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Dss05.02 Prashaanthi Nilayam, 14-1-1965
Dss05.02 Prashaanthi Nilayam, 14-1-1965
2. El Sol en T puerta
Un hombre con mucha angustia clamaba por un boleto en la ventanilla de la
estacin de tren, pero el empleado dentro estaba impotente, porque el hombre
no saba dnde quera ir. Slo estaba ansioso por escapar; pues haba tenido
suficiente con ese lugar. Todos los hombres, tarde o temprano, se comportan
de esta manera; incluso si alguien vive cien aos, l no tendr ganas de seguir,
para encontrar que todos sus parientes y amigos, sus cercanos y queridos,
hayan cado al lado del camino y haya sido abandonado, por la muerte. La
vida no es slo lo bueno. Nadie es feliz si se sumerge en la vida mundana. El
hombre se arroja sobre las olas de la alegra y la pena, es golpeado por la
suerte, buena o mala; es el blanco de pedradas o ramilletes; el mal que lo
rodea afecta su paz; la ansiedad le roba el sueo y la tranquilidad. Es como si
se intentara dormir en una cama de insectos. Por lo tanto, el hombre trata de
escapar de todo esto, a algo, a algn lugar; no est seguro, ni que ni dnde!
2. The sun at your doorstep
A man in great distress clamoured for a ticket at the booking office of the railway station, but the
clerk within was helpless, because the man did not know where he wanted to go. He was anxious
only to get away; he had had enough of the place. All men, sooner or later, behave like this; even
if one lives a hundred years, he has no desire to continue, for he finds all his kith and kin, his
near and dear, have dropped on the roadside and he has been deserted, by death. Life is no
unmixed good. No one is happy if he is immersed in worldly life. Man is tossed about on the
waves of joy and grief, he is buffeted by fortune, good or bad; he is the target of brickbats or
bouquets; the evil around him affects his peace; anxiety robs him of sleep and quiet. It is as if
one attempted to sleep on a bug-infested cot. Therefore, man tries to escape from all this, into
some thing, some where; he is not sure, which or where!
El maestro espiritual (guru) les puede guiar a dnde ir, qu lugar buscar; pero,
no puede hacer que lo alcancen. Ustedes tienen que caminar penosamente a
travs su propio camino. El maestro puede dar clases especiales y dar
entrenamiento especial; pero, el aprendizaje tiene que ser realizado por el
propio alumno. Hay dos tipos de logros: aprpta-prpti (apropiarse de lo no
propio) y prpta-prpti (apropiarse de lo propio). La adquisicin de algo que
no tienen es aprpta-prpti; si no tienen un micrfono, van y compran uno o
arriendan uno. Es prpta-prpti si se dan cuenta de una cosa que tenan con
sigo, pero imaginaban que no tenan. Un amigo viene y les pide un prstamo
de diez rupias, ustedes se sienten porque no han conseguido el billete de diez
rupias y que no son capaces de ir en su ayuda cuando l est en extrema
necesidad. Una hora ms tarde, cuando te sientan y abren las pginas del Gt,
descubren un billete de diez rupias que haba sido colocado y olvidado entre
las hojas hace mucho tiempo, Cuan felices estn con esto! Las diez rupias son
tan buenas como si se hubieran ganado recin. El guru (maestro) les pide que
busquen entre las hojas del libro de su corazn, y he aqu que el tesoro est ah
listo para hacerles ricos ms all de comparacin.
The spiritual teacher (guru) can guide you where to go, which place to seek; but, he cannot make
you reach it. You have to trudge along the road yourself. The teacher might take special classes
and give special coaching; but, learning has to be accomplished by the pupil himself. There are
two kinds of accomplishments: apraaptha praapthi and praaptha praapthi. The acquisition of
something which you did not have is apraaptha praapthi; if you do not have a mike, you go and
purchase one or hire one. It is praaptha praapthi if you become aware of a thing that you had
with you, but imagined that you did not have. A friend comes and asks a loan of ten rupees from
you, you are sorry that you have not got the tenner and that you are not able to come to his rescue
when he is in dire need. An hour later, when you sit down and open the pages of the Geetha, you
discover a ten rupee note that you had placed between the leaves long ago and forgotten, How
happy you are at this! The ten rupees are so good as newly earned. The Guru asks you to search
between the leaves of the book of your heart, and, lo, the treasure is there ready to render you
rich beyond compare.
Un discpulo lav la ropa del guru (maestro) las que, para secarse, fueron
colgadas sobre una cuerda en la ermita. El guru quera que se secaran
rpidamente, pero el discpulo no pudo evitar la demora Las haba colgado
dobladas en cuatro!; la inteligencia humana debi haberlo inspirado a
disponerlas sin doblez, por lo que se habran secado ms rpido. Del mismo
modo, ustedes deben utilizar vuestra inteligencia en el campo espiritual y
permanecer con su prctica espiritual intacta. Despus de todo, la forma ms
rpida de secar la ropa, la mejor manera de preparar un plato sabroso, son
His waist and Feet; the snakes were safe now and they hissed with their puffed hoods at the
celestial bird which could not do them any harm, since they were in such Divine Company.
