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DISCOURSES -- (From Second Part)

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    DISCOURSES (From Second Part) Sri Sri Thakur s Conversation with Two Leaders of Assam Compiled and Translated by Shri Prafulla Kumar Das, M.A., (Prati-Ritwik)
    Message 1 of 4 , Nov 4, 2008
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      DISCOURSES
      (From Second Part)
      Sri Sri Thakur's Conversation with Two Leaders of Assam
      Compiled and Translated by
      Shri Prafulla Kumar Das, M.A., (Prati-Ritwik)

      Introduction

      It is Christmas time. At home they are decorating a tree,
      hanging on it bulbs of bright colors, silver tinsels and lights.
      Under the tree go gifts, wrapped in fancy paper. Doors are closed. If
      any one wants to peep in at the tree, he does so through the keyhole
      in the door, unless, of course, he wants to come in and help with the
      tree. Then all doors are open.
      When, on August 4, 1945, Shri Bordoloi came to Sri Sri Thakur
      at Pabna in Bengal, Thakur gave him a glimpse, through as many
      keyholes as he would peep, of the tree he was decorating. Thakur
      found him and his companion, Shri Choudhury, very receptive. That is
      why the conversation that then took place has seemed to Prafullada a
      comprehensive outline of Thakur's Ideology. And Prafullada has chosen
      it of all Thakur's conversations for translations into English. In it
      Sri Sri Thakur gives his meanings of religion, renunciation, non-
      violence, caste, education, eugenic improvement, national
      integration, leadership and living Ideal. In it he suggests solution
      for the tribal problem of Assam, the Hindi-Muslim question, and the
      wide-spread social disorder and tenant-zaminder relations. In each
      case, he touches only what he thinks is the nerve of the problem ;
      details are omitted. He refers many times to India's glowing past and
      eagerly pleads for reforms along lines laid down by wise forefathers.
      And throughout he makes his personal appeal, his invitation to love.
      Shri Bordoloi can come in and help him decorate the tree. Prafullada
      reports that the two visitors from Assam were greatly elated, even
      surcharged with divine feeling.
      Now it is five years later, and Christmas time. Shri
      Bordoloi, twice premier of Assam, has passed away. The reforms and
      suggestions have not been tried—not even the Bentley-Wilcocks plan so
      urgently put forward by Sri Sri Thakur. Shri Bordoloi did begin his
      university in Assam, and it is running ; but he called it `Gauhati
      University', not `Basistha University'. He looked at the tree through
      the keyhole but did not knock on the door and drink of the juice that
      makes it ever green. And yet his conversation with Thakur remains a
      keyhole for any others who would peep in at Thakur's tree.

      Satsang Camp, E.J. Spencer
      Deoghar, S.P.
      December 21, 1950.

      ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦ ♦

      Shri Gopinath Bordoloi, Ex-Chief Minister of Assam, and the
      Hon. Rohini Kumar Choudhury came to Central Satsang, Pabna from
      Calcutta by Assam Mail today. They put up at Pramathda's house. They
      went there, took rest for a while, and then they went to Thakur.
      Thakur was seated on a bedstead near the embankment of the River
      Padma. It was the rainy season, and the water was flowing past the
      embankment with a soft and sonorous splashing sound. They came and
      took their seats on chairs beside Sri Sri Thakur. I came after they
      did ; so I don't know what conversation took place before I came. It
      was night time of the dark fortnight.
      Thakur said, "It is not convenient to talk if the face is not
      visible." So the light was put on. Kestoda, Panchananda,
      Chakrapanida, Pramathda's, I and others were present. Shri Bordoloi
      raised topics on Dharma and Politics.
      Thakur said, "Dharma is such a thing that nothing other than
      Dharma can be Dharma ; so it is called a science. The cuckoo of
      England, of the Sahara, or of any place utters the cry `coo,' if it
      is a cuckoo at all. Dharma is everywhere one and the same, and Dharma
      is all. You will find in the Philosophy of Sri Krishna that He has
      spoken of all-inclusive Dharma alone. He has not spoken separately of
      politics, as something divorced from Dharma. Politics is an integral
      part of Dharma. Politics normally evolves where there arises a big
      crystallized community of people centering around Dharma and its
      living embodiment. Then the slogan becomes spontaneous, `We take
      shelter of Buddha, we take shelter of Dharma, we take shelter of holy
      organization.' In this way Dharma naturally includes Politics."
      Then came the theme of non-violence. Thakur paused and then
      replied emphatically,"Non-violence necessarily presupposes violence
      to violence. You cannot establish non-violence by allowing violence
      to remain unhampered and undisturbed. To be non-violent to violence
      is to nurture violence by indulgence."
      Shri Bordoloi brought up the problem of tribes in Assam. He
      referred especially to their separatist tendencies. Sri Sri Thakur
      said, "We must spread among them through the channel of Dharma ; we
      must serve them, we must build institution for them suiting their
      needs and give them power befitting their ability. Then they will
      feel us as their own and will try with us to make the entire society
      powerful."
      Thakur went on spontaneously, "there are two aspects in
      Dharma ; one divine ; the other, discrete. That which is divine is
      eternal, universal and invariable ; there is no change in it. But the
      discrete changes according to time, place and circumstance. For
      example, it is necessary to take many chillies in one's diet in
      Madras. But taking so many chillies here will bring dysentery. There
      are some cold places where the smoking of hemp (ganja) may be needed
      for one's health ; so there is Dharma to smoke hemp. But it will not
      hold good everywhere. In emergencies there is also the provision for
      taking beef ; but if out of lust we introduce it everywhere---
      indiscriminately—then Dharma or scripture cannot be blamed for the
      mischief. If we disregard moral law, nature will have its own
      reaction. Do we care to obey scripture ? Say, for example, there is
      definite mention in the Koran that the blood and flesh of creatures
      do not reach Allah, but in actual practice just the opposite thing is
      observed in the name of Dharma. There can be no difference among true
      Hindus, true Muslims and true Christians. If there is difference,
      there is no Dharma. At least, some deviation or disorder has crept in
      somewhere. This is the plain fact I know ; I am not a learned man."
      Kestoda asked, "Where is the solution of all these problems ?"
      Sri Sri Thakur replied, "The solution which brings solution
      of everything and fulfills every aspect of life is the real solution.
      Today taxes are bring imposed on people in so many forms, but if the
      system of offering to deity and dedicating properties to selfless,
      benevolent Brahmins—once in vogue—be again introduced with new
      impetus, lots of things can be organized on the strength of that
      fund. How long does it take to get back the golden age of India ?
      Push it and organize it effectively. It is a tremendous thing, the
      loving offer of heart out of gratitude. Those who give and the whole
      country receiving the benefit thereof grow simultaneously. It is a
      materialized fact. Just do and have. Oh! Sabyasachi, merely be an
      instrument ! Whatever we do, we must achieve evolving integration
      towards the Ideal on the basis of the nurture of individual
      instincts. Ideal means a practical man who has realized the truth in
      flesh and blood. The realized men whose very being habitually
      pulsates with the impulse of doing good to humanity is verily the man
      who can be our Ideal. It is really interesting to note that there
      were many, many seers in our country, but every one of them used to
      recognize and revere all the others in perfect amity, as if all of
      them combined represented one man. In those days every community
      locked to the interest of every other community, every man was the
      interest of every other man, and every institution was the interest
      of all other institutions ; and the magnificent result achieved
      thereby can be learned from the reports of Magasthenes and others.
      When this integration was broken, it spelled disaster for the
      country."
      Shri Bordoloi said, "We shall build a University at Gauhati
      in Assam."
      Sri Sri Thakur said, "Do ; do it immediately, Name it
      Basistha University. What is the good, giving it the name, `Gauhati
      University' ? Propagate our ancient ideas and Ideals with all their
      glory. External conquest is no conquest at all ; it is cultural
      conquest that brings fundamental errors, and eugenic dislocation also
      invites them. Adjust these two sides and organize agriculture,
      irrigation and agricultural industry. Moreover, you are to make the
      whole nation an integrated mass, where every community is for every
      other community, every party is for every other party, every province
      is for every other province. I say, there is no need of hatred. Any
      bacteria may enter your body, but if you increase your vital power,
      they will not be able to affect you. I do not understand the
      significance of ill-will towards British. I always think in terms of
      augmentation of our own powers. I also told to Dasda (Late C.R. Das).
      Also, we should not lose sight of the fact that mere pacts can do no
      good, and compromise of principle is highly injurious. We should also
