Idealism line of thinking is supported and advanced by advents of religions. Both ideologies give their own logics, practices, and experiments to establish their claims. However, the result of whatever they may have said, done, and believed is there before us - characterised by the three situations described above. It is also worth noting that the destructive tendencies of humankind only increased with advent and progress of science in last 200 years or so. Humankind needs alternative of Science to come out of present-situation.

Jeevan-Vidya is study of self, its activities, its purpose, and how it can realize its fulfillment. It is the study of human-being and its relationships with the rest of existence. It is the study of existence – as infinite nature saturated in the limitless space. Jeevan Vidya recognizes existence to be co-existence – at all levels of its expression. It is the study for recognizing the essence of harmony in existence. It brings attention to the natural-expectation of happiness (or harmony) in every human-being. The expectation of happiness is the defining trait of a human-being – which it can’t be alienated from. This is the starting point for study of Jeevan Vidya.

All human-activities are with the expectation of happiness. One tries to seek fulfillment of this expectation from whatever one believes as “right”. Irrespective of beliefs – reality of existence is. Unless human-being’s knowledge and beliefs are in alignment with the reality – there is no way for it to realize its natural-expectation of happiness, of being in harmony. Jeevan-Vidya is study of natural-evidences.

Jeevan-Vidya is the study of natural-state of entities of nature, and how the principle of co-existence gets expressed by them. Human-being also is an entity of nature – the way stones, plants, and animals are entities of nature. Jeevan Vidya brings attention to the directionality or natural-inclination in existence – which leads to emergence of plant-order from material-order, animal-order from plant-order, and finally humankind from animal-order - and within humankind this directionality is there as expectation of harmony.

Jeevan Vidya recognizes human-specie to be qualitatively distinct from animals – and recognizes it to be in knowledge-order – the specie which has the need to know. The need to know is the natural-expectation of happiness in humankind. Human-happiness is directly connected with its need to know. Human-being tries to fulfill its need to know through use of imagination and free-will – the two traits which are not there in animals. The efforts of stilling the imagination or free-wheeling it – have not succeeded in accomplishing the point of its fulfillment. Human-imagination has remained unfulfilled in its history – and this unfulfillment (or lack of knowledge) in humankind has got imposed on rest of the nature – resulting into the situation where we are today.

Jeevan Vidya proposes that - Human-imagination can only be fulfilled by understanding realities as they are. It is a proposal for understanding realities in existence – as they are.

Humankind's collective-understanding gets reflected in its culture, tradition, civilization, and human-made systems. Education is one such human-made system – with which we transfer to our children the essence of what we have understood. Education is a basic human-need. Unlike animals, which can live harmoniously just through their instincts – humans have a need to learn and understand. Even if schools are not there – we will need to impart education to our children for them to be wise, honest, and responsible. Content of prevalent education is the main issue. Education needs to address the natural-expectation of humankind - i.e. happiness. The content of prevalent education needs to be humanized.

Humane-education alone can bring about the humane mindset. Education is the primary factor in building mindset. Most of us are directly or indirectly involved in Education processes. If faulty-education can do colossal damages, the humane-education can do wonders! Humane mindset alone will stop excesses on rest of the nature - and the wounds inflicted by humankind on Earth will begin to heal. Humane mindset alone can stem the humankind's greed. It's not about going back to old ways of living, and to live with denial of senses. It is about acquiring a new mindset - i.e. the "humane" mindset - in which senses remain naturally-controlled. There is no technological solution for the climate-change situation. The exploitative and profiteering mindset is incapable of arriving at solutions that can realize universal-good. It's only with humane-mindset, we can make technology purposeful. It is with understanding of coexistence - one gets the appreciation of the thread of complementariness in natural-orders, and becomes able to naturally realize its complementariness towards nature. It is not possible to solve climate-change situation through legislative controls. It is possible to solve it through changing the education system.

Criminality is absence of wisdom. It is a reactionary mindset. It is not possible to eliminate criminality from the world by building stricter laws for punishing criminals or by building tighter security systems. A crime cannot be stopped by doing retaliatory crime on the criminal. This will only increase crime. The present education is building a maniacal mindset for profit, sex, and consumption - which is only increasing crime. Terrorism and Wars are crimes at bigger scale. Humanized education alone can build the mindset of justice - which is free of criminality.

At the root of formation of any community or religion is the expectation of freedom from fear. The biggest fear is fear of inhumanness in other. This fear is the root-cause of conflict - as ever-rising walls of "mine" and "other". Fear is the root-cause of fundamentalism. Fear is illusion - it is inability to see realities as they are. Fear breeds conflicts. Fear or illusion can only be dispelled by right-education or humane-education. Family is the first expression of natural human-organization. The family-relationships are purposeful - and that purpose is to realize justice there. Human-needs - psychological and material - are determined in a family. In the absence of fulfilled relationships in family, a human-being becomes destructive, anti-social or criminal. A resolved and prosperous family alone can be complementary to the society. This is the only way for realizing the vision of united-humankind - as freedom from Conflicts within Humankind.

In this way, Jeevan-Vidya proposes solution - as humanization of education - for present human-condition characterized by climate-change, criminality, and conflicts. Humanization of Education is to incorporate the study of human-being, human-purpose, and co-existence into mainstream education.

Jeevan Vidya proposal is being taken to common public through seven day workshops – called Jeevan Vidya shivirs. The seven day shivir familiarizes the participants with the essential aspects of this proposal, and its possibilities. Many efforts are in progress across the country for incorporating this proposal into regular education curriculums. The most significant efforts are happening at Chhatisgarh – where State Education is proactively training its educators, and redesigning the curriculum for its implementation in secondary level education. Many technical colleges are conducting jeevan-vidya shivirs for their faculties, staff, and students – which is gaining large grounds of acceptance, and people are making choices in their lives in favor of humanness, in favor of co-existence, in favor of natural-balance. Dr A P J Abdul Kalam came in contact with Jeevan-Vidya, and he talked about it in Independence Day Speech in 2006. Jeevan-vidya appeals to people from all backgrounds since it addresses the core-issue for human-living – its happiness.

This proposal has the solution for the present human-condition. This proposal addresses "common people" like all of us. It is a call for awakening our consciousness. Let's wake up, before it is too late!

- presented in the capacity as student of this proposal.
Posted by Rakesh Gupta

This is what I believe!

This is what I believe!
It has been about 5 years since I came in contact with this proposal of Jeevan Vidya. I often seek answer to this question - What is Jeevan Vidya, really? Is it something I believe in, or is there something more to it? Is it an activist-movement? Is it a religion? Is it a "moral-science" sermon? Is it some "cult" around a person?

I am not a very well-read person, and my exposure to science and spirituality is dilettante-level - at best. I would describe myself to be very "normal" kind of a guy - someone who never quite went against the mainstream. I tried to do whatever seemed "right" at any point of time - whether it was preparing for IIT in 1987-88, struggling for grades there, finding a job after passing out, preparing for CAT (and not getting through), seeking foreign assignments and promotions in job, seeking some solace in religion, watching movies, trying to meet parents expectations, getting married in an arranged way, having a daughter, seeking joy in our family-living, pursuing a hobby of painting, and all the time hoping that there should be some "meaning" in all that is happening around me. There is nothing "special" about this life of 39 years.

I had heard of "Jeevan Vidya" from a friend of mine - who used to be with me at IIT, and also we used to share a house at Bangalore. I was not indisposed towards it, and was overall receptive to the idea. I attended a couple of shivirs of Jeevan Vidya - but I remained quite "untouched" really. This is not to undermine the sincerity and knowledge of the shivir prabodhaks - but that's what happened (or didn't happen) with me. In the course of events, I got the set of books of Madhyasth-darshan - and tried to read them... They didn't make sense really in the beginning, the language was Hindi - but wasn't the "regular kind" of Hindi. Job used to be hugely boring for me, but I didn't have any other way to live... What else to do? Where else to go?

In the course of events, another friend advised me to go and meet Nagraj ji at Amarkantak. And as it happened, in Nov 2004 - I went to Amarkantak - a completely strange place for me - along with my wife and daughter, and knocked the door of a dharmshala where Nagraj ji used to stay then. It was perhaps the most unusual and unexpected thing for me to do. It seems almost bizarre - when I think of it now... Nagraj ji - Baba as he is affectionately called - started off by introducing himself. He said, that he had achieved samadhi and sanyam - and with that he has seen existence, and that's what he teaches. He stated this as a matter of fact - and then said, "You see, human-being in its history has always tried seeking trust - but it never really found it. I have found the root of trust, and it is in self, and that happens when self experiences in co-existence, and I can teach you that." It was a heady kind of feeling - I wasn't quite game for this sort of thing.... But it was happening, I was getting hooked. I observed him keenly while his treating the patients (he is an ayurvedic doctor), talking to his family members, getting his feet massaged, reading newspaper, meeting visitors, enjoying snacks... Very normal kind of person - no pretensions. I didn't understand what was happening... He wasn't saying anything "high funda" or spiritual kind of stuff... but still he made sense, whole lot of sense....

