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
Thursday, February 18, 2010
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
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
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
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
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
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
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
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