Garuda dijo: "! Bien, Descender con ese Cuerpo y voy a matarles a cada una
de ustedes!" Esa es el valor de estar en buena compaa, para el practicante
espiritual. Para el que ha llegado al xito tambin, la santa compaa es
valiosa, porque es como mantener una olla de agua al interior de un tanque de
agua; no habr ninguna prdida por evaporacin. Si la persona espiritualmente
avanzada (yogi) vive entre los hombres mundanos, las posibilidades de que su
yoga (unin con Dios) se evapore en bhoga (disfrute) son muy grandes.
Garuda said, "Well! Glide down from that Body and I shall kill every one of you!" That is the
value of being in good company, for the spiritual practitioner. For the one who has reached
success also, holy company is valuable, for it is like keeping a pot of water inside a tank of
water; there will not be any loss through evaporation. If the spiritually advanced person (yogi)
lives among worldly men, the chances of his yoga (union with God) evaporating into bhoga
(enjoyment) are very great.
Deben tener cuidado con los alimentos que toman; el jihva (la lengua) y los
guhya (rganos reproductores) son los dos grandes enemigos del hombre; las
ansias de hambre y el sexo que arrastran a la perdicin.
Desistan de la degustacin de la lengua y su gula; no sean vctimas de la
lujuria o el gusto. Tomen alimentos puros y coman en compaa de los puros.
Sean moderados en los alimentos y mantengan los sentidos estrictamente bajo
control.
You must be careful about the food you take; for, the jihva (tongue) and the guhya (organ of
generation) are the two great foes of man; the cravings of hunger and sex drag you into perdition.
Desist from catering to the tongue and its greed; do not be a victim of lust or taste. Have pure
food and eat it in company of the pure. Be moderate in food and keep the senses strictly under
control.
recognition for the donations you gave to some Trust. Fruits, whether good or bad, you yourself
have to consume; so the best means of liberating yourself from the consequences is to ignore the
fruit and do perform action, for the sake of action only. You will not be burdened with either sin
or merit if you act so. If you crave for the profit, you will have to be prepared to accept the loss
also. If you construct a well where four roads meet expecting to get merit for slaking thirst of
men and cattle, you cannot shirk the demerit you will be credited with, when some one falls into
it and gets drowned.
Si abanican a una persona solo por amor, pueden dejar de hacerlo cuando lo
estimen; pero un siervo que acepta salarios para abanicar a su amo tiene que
continuar, le guste o no. Abandonen el deseo de retribucin y sern libres;
acptenlo o pdanlo, y quedaran atados. Ese es el secreto de "Renunciar al
fruto de la accin" (karma-phala-tyga).
If you fan a person out of love, you can leave off when you must; but a servant accepting wages
for fanning his master has to continue whether he likes or not. Give up the desire for
remuneration and you are free; accept it or ask for it and you get bound. That is the secret of
"renunciation of the fruit of action" (karmaphala-thyaaga).
Conozcan ese "Yo", sepan que ese "Yo" es lo mismo que "L". Pueden saber
esto slo mediante una intensa disciplina espiritual que no se vea empaada
por la ira, la envidia y la codicia --- los vicios que brotan desde el ego. Cundo
se enojan, actan como si estuvieran posedos por un espritu maligno; su
rostro se vuelve feo y espantoso. Eso es, como el guio de una bombilla roja
cuando el peligro se acerca, los ojos y la cara se ponen rojos como una
advertencia. Presten atencin a esa seal y vayan ustedes mismos a un lugar
solitario y tranquilo; no den rienda suelta a palabras malvadas. La envidia y la
codicia tambin emanan del ego y tienen que ser cuidadosamente vigiladas y
controladas. Al igual que la cola del renacuajo, el ego se desprender cuando
uno crezca en sabidura. Debe caer; si no se corta, el pobre renacuajo morir.
Por lo tanto, no se preocupen por el ego; desarrollen la sabidura, discriminen,
conozcan la naturaleza efmera de todas las cosas objetivas; entonces, la cola
ya no ser evidente.
), 14-1-1965
Pranti Nilayam (
Know that I, know that I is the same as "HE". You can know it only by intense spiritual
discipline that is not marred by anger, envy and greed---vices that sprout from the ego. When
you get angry, you act as if you are possessed by an evil spirit; your face becomes ugly and
frightful. As a matter of fact, like the red bulb winking when danger is approaching, the eyes and
face become red as a warning. Heed that signal and betake yourself to a quiet lonely spot; do not
give free vent to wicked vocabulary. Envy and greed also emanate from the ego and have to be
carefully watched and controlled. Like the tadpole's tail, the ego will fall away when one grows
in wisdom. It must fall away; if it is cut, the poor tadpole will die. So, don't worry about the ego;
develop wisdom, discriminate, know the ephemeral nature of all objective things; then, the tail
will no longer be evident.
Prashaanthi Nilayam, 14-1-1965