I concluded, I could trust him - completely.

There were no airs about him. He would make me sit on his bed beside him, and would lean to listen to what I was saying - since he is a little hard of hearing... Here he was 50 years senior to me, and saying with authenticity that - I know! And that - You can know too! It moves me to tears thinking of my fortune and plight!

In the last 5 years, I must have met him 30 times or so - and I don't remember a day when I have been without thinking about this... We must have talked about everything under the Sun, about the Sun, - and beyond... And my respect and reverence for him has grown, every time. And now I and my family find ourselves to be making some decisions about our future based on this.

Jeevan Vidya is a framework for disseminating the knowledge-essence that Nagraj ji found through his research.

Jeevan Vidya is a proposal for knowing. It is knowing for living with harmony. Knowing is not for the knowing's sake - as a scholarly exercise... It is knowing for living.

It is the wisdom to live a resolved life, and a prosperous life.

It is the wisdom for living fully - without gaps, without compromises.

I believe in it - completely. I don't know it, fully yet... I haven't experienced it. I am not living it, fully yet... That's all I can say, honestly. There are other beliefs. Nagraj ji says that this proposal is alternative to those, and he also says that those beliefs don't lead up to knowing - and living. I believe in that too. I have nothing "against" people following those beliefs. My parents also believe in something different from what's proposed in jeevan vidya.

In this blog, I share - what I believe! Study is the link between believing and knowing. I am studying this proposal of Madhyasth Darshan. Here I share with other students of this proposal, what I am studying - with the hope that they may find my notes useful. It is not a propaganda.

People from all beliefs are welcome to examine what is being said here - as explanation of self, existence, and humanness. If they don't find this agreeable - they can leave it (with hope that they come back to it without getting turned off by my half-baked status). If they find it agreeable, and feel the need to explore more - I will be happy to share what I possibly can.
Posted by Rakesh Gupta at 2/10/2010 1 comments
Tuesday 9 February 2010
Believe to Know
We do, what we believe in. We justify the events that happen around us to strengthen our beliefs. We identify with our beliefs. If someone says something contrary to our beliefs - then we feel that our identity is under threat. Then we say that the other is wrong, we try to find flaws in other's statements, we ridicule other, we become defensive, or we become agressive. We feel that if our belief is proven wrong, then we will have nothing to hold on to... When we see other's proposal to be stronger (and heart in heart "right") - we try to assimiliate it into our belief, or we try seeking common-ness between our belief and this.

It is not possible to actualize convergence or unity in humankind - if each of us is going to be adament to our own beliefs. Individualism and Sectatrianism is at the root of all conficts in humankind.

Irrespective of our beliefs - the reality is. Beliefs are about reality - but reality is irrespective of beliefs. Beliefs can have variety. But Reality doesn't have variety.

Reality can be experienced by human-being as a result of right-education.

It is possible to achieve convergence and unity in humankind only when we human-beings experience the reality - as it is.

When one experiences the reality - it is not a matter of belief any more. It is to say with authenticity that it is so.

When a person-A who has experienced the reality, goes about communicating it to person-B - person-B has to believe that person-A is authentic in what he is saying. If he doesn't believe this way, there is no communication between the two. If person-B tries to mix and match his old beliefs with what person-A is saying - the communication is not possible between the two.

That's the need to believe in the process of education. The use of logic is there only till one comes to the point of believing.

Study begins after believing in what's being told as the Principle (or explanation of reality) by the person who has experienced the reality. Before that, logic is there. Argument and counter-argument is there.

Study is not a lonely pursuit. It is with the guidance of teacher - who has experienced the reality. It is the union of need to know and have known. Study culimates in the student also having known the reality.

Student believes to know.

Experiencing is the point of fulfillment of knowing and believing.

- based on Madhyasth-darshan, while studying it.
Posted by Rakesh Gupta

The Union in Existence - Chapter-11 of Manav Vyavhar Darshan

The Union in Existence - Chapter-11 of Manav Vyavhar Darshan
This is an attempt to translate chapter-11 - titled "योग" - of manav vyavhar darshan by Baba Shree A. Nagraj Sharma.

* Union in Existence is of two kinds - (1) Eternal, (2) Incidental.

* Attachment to Incidental-Union itself is the Root-cause of Illusion.

* Experience in Co-existence (upon awakening), Experience rooted Thoughts (upon awakening), and Experience rooted Behaviour (upon awakening) are as "Eternal Union" (in jeevan).

* Incidental-Union is of two kinds - (1) Homogeneous (2) Heterogeneous.

* Incidental-Union of two entities of same kind is Homogeneous-Union. Incidental-Union of two entities of different kinds is Heterogeneous-Union.

* An entity of nature progresses (towards awakening) or declines only because of incidental-unions.

* Incidental-Union that results in Progress is called Favourable-Union (or Coincidence). Incidental-Union that results in Decline is called Unfavourable-Union.

* Human-being who realizes the Experience in Truth, with Dharma based Thinking, and with Justice based Behaviour is in Divine-Consciousness; Human-being who (is with Experience in Truth and) realizes Dharma based thinking and Justice based Behaviour is in Godly-Consciousness; Human-being who (is with Experience in Truth and) realizes Justice based Behaviour is in Human-Consciousness; and Human-being who is with Thinking and Behaviour of Injustice due to attachments of Illusion is in Animal-Consciousness.

* One who wastes something, will naturally lose it.

* Human-being wastes its power, intelligence, looks, position and wealth due to its attachment to illusion.

* The necessary principle for humankind is "conservation of humanness" - which is justice. Adherence to this principle leads to emergence of perfect-harmony. Conversely, the unnecessary principle for humankind is "exploitation of humanness" - which is injustice. Adherence to this principle leads to emegence of disharmony.

* Non-accumulation, Affection, Wisdom, Spontaneity, Trust, and Restraint in Speech and Thought leads to Intellectual-Harmony. Physical-relationship in the purview of Marriage, Rightfully earned Wealth, and Kindness leads to Behavioural-Harmony.

On the contrary - Accumulation, Hatred, Unwisdom, Pretention, Fear, and Unrestraint in Speech and Thought leads to Intellectual-Disharmony. Immorality, Wrongfully accumulated Wealth, and Cruelty leads to Behavioural-Disharmony.

* Human-being experiences happiness or sorrow based on its adherence or non-adherence to necessary-principle.

* The strengthening or weakening of entire relationships and contacts, objects and subjects, forms and intents happens as human-being lives the principle of co-existence. A human-being's recognizing and understanding the distinction between necessary and unnecessary principles for humanness is called study in co-existence, and implementing the necessary principles at all levels of one's living is self-realization.

* A human-being can be recognized to be living at the level of individual, family, society, state, nation, and inter-nation. Another way to recognize levels is - individual, family, undivided-society, and universal-orderliness. Third way of recognizing levels is as ten-staged human-orderliness, with family as initiation of knowledge-based natural human-organization.

* The necessary principle for human-living is Justice. Justice is a manifestation of Dharma. Dharma is a manifestation of Truth. Basis of Truth is Coexistence. Experience in Coexistence itself is Bliss. Bliss is the state of an Awakened-Self. Awakening of human-self is the necessary-principle for humane tradition. This is the plane of awakened human-living. Such living is good for human-being.

* Jeevan's progression towards awakening is its living with desire to live, and continuously working towards the objective of attaining awakening.

* The unnecessary principle for human-living is Injustice. Injustice itself is absence of Dharma. Absence of Dharma itself is Untruth. Untruth itself is disharmony. Disharmony itself is Sorrow. Sorrow itself is Animal-Consciousness. Animal-Consciousness is unnecessary-principle for humankind. Animal-Consciousness is the plane of illusion - which is bad for humankind.

* Universally realizable rule at the level of Society is called Principle. Principle when realizing at the level of human-made systems is called Justice. Justice when realized at international-level as resolved-policies is called Dharma. Dharma when realized at universal-level is called Truth. Truth when realized at the level of infinite universes is called God and Co-existence. Human-being's experiencing God's Presence is called Bliss. Bliss brought into human-behaviour is called Awakened Living.

* Happiness, Peace, Contentment, and Bliss - are four states of Happiness.

* Principles that strengthen the four states of happiness are necessary. Principles that weaken the four states of happiness are unnecessary. Entire humankind is awaiting, expecting, experimenting, and effortful for experience of happiness.

* The principle of humane-conduct is called Justice, Natural-state and progressive behaviour is called Dharma, Reality is called Truth, Pervasive Space is called God, Omni-dimensional Resolution is called Bliss, Adherence to necessary-principles is Awakened Living, Absolute power is called Space.

* Atma has the possibility of experiencing the Lord of the World; Buddhi and Chitta has the possibility of Seeing the World; Vritti and Mun have the possibility of doing Behaviour with Justice.

* Intellectual-state devoid of doubt and illusion is called Complete-Resolution; Willfull inner and outer behaviour is called Conduct; and Universally realizable rule is called Principle.