      effectively infuse the idea in society that there should be no
      question of Hindu, Muslims, Buddhist or Christian. The basic point to
      be remembered is `vox expletory, vox dei' ; that is, we should accept
      the message of an all-fulfilling capable person as the voice of God,
      to whatever community be may belong. If you begin in right earnest,
      you can accomplish everything in no time."
      Someone asked, "Under the present circumstances, how can
      things be done immediately?"
      Sri Sri Thakur said, "Yes ! You can have it done right now,
      but you will have to work hard for it. Deer never enter the mouth of
      a sleeping lion."
      Shri Bordoloi said, "If we can achieve success on a small
      scale, it is not difficult to expand it extensively."
      "Yes ! You are very right. If a zygote is formed, it can be
      evolved into a full-fledged body. If a nucleus takes proper shape,
      there is no worry ; it will cover the whole country, like the bamboo
      mat of Sultan Sahib."
      Sri Sri Thakur went on speaking with an emotional
      fervour. "There are three things : Ideal, Individual and
      Environment. And again : Yajan (religious practice), Yaajan
      (religious propagation) and Ishtabhriti (love offer to Ideal). Each
      individual will have to observe Yajan, Yaajan and Ishtabhriti with
      active attention to Ideal and environment. His individuality, with
      all its special characteristics, will sprout through it. And again,
      there is also the statement in the Gita, "Those who propagate me will
      also attain to me' ; Yaajan is such a thing that God can be had only
      through it. Real automatically brings Yajan and Ishtabhriti. There is
      no need to fear. We have fallen a bit. That does not matter much.
      Even now our instinct, the immortal necklace of germ cells within us,
      is all right. Everything will be right if we can push on with alert
      eyes."
      Kestoda asked, "How is it that in spite of much effort we are
      not getting the desired results ?"
      Thakur answered, "How is that ? We have made practically no
      endeavour. Why not analyze the origin, programme and maneuvers of
      leaders of so called movements ? They have not yet been able to
      discover the eternal India. They have no acquaintance with basic
      problems. They are inviting more dangerous and deadly issues out of
      their mishandling and bungling of problems which are more supposed
      than real."
      While describing the characteristic features of Aryan India,
      Thakur said, "We had such a nice adjustment then that the best of
      every Varna (class) were always normally determined and they
      constantly loomed large in the eyes of the people, being in the focus
      of public attention, and the best among them used to be president.
      The premier, with his cabinet, was elected out of an auto election of
      nature. There was never a dearth of right men in the right places ;
      the next best man was always ready ; and the criterion of his
      excellence was experience, ability and service. The more a man did
      for people, the more demonstrated ability a man had to his credit and
      the greater he was thought. Those who demonstrated their ability in
      small spheres were given higher and better scope. Even now we should
      give chances to efficient administrators of union boards to enter
      district boards and still higher spheres of responsibility. We should
      keep intact the specialty of every Varna ; otherwise men of specific
      traits become wanting. A man cannot attain to Brahminhood
      (realization of God) if he abandons the normal representatives of
      men. They might be called `Basisthas'. There were not one or two
      Basisthas ; there were many. Basistha means a perfect controller of
      passions and people.
      "Our society was so ordained that there was no dearth of
      Basisthas. Shambuk caused disruption in Varnasram, which is the
      regulator of progress. He was creating disorder in society by
      bewildering people and diverting them from the right path. But the
      Gita says, "We should not create confusion among the ignorant who are
      attached to the fruits of work'. So such a severe punishment
      (beheading) was prescribed for Shambuk. We listen to the arguments of
      one group alone, and so the fault of Shambuk does not appear before
      us, but the scripture says that the main function of the king is to
      maintain Varnasram. This is such a primary thing."
      Sri Sri Thakur paused for while, and then began, "Attachment
      to superior beloved is the fundamental thing. If one moves forward
      with attachment to a superior beloved, combined with active service ;
      Dharma, Wealth, fulfillment of desires and liberation must embrace
      him. How many wealthy men are there in the world like Sri Krishna,
      Lord Buddha, Lord Christ, Mohammed, Sri Chaitanya, or Sri
      Ramakrishna ? This is the only way to blessedness is this life and
      life hereafter. Leadership is a mockery without this attachment to
      superior beloved. If there is no concrete living Ideal before a man,
      beyond his complexes, then his own complexes do not do not become
      revealed to him. If the leader is not led, he will dig his own ditch
      of ruin, and will also lead others thereto. You know the fate of
      Daksha (efficient) Prajapati. And so it is evident that efficient can
      also be the cause of downfall if there is no controlling agent in the
      shape of Ideal. A man may be extraordinary gifted, but if he has no
      Ideal he will create chaos. Take, for example, the case of Hitler. If
      Mahadev (divinity) is sacrificed, if a mission is launched divorced
      from good, then connected therewith meet destruction. Know it for
      certain that Stalin has succeeded only because he has stood on Lenin.
      There is a continuity of allegiance from Marx and Lenin down to
      Stalin. There is a term `fallen'. The word does not mean fallen from
      the sky or ground. A man who has no Ideal is fallen."
      Kestoda then asked, "By Ideal many men mean an idea alone.
      What is the real significance of `Ideal' ?"
      Sri Sri Thakur : "If `Ideal' doesn't mean anything more then
      an idea, then everything turns into mere idea. Ideal means an
      embodied Ideal. Without embodied Ideal there is no conflict. The
      word `Thakur' means a man who knocks. Suppose you have decided to go
      east. He will say, `That will not do ; you have to go west'. In this
      way in our normal life he creates conflict in us with our complexes.
      The complexes can be recognized as complexes through our attachment
      for him, and thus they gradually become adjusted, and it is thus that
      a man grows. There is no limit as to how far a man can progress
      through attachment for Ideal. See, for example, the case of Shivaji.
      Ordinarily, he has no better than a commoner. Yet he vanquished the
