We have a
misconception about the term Dharma. By Dharma we mean to observe some with
which there is no connection of our day to day life. In our present rituals
there is much of outer grandeur than touch of heart. Now we mean to observe
Dharma is to use sectarian mark on the forehead, Kamandalu (a water pot used by
the ascetics) and clothes dyed with red ochre or to go to caves for meditation
and seclusion. As if Dharma has nothing to do with day to day life of being and
becoming. Dharma has become now like a fashionable dress which can be put on or
off when one likes. Many took Dharma as escapism, isolation, exclusiveness or
other-worldliness. So they want to observe Dharma in the old age. In the young
age they want to drink life to the less and show interest in Dharma in the later
life. Sri Sri Thakur brings a revolution in this idea. He says-
“To observe
the upholdment
of the laws of existence
both mental and physical
with an honest interest
in
the environment
with
every nurture of
individual specific specification
is the observance of Dharma”.
(The Message, Vol.II, P-27)
Sri Sri Thakur
also warns us that one’s spiritual world is full of darkness that is
unsuccessful in domestic affairs. He also “declares in clear and concrete terms
that the function of Dharma is to uphold, sustain and nurture the all-round,
harmonious life and growth of the individual along with those of the
environment. In fact, it comprehends the totality of life, individual and
collective, with a meaningful adjustment of the past, present and future. Life
is a many-sided, multi-dimensional complex whole and it does not admit of a
fragmentary solution. So nothing that contributes to human existence and
enhancement should be ignored. And it cannot be ignored without jeoparding the
interest of life as a whole,. So an all-embracing, integrated approach has to
be made to solve the problems of life effectively. This concentric, synthetic
integration of all aspects of life that restores balance and poise and leads to
dynamic evolution, is, according to Sri Sri Thakur, the keynote and
quintessence of Dharma. So Dharma has nothing to do with escapism,
isolationism, exclusiveness, other-worldliness or lack of enthusiasm, as is
often erroneously assumed. It lies in achieving life abundant and love abundant
out of an active emotional attachment for a man who is the very embodiment of
love, life, light and wisdom in flesh and blood. And He is called the Ideal or
the Prophet.
An active urge to follow and fulfill the
Ideal brings out the best that lies latent in us, adding tremendously to our
energy, efficiency and puissance. This adherence also moulds our character
towards higher becoming, because we are shaped and fashioned by what we love.
Thus our divided personality becomes unified and we acquire real personality by
concentric love. And unified personalities do succeed in uniting men on the
common platform of the all-fulfilling Ideal. They bring about a co-ordination
of the Ideal, individual and environment, which is the consummation of Dharma.
Time and again Sri Sri Thakur asserts
illustration and demonstrates that God is one, Dharma is one and Prophets are
the same. His life and teachings normally promote mutual understanding and
amity. In this context He describes the specific characteristics of true
Prophets or Ideals. He describes the specific characteristics of true Prophets
or Ideals. He says that all-fulfilling ness and nurturing of individual
distinctiveness are the twin hallmarks of their geniuses. So under their
guidance international tensions, communalism, provincialism, parochialism,
mutual hatred, discord and other disintegrating forces are sure to be
eliminated, of course, it people choose to apply their principles in life.
Sri Sri Thakur
Anukulchandra gives the most universal, scientific and rational interpretation
of Dharma. He shows how Dharma operates as the most progressive force in the
world, combining all the benefits of the realm of matter and spirit which are
basically inseparable. He lovingly beckons us to the materialism on the dream
of a united world without impairing the distinctive existential traits and
traditions of individual nations. He again elucidates how the fulfilling
prophet or Ideal of the age at once serves as the pivot, the foundation, the
centre, the focal point, the way, the truth and the goal of every human being.
Complete living is impossible without surrender ourselves. This act of
indissolubly binding ourselves with Him constitutes the basis of religion.
Unreeling love for the latest fulfilling Ideal is the criterion and touchstone
of the sincerity of our love for God and Prophets. Again, loving service to
fellowmen is the true index of our love for the Ideal.
Sri Sri Thakur
Anukulchandra has explained in detail how we can grow in spiritual life through
daily individual practices of prayer, repetition of Name, meditation,
propagation of Lord’s message; devout offering, self-analysis, self-correction,
formation of good habits, imbibing the character and conduct of the Lord,
resisting evil, devotion to existential culture and tradition and many of the
kindred points. He never tires of focusing our attention on the fundamental
fact that life is fruitful to the event it is dedicated to the realization and
manifestation of the divine in the concrete details of day to day life. And
there lies the culmination of human personality.
(Foreword,
The Message, Volume II)
We need
national unity, we require national integration-this is the cry of the day. All
are saying we need, we require it. But none can give us the concrete formula to
achieve the goal. Some say that communalism, provincialism, parochialism,
mutual hatred and discord are disintegrating forces that hinders national
integration. We are to get rid of these bad forces. We are to integrate under
the unity of ideas. But the question is what the actual way to achieve it is.