* Uncertainty is called Doubt, and Unreal is called Illusion.

"May Universal-Goodness Prevail"
Posted by Rakesh Gupta

Freedom from Conflict (Part-3)

Freedom from Conflict (Part-3)

This is continuation of attempt to translate chapter-10 - titled "क्लेश मुक्ति" - of manav vyavhar darshan by Baba Shree A. Nagraj Sharma.

* A completely awakened human-being realizes justice in its behaviour, and resolution in its thinking.

* Human-experience is only in Existence expressed as Co-existence (as against being "somewhere else"). A human-being that is free of illusion - experiences in co-existence as experience of truth. Whole of jeevan (buddhi, chitta, vritti, and mun) then becomes experience-centric, and this is the beginning of principle-centered living.

* Thinking (that happens in jeevan) and Behaviour (that happens with an enlivened body) both get received with expectation by jeevan (in mun).

* The effect of experience in co-existence (in atma) on thinking (in vritti) is behavioural-mediation - which gets evidenced as Justice and Dharma.

* The effect of experience in co-existence (in atma) on buddhi is unwavering-conviction of truth.

* Justice, Dharma, and Truth are different manifestations of Experience in Co-existence (in atma).

* Experience in Co-existence itself gets manifested as Justice in human-behaviour. Experience in Co-existence itself gets manifested as Dharma in human-thinking. Experience in Co-existence itself is ultimate Truth in human-experience.

* Behavioural-Mediation is the capability in self (jeevan) of mediating between positive and negative behaviours - and realize Justice. Thought-Mediation is the capability in self (jeevan) of mediating between positive and negative thoughts - and realize Resolution. Experience-Mediation is the capability in self (jeevan) of experiencing each and every being's saturation in pervasive-space.

* Atma gets awakened upon experiencing in pervasive-space; buddhi and chitta get awakened upon attaining the capability of presenting resolution; vritti and mun get awakened upon attaining the capability of realizing justice in behaviour.

* Unattachment to illusion is freedom from the burden of doing. This is in the form of acceptance in self that it can still d

Freedom from Conflict - (part-2)

Freedom from Conflict - (part-2)
This is continuation of attempt to translate chapter-10 - titled "क्लेश मुक्ति" - of manav vyavhar darshan by Baba Shree A. Nagraj Sharma.


* Not doing the "unworthy of doing" and accepting the "worthy of doing" begets freedom from unnecessary. This itself is modesty. All acts out of illusion cause conflict. All acts out of "awakening" cause harmony.

* Modesty is unattraction to illusion. Inhuman-ness is "unworthy of doing" for a human-being. Not doing the "unworthy of doing" itself is Modesty.

* Unattachment is being free from unvaluation, under-valuation, and over-valuation.

* An entity of nature can never be devoid of activity. Therefore - the efforts of trying to avoid activity by human-being is the flaw of escapism.

definitions:

1. Escapism:- Trying to avoid one's duties is escapism. Escapism is out of laziness or ignorance.
2. Laziness:- Laziness is not doing an activity despite being aware that it is "worthy of doing".
3. Ignorance:- The state of not having the required knowledge for doing the activity that is "worthy of doing".

* Unattachment is partial or complete. Unattachment is partial in "normal" category of humankind. Unattachment is complete in "divine" category of humankind.

* Inert-nature evidences composition and decomposition. Excess of growth causes decay, and excess of decay causes growth.

* The activities of body are "Outer", the activities of jeevan are "Inner".

* All "inner" or "outer" activities are either positive (towards growth) or negative (towards decay).

* Human-being attains its natural-state of being only upon Awakening.

* The nucleus of jeevan-atom - atma - (upon awakening) is the mediating activity. Jeevan (self) becomes capable of self-realization when all its faculties get aligned with atma.

* A completely awakened jeevan has the activities of buddhi, chitta, vritti, and mun "naturally-controlled" with mediating-activity of atma. This results in realization of happiness, peace, contentment, and bliss.

* Every inert-atom is also with mediating-activity in its nucleus - whose function is to bring back to natural-state from excesses (positive or negative).

* An entity of nature cannot be devoid of activity. An entity of nature has positive, negative, and mediating activities. Positive and Negative activities get balanced through mediating-function. In this way, mediating-activity itself gets realized as Definite-Conduct of the Entity of Nature - since positive and negative activities stay under the control of mediating-activity.

* It is impossible to find an entity of nature that is devoid of any activity.

* Human-being evidences behavioural-mediation as Justice, intellectual-mediation as Dharma, and experiential-mediation as Truth.

* Entire human-behaviour gets naturally-controlled with Principle of Co-existence. Principle of Co-existence gets evidenced as defintiveness in Conduct.

* Thinking activity in human-being gets naturally-controlled with Resolution. Naturally-controlled thinking is evidence of Awakening.

* Experience activity (in atma) is in Knowledge-essence - which is as all pervasive space.

* Experience in Co-existence is the acceptance of infinite entities in the pervasive space as knowledge-essence. The inseparability of infinite nature in the pervasive space itself is co-existence.

Posted by Rakesh Gupta

Freedom from Conflict - Chapter-10 of Manav Vyavhar Darshan

Freedom from Conflict - Chapter-10 of Manav Vyavhar Darshan
This is an attempt of translating chapter-10 - titled "क्लेश मुक्ति" - of Manav Vyavhar Darshan by Baba Shree A. Nagraj Sharma.


* Every human-being has expectation of freedom from conflict.

* Freedom from Conflict itself is Freedom from Illusion. All human-efforts - of study, prayers, experiments, occupations, practices, and commitments - are to attain this freedom. There is no evidence of attaining this freedom in human-history thus far. Therefore, this is a proposal for humankind for freedom from illusion.

* Study in Co-existence is to attain clarity about Process of constitution of every entity of nature, and its Evidence.


Structure and attributes of entities of nature exhibit continuous-change - while Matter that constitutes these entities is eternal - or has continuity of existence. Matter itself gets expressed as four natural-orders. However big an entity of nature may be, its basic-unit of constitution is an atom. The constitution-principle is same for all kinds of atoms. An atom's constitution is as nucleus and surrounding orbits. The comparative degree of activity in the surrounding-orbits of an atom, and the atom's status with respect to its progress towards awakening - explains the distinctions between statuses of Nature as natural-0rders.

* Study in Co-existence is with the objective of attaining Wisdom - in which, under the guidance of teacher the student's imagination gets inspired for recognizing realities in existence - and thereby acceptances of realities get instilled in the student as wisdom.

definition:

1. teacher:- the one who guides the student by expressing with knowledge-experience centric method for instilling acceptances of realities for the student's movement towards knowledge-experience.


* Experiment-Activities (innovations) lead to accomplishment of material-resources required for realizing human-behaviour.

* Production-Activities are for accomplishment of objects of human-utility.

* Practice leads to achievement of state-of-art and excellence in Production-activities.

* Commitment to harmony in relationships begets Justice. The Study in Co-existence is under the guidance of (teacher who realizes) Dharma and Truth for (student's) achievement of human-objectives (resolution, prosperity, trust, and co-existence).

* Space is one undivisible whole and there are many divine beings.

* Experience in Knowledge-essence is with continuity of commitment towards human-objective.

definition:

1. human-objective:- recognition of excellence - with reverence and trust, upon freedom from illusion.

* Jeevan is immortal - therefore every human-being has opportunity for attaining capability of experiencing in the eternal Space.

* If without other entity's existence there is no evidence of one's existence - that's called "relativity".

* Acceptance of non-accumulation gives rise to seedless-thoughts - which culminate in realization of omni-dimensional resolution and prosperity.


* Acceptance of modesty leads to acceptance of non-accumulation.

definition:

1. modesty:- activities devoid of conceit.



Posted by Rakesh Gupta

Seeing the Existence (Part-4)

Seeing the Existence (Part-4)
This is the continuation of translation of chapter-9 - titled "दृष्टा, दृष्टि, दृश्य" - of manav vyavhar darshan by Baba Shree A. Nagraj Sharma.


* It is not possible to realize Awakening through inhuman education - where one human-being in illusion addresses another human-being in illusion. An awakened human-being alone can pave the way of awakening for a human-being in illusion. This itself is the way awakening gets realized in human-tradition.

* Each entity is only a part of the infinite Nature.

* Each entity of nature is a constitution of many parts.

* It is impossible to achieve coherence through method of reductionism (or fragmentation) - since every activity of nature is based on a constitution. Method of reductionism is interference to an entity's constitution - which causes "heat" or conflict - which in turn causes further interference for other entities.

* It is impossible to annihilate an entity of nature through fragmentation. Howsomany fragments are done, there is still some fragment left. All fragments continue to be in existence. Fragmentation in humankind is seen in the form of sects (or belief-systems of illusion). United-Humankind is realized upon recognizing the essence of universality.

* Human-being's behaviour is as worldly and as spiritual.

* All worldly-behaviour is either for self-interest or for universal-interest. All spiritual-behaviour is either seedfull-thought (tethered thought) or seedless-thought (untethered thought, or universal thought).

