Loading ...
Sorry, an error occurred while loading the content.

ABOUT VARNASHRAM (Part - IV)

Expand Messages
  • sp_chak
    Excerpts from An Integral Philosophy of Life by Shri Prafulla Kumar Das, (Prati-Ritwik) , Satsang ABOUT VARNASHRAM (Part -IV) Varnashram and Progressiveness
    Message 1 of 1 , May 2, 2007
    View Source
    • 0 Attachment
      Excerpts from 'An Integral Philosophy of Life' by Shri Prafulla
      Kumar Das, (Prati-Ritwik) , Satsang

      ABOUT VARNASHRAM (Part -IV)

      Varnashram and Progressiveness
      The modern society can by no means go back to the medieval
      age. We have regard fully welcomed and shall continue to welcome the
      bounteous contributions provided by science, technology and the
      stupendous energy generated by steam, electricity and atomic power.
      We shall go on advancing towards attaining further progress and
      prosperity through the practical application of the up-to-date
      achievements of science. But whatever we do, we must do with a view
      to consolidating the base of life. So, we shall have to apply in
      practical life the pristine principles of the universal and
      scientific system of Varnashram, representing a complete philosophy
      of life that simultaneously solves needs of spiritual uplift, and
      apt education, eugenics and occupation. It is only by so doing that
      we shall enabled to face the present squarely and create a glorious
      future making the flow of individual and collective life exhuberant.
      It will also help us in getting rid of all imperfect and partial
      isms and in maintaining and improving our hereditary, biological
      worth and wealth effecting a perfect harmony and concordance of the
      Ideal, individual and the environment with all obeisances to our
      magnificent culture.
      Reform of Varnashram

      If any deficiency or distortion might have crept into
      Varnashram due to the influences of time, that is to be rinsed,
      rectified, renovated and readjusted—establishing everyone in the
      right place according to his distinctiveness. But due to impatience
      if we discard the basic structure of Varnashram, we shall invite
      disaster by losing the all-adjusting clue and key to the solution of
      varied, complex problems of life and consequently the erring world
      will also be deprived of the blessed contribution of an all-
      fulfilling, unerring path of life.
      The Universality of Varnashram

      We have already thrown some light on the scientific basis,
      universality and the all-round adaptability of Varnashram. So we
      make bold to declare that in the scheme of social adjustment of all
      countries if a grouping is made according to the varieties of
      similar instinct and initiation, education, marriage and occupation
      are arranged on a scientific basis-maintaining a tuned concord with
      the enduring existential tradition and culture of the nation; then
      the solution of spiritual, moral, economic, conjugal, domestic,
      social, political, educational, cultural and international problems
      of the world is automatically rendered much easier.

      Varnashram and Decentralization of Industry

      It is redundant to say that our problems have sprung from
      not obeying the principles of Varnashram and not from obeying them
      properly. And everything has to be readjusted suiting the needs of
      the particular time, place, person and existing conditions and
      situation. Take for example the point of large-scale production by
      means of the use of huge machinery-it has been prohibited by the
      Varnashramic society. There are many bad consequences of introducing
      gigantic machines in industry. But in the modern world it is not
      possible for us to go on without restoring to the big machines and
      heavy industries. To keep pace with the competitive world and
      survive in the struggle for existence we badly need some basic heavy
      industries e.g. steel plant, fertilizers plant, and workshop for
      manufacturing locomotives, ship building industry, airship-
      manufacturing establishment, and ordinance factory and other like
      industries. But in the case of many industries we may adopt a method
      of decentralization instead of centralization in its totality.
      Different components of a complex tool may be wrought in individual
      families with the aid of domestic machines and steady supply of
      electric power and subsequently they may be assembled at a place
      with a view to marketing them. Again, component parts of heavy
      industries that can possibly be made in a decentralized manner
      should be arranged to be made in that way. These works may be
      allotted to people with an eye to their hereditary aptitude. This
      enables them to remain engaged in their distinctive work just in
      their domestic setting. So women, the old people and the children
      also of the family may assist them in their work according to their
      capacity. Thus even the children acquire some earning efficiency
      from their early age. Moreover in the village homes various types of
      small industries may be introduced by providing suitable machines,
      raw materials and cheap electric power for operating those machines
      with a discerning observation of the instinctive knack of individual
      families. The products of these industries may be arranged to be
      sold through the agency of proper organizations set up for the
      purpose. Varnashram wants to make such an arrangement as emblems men
      to earn an independent living on the basis of their distinctive
      capability and effort. The less there arises the necessity of
      resorting to servitude, the better. The problem of the labour and
      the capitalist is automatically solved thereby. Here the proprietor
      of the industry is a labourer himself is the proprietor. Varnashram
      does not want that a handful of people should become enormously rich
      and own all factors of production compelling people to adjectly
      submit to them just for the sake of their existence not does it want
      the government to own everything so that people are coerced to be
      dependent on it. Rather the government should so arrange that every
      individual may develop his instinctive ability and adopt a
      profession in tune with it and may thus make his human life fruitful
      in an adjusted manner through the pursuit of the Ideal and culture
      with an upkeep of individual liberty and environmental cooperation.
      If the state actually does so, it is to be understood that it is
      moving in tune with Varnashram.

      (to be continued....)
    Your message has been successfully submitted and would be delivered to recipients shortly.