Is it possible to unite under the banner of an idea which is full of airy
words? We know we require a central figure? Sugar-candy requires a central
thread to granulate the grains of sugar. Centering that thread the grains of
sugar granulate. Where is that central figure in our national life? If we
really want national integration we are to search for that central figure and
surrender to him. This common Ideal, the fulfiller the best is the most
important factor for national integration.
Some think
that Varnashram system is responsible for national disunity and disintegration.
Those who say it know not what Varnashram really is. Varnashram is a unique
system of social organization based on the inherent biological constitution of
man. It has been found from scrutinizing observation that all human
Beings are not
of equal nature. There appear to be innumerable varieties amongst men. It has
also been found that many special characteristics run in hereditary lines. The
sages of India
observed that a man can really grow and thrive when his inherent
characteristics are nurtured in proper specific directions. The Indo-Aryan
Sociologists tried their best to assort the families into different groups
according to their predominant traits. In their attempts to classify these
groups they found that the entire human population on the surface of this earth
could be divided into four grand divisions. Varnashram is the methodical
assortment of society into these four classes. It is nothing but the
organization of people according to their instinctive varieties. It is the
groupings of varieties of similar instincts. A unique and at the same time
central feature of the system, if such it may be called, was that the instincts
were put in the service of a living Ideal. This tended to prevent the
development of instinct for its own sake and instead, channelized the powers of
man toward the purpose of protecting and exalting the existence.
Varnashram was
not content to merely classify. It coordinated the functions of the different
varieties within the general framework of a society that it conceived to be
whole and organism. It had a place for everyone, and it tried to unfurl the
best that was in each man for the good of him and the whole. It is really wrong
to say that Varnashram creates divisions. Differences are recognized only to be
properly combined. The different classes in a society were seen as different
limbs of a body. In a body each limb is meant to co-operate with and uphold the
other limbs in fulfilling the person as a whole. Thus Varnashram is a living
organism operating on a concept of interfulfilling interdependence to fulfill
the society as a whole. Class war and division are not in the picture.
Thus we see
that Varnashram is not a caste system. On the other hand it integrated the
whole social fabric. A common Ideal and purpose lay behind every man’s life.
And it was behind that very man could attain the Ideal in and through his
particular characteristics. But in the course of time the Ideal element in the
society was removed. The best sons of India were removed from the
generative process. During Buddhist period, for more than thirty successive
generations, the choicest sons of the superior stocks of the country courted
lives of deliberate celibacy. They died childless. Thus the best element of
Indian population was totally eradicated. With the removal of the ideal
elements, Indian society did the Inevitable thing. It began to stand more on
custom, privilege, distinction, etc. In this deformed and stagnated form of
Varnashram has come to be known as the caste system. But Varnashram was never a
caste system. Caste system is the deformed and decomposed shape of Varnashram.
So Varnashram is not responsible for disunity and disintegration in our
country.
On the morning
of 28th
November, 1941 (long before India became independent) at
Satsang Ashram (Pabna) a talk was going on before Sri Sri Thakur about
achieving independence quickly.
Sri Sri Thakur
said-“Independence
does not come, a nation becomes independent. Our very character has made us to
be dominated by the other. We have not yet been able to create a common
platform where we can stand united by nourishing each and every characteristic.
Even today we are indulging envy, hatred and factionalism. We have become
selfish, mutual love and compassion are not yet developed. Moreover, I don’t
like talking on politics excluding Dharma. Dharma means being and becoming.
Politics also means that which nurtures and fulfills. Whom it shall nurture and
fulfill? It shall fulfill being and becoming-individually as well as
collectively with their specific distinctiveness. The basis of this Dharma is
individual distinctive-nurturing Ideal, i.e., the man who can fulfill each and
every individual according to their specific characteristics. In Him we find
complete and integrated manifestation of all ideas, ways, views,
distinctiveness, interest and necessity. He is the living embodiment of all
past prophets. So he can only be the center for all people, even for all
mankind, and centering him all the people, with what they have, can he united
and integrated. This only is the real basis of Dharma”. (Alochana-Prasange,
Vol. I, 5th Edn. P-106)
In the opinion
of Sri Sri Thakur Dharma is the solution of all isms. That by which one’s life
and growth along with that of others is uphold is called Dharma. What else is
wanted if one’s being and becoming is unimpaired, if characteristics of all are
uplifted? Resistance to evil is also connected with Dharma. We should remain
alert so that none become an obstacle to one’s life and growth. So if Dharma is
established all other aspects remain intact.
Sri Sri Thakur
also opines that politics need insight. Without insight a politician becomes
unsuccessful in his life. So we need Seer. Not only that, we are to become a
Seer through our activities and serve self-discipline. A man himself be an
Imperial Library, but if he is not concentric, he will not be able to do
anything His knowledge will not be placed significantly is an orderly manner.
But he in whom universal library i.e. Sadguru is placed significantly, he may
be an illiterate, but none will be able to cope with his wisdom. What Shivaji
himself had done?
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