* Behaviour (of self-interest or universal-interest) is either Principled or Unprincipled. Principled Behaviour of Self-interest is in the purview of one's own-people, own-community, own-language, and own-country. Principled Behaviour of Universal-interest is for all-people, all-communities, all-languages, and all-countries.

* Unprincipled Self-interest (Greed) is for material-objects or sensory-gratification.

* Principled Universal-interest is for univeral-realization of Dharma and Prosperity.

* Spiritual Behaviour is for Dharma and Salvation (Awakening).

* All behaviour of Systems and Policy-makers towards realization of Humanness is Principled. All behaviour of Systems and Policy-makers towards Inhumanness is Unprincipled.

* Estimating one's own-people, own-objects, and own-needs as important - and other-people, objects of others, and needs of others as unimportant is Unprincipled Self-Interest or Greed. In the same way - estimating other-people, objects of others, needs of others as more important than own-people, own-objects, and own-needs is Unprincipled Universal-Interest or Philanthropy.

* Thoughts in the purview of Animal-Consciousness are seedfull-thoughts (tethered-thoughts that give rise to more such thoughts). Thoughts of Godly-consciousness and Divine-consciousness are seedless-thoughts (thoughts which are not tethered and are universal). Thoughts of Human-consciousness are seedfull, still such a human-being is resolved and realizes justice. A human-being realzing human-consciousness is free of illusion - though complete realization of awakening of self still remains to be done. Human-being living in human-consciousness is capable of discerning between seedfull-thoughts and seedless-thoughts.

* Self-Realization upon Experience in Knowledge-Essence is seedless-thoughts - this itself is divinity.

* Conceit is due to self's (jeevan's) getting limited to a part of existence - which is the root-cause of sorrow in a human-being.

* In the absence of Seeing the Existence in its entirety, Humane-thoughts are not; In the absence of Humane-thoughts, inclination for Humane work and behaviour is not; In the absence of Humane work and behaviour, Behavioural-Harmony is not; In the absence of Behavioural-Harmony, Freedom from Conflict is not; In the absence of Freedom from Conflict, Undivided-Society is not; In the absence of Undivided-Society, Realization of Co-existence is not; In the absence of Realization of Co-existence, Divinity is not; In the absence of Divinity, Study in Co-existence is not; In the absence of Study in Co-existence, there is no evidence of Seeing the Existence.

"May Universal Goodness Prevail"
Posted by Rakesh Gupta

Seeing the Existence (Part-3)

Seeing the Existence (Part-3)
This is the continuation of translation of chapter-9 - titled "दृष्टा, दृष्टि, दृश्य" - of manav vyavhar darshan by Baba Shree A. Nagraj Sharma.



* Human-being has tried studying this world from six views: (1) likeness-dislikeness, (2) conduciveness-inconduciveness, (3) gainfulness-ungainfulness, (4) justice-injustice, (5) dharma - a-dharma, (6) truth - untruth.

* Intention for a human-activity emerges from its Expectation of Happiness; Needs (material and psychological) of a human-being emerge from its Intentions; Study by a human-being is for addressing its Needs; Capabilities of a human-being are outcome of its Study; Seeing the Existence is based on Capability of human-being; Clarity in Co-existence is from Seeing the Existence; Definite Programof Living (with Resolution and Prosperity) is from Clarity in Co-existence.

* The views of likeness-dislikeness, conduciveness-inconduciveness, and gainfulness-ungainfulness are from the intentions of acquiring material-objects and sensory-gratification. The views of justice-injustice, dharma- a-dharma, and truth-untruth are from the intentions of realizing one's acceptances of realities.

* Realization of Dharma and Salvation is necessary for accomplishing human-ness and divinity by humankind.

* Greed is the preparation in self for "accomplishments" of illusion. Need is the preparation in self for meaningful-accomplishment (as awakening) without which continuity of fulfillment is not there.

* The activities carried out (by the student) in the light of experience in atma (of the teacher) is study in co-existence. Every human-being (as Seer) has the same potential (as possibility) - to See. What gets Seen (or gets understood) by the Seer is termed as "Darshan" - which is the Seer's Ability. Expression of a human-being is in accordance with its Ability to See.

* Co-existence is all that is there to see in Existence.

* Ability to See the entirety of Co-existence - and experiencing in the limitless Space is complete-awakening of a human-being (as an entity of knowledge-order).

* All efforts of human-being as thirst for more material only end up in pain - which itself is the illusion. Human-being has kept trying to free itself from this pain of efforts. These attempts become successful or unsuccessful - based on human-being's attainment of abilities (of awakening).

* Study is to see the distinction in inhuman-ness, human-ness, and divinity.

* Seeing the entirety of Co-existence itself is the Knowledge-essence. This knowledge-essence itself is the Principle of Co-existence which is continuously adhered to by Nature.

* Every activity of Nature adheres to Principle of Co-existence - and thereby Entities of Nature realize Natural-Control.



* All activities of Nature are controlled and conserved in Space - since Space is always there between every two entities of Nature. Space, therefore, is the root-cause of adherence of Principle of Co-existence by entities of nature.


* Observer, Observation, and Observed - are three Activities.

* Human-being has attempted to attain effortlessness by putting efforts towards material-accomplishments. These attempts has been proven to be unsuccessful. Along with this, the cohesiveness in thinking and behaviour upon experiencing in co-existence has been proven to be successful. This success is realization of Principle of Co-existence by human-being.
* At the root of human-efforts to attain effortlessness is the Human-Potential for Awakening; At the root of realization of Human-Potential for Awakening is Study in Co-existence; At the root of Study in Co-existence is Receptivity for Awakening; At the root of fulfilling the Receptivity for Awakening (in student) is Ability of Self-Realization (in teacher); At the root of Ability of Self-Realization (in teacher) is Awakened Work and Behaviour; At the root of Awakened Work and Behaviour is Coherence in Thinking, Speech, and Actions; and human-being is always effortfull for achieving Coherence in Thinking, Speech, and Actions in accordance with its State of Awakening.

* Coherence in Thinking, Speech, and Actions is through receiving signals, and following actions (of an Awakened Human-Being or Teacher) with the purpose of achieving Resolution (in student).

* Acceptance and adherence to signals of clarity (from an awakened human-being) establishes coherence in thinking, speech, and actions and awakening (in a student).

Posted by Rakesh Gupta

Seeing the Existence (part-2)

Seeing the Existence (part-2)
This is continuation of translation of chapter-9 - titled "दृष्टा, दृष्टि, दृश्य" - of Manav Vyavhar Darshan by Baba Shree A. Nagraj Sharma.



* Beauty and Ugliness is as subtle (thinking in jeevan) and as gross (outcome of thinking in jeevan).

* Study and Practice in Co-existence alone can lead to a human-being's Awakening.

* A human-being's materializing the visualizations are either out of its Awakening or out of its Illusion.

* A human-being's expectation for harmony in self is either out of its state of attachments, or out of its state of unattachment (or awakening).

* The expectations in self are - as wanting of salvation or "heaven"; as wanting of material-objects and sensory-gratification; and as wanting of clarity from literature. The thinking and behaviour that gives rise to conflict gets recognized as "wrong". The thinking and behaviour that gives rise to harmony gets accepted as "right".

* The environment (natural or human-made) is either conducive or inconducive for a human-being's awakening.

* The expectations in a human-being are in accordance to its state of being - as inhuman-ness, human-ness, or divinity.

* Literature distinguishes between attachment (bondage) and freedom (salvation). Only a human-being has the possibility and opportunity of deliberating, studying, and experimenting based on the information from the literature.

* Inert-nature is with quantum (of matter) and is therefore active.

* Entire inert-nature is as active atoms. An atom is a constitution of sub-atomic particles - in nucleus and surrounding orbits.

* When an inert-atom achieves constitutional-completeness upon progress - it gets conscious-status (as jeevan), and from that moment itself it gets into the bondage of wanting to live. This is naturally-evident in every animal's being with an inalienable want of living.

* Human-being - in addition to having the bondage of wanting to live - has the ability to imagine. Thereby a human-being expresses its faculties of visualizing, thinking, and wanting in its living.

* Bondage of Thinking (of vritti) is self's believing its own thoughts (from its state of illusion) to be superior. This bondage in self (jeevan) gives rise to inhuman-thoughts due to human-being's ability to imagine.

* Freedom from the bondage of thinking is by thoughts of Justice.

* The Bondage of Desire (of chitta) is self's (incorrectly) believing its visualizations (in its state of illusion) to be the Clarity of Truth. This itself is vanity. This gives rise to worries in self, and strengthens inhuman-ness.

* Acceptance of Dharma begets freedom from the bondage of desire.

* Acceptance of Truth begets freedom from Illusion.

* Attachment to material-aspects begets sensory-fulfillment - which is temporary; Experience in Co-existence in atma and its Acceptance in buddhi begets natural-fulfillment of self - which has continuity.

* Inert-nature (material-aspects) exhibits change - therefore fulfillment to self (jeevan) from its attachment to inert-nature is also temporary. This is the reason attachment to material-aspects is the cause of bondage.