      Moguls out of a maddening love for Ramdas. But Rana Pratap could not
      achieve anything due to his egoistic ambition. His whole plan was
      upset. We must determine as to how a life glows out, and from what
      particular glowing point. We should impart proper training to
      children from their very infancy. The father should see that the
      child actively serves the mother, and the mother must see that the
      child serves the father. Suppose a boy gives a tomato to his mother.
      The mother should take it and ask, "Won't you give one to your
      father ?" Then the boy will very probably say, `You mean Papa-Papa.
      Yes ! I must give him', and will run to get one. The mother should
      talk to her boy about the glorious traits of his father, and the
      father also should talk to him about his mother. The parents should
      narrate before the children the glories of their forefathers in such
      a way that they are puffed up and exalted with a sublime admiration
      for them. And for the sake of example they should acquaint them with
      the life and achievements of national heroes in a lucid and lively
      fashion. This will give rise to so many Humans who will be able to
      hold the sun in their armpits. But we move in such a way that the
      seed of disobedience and disintegration is sown among them. Parents
      themselves do not have active adherence to superior. What can be
      expected under the circumstances ? It is not seldom that they ask
      their children to bow down before Thakur ; whereas they themselves do
      not do so. Many inconsistencies like that are deeply rooted in them.
      If the parents behave themselves well, the special characteristics of
      children normally unfurl. Character-building becomes solid.
      Otherwise, the libidoic urge becomes upset, and as a result they
      become so many thieves and robbers.
      "Our society then had mastery over another branch of
      knowledge too. It knew how to make marriage fruitful. Marriage is to
      be reformed in that way. If the best and ablest among males have two
      or three wives, there will be plenty of powerful men in the society
      and the birth of inferiors will be minimized. Also, there will be
      more men to lead them. So it is said that Anulom, or hypergamy,
      (union of female with male of superior heredity) promotes life and
      growth. This is consistent with science too. We see the fruitful
      application of this principle in the animal and plant world. We
      consult the genealogy and pedigree of cows, horses or dogs. We try to
      improve their species in all possible ways, but we do not care to
      think as to how better individuals will be born. Again, the tribal
      problem you were speaking about can be easily solved by just
      absorbing them in the society through the Anulom system of marriage.
      You know of Ghatotkach and Babrubahan ; that this system of marriage
      was once in vogue can be inferred from that. Have you looked around
      the whole country ? Say, how many men are there who may be called men
      in the true sense of the term ? Where are men of the `helmsman'
      type ? One Rabindranath has disappeared, but do you find another
      genius of similar type in that field ? Or is there anybody who can
      approach him in excellence ? `An excellent wife can be had even from
      a bad family.' The support of Anulom is to be found everywhere. The
      tree is of the seed, not of the soil. The soil is to be prepared
      according to the seed ; this much. A mango tree cannot be had from
      the seed of a jackfruit. So we must properly utilize the excellent
      seeds. In Anulom marriage the issue becomes spirited and ardent, as
      were Vyas, Basistha, Bidur, Narad. But too much difference is bad.
      Anyway, newer blood is always necessary. Otherwise, the children
      gradually become dwarf, dull and weak in body and mind."
      Chakrapanida asked, "Is there any connection between
      Physiology and Psychology ?"
      Thakur : "Yes ! Certainly there is co-ordination. Suppose you
      severely beat a boy while teaching him. After two days you will find
      that he will normally feel sleepy in your class. Again, there are
      cases where men have turned out to be saints in the course of playing
      the role of saints. Many become angry in the course of feigning
      anger."
      After this, Shri Choudhury said, "We have brought him
      (pointing to Shri Bordoloi) here to show the place."
      Thakur : "Yes, I am feeling very happy. If it were an
      occasion in my previous days, I would have rolled about in the dust,
      taking him in my arms."
      Shri Choudhury : "If he is in the know of everything here, he
      may be very helpful."
      Thakur : "Yes, out help means mutual help."
      Then Shri Bordoloi told Sri Sri Thakur as to what
      arrangements would be made for economic, cultural and practical
      training in the new University of Assam. With regard to cultural
      side, he said, "Of course, the fundamental trend of culture can be
      imparted and infused by Mahtamaji or people like you."
      Thakur : "Our workers will also establish a College here ; we
      want your help. It is not right to say it at this premature stage,
      but I keenly wish that a University would evolve here in the course
      of time. I have thought that it should bear the name "Shandilya
      University". Of course, if you live long, and that in a progressive
      and Ideal-centric manner, then verily I say everything will
      materialize."
      Shri Bordoloi : "We have not received proper education in
      schools and colleges."
      Thakur : "You were not educated then ; you have been educated
      in the practical field. You must so arrange things that students may
      obtain that training, which you received in the practical field, from
      the very beginning of their careers."
      There followed some talk about the Government Agricultural
      Department of Assam. Sri Sri Thakur said, "Secure 25,000 men, owing
      1000 bighas of land, who will be ready to dedicate 2½ kathas per
      bigha for social service. And you must implement the irrigation plan
      given by Wilcocks and Bentley—whether I live or die. This will
      improve climate, production and all that. It is to be done not in
      Bengal alone but in all the provinces, and the sooner you can do it
      the better. If you can give shape to it within my life-time, the
      whole country will be flooded with achievements and acquisitions."
      After this, Sri Bordoloi and Shri Choudhury took leave with
      faces beaming and spirits soaring. When they had gone, Thakur
      said, "I have been able to talk quite a lot because of their
      receptive mood." Then he asked us with childlike simplicity, "Have I
      said anything inconsistent ? Will they be angry ?"
      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.
      ▀ ▀ ▀ ▀ ▀ ▀ ▀ ▀ ▀ ▀ ▀ ▀ ▀ ▀ ▀

