The
next morning, Sunday, August 5, 1945, Thakur was waiting on the verandah of Matrimandir. Shri
Bordoloi and Shri Choudhury came. By and by many others gathered there. When I
came, I heard Sri Sri Thakur saying, “If the eugenic aspect is ignored in any movement, the movement
becomes futile. What a beautiful arrangement this Varnasram is ! Varna, which is popularly
known as caste, means pedigree ; it indicates how much the breeding capacity,
or instinct, of a particular individual
is developed. A son of good family may be bad but it will not take much time
for him to be good if he gets proper nurture. If there is no anomalous
interpolation, it is not unlikely that a man of rich heredity, though without
any apparent brilliance, will be the father of a great man. It may seem to be
something like a lotus growing in a heap of cowdung, but the basic point is :
though the acquisition of the man might not be satisfactory, yet his inherent
capacity for breeding superior types is intact. If marriage is not properly
reformed, there comes to be a dearth of men of varied, specialized instincts
and rich possibilities, and the number of the inefficient increases. The more
demand there is for girls in the lower strata of society due to the practice of
Anulom marriage the better. Then the men of those strata create a demand for
girls in still lower strata ; and thus the circumference of society widens in
an evolving manner—assimilating and improving the lower in and towards the
higher. Our forefathers were seers ; they experimented with these things. Move
in that direction and see what happens. You will go on growing.”
The
Hindu-Muslim problem was mentioned. Thakur said, “I want balance and integration. I want a state of things
where nobody can ruin or hamper anybody else, where everyone will stick to his
principle and unfold his special characteristics---and help others do so. I do
not wish anyone to be deprived of his real glory and dignity, It is proper to
assert it. If devotion to Ideal is weak, there peeps the idea of so-called
‘compromise’ ; that is, compromise with Ideal, as if there is something wrong
in Dharma. But true unity cannot be effected in this way ; rather, it impairs
the interest of all. There is an obnoxious habit of showing generously by
sacrificing principle, lending countenance to dirty deeds out of weakness. This
sort of generosity sells out the being at the demand of complex. It is never
right to tolerate baneful actions directed against culture, life and society.
It endangers public safety. If a militia is to be formed in the country or
martial spirit is to be roused among people, it must be done with a view to
stabilizing and consolidating Dharma, culture and public welfare. So I speak of
Kristiprahari (defenders of culture) or Dharma-Goonda (defenders of Dharma).
They will eat, drink, and go about cheerfully, effectively checking and
resisting all tyranny, injustice, improper conduct and irreligious acts. Such
an atmosphere is to be created that it becomes impossible for men to move in a
way injurious to themselves and others. We may do things that lead us to death,
but not one of us wants to die. Take the case of Hindus. In spite of their
learning and talent they are today disintegrated and weak due to their aversion
to follow a common Ideal. But we do not really want to remain weak. We want to
be strong. But we are going in just the opposite direction. We must stop this
once and for all. Our defect is incalculable. We all go on in this way, blaming
each other, No one is looking at his own fault or correcting himself. It is as
though we were all in the company of drunkards, yelling at one another, ‘Stop !
Stop !’ But what is good, seeing faults and blaming others ? All trouble stops
if we just begin with our own doings.
Someone
spoke of renunciation. Sri Sri Thakur said, “Renunciations is not for the sake of renunciation. The main
point is life and growth. Nature has so ordained it that if we want to eat
again we are to first expel what we have already eaten. So man can easily
conquer all attractions that stand in the way of enjoyments that cater to life
and growth. No ego of renunciation haunts him there.”
Bharatda
explained to Shri Bordoloi his researches on Aryan culture. While they were
talking Thakur looked affectionately at Shri Bordoloi and said, “It is easy to be a king, but very
difficult to be a leader. A man cannot be a leader if he has not perfect
control over his passions and complexes. It is easy to be a Governor, but
difficult to be a teacher.”
Some
writings of Thakur were read aloud. When Kestoda was reading ‘The Message’, in
connection with the word ‘religion’ that appeared there, Thakur said, “Religion and Dharma are not the same
thing. Religion means to be born again, to approach the Guru and bind oneself
with him through initiation.”
Then
there arose the topic of Russia
and economic emancipation. Shri Bordoloi said of Russia, “They are creating a Ravanic
Civilization—as if man has no need of attachment or allegiance to a higher
entry, but he himself were all in all.”
Thakur
: “If it is so, there has
their seed of decay and ruin.”
There
was some talk of Government. In this connection Thakur said, “I think the more the zaminders are
empowered the better. If the right types of zaminders are given administrative
power, they will be able to bring about better integration. I like the system
of Zamindary Government. In the management of the zamindary there should be
representatives of the zaminders and representatives of the tenants. The
representatives will endeavour in a combined way so that through their nurture
and service every tenant may grow to be efficient, successful and affluent. The
zaminder will look to the interest of the subject and the subject will look to
the interest of the zaminder so that the zaminder nourished and enlivened by
the subject, may serve him well. The zaminder will make himself responsible for
whatever poverty the subject experiences, and will be determined to remove it.
Thus, if the zaminders stand behind people as their efficient, sympathetic,
beloved guardians, regulating and safeguarding their progress ; and if in
emergencies they have the right to chastise and subdue their perversities in
order to advance their interests, it is certain that everyone will profit in
the long run. And if the well-motivated zaminders remain there between the
people and Government, they will be able to stand a good deal of the shocks and
blows from both sides. Thus everybody will be benefited ; for the zaminders
will absorb shocks and thereby avert disasters which result from the explosive
pressure of Government on people and the people’s whimsical push against the
Government.”
Shri
Bordoloi and Shri Choudhury were listening with rapt attention and were nodding
their respectful assent. Thakur was speaking in an inspired mood—putting his
very soul into his words. There was talk of the democratic method of work in
relation to the formation of the University in Assam. Shri Sri Thakur said, “Why
be anxious about the opinion of one and all ? How much do they (the voters)
know about their own welfare ? What is the extent of their vision and
conception ? The fundamental thing is to have a principal, an Ideal. If you
have keen urge and attachment for him, it will glow in and through your
thoughts, feelings, acts, looks, movements etc. Integrated personality will
grow out of this concentric tenor of life, and this personality evolves into
the demo-personality that knows how to fulfill all. And this does
undistortedly. So many movements are going on in the West and in this country.
I say, try the movement that our revered grandfathers and forefathers had. We
people always consider and appreciate ideas indented from outside, but we never
care to think of our own rich heritage.”
Sri
Sri Thakur was speaking with great feeling. The exuberance of his emotion
animated his whole being and all present were deeply moved. Shri Bordoloi, Shri
Choudhury and all others were left in a contemplative mood. We sat silent,
surcharged with a divine feeling. After some minutes Shri Bordoloi and Shri
Choudhury bowed down before Thakur and took leave of him. Thakur asked them to
come again when convenient, and they agreed.
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