* Experience in Co-existence (in atma) is eternal or is changeless - therefore fulfillment to self (jeevan) from its acceptance of experience in co-existence has continuity.

* (Jeevan's) Efforts of seeking fulfillment where there is no continuity is bondage, and (jeevan's) experiencing where fulfillment is natural is salvation.

* While in illusion, human-activities are busy trying to fulfill desires (of illusion), and desires are busy trying to fulfill human-activities (of illusion) - which can never reach fulfillment.

* That which cannot be fulfilled, and that which is incomplete (or changes) - the stubbornness of desiring to fulfill them (through activities) itself is "mirgae" or Illusion, which is Bondage.

* This "mirage" or Illusion gets dispelled upon Seeing the Existence as Co-existence.

* The entities of nature are seen to be in Co-existence - and for that the study of entity's appearance, attributes, true-nature, and dharma is absolutely essential.

* The entire Study in Co-existence is of inert-nature, conscious-nature, and of pervasive-space. This world is as physical-activities, chemical-activities, and jeevan-activities.

Posted by Rakesh Gupta

Seeing the Existence - Chapter-9 of Manav Vyavhar Darshan

Seeing the Existence - Chapter-9 of Manav Vyavhar Darshan
This is an attempt to translate chapter-9 - titled दृष्टा, दृश्य, दृष्टि - of Manav Vyavhar Darshan by Baba Shree A. Nagraj Sharma.

* For the Seeing (the activity of understanding) to happen - the Scene (the objective of understanding) and the Seer (The entity that understands) must compulsorily be there.

definition:

1. Seeing:- The activities performed by the Seer with the Scene is termed as Seeing.

* The Seeing happens with the Scene based on the Seer's ability to see. The Seeing of entirety happens upon acquiring the ability to see a reality the way it is.

* The extent of Seeing determines the objective of the Seer with the Scene. The extent of Seeing is the distinction between Illusion and Awakening.

* The extent of Seeing gets developed in Self as a combined-outcome of one's environment, study in co-existence, and prior acceptances. The extent of Seeing determines progress or decline.

* The understanding achieved by the Seer is called "Darshan".

* Environment is of two kinds - (1) natural (2) human-made.
* Study is the process of a human-being's recognizing Meanings from Words used in literature.

definition:

1. literature:- the word-groups that indicate definite principles, sequence of activities and realities in existence.

* Speciation is of two kinds - (1) natural (2) un-natural (with human intervention).

* Composition and Decomposition is the limit of Nature. What is already composed - can be studied by human-being. What has possibility of getting composed - can be estimated by human-being. Every composition in Existence is Nature.

* Principle and Definite-Sequence of Activities and thereby Accomplishment - together comprise of a Natural-Evidence. In the absence of Principle and Definite-Sequence of Activities there is no way of Seeing any Natural-Evidences. Study of Principles and Definite-Sequence of Activities results Clarity in Seeing.

* Humane thinking and behaviour is Justice. Inhuman thinking and behaviour is Injustice.

* Trust is the Commitment towards Realities that emerges in Self upon being established with Acceptances of Realities.

* Justice is the Principle for realization (conservation and progressiveness) of Human-ness.

* Natural-Control is the continuity of a Principle's evidence. Natural-Control of Human-Behaviour is with Justice; Natural-Control of Human-Thinking is with Dharma; Natural-Control of Human-Experience is with Truth.
* The objective of living that is worthy of acceptance by self is its Innateness.

* That which is eternal is Truth.

* A human-being by birth is with acceptance of "happiness" as its objective of living.

Posted by Rakesh Gupta

The Planes of Nature and Beyond - chapter-8 of Manav Vyavhar Darshan

The Planes of Nature and Beyond - chapter-8 of Manav Vyavhar Darshan
Following is an attempt to translate chapter-8 - titled "पद एवं पदातीत" - of Manav Vyavhar Darshan by Baba Shree A. Nagraj Sharma.



* There are only two kinds of realities in Existence - (1) Nature, (2) Space

* Entities of Nature are classifiable for Study into four Planes based on their comparative appearance, attributes, true-nature, and dharma. Space is beyond Planes of Nature, and it is Pervasive.
* Plane of an Entity of Nature can be determined by recognizing its Constitution, its Order of Nature, and its Capabilities and Powers. These three together describe the Entity's Being in Existence.

* That which is not an entity of any Plane, That which is Unlimited, That which contains every Plane of Nature, and That which is in every Plane of Nature as well - is Space. That is also given the names as God, Energy, and Emptiness.
* The Appearance of an Entity of Nature is its shape, area, and volume; The Attributes of an Entity of Nature are its expression of growth, decay, and being-ness (as continuity of being).

* Communication among Humans emerged in the order - first as Sounds, then as Sound-Modulation, then as Language, and finally as Language with Definitions.

* Co-existence Principle and Definite-sequence of Activities together lead to accomplishment of a certain Being in Existence as an Entity of Nature - which is the Meaning of that entity.

* Experience in the pervasive Space by a human-being is the Meaning of Space. Space is without a point of creation, without change; and without limits. Space is the absolute-energy available to all entities of nature for their being-ness. Space itself is the knowledge that comes in experience of a human-being.

* Space is everywhere in the same way - therefore it is pervasive. The entities of Nature are infinite. Therefore Planes of Nature are many.

* An entity of nature is in a certain Plane based on its decline or progress towards completeness.

* Plane of an entity of nature is determined by its constitution, definite-sequence of activities for its emergence, and its conduct.

* Plane indicates Meaning of an entity of nature; Meaning indicates Behaviour and Conduct of that entity; Behaviour and Conduct of an entity indicate the Definite-sequence of activities for its emergence; Definite-sequence of activities for emergence indicate the Plane of the entity.

* An entity of nature is "limited" from all sides. There are infinite entities of nature. These entities are in the "limitless" and pervasive Space. Space gets experienced by human-being as Bliss.

* Partial-knowledge of Meaning merely leads to feeling of happiness and sorrow. This feeling (of "happiness" and "sorrow") gets recognized in mun and vritti. The continuity of happiness is upon acceptance of realities in buddhi, and experience of truth in atma.

* Body-parts which get activated due to self (jeevan) are sense-organs - such as seeing, hearing, touching, smelling, and tasting.

* Human-efforts are partial if they are towards objectives that (by nature) change (or uncertain). Human-efforts are complete if they are towards objectives that (by nature) are changeless (or definite).

* In the absence of Acceptance of the meaning of eternal Space - Acceptance of Truth is not; In the absence of Acceptance of Truth - Clarity in Existence is not; In the absence of Clarity in Existence - Balance in human-living is not; In the absence of Balance in human-living - Enthusiasm and Inspiration is not; In the absence of Enthusiasm and Inspiration - Awakening of Human-being is not; In the absence of Awakening of Human-being - Resolution is not; In the absence of Resolution - Harmony in Human-Behaviour is not; In the absence of Harmony in Human-Behaviour - Realization of Co-existence is not; In the absence of Realization of Co-existence - Perfection is not; In the absence of Perfection - Absence of Conflict is not; and while Conflict is there - Acceptance of Eternal Truth is not.

* A human-being's Need determines what it accepts as its Objective of Living. Human-living is successful only when its objective is Awakening of Self. In its absence - human-living is unsuccessful.

* Un-natural Acceptances in Self result in Discord in Human-Behaviour. Natural-Acceptances in Self result in Harmony in Human-Behaviour.

definitions:

1. Un-natural Acceptances:- Attachment to Wrongs.
2. Natural Acceptance:- Trust in Right.

"May the Universal-Goodness Prevail"
Posted by Rakesh Gupta

Humane-Behaviour (Part-3)

Humane-Behaviour (Part-3)
This is continuation of translating of chapter-7 - titled मानवीय व्यव्हार - of manav vyavhar darshan by Baba Shree A. Nagraj Sharma.

* Impetus towards Duties is Enthusiasm and Inspiration; Impetus towards Bondage (as helplessness) is Provocation.

* The Activities that are Conflict-Free and Experience the Resolution are Balanced; and Activities that are with-Conflict and generate Conflicts are Unbalanced.

* Conflict is a road-block in thinking, Helplessness is a conflict in material-aspect of living.

* Holistically seeing the Existence is Wisdom; Partially seeing the Existence is Imposition.

* The Wisdom attained as Acceptance of Realities (in buddhi) and Experience in Knowledge (in atma) - upon recognition of Co-existence - is Being Truthful. Its absence is Being in Illusion.

* Fast Impetus is what gets converted into outward activity.

* Impetus itself results in choosing. Choice of a human-being (as activity of mun) can be for accumulation, for nourishment, for extraction, for renunciation, or for exploitation.

* The Force, Speed, and Thirst of Impetus is determined by Desire and Acceptance of Purpose in self (jeevan).

* All relationships and interactons of human-being - with other humans and with rest of the nature - are for realization of its Awakening. All these efforts for Awakening lead to realization of Sociality. All efforts of seeking sensory-fulfillment through relationships and interactions result in exploitation - which results in Imbalance and Conflict.

