History & Philosophy: The Eternal Message / Historia y Filosofía: El Mensaje Eterno
Historical Review / Reseña Histórica
(Published date: August 20, 2004) / (Fecha de Publicación: 20 de Agosto de 2004)
The Suddha Dharma Mandalam is an Esoteric Organization of remote origin, whose profound teachings are founded on the maximum expression of life, which is God or Parabrahman. This principle, being inherently present in the internal and external processes of the human being and their environment (the Universe), is the object of investigation and pursuit.
Suddha Dharma Mandalam es una Organización Esotérica, de origen remoto, cuyas profundas enseñanzas se fundamentan en la máxima expresión de la vida que es Dios o Parabrahmán, el cual inherentemente presente en los procesos internos y externos del ser humano y su entorno el Universo, se constituye en objeto de investigación y búsqueda.
Although this wisdom has gradually been forgotten and occasionally distorted over the passage of time, it is necessary to reassert it from time to time, with the sole purpose of delivering it as a selfless service to humanity, leading them to a state of peace, wisdom, and well-being.
Aunque con el transcurrir de los tiempos, poco a poco esta sabiduría se ha ido olvidando, y en ocasiones tergiversándose, se hace necesario reivindicarla de tiempo en tiempo, con la única finalidad de entregarla como un servicio desinteresado a la humanidad, llevándola a un estado de paz, sabiduría y bienestar.
Don Benjamín Guzmán V., Continental Instructor SDMV Chilean Section
Don Benjamín Guzmán V., Instructor Continental SDMV Sección Chilena
The Message's Revelation / La Revelación del Mensaje
At the dawn of the twentieth century, this message was revealed anew to the world, resting upon wise Masters from the land of Aryavarta (India). They dedicated themselves to the diffusion of these ancient truths, publishing them through commentaries, essays, and vast literature where the seal of their experiences can be appreciated. Subsequently, all of this was projected towards other latitudes.
En los albores del siglo veinte, este mensaje se reveló nuevamente al mundo, recayendo ello en sabios Maestros de la Tierra de Aryavarta (India). Ellos se dedicaron a la difusión de estas antiguas verdades, publicándolas a través de comentarios, ensayos y vasta literatura en donde se puede apreciar el sello de sus experiencias. Luego todo esto fue proyectado hacia otras latitudes.
Universal Wisdom / Sabiduría Universal
While it is true that this wisdom originated in India, the diligent seeker can realize that it is universal; this has been proven by the breadth of its concepts that involve the totality of thought, word, and actions.
Si bien es cierto esta sabiduría se originó en India, el estudioso buscador puede darse cuenta que ella es universal; así se ha comprobado por la amplitud de sus conceptos que involucran la totalidad del pensamiento, palabra y acciones.
Diffusion in Chile (1927) / Difusión en Chile (1927)
This Suddha School was incorporated into our lives through the diffusion made in Chile by the esteemed Spiritual Instructor Don Benjamín Guzmán V. (Sri Váyera). With tireless effort, he sought to make this knowledge known to the inaccessible mentality of the nineteen-twenties (1927) and subsequent years. Since that time, efforts have been made to maintain these unalterable teachings in their strict purity, as they are considered to belong to the permanent character of the Process of Life or Sanátana Dharma.
Esta Escuela Suddha se incorpora a nuestra vida, a través de la difusión hecha en Chile por el recordado Instructor Espiritual Don Benjamín Guzmán V. (Sri Váyera), quien con denodado esfuerzo procura dar a conocer este conocimiento a la inaccesible mentalidad de la década de los veinte (1927) y posteriores. Desde aquella época se intenta mantener en el rigor de su pureza estas inalterables enseñanzas, ya que ellas están consideradas como que pertenecen al carácter permanente del Proceso de Vida o Sanátana Dharma.
The Carriers of the Message (1915) / Los Portadores del Mensaje (1915)
The purpose of this message was revealed (1915) with the sole aim of providing a selfless service to humanity, with the responsibility of its diffusion falling upon a group of noble spiritual masters, originally from ancient India. Among them are: Swami Subramaniananda, Pandit K.T. Srinivasachariar, Sri Vasudeva Row, Sri T.M. Janárdana, and others.
El propósito de este mensaje fue revelado (1915) con la única finalidad, de entregar un servicio desinteresado a la humanidad, recayendo la responsabilidad de su difusión en una agrupación de nobles maestros espirituales, oriundos de la India milenaria. Entre ellos se destacan: Swami Subramaniananda, Pandit K.T. Srinivasachariar, Sri Vasudeva Row, Sri T.M. Janárdana y otros.
Swami Subramaniananda
First Initiatory Authority Suddha Dharma Mandalam, India.
Primera Autoridad Iniciática Suddha Dharma Mandalam, India.
Pandit K. T. Srinivasachariar
Editor of the SDM Gita
Editor de la Gita SDM
Sri Vasudeva Row
Master of Suddha Dharma
Maestro del Suddha Dharma
Sri T. M. Janardana
Master of Suddha Dharma
Maestro del Suddha Dharma
Yoga is Synthesis
By Suddha Dharma Gnana Datha Dr. José Ruguê (Swami Narayanananda Ayurveda Saraswati)
We have always heard about different types of Yoga: Yoga of action, of devotion, of knowledge, Yoga of the mind, of the body, different modalities of practices of components of Yoga such as, for example, of asanas, of mantras, Yoga of the so-and-so, Yoga of the such-and-such, there being even attempts at trademarking the brand!