      Courtesy: satsangees_eforum at Yahoogroups
    • Sarbeswar Sahoo
      Joiguru to all!   what the heart-touching conversation of our beloved Lord!   Does Shandilya University exist as once Thakur thought of ?? If not, can we
      Message 2 of 4 , Nov 8, 2008
      • 0 Attachment
        Joiguru to all!
         
        what the heart-touching conversation of our beloved Lord!
         
        Does Shandilya University exist as once Thakur thought of ?? If not, can we take initiation to establish HIS thought ??
         
        with my sincere regards,
        S. Sahoo
         

        --- On Wed, 5/11/08, sp_chak <kriti_sonai@...> wrote:
        From: sp_chak <kriti_sonai@...>
        Subject: [Latestprophet] DISCOURSES -- (From Second Part)
        To: Aryakrishti-Vedic-Dharma@yahoogroups.com
        Date: Wednesday, 5 November, 2008, 9:14 AM

        DISCOURSES
        (From Second Part)
        Sri Sri Thakur's Conversation with Two Leaders of Assam
        Compiled and Translated by
        Shri Prafulla Kumar Das, M.A., (Prati-Ritwik)

        Introduction

        It is Christmas time. At home they are decorating a tree,
        hanging on it bulbs of bright colors, silver tinsels and lights.
        Under the tree go gifts, wrapped in fancy paper. Doors are closed. If
        any one wants to peep in at the tree, he does so through the keyhole
        in the door, unless, of course, he wants to come in and help with the
        tree. Then all doors are open.
        When, on August 4, 1945, Shri Bordoloi came to Sri Sri Thakur
        at Pabna in Bengal, Thakur gave him a glimpse, through as many
        keyholes as he would peep, of the tree he was decorating. Thakur
        found him and his companion, Shri Choudhury, very receptive. That is
        why the conversation that then took place has seemed to Prafullada a
        comprehensive outline of Thakur's Ideology. And Prafullada has chosen
        it of all Thakur's conversations for translations into English. In it
        Sri Sri Thakur gives his meanings of religion, renunciation, non-
        violence, caste, education, eugenic improvement, national
        integration, leadership and living Ideal. In it he suggests solution
        for the tribal problem of Assam, the Hindi-Muslim question, and the
        wide-spread social disorder and tenant-zaminder relations. In each
        case, he touches only what he thinks is the nerve of the problem ;
        details are omitted. He refers many times to India's glowing past and
        eagerly pleads for reforms along lines laid down by wise forefathers.
        And throughout he makes his personal appeal, his invitation to love.
        Shri Bordoloi can come in and help him decorate the tree. Prafullada
        reports that the two visitors from Assam were greatly elated, even
        surcharged with divine feeling.
        Now it is five years later, and Christmas time. Shri
        Bordoloi, twice premier of Assam, has passed away. The reforms and
        suggestions have not been tried—not even the Bentley-Wilcocks plan so
        urgently put forward by Sri Sri Thakur. Shri Bordoloi did begin his
        university in Assam, and it is running ; but he called it `Gauhati
        University', not `Basistha University'. He looked at the tree through
        the keyhole but did not knock on the door and drink of the juice that
        makes it ever green. And yet his conversation with Thakur remains a
        keyhole for any others who would peep in at Thakur's tree.