* Human-efforts for getting awakened is Fortitude; Human-efforts for realizing Awakening is Duty; and Human-efforts for seeking sensory-fulfillment through behaviour is Helplessness.

* Human-being is with its Duties and Material-needs.

definitions:

1. Duty:- Recognition and Realization of values by Self in relationships - as acceptance of commitment in self.
2. Responsibility:- Valuation in Self of how the values got realized in relationships - as acceptance of fulfillment in self.

* Duties can be fulfilled only with Awakening of Self. Duties can be fulfilled because they are definite and limited.

* Material-Needs out of illusion cannot be fulfilled because they are indefinite and unlimited.

* Material-Needs can be fulfilled with Awakening - as Material-Needs of an awakened human-being (with humanness) are definite and limited. Material-Needs of human-living with divinity are even more definite and limited.

* Orientation towards Duties begets Peace. Orientation towards Consumption begets Disturbance.

* All Duties of a human-being are in the purview of its relationships and interactions.

* Human-Living is Unsuccessful in the absence of fulfilling one's Duties.

* Human-Living is Successful with Intellectual-Resolution and Material-Prosperity.

* Study in Co-existence (of Purpose and Method of Living) and Practice in Co-existence (as Work and Behaviour) result in Freedom from Illusion.

* A human-being considers material-means to be as important for its happiness as the degree of its being in Illusion or Fear. For example - fearful alone seeks happiness through shelter and weapons; Greedy alone seeks happiness through accumulation; Hateful alone seeks happiness through Destruction; One who is in Illusion alone seeks happiness through blaming others; One with false-pride alone seeks happiness through neglecting others. Happiness or Sorrow is one's own status of Awakening.

* Study in Co-existence and suitable environment helps in building one's Receptivity for Awakening.

* A Human-being becomes Happy and realizes Harmony (in Work and Behaviour) only upon achieving Intellectual-Resolution (through Study in Co-existence) and Material-Prosperity (through meaningful Work).

"May Universal-Goodness Prevail"
Posted by Rakesh Gupta
Humane Behaviour (Part-2)
This is continuation of translation of chapter-7 - titled मानवीय व्यव्हार - of manav vyavhar darshan by Baba Shree A. Nagraj Sharma.



* The objectives of human-efforts that exhibit change are called Worldly-objectives, and those which are free of any change are called Spiritual-objectives; Activities of jeevan (as mun, vritti, chitta, buddhi, and atma) are called Inner and the Activities of enlivened body (as seeing, hearing, touching, tasting, smelling) are called Outer; A unit of nature is called Entity and All units of nature together are called Entirety; Movement towards Awakening is Progress, and Movement towards Illusion is Decline; The results of human-efforts that fulfill expectations are Complete-Outcomes, and the results of human-efforts that don't fulfill expectations are Incomplete-Outcomes; Growth-effect of human-actions is generative, Decay-effect of human-actions is destructive, and Continuity-effect is mediating; The information received only from the acts of seeing, hearing, tasting, touching, and smelling is Sensory-Experience, and the effect of experience in knowledge-essence in atma on buddhi, chitta, vritti, and mun is Knowledge-Experience; Natural-Capability for human-being is Truthfulness, and Un-natural Capability is Untruthfulness; Commitment towards Justice, Dharma, and Truth is Natural-Acceptance, and its opposite is Un-natural Attachment; Inclination towards Resolution is Higher-Value, and Inclination towards Conflict is Lower-Value.

* The capability of mun is contemplation; The capability of vritti is evaluation; The capability of chitta is resolution; and the capability of buddhi is acceptance of realities.

* At the root of incorrect beliefs and wrong-actions is absence of acceptance of realities in buddhi; at the root of clarity and right-actions is presence of acceptance of realities in buddhi.

* Contemplation (in mun) is as enthusiasm, inspiration, or provocation; Evaluation (in vritti) is as balance or imbalance; Visualization (in chitta) is as meaningful or meaningless; Acceptances (in buddhi) are from Experience-Centric Method.

* Balanced Impetus in Self is Inspiration or Enthusiasm - and it is towards Progress; Unbalanced Impetus in Self is Provocation - which is towards Decline.

* Evaluation (in vritti) with views of Justice, Dharma, and Truth is Balanced; Evaluation (in vritti) with views of Likeness, Conduciveness, Gainfulness is Unbalanced.

* Experience-Centric Resolution and Visualizations with views of Justice, Dharma, and Truth are Real; Visualizations with views of Likeness, Conduciveness, and Gainfulness are Unreal.

* The Acceptances of Realities (in buddhi) established (in a student) in the light of Experience in Knowledge (of teacher) is Truthfulness; Believing empirical-observations (information from senses) to be entire Truth is Illusion - and is Untrue. Believing Untrue to be True is Haughtiness. The way, Untrue doesn't exist as a reality in existence, the Haughtiness also doesn't exist as a reality in existence. This is the reason these don't get accepted in buddhi. The activitiy of believing Untrue to be True happens as visualization in chitta.

Posted by Rakesh Gupta

Humane Behaviour - Chapter-7 Manav Vyavhar Darshan

Humane Behaviour - Chapter-7 Manav Vyavhar Darshan
This is an attempt to translate chapter-7 - titled मानवीय व्यव्हार - of manav vyavhar darshan by Baba Shree A Nagraj Sharma.

* Human-behaviour has two aspects - (1) Worldly (2) Spiritual.

* The Worldly Aspect of human-behaviour is Work (Experiment and Production Activities) and Behaviour ( Relationships and Interactions with other human-beings) for realizing Progeny, Prosperity, and Acclaim in Awakened Human-Tradition. The Work and Behaviour of Human-Tradition in Illusion is in the purview of animal-like instincts - i.e. Food, Sleep, Fear, and Sex.

* The Spiritual Aspect of human-behaviour is activities oriented towards Experience in Co-existence in atma.

* While in Illusion - a human-being is found to be effortfull for achieving whatever one believes as Purpose of its living. In reality, the Purpose of every human-being's existence is Resolution, Prosperity, Trust, and Co-existence.

* The Efforts of a human-being are in accordance with what it accepts as its Purpose; The Progress towards Purpose is in accordance with its Efforts; The Outcome of human-efforts are in accordance with extent of Progress; The Effect of human-efforts is in accordance with their Outcome (Complete or Incomplete); The Experience of human-being (of senses or of knowledge) is in accordance with the Effect of its efforts; The Capability of a human-being is in accordance with its Experience; The Nature (True-Nature or Imposed-Nature) of a human-being is in accordance with its Capability; The Attachments (unattached or attached to senses) of a human-being are in accordance with its Nature (true-nature or imposed-nature); The Valuation by a human-being is in accordance with its Attachments; The Purpose of living accepted by a human-being is in accordance with its Valuation.

definitions:

1. Purpose:- A human-being can ascertain its purpose of existence only upon awakening. Purpose of every human-being's existence is to realize resolution, prosperity, trust, and co-existence.
2. Efforts:- Willfull attempts by a human-being for realizing a purpose.
3. Progress:- Movement towards Higher-value or Excellence.
4. Outcome:- The state of a human-being when its way of living changes.
5. Effect:- The acceptance for Change in the way of living in a human-being.
6. Experience in Co-existence:- The result of complete-acceptance of the effects on self from Connected-ness in Existence.
7. Connected-ness in Existence:- The thread of Co-existence by which everything in Existence is connected link by link.
8. Capability:- The Conviction and Clarity in Self (jeevan) upon Experience in Co-existence - as inclination for Self-Realization.
9. True-Nature:- Value of Self with Capability (as defined above).
10. Attachment:-Illusion of Self's (jeevan's) believing Self (jeevan) to be Body. Believing a "wrong" to be right is attachment. This itself is inhuman-ness.
11. Valuation:- The Purpose of an entity's being in Existence (True-Nature) and its Dharma (innateness) describe the Value of that Entity of Nature. Human-being's Dharma is Happiness. Human-being's True-Nature is Strength, Courage, Generosity, Kindness, Grace, and Compassion. Valuation of a human-being is also by assessing the outcomes of its delivery of Responsibilities and Accountabilities towards realization of Co-existence. Human-being in illusion lives with Imposed-Nature of Inferiority, Servility, and Cruelty - and it believes its Dharma (inalienability) to be attachments.

* Objectives of human-efforts are either Worldly or Spiritual; Human-efforts are either Outwards or Inwards; Direction of human-being is either towards Progress or towards Decline; Outcomes of human-efforts are either Complete or Incomplete; The Effect of human-efforts are either generative, or destructive, or mediating; The Experience of human-being is either Sensory or in Knowledge; The Capabilities of human-being are either Natural or Unnatural; The Inclination of human-being is either as expected (as unattachment) or as unexpected (as attachments); The Value of human-being is either as higher-value or lower-value (as level of consciousness or way of thinking).

