“We are
believers in the dictatorship of a divine leader, because he fulfills, nurtures
and protects every individual according to his instinct unblunderingly and
impartially. Serviceableness is his very nature. National personality and
collective personality glow in him with a full effulgence. He is completely
humble, normal, simple, and unattached despite his being endowed with
extra-ordinary qualities and power. So seldom is any one’s ego hurt by him,
rather such a safe shelter and existential indulgence to people’s unadjusted
ego can hardly be found anywhere else. But he never tolerates wrong and
mischief. He accomplishes the good of the people by hook or by crook, by
binding them with a bond of love. He draws out the inherent noblest qualities
and powers of man from within the depth of his being by the magic of his
boundless heavenly affection, love and confidence in the original goodness of
man. He is the human embodiment of God. His advent takes place so that man can
discover and unfold his own inherent divine nature by loving him. It is
beneficial to follow his instructions and directions unhesitatingly in all
affairs of life. Because, he is actually unerring and genuinely interested in
one and all. Again, anyone develops passion-transcending attachment to him;
naturally a divine transformation is wrought in his personality. He just
becomes an instrument in the hands of God.
So
dictatorship should be concentrated in and confined to a divine personality, in
as much as the existential right, individual liberty and personality to every
individual receive the fullest recognition and gain adequate reaffirmation from
him alone”.
(An Integral
Philosophy of Life, P-295.)
Sri Sri Thakur
has also warned us-
“Saasansansthaa jemoni hoke
Jaatei maathaa ghaamaao na,
Jouna-Jiban suddha naa hole
Deser jiban tikbe na”.
(Whatever may be your mode of
administration, in whichever subject may you bother, if the sex-life is not
chaste, the stay of the country will not last long).
Sometimes in
the name of ahimsa we remain inactive. But inactivity is not ahimsa. Sri Sri
Thakur Anukulchandra says-“ahimsa is a super form of Dharma, no doubt. But
ahimsa is not established if himsa is let loose. So if we want to establish
ahimsa we are to wage war directly against himsa, if we want to bring
well-being, we are to cause death of unwell being and if we want to grow
activity we are to kill inactivity. I understand like this. But we should not
hat or kill the sinner; we should try the sinner to get rid of sin by hating
and killing the sin. So I say that it is to support and favor himsa (violence)
if we become non-violent against the ferocious”.
Then what is
the meaning of ‘Resist no evil’? Sri Sri Thakur replies-“I think there is error
in the punctuation of the sentence. As James has said-‘Resist, no evil’. It is
right, resist and there will be no existence of evil. If we the lover of
existence, do not resist the evil, then we will be faded away to non-existence.
I do not think that Jesus Christ, the savior of mankind, wanted to say like
this. We do not get any support of this in his life also. He had wage war
against the evil throughout His life. He had driven away the shop-keepers when
he went to the temple and saw that the shop-keepers had made the temple a place
for business. Is it an example of resisting no evil? Moreover, in the lives of
the prophets we see that they are eager to save even worms and insects. But
they do not take care for themselves. They are satisfied to think and arrange
for others. So the responsibility for His personal security and arrangement for
His comfort and ease are vested in those who love Him. His lovers should guard
him so that his existence may not be at stake. The Prophets are violently
active to save others but very much inactive to save themselves. They are
hankerers of love. They become happy when they see that some are doing anything
for them out of love. They are so much indifferent to themselves that they even
allow to cause harm to them and say unhesitatingly-‘Don’t oppose, let them do
it’. Thus may allow fulfilling the wishes and interest of a particular person.
In them the maxim-‘Thy necessity is greater than mine’ is always materialized.
They tend to think, ‘It is no harm to fulfill your own interest even in
exchange of my own life!’ They are so much selfless, incautious and desperate
that they can do anything and everything not only for a man but also in
exchange of his own life even for an insect. It will be an utter hypocrisy on
our part if we do not take care to save their lives only because of their
command-‘Don’t oppose, let their wishes be fulfilled!’ In this case it will be
a highest excellence of devotion if we arrange to save their lives even
ignoring their command. At first they may be angry on us, but they become
really happy to see such an attitude…”
(Alochana-Prasange, Vol.2, P-56)
Sri Sri Thakur has also said-
“Resist;
-no evil;
it will fly off”.
“Resist evil
with every rational behaviour,
with every conscientious inquisitive
eye of intelligence
and vim and vigour,
to baffle it
in such a way
that repentance evolves
with a conscientious consideration;
thus demolish evil
in words as well as in action
to make it blessed
with every devout service
and have the existence blessed
through the blessings
of the Providence,
the Provider”.
So if we want
to establish Dharma then we are to resist the evil. But we must be always
tactful in resisting the evil. In the name of resisting evil we must not create
bitterness. Our goal is to maintain amity, peace and happiness.
Thus we may
conclude that there is no conflict between Dharma and politics. Dharma and
politics run together hand in hand. Moreover Dharma fulfills politics. Dharma
is that by which one’s life and growth along with that of others is upholded.
Politics is that which protects, nurtures and fulfills the uphold of existence.
So Dharma and politics are inseparable. Now a day we see the deformed state of
both Dharma and Politics. We have also engaged Dharma and politics to fulfill
our narrow self-interest by dragging them out from their real seat. Now we see
the rotten state of both of them. It is our foremost duty to restore them from
the clutches of the so called priests and selfish politicians and place them on
their noble seats. If we can restore their real forms then we will see that
Dharma and politics are really inseparable and Dharma is essentially needed in
all political affairs. Politics devoid of Dharma is like an aimless boat
without the helmsman in a billowy sea which runs to utter destruction.
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