        Satsang Camp, E.J. Spencer
        Deoghar, S.P.
        December 21, 1950.

        &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830;

        Shri Gopinath Bordoloi, Ex-Chief Minister of Assam, and the
        Hon. Rohini Kumar Choudhury came to Central Satsang, Pabna from
        Calcutta by Assam Mail today. They put up at Pramathda's house. They
        went there, took rest for a while, and then they went to Thakur.
        Thakur was seated on a bedstead near the embankment of the River
        Padma. It was the rainy season, and the water was flowing past the
        embankment with a soft and sonorous splashing sound. They came and
        took their seats on chairs beside Sri Sri Thakur. I came after they
        did ; so I don't know what conversation took place before I came. It
        was night time of the dark fortnight.
        Thakur said, "It is not convenient to talk if the face is not
        visible." So the light was put on. Kestoda, Panchananda,
        Chakrapanida, Pramathda's, I and others were present. Shri Bordoloi
        raised topics on Dharma and Politics.
        Thakur said, "Dharma is such a thing that nothing other than
        Dharma can be Dharma ; so it is called a science. The cuckoo of
        England, of the Sahara, or of any place utters the cry `coo,' if it
        is a cuckoo at all. Dharma is everywhere one and the same, and Dharma
        is all. You will find in the Philosophy of Sri Krishna that He has
        spoken of all-inclusive Dharma alone. He has not spoken separately of
        politics, as something divorced from Dharma. Politics is an integral
        part of Dharma. Politics normally evolves where there arises a big
        crystallized community of people centering around Dharma and its
        living embodiment. Then the slogan becomes spontaneous, `We take
        shelter of Buddha, we take shelter of Dharma, we take shelter of holy
        organization. ' In this way Dharma naturally includes Politics."
        Then came the theme of non-violence. Thakur paused and then
        replied emphatically, "Non-violence necessarily presupposes violence
        to violence. You cannot establish non-violence by allowing violence
        to remain unhampered and undisturbed. To be non-violent to violence
        is to nurture violence by indulgence."
        Shri Bordoloi brought up the problem of tribes in Assam. He
        referred especially to their separatist tendencies. Sri Sri Thakur
        said, "We must spread among them through the channel of Dharma ; we
        must serve them, we must build institution for them suiting their
        needs and give them power befitting their ability. Then they will
        feel us as their own and will try with us to make the entire society
        powerful."
        Thakur went on spontaneously, "there are two aspects in
        Dharma ; one divine ; the other, discrete. That which is divine is
        eternal, universal and invariable ; there is no change in it. But the
        discrete changes according to time, place and circumstance. For
        example, it is necessary to take many chillies in one's diet in
        Madras. But taking so many chillies here will bring dysentery. There
        are some cold places where the smoking of hemp (ganja) may be needed
        for one's health ; so there is Dharma to smoke hemp. But it will not
        hold good everywhere. In emergencies there is also the provision for
        taking beef ; but if out of lust we introduce it everywhere-- -
        indiscriminately— then Dharma or scripture cannot be blamed for the
        mischief. If we disregard moral law, nature will have its own
        reaction. Do we care to obey scripture ? Say, for example, there is
        definite mention in the Koran that the blood and flesh of creatures
        do not reach Allah, but in actual practice just the opposite thing is
        observed in the name of Dharma. There can be no difference among true
        Hindus, true Muslims and true Christians. If there is difference,
        there is no Dharma. At least, some deviation or disorder has crept in
        somewhere. This is the plain fact I know ; I am not a learned man."
        Kestoda asked, "Where is the solution of all these problems ?"
        Sri Sri Thakur replied, "The solution which brings solution
        of everything and fulfills every aspect of life is the real solution.
        Today taxes are bring imposed on people in so many forms, but if the
        system of offering to deity and dedicating properties to selfless,
        benevolent Brahmins—once in vogue—be again introduced with new
        impetus, lots of things can be organized on the strength of that
        fund. How long does it take to get back the golden age of India ?
        Push it and organize it effectively. It is a tremendous thing, the
        loving offer of heart out of gratitude. Those who give and the whole
        country receiving the benefit thereof grow simultaneously. It is a
        materialized fact. Just do and have. Oh! Sabyasachi, merely be an
        instrument ! Whatever we do, we must achieve evolving integration
        towards the Ideal on the basis of the nurture of individual
        instincts. Ideal means a practical man who has realized the truth in
        flesh and blood. The realized men whose very being habitually
        pulsates with the impulse of doing good to humanity is verily the man
        who can be our Ideal. It is really interesting to note that there
        were many, many seers in our country, but every one of them used to
        recognize and revere all the others in perfect amity, as if all of
        them combined represented one man. In those days every community