Posted by Rakesh Gupta

Action and Outcome - Chapter-6 Manav Vyavhar Darshan

Action and Outcome - Chapter-6 Manav Vyavhar Darshan
This is an attempt to translate chapter-6 - titled कर्म एवं फल - of manav vyavhar darshan by Baba Shree A. Nagraj Sharma.

* Humankind has wished for happiness from all its efforts of coming together.

* The Only Way to Happiness is to get rooted in Human-ness, and follow the System that realizes Resolution and Right-Use of Wealth.

* Every human-action incorporates doer, activity, cause, effect, and outcome. If there is no doer - the (human) activity can not be identified; If there is no (human) activity - the cause of human-action cannot be identified; If there is no effect of human-actions - the outcome of those actions cannot be identified; If there is no outcome from human-actions - the need in human-being for outcomes from its actions cannot be identified; If there are no needs in a human-being - the human-being cannot be identified in the doer status in existence.

definitions:

1. Doer:- The thinking (of jeevan) behind the outward human-activities explains the doer.
2. Human-Activity:- The physical-effort for materializing visualization (of jeevan) is called human-activity.
3. Cause:- The understanding - as acceptances in self - from which thoughts emerge is called Cause. The acceptances in self - in buddhi - are of co-existence. The background of all human-activities is thinking that happens in jeevan.
4. Effect:- The inspiration or enthusiasm in jeevan for materializing a definite outcome is called Effect. Every event and outcome of human-actions is associated with an effect (inspiration or enthusiasm) in jeevan.
5. Need:- The material needs for realization of human-interactions and relationships, and for own-use.

* The Doer (human-being) performs Activities either for fulfillment of its Needs, or for Realization of Duties towards its relationships.

* Human-Activities can either be for Progress or for Decline.

* Cause of an awakened human-being's Activities is its Acceptances of Realities (in buddhi). Cause is with Effect (in jeevan) as Inspiration or Enthusiasm.

* Effect (as Inspiration or Enthusiasm) gets reflected as absolute-action, positive-reaction, or as negative-reaction - which yield Outcome of human-action.

* Outcomes of human-actions are either Complete or Incomplete. Every human-activity is for fulfillment of some human-need. If a human-activity leads to fulfillment of that need then the outcome is complete, otherwise the outcome is incomplete.

* When the doer, objective of doing, and means of doing come together for a meaningful-purpose - only then the outcome of human-actions can be Complete.

* Awakening cannot happen without human-being's Acceptance of Duties towards Human-ness; Prosperity cannot happen without Awakening; Equality in Humankind cannot happen without Awakening and Prosperity; Completeness in Outcomes of human-actions cannot happen without Equality in Humankind; Inspiration or Enthusiasm cannot be without Achievement of Completeness in Outcomes of human-efforts; Acceptance of Duties towards Human-ness cannot be without Inspiration or Enthusiasm.

* Human-being has accomplished Success and Happiness through realization of one's definite Duties upon getting established with Acceptances of Human-ness (in buddhi).

Human-being's Environment, Study in Co-existence, and Practice in Co-existence lead to Acceptances of Realities in buddhi - which have Effect (as Inspiration and Enthusiasm) and result in Complete-Outcomes.

* Human-body is a composition of pranic-cells - which has continuity in existence through specie-conformance method of pranic-order. Sickness in humankind is in the purview of Body's function. The true-accomplishment of Jeevan (the conscious-aspect of human-being) is Awakening - as Acceptances of Realities. Acceptances in human-beings get realized as Tradition of Inhuman-ness, Human-ness, and Divinity.

"May there be Universal-Goodness"
Posted by Rakesh Gupta
Freedom from Illusion is Effortlessness - Part-5
This is continuation of translation of chapter-5 - titled "निर्भ्रमता ही विश्राम" - of manav vyavhar darshan by Baba Shree A. Nagraj Sharma.

* Absence of Principle-centered Thinking is the root-cause of Exploitation - which eventually causes sorrow for oneself and others.

* Acceptance and Commitment for one's duties towards family, society, and systems develops one's all-round capability and realizes accomplishments of family, society, and systems. The absence of acceptance and commitment towards duties this leads to withering of individual-capabilities and accomplishments also.

* The effect of one person on another depends on other's need and status with respect to awakening.

* Progress and Status of an Entity of Nature depends on its acquired-capability, its activities, and its environment.

* Composition of Matter determines an entity's Constitution; Constitution's fulfillment determines Conscious or Inert; Conscious or Inert determines Capability; Capability determines the Manner of Expression; Manner of Expression determines that entity's Need; Need of the entity determines its Activities; Activities determine its Progress towards Awakening; Progress towards Awakening determines the Outcomes; The Outcomes determine Integration or Disintegration; Integration or Disintegration determine Composition of Matter.


Happiness is a conscious-phenomenon. In the absence of acceptances of realities in buddhi - it is not possible to have meaningful-thinking. In the absence of experience in knowledge-essence in atma - it is not possible realize acceptances of realities in buddhi. Happiness is the Dharma (the aspect which can't be alienated from oneself) of human-being - which is the most-developed entity of this world. It is not possible to alienate human-being from its expectation of happiness even at the places where matter is not there. Therefore - knowledge is pervasive. The basis of human-being's (expectation for) happiness is the all-pervasive knowledge or Space. Knower of this knowledge is jeevan. Jeevan realizes this knowledge in human-living. Every human-being can become a knower.

* Experience in Co-existence itself is achievement of complete-knowledge by Self.

Knowledge is present at all times and at every place. Knowledge is there - but it gets revealed and realized by an awakened human-being.

* Matter is Eternal and Knowledge is Pervasive.

The integration and disintegration activities seen in matter-order signal the natural-inclination in the matter-order of coming together.

In pranic-order the growth-activity through procreation is also seen - apart from the inclination of coming-together. The pranic-cells collect minerals and other substances from their environment and realize compositions in accordance to the composition-method innate in them. Each pranic-cell does composition only in accordance to its composition-method. This observation in existence is an inspiration (for human-being) to recognize strong-commitment and non-violation to Principles in Existence.

As soon as an atom achieves constitutional-completeness - it becomes conscious, or with an ability of thinking. Now this atom doesn't form bonds with other atoms to form molecules - but gets into the bondage of wanting to live. This bondage is merely of wanting to live.

The intent of wanting to live is realizable through enlivening animal-bodies and human-bodies. Wanting to live gets manifested as "fear of death" while living. The intent of getting rid of this fear is observable in animals also - through forming groups. The same intent - of wanting freedom from fear - is seen in humankind in illusion. Apart from fear, the intent of wanting to consume is similar between humans in illusion and in animals. However, it is evident that humankind's way of consuming (or its material-aspects of living) has kept changing ever since its advent on Earth. In the same vein, human-being achieves the knowledge for realizing its true-nature. The patterns of thinking (and thereby living) of human-being make demarcation of inhuman-ness, human-ness, and divinity possible. This demarcation makes the study of human-being's social-behaviour possible.

The common-intent of each and every human-being is expectation of happiness - which is dharma of humankind. This is the basis of human-beings wanting to come-together.

Happiness is the natural-expectation of humankind. Each human-being is effortfull or is trying to achieve happiness. Each human-being wants to experience happiness.

"May there be Universal-Goodness"

Posted by Rakesh Gupta

Freedom from Illusion is Effortlessness - Part-4

Freedom from Illusion is Effortlessness - Part-4
This is continuation of translation of chapter-5 - titled निर्भ्रमता ही विश्राम - of manav vyavhar darshan written by Baba Shree A. Nagraj Sharma.

* Human-being needs to see entirety of gross, subtle, and causal dimensions of Nature for movement towards Intellectual-Resolution and Material-Prosperity.
* Sensory-recognition (recognition of signals from seeing, hearing, touching, tasting, and smelling) is gross understanding; Recognition of relative-energies (as effect of one entity's activity on another entity) and of conscious-energies of mun (the activity of wanting or choosing), vritti (the activity of thinking or evaluating), and chitta (the activity of visualizing, believing) is subtle-understanding; Recognition of absolute-energy and of atma (which experiences in the absolute-energy) and buddhi (which accepts the realities as they are) is causal-understanding.


* All expressions of entities of nature are as activities saturated in Space. All activities of Nature are formfull (or they have some structure or composition). The activities of Nature can be named by human-being. All activities of Nature get reflected in human-being as inspiration, provocation, impulse, urge, and innovation.

definitions:


* Inspiration:- Movement towards awakening (mutual-progress) upon meeting of two human-beings.
* Provocation:- Movement towards mutual-decline upon meeting of two human-beings.
* Impulse:- Faster movement towards progress obtained due to fortuitous-union.
* Urge:- Faster movement towards progress obtained upon recognizing the need.
* Innovation:- Faster movement towards progress obtained after putting efforts towards experimentation.


"All activities of Nature are with a structure" - means an entity of nature is with its four inseparable aspects - structure, attributes, true-nature, and dharma. It is not possible to find an activity of nature without these four aspects. Human-being can "name" these to indicate these realities (their structure, attributes, true-nature or purpose of being, and dharma) to each other. The objective of naming-activity by humans is to facilitate "meaningful-communication".

