Today the word ‘Dharma’ creates a great stir among us. Some say
that Dharma is the root cause of all kinds of enmity. No world war has caused the
loss of so many lives as the religious conflicts have caused. Then what is the
necessity of that Dharma which creates so much conflict and causes so many
lives? So a renowned litterateur of West Bengal
has written an article in a newspaper in which he has urged the government to
impose a ban on all kinds of religious practices publicity and also seal up all
places of worship at least for ten years.
Dharma naturally poses the problem of
communal discord. But there is no room for communal discord in true Dharma.
There may be different communities in the domain of Dharma. But all communities
are basically the followers of one and the same doctrine. The goal of all of
them is to advance towards life and growth along with the environment by
effecting an adjustment of complexes through adherence to the Ideal or God.
Dharma constitutes the universal science of life and growth and in different
ages it becomes embodied in the life and message of God-intoxicated,
distinctive-nurturing, all-fulfilling supermen. Dharma devotes the divinely
approved way of life that leads individuals and communities towards being and
becoming. As god is one, so also Dharma is one; different doctrines of Dharma
lead but to the same path and all prophets convey the same message. The harmony
of different forms of Dharma is already an accomplished fact, in as much as
they are varied manifestations of the same truth. Dharma in its essence can
never be many or self-contradictory. Communal discord and dissensions originate
from our ignorance, illiberality and intolerance. All prophets are the exponents
of the same fundamental principles and are the oracles of the self-same
varieties. So we shall have to recognize and revere all the past prophets maintaining
tenacious adherence to our own Ideal. Not to do so is to dishonor our Ideal and
deviate from recognizing, revering and following him truly. If we choose to
venerate the present form of the prophet and ignore his past and future forms,
then that regard is never genuine and perfect. It may be easily guessed as to
how far this defective devotion may lead us. The attempt to belittle or magnify
anyone of them by way of comparison is also unwholesome. It also constitutes an
offence. Again, the most effective way to follow any past prophet is to
recognize, accept and adhere to the latest distinctiveness-nurturing,
all-fulfilling prophet. For all of them are alive in him in a more consummate
form. Every one of them can be palpably found in him. Acceptance of him does
not involve abandonment of anyone.
We also know that whenever religion
gets distorted and deformed and irreligious activities gets importance, God
Himself manifests on this plane of matter to show the real shape of Dharma. Sri
Sri Thakur Anukulchandra is the manifestation of God on the plane of matter. He
shows us the real path of Dharma and explains to us what true Dharma is. He
defines Dharma as— “Yenatmanastathanyesham
jibanagbardhananchapi Dhriyate sa Dharmah.” (That by which one’s life and
growth along with that of others is upholder is called Dharma.)
Sri Sri
Thakur also explains Dharma and religion—
“Religion
is nothing but to assemble
round
the One—
the Ideal—the Love—
the fulfiller of one and all
individually and collectively—
to serve
all
with His tidings
and
to observe
with every
untottering adherence,
allegiance and active service
so as to
make them adjusted
with a gradual go
in
His service,
and make
everyone valorous
with his activity
fortifying
the One
against every kind of danger
or
flow of evil
with
a positive stay
which embraces everyone
according
to that Great One
and serves accordingly
with
every hearty advance
and pleasing sufferance;
hence,
religion comes out
when one is re-ligared
with
Beloved the Great
to serve everyone
according
to His directions—
as
I think;
and
Dharma is to uphold
every existential evolution
to
live and grow.”
(The Message, Vol. II, P-41)
Sri Sri Thakur
Anukulchandra also defines the specific character of Dharma—
“Dharma is nothing but
the culture of
existential
go of life
with honest exercise of it
and
a rational adjustment of
psycho-physical traits
by
which
we can achieve
the
personality
of an adjusted becoming
mingled
with the
specific characteristics of man
and his
normal environmental
development
to
enjoy the providential blessings
with the glow of
heavenly
life.”
(The Message, Vol. II, P-8)
On 18th March, 1948 Sri N.C. Chatterjee,
an eminent politician of Bengal in course of
conversation said to Sri Sri Thakur—“Now-a-days most people are in favor of
political pursuit to the exclusion of Dharma. They think that politics has
relation with Dharma.”
In reply Sri Sri Thakur said—“dharma
means that which upholds life and growth—individually and collectively—leading
to all-round becoming. Something that does not come within the jurisdiction of
Dharma—but is essential to life and growth is never to be found. Hence anything
essential to life and growth lies within the preview of Dharma. Politics also
aims at human welfare. It also stands for life and growth. That which protects
nurtures and fulfils existence is Politics. So it is bound to be ever
consistent with Dharma. Whatever is opposed politics and really hostile to
life. So in any sphere we cannot do without Dharma. God-centeredness is the way
to wellbeing. By any means we should follow that path. Every community has that
one goal. So arrangement is to be made so that indulgence to communal conflict
is eliminated and everyone maintains adherence to Dharma according his
distinctiveness. Thereby people become self-restrained, serviceable and
dutiful. Society and state cannot be stable if people do not develop these
traits. Especially those who are to be leaders should be thoroughly guided.
Otherwise, is it an easy thing to fulfill the huge responsibility of guiding
people? Who will be ready to obey him who has not adjusted himself by
submitting to a superior and carrying out his commands? How much uncoloured his
conception and consideration are likely to be? If such a man becomes a leader,
the path of destruction will be open. Is there anything to compare with the way
Shivaji conducted politics and managed state with allegiance to Ramdas? Nothing
becomes strong without the basis of Dharma and devotion to Guru.” (Alonchana-Prasange,
Vol. XI, P-128) (To be continued…..)
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