        locked to the interest of every other community, every man was the
        interest of every other man, and every institution was the interest
        of all other institutions ; and the magnificent result achieved
        thereby can be learned from the reports of Magasthenes and others.
        When this integration was broken, it spelled disaster for the
        country."
        Shri Bordoloi said, "We shall build a University at Gauhati
        in Assam."
        Sri Sri Thakur said, "Do ; do it immediately, Name it
        Basistha University. What is the good, giving it the name, `Gauhati
        University' ? Propagate our ancient ideas and Ideals with all their
        glory. External conquest is no conquest at all ; it is cultural
        conquest that brings fundamental errors, and eugenic dislocation also
        invites them. Adjust these two sides and organize agriculture,
        irrigation and agricultural industry. Moreover, you are to make the
        whole nation an integrated mass, where every community is for every
        other community, every party is for every other party, every province
        is for every other province. I say, there is no need of hatred. Any
        bacteria may enter your body, but if you increase your vital power,
        they will not be able to affect you. I do not understand the
        significance of ill-will towards British. I always think in terms of
        augmentation of our own powers. I also told to Dasda (Late C.R. Das).
        Also, we should not lose sight of the fact that mere pacts can do no
        good, and compromise of principle is highly injurious. We should also
        effectively infuse the idea in society that there should be no
        question of Hindu, Muslims, Buddhist or Christian. The basic point to
        be remembered is `vox expletory, vox dei' ; that is, we should accept
        the message of an all-fulfilling capable person as the voice of God,
        to whatever community be may belong. If you begin in right earnest,
        you can accomplish everything in no time."
        Someone asked, "Under the present circumstances, how can
        things be done immediately? "
        Sri Sri Thakur said, "Yes ! You can have it done right now,
        but you will have to work hard for it. Deer never enter the mouth of
        a sleeping lion."
        Shri Bordoloi said, "If we can achieve success on a small
        scale, it is not difficult to expand it extensively. "
        "Yes ! You are very right. If a zygote is formed, it can be
        evolved into a full-fledged body. If a nucleus takes proper shape,
        there is no worry ; it will cover the whole country, like the bamboo
        mat of Sultan Sahib."
        Sri Sri Thakur went on speaking with an emotional
        fervour. "There are three things : Ideal, Individual and
        Environment. And again : Yajan (religious practice), Yaajan
        (religious propagation) and Ishtabhriti (love offer to Ideal). Each
        individual will have to observe Yajan, Yaajan and Ishtabhriti with
        active attention to Ideal and environment. His individuality, with
        all its special characteristics, will sprout through it. And again,
        there is also the statement in the Gita, "Those who propagate me will
        also attain to me' ; Yaajan is such a thing that God can be had only
        through it. Real automatically brings Yajan and Ishtabhriti. There is
        no need to fear. We have fallen a bit. That does not matter much.
        Even now our instinct, the immortal necklace of germ cells within us,
        is all right. Everything will be right if we can push on with alert
        eyes."
        Kestoda asked, "How is it that in spite of much effort we are
        not getting the desired results ?"
        Thakur answered, "How is that ? We have made practically no
        endeavour. Why not analyze the origin, programme and maneuvers of
        leaders of so called movements ? They have not yet been able to
        discover the eternal India. They have no acquaintance with basic
        problems. They are inviting more dangerous and deadly issues out of
        their mishandling and bungling of problems which are more supposed
        than real."
        While describing the characteristic features of Aryan India,
        Thakur said, "We had such a nice adjustment then that the best of
        every Varna (class) were always normally determined and they
        constantly loomed large in the eyes of the people, being in the focus
        of public attention, and the best among them used to be president.
        The premier, with his cabinet, was elected out of an auto election of
        nature. There was never a dearth of right men in the right places ;
        the next best man was always ready ; and the criterion of his
        excellence was experience, ability and service. The more a man did
        for people, the more demonstrated ability a man had to his credit and
        the greater he was thought. Those who demonstrated their ability in
        small spheres were given higher and better scope. Even now we should
        give chances to efficient administrators of union boards to enter
        district boards and still higher spheres of responsibility. We should
        keep intact the specialty of every Varna ; otherwise men of specific
        traits become wanting. A man cannot attain to Brahminhood
        (realization of God) if he abandons the normal representatives of
        men. They might be called `Basisthas'. There were not one or two
        Basisthas ; there were many. Basistha means a perfect controller of
        passions and people.
        "Our society was so ordained that there was no dearth of