Letters or letter-groups that indicate an activity is called "word" or "name".

The words or word-groups that indicate meaning or purpose of being of that activity is called "definition".

Definition indicates reality in existence. All realities are as beings in existence.

* Word is just the name of the activity in existence. Definition of that word indicates the purpose of that activity's being in existence. Word and definition together make for a meaningful communication.
* Words that indicate a definite-activity in existence are meaningful-words. Words that don't indicate a definite-acitvity in existence are meaningless-words.
* Study in Co-existence leads to acceptance of purpose of realities in existence. Realities in Existence are with structure (appearance), attributes, true-nature, and dharma.
* For an Entity of Nature - Shape, Area, and Volume determine its Structure; its effect in interaction with other entities determines its Attributes; usefulness of its attributes in co-existence determines its Purpose or True-Nature.

The usefulness in co-existence of an entity's attributes is either generative, destructive, or as mediating. Based on how an entity of nature realizes its usefulness in co-existence its true-nature is either generative, destructive, or mediating.

* The inalienable-aspect an entity of nature is its Dharma.

Dharma of Matter-Order is to exist; Dharma of Pranic-Order is to exist and to grow; Dharma of Animal-Order is to exist, to grow, and want to live; Dharma of Knowledge-Order (human-being) is to exist, to grow, and want to live with happiness.

* An entity's activity in alignment with its inalienable-aspect (dharma) is the effect of inspiration. An entity's activity in contradiction with its inalienable-aspect (dharma) is the effect of provocation. Inspiration leads to Resolution. Provocation leads to Conflict.

* Inspiration towards Resolution is Conducive for human-being. Provocation towards Conflict is Inconducive for human-being.

* Self-Inspired Living is when one's Conviction (in buddhi), Desire (in chitta), Thinking (in vritti), and Wanting (in mun) are inspired by Experience (in atma).
* In the absence of coherence in Self (jeevan) one's Beliefs (in chitta), Desires (in chitta), Thinking (in vritti), and Wanting (in mun) are externally-driven - which is an imposition on self as provocation.

* Self-Inspired living is Effortless. Externally-Driven living is Effort-full.

definition:

1. effort:- when outcome of one's actions is less than one's expectations - there's effort in living. when outcome of one's actions is more than one's expectations - there's effortlessness in one's living.

All human-effort are with conscious-involvement (jeevan's activities). Jeevan itself determines the expectation of outcome from one's actions. In the absence of experience in co-existence (as knowledge) - the expectation of outcomes from one's actions is more than one's physical-effort for realizing that expectation. This itself leads to less than expected outcomes - which itself is tiredness or a sense of burden. Tiredness or Sense of Burden itself is Failure or Helplessness for human-being. Therefore - a human-being's inability (as knowledge or skill) itself gets manifested as its helplessness or failure.

Living in accordance to one's Dharma is Self-Inspired Living. In the absence of Self-Inspired Living - one lives with imposition of Dharma of other entities of Nature (like animals). Human-being is more-developed than rest of the nature - therefore it has their attributes, natures, and dharma also. Therefore it is possible for a human-being to live with dharma of rest of the nature. A human-being's living like animals (just in the purview of bodily-instincts, fight and flight for survival), or living like vegetation (just growing older), or living like minerals (just existing) - is Illusion.

Expectation of Happiness is innate to human-being. This innateness is defining-aspect of human-being - as under certain conditions a human-being in illusion also becomes ready to kill oneself, or stops taking nourishment. This is the evidence that human-being's dharma is "something in addition to" just wanting to live, to grow, and to exist.

* Human-being's Dharma is Happiness. Resolution in human-living is Happiness. Conflict in human-living is Sorrow.

* Dharma-Neeti is realization of one's duties, through obedience of Principles and Traditions that bolster Continuity of Happiness of humankind.

* A human-being's Definitiveness in Behaviour and Definitiveness in Work gets manifested as Tradition. Definitiveness in Thinking gets manifested as Principles.

While a human-being in illusion evidences adherence to Tradition in its behaviour, it doesn't consistently evidence adherence to Principles.
Posted by Rakesh Gupta

Freedom from Illusion is Effortlessness - part-3

Freedom from Illusion is Effortlessness - part-3
Following is continuation of translation of chapter-5 - titled निर्भ्रमता ही विश्राम - of manav vyavhar darshan by Baba Shree A. Nagraj Sharma.

There is a natural-inclination in existence for progress towards awakening. A more progressed entity of nature is capable of recognizing and understanding the entities behind in this progression. This is the reason, how an entity of knowledge-order (human-being) is able to use, misuse, or right-use rest of the nature. Similarly, an entity of animal-order (animals, birds, fish) is able to recognize entities of pranic-order. An entity of pranic-order (trees, vegetation, etc) is able to recognize entities of matter-order. A thread of mutual-complementariness runs through the nature's progression towards awakening. The movement towards awakening in human-being also reflects working of this principle.

Every entity of Matter-order is in co-existence with every other entity of Matter-order - through mutual-recognition based on their respective structures. Every entity of Pranic-order is in co-existence with every other entity of Pranic-order - through mutual-recognition in pranic-cells. An entity of Animal-order is a living-being - as combined-expression of body (a bio-physical formation) and jeevan (a constitutionally-complete atom as conscious-entity). Pranic-cells composing the animal-body are in co-existence through mutual-recognition. Jeevan enlivening the animal-body exhibits want of living. An entity of Knowledge-order is also a combined-expression of body and jeevan. Pranic-cells composing the human-body are in co-existence through mutual-recognition. Jeevan realizes imagination or awakening while enlivening human-body based on its status.

One awakened entity free of illusion is capable of inspiring many un-awakened entities for their getting awakened through emulation.




* Matter-Order has balance in its status (as Continuity of Definite-Conduct) due to its being with Dharma (as inalienability) of Existence (as indestructibility); Pranic-Order has balance in its status due to its being with Dharma of Existence and Growth; Animal-Order has balance in its status due to its being with Dharma of Existence, Growth, and Wanting to live; Knowledge-Order is with Dharma of Existence, Growth, and Wanting to live with Awakening. Knowledge-Order realizes its Dharma as balance in its status upon Awakening - as Resolution, Prosperity, Trust, and Co-existence.

* Humankind is united as "one right" - with Awakening; and is divided as "many wrongs" - in the Absence of Awakening.

* If above axiom gets accepted by humankind then conducive-environment for realization of Humane-Society will present itself on its own.

* Human-being needs both Intellectual-Resolution and Material-Prosperity for complete-realization of its Awakening.

* Material-Prosperity is realizable only by living the principle of - "Production in excess to Deterministic-Needs". Right-use of Wealth alone realizes Awakening. Wrong-use of Wealth results in Decline.

* For achieving Intellectual-Resolution one needs Conducive Relationships, Social Support, and an Establishment for Study in Co-existence.

* Behavioural-Harmony is mandatory for achieving Intellectual-Resolution.

* Policy and Tradition for Conservation of Humanness is necessary for Intellectual-Resolution and Behavioural-Harmony.

Awakened Human-tradition is in the form of realization of humanness. Conservation of Humanness is with mutual-complementariness of Culture, Civilization, Law (Judiciary), and Systems established by humankind. Humanization of these four is necessary for conservation of humanness. In the absence of these four getting humanized, humans will continue doing more mistakes and crimes - which is only going to increase the degree and number of mistakes and crimes. Until a human-being accomplishes humanness - it is sub-human.

Study of human-ness is through comparative-analysis presented between what is human like, and what is sub-human like. Humankind is responsible for making efforts towards instillment, nourishment, and conservation of humanness.

All efforts by humankind - as conduct, propagation, and exhibition - towards Conservation of Humanness describe humane-culture.

* The Progress of Culture, Civilization, Law (Judiciary), and Systems is inter-dependent and inter-related.

* The objective of human-beings coming together as a society is to achieve freedom from fear. This objective can be realized with the vision of ten-staged universal orderliness.

* The Fear in Humankind is of only three kinds: (1) Fear of natural-disasters, (2) Fear of cruel-animals, (3) Fear of inhuman-ness in humans.

* Matter's Progress or Decline determines its Natural-Order; Natural-Order (Animal-Order or Knowledge-Order) determines the want of jeevan enlivening it (wanting to live, or wanting to live with happiness); the want of jeevan determines what it seeks and what seeks it; Seeking of Jeevan determines its Attachments; Attachments of jeevan determine its State of Bondage; State of Bondage of jeevan determines its Impulses; Impulses of jeevan determine its Actions; Actions of jeevan determine Outcomes of Actions; Outcomes of Actions of jeevan determine Resolution or Conflict; Resolution or Conflict determine movement towards Progress or Decline. Progress or Decline itself determines inhuman-ness, human-ness, or divinity.

* The Purpose of Human-being's Awakening is realization of Intellectual-Resolution and Material-Prosperity only.

Posted by Rakesh Gupta