If we consider that Yoga is a term of maximum extension and fullness, any word placed alongside it only restricts its meaning, adapting to the natural human tendency to fragment, divide, and put energy into one aspect of life to the detriment of others, moving away from the fundamental principle of Yoga, which is fullness.
Many, when defining Yoga, do so classically only by the famous verse from the Yoga Sutra of Patanjali: Yoga Chitta vritti nirodha — Yoga is the suppression of the modifications of the mind. Viewed from this angle, the goal of Yoga seems to be a very subjective state, because the word nirodha (suppression) brings us a notion of the absence of something and does not exactly define what Yoga is.
In the following verse of the same Yoga Sutra, Patanjali says: tada drashtuh swarupe vasthanam — by reaching this state, one achieves the realization of swarupa, one's own true nature. Therefore, we should understand the chitta vritti nirodha only as a means to achieve Yoga, which is sambhanda or the progressive contact with the Truth, that which is defined as being immutable and absolute — Atma swarupena saha pragnaya sambhandha.
"Atma," contained in this verse, leads us to understand that the goal of Yoga is not a fleeting psychological state, but the realization of the ultimate essence of being.
Yoga teaches us that the cause of all human suffering is ignorance — avidya — of what we truly are; the consequent identification — asmita — with our emotions, thoughts, and bodies which, in truth, are instruments of the Self. From this identification come attachment and aversion — raga and dwesha — from which arises a feeling of unsatisfactoriness and incompleteness leading to frustration, which is a better translation of the Sanskrit word dukkha than "pain" itself.
As a result of the previous causes, abhinivesha arises, which can be translated as an exaggerated thirst to enjoy life, thereby losing perspective of the real objectives of life. The only solution for this existential problem is, from the point of view of Yoga, progressive contact with the Self or Purusha or Atma that permeates the entire Universe, but which can be found in the innermost part of ourselves, in the sanctuary of our hearts.
By exercising the methods of Yoga, a disidentification of our pragna or consciousness is produced in relation to our dense and subtle bodies and their modifications. Glimpses, in the silence of meditation, of this Truth which is pure Happiness, produce effects that lead to the realization of another masterful definition of Yoga, given by the incarnated Ishwara, Bhagavan Sri Krishna, contained in the Srimad Bhagavad Gita, when He says: Yogaha karmasu kouchalam — Yoga is mastery in actions.
In the next issue, we will deal with this and another definition of Yoga contained in the Gita.
Yoga é Síntese (Original em Português)
Sempre se ouviu falar de diferentes tipos de Yoga: Yoga da ação, da devoção, do conhecimento, Yoga da mente, do corpo, diferentes modalidades de práticas de componentes do Yoga como, por exemplo, de asanas, de mantras, Yoga do fulano, Yoga do beltrano, havendo até tentativas de propriedade da marca!
Se consideramos que Yoga é um termo de máxima extensão e plenitude, qualquer palavra colocada ao lado dela só restringe seu significado, adaptando-se à tendência natural do ser humano de fragmentar, dividir e colocar sua energia em um aspecto de sua vida em detrimento dos outros aspectos, afastando-se do princípio fundamental do Yoga, que é a plenitude.
Muitos, quando definem Yoga, só o fazem, classicamente, pelo famoso verso do Yoga Sutra de Patanjali: Yoga Chitta vritti nirodha — Yoga é a supressão das modificações da mente. Visto por este ângulo, a meta do Yoga parece ser um estado muito subjetivo, porque a palavra nirodha (supressão) nos traz uma noção de ausência de alguma coisa e não define exatamente o que é o Yoga.
No verso seguinte do mesmo Yoga Sutra, Patanjali diz: tada drashtuh swarupe vasthanam — alcançando-se este estado se alcança a realização de swarupa, sua natureza própria. Portanto, devemos entender o chitta vritti nirodha apenas como um meio de se alcançar o Yoga, que é sambhanda ou o contato progressivo com a Verdade, aquilo que é definido como sendo imutável e absoluto — Atma swarupena saha pragnaya sambhandha.
Yoga nos ensina que a causa de todos os sofrimentos humanos é a ignorância — avidya — daquilo que nós realmente somos; a consequente identificação — asmita — com nossas emoções, pensamentos e corpos que, na verdade, são instrumentos do Eu. Desta identificação provém o apego e a aversão — raga e dwesha — de onde surge um sentimento de insatisfatoriedade e incompletude levando à frustração, melhor tradução da palavra sânscrita dukkha do que propriamente dor.
A única solução para esse problema existencial é, do ponto de vista do Yoga, o contato progressivo com o Ser ou Purusha ou Atma que compenetra todo o Universo, mas que pode ser encontrado no mais íntimo de nós mesmos, no santuário de nossos corações. Ao exercitarmos os métodos do Yoga produz-se a desidentificação de nossa pragna ou consciência em relação aos nossos corpos densos e sutis e suas modificações.
Glimpses, no silêncio da meditação, desta Verdade que é pura Felicidade, vo produzindo efeitos que levam a realizar outra magistral definição de Yoga, dado pelo Ishwara encarnado, Bhagavan Sri Krishna, contido no Srimad Bhagavad Gita, quando Ele diz: Yogaha karmasu kouchalam — Yoga é maestria nas ações.