        Basisthas. Shambuk caused disruption in Varnasram, which is the
        regulator of progress. He was creating disorder in society by
        bewildering people and diverting them from the right path. But the
        Gita says, "We should not create confusion among the ignorant who are
        attached to the fruits of work'. So such a severe punishment
        (beheading) was prescribed for Shambuk. We listen to the arguments of
        one group alone, and so the fault of Shambuk does not appear before
        us, but the scripture says that the main function of the king is to
        maintain Varnasram. This is such a primary thing."
        Sri Sri Thakur paused for while, and then began, "Attachment
        to superior beloved is the fundamental thing. If one moves forward
        with attachment to a superior beloved, combined with active service ;
        Dharma, Wealth, fulfillment of desires and liberation must embrace
        him. How many wealthy men are there in the world like Sri Krishna,
        Lord Buddha, Lord Christ, Mohammed, Sri Chaitanya, or Sri
        Ramakrishna ? This is the only way to blessedness is this life and
        life hereafter. Leadership is a mockery without this attachment to
        superior beloved. If there is no concrete living Ideal before a man,
        beyond his complexes, then his own complexes do not do not become
        revealed to him. If the leader is not led, he will dig his own ditch
        of ruin, and will also lead others thereto. You know the fate of
        Daksha (efficient) Prajapati. And so it is evident that efficient can
        also be the cause of downfall if there is no controlling agent in the
        shape of Ideal. A man may be extraordinary gifted, but if he has no
        Ideal he will create chaos. Take, for example, the case of Hitler. If
        Mahadev (divinity) is sacrificed, if a mission is launched divorced
        from good, then connected therewith meet destruction. Know it for
        certain that Stalin has succeeded only because he has stood on Lenin.
        There is a continuity of allegiance from Marx and Lenin down to
        Stalin. There is a term `fallen'. The word does not mean fallen from
        the sky or ground. A man who has no Ideal is fallen."
        Kestoda then asked, "By Ideal many men mean an idea alone.
        What is the real significance of `Ideal' ?"
        Sri Sri Thakur : "If `Ideal' doesn't mean anything more then
        an idea, then everything turns into mere idea. Ideal means an
        embodied Ideal. Without embodied Ideal there is no conflict. The
        word `Thakur' means a man who knocks. Suppose you have decided to go
        east. He will say, `That will not do ; you have to go west'. In this
        way in our normal life he creates conflict in us with our complexes.
        The complexes can be recognized as complexes through our attachment
        for him, and thus they gradually become adjusted, and it is thus that
        a man grows. There is no limit as to how far a man can progress
        through attachment for Ideal. See, for example, the case of Shivaji.
        Ordinarily, he has no better than a commoner. Yet he vanquished the
        Moguls out of a maddening love for Ramdas. But Rana Pratap could not
        achieve anything due to his egoistic ambition. His whole plan was
        upset. We must determine as to how a life glows out, and from what
        particular glowing point. We should impart proper training to
        children from their very infancy. The father should see that the
        child actively serves the mother, and the mother must see that the
        child serves the father. Suppose a boy gives a tomato to his mother.
        The mother should take it and ask, "Won't you give one to your
        father ?" Then the boy will very probably say, `You mean Papa-Papa.
        Yes ! I must give him', and will run to get one. The mother should
        talk to her boy about the glorious traits of his father, and the
        father also should talk to him about his mother. The parents should
        narrate before the children the glories of their forefathers in such
        a way that they are puffed up and exalted with a sublime admiration
        for them. And for the sake of example they should acquaint them with
        the life and achievements of national heroes in a lucid and lively
        fashion. This will give rise to so many Humans who will be able to
        hold the sun in their armpits. But we move in such a way that the
        seed of disobedience and disintegration is sown among them. Parents
        themselves do not have active adherence to superior. What can be
        expected under the circumstances ? It is not seldom that they ask
        their children to bow down before Thakur ; whereas they themselves do
        not do so. Many inconsistencies like that are deeply rooted in them.
        If the parents behave themselves well, the special characteristics of
        children normally unfurl. Character-building becomes solid.
        Otherwise, the libidoic urge becomes upset, and as a result they
        become so many thieves and robbers.
        "Our society then had mastery over another branch of
        knowledge too. It knew how to make marriage fruitful. Marriage is to
        be reformed in that way. If the best and ablest among males have two
        or three wives, there will be plenty of powerful men in the society
        and the birth of inferiors will be minimized. Also, there will be
        more men to lead them. So it is said that Anulom, or hypergamy,
        (union of female with male of superior heredity) promotes life and
        growth. This is consistent with science too. We see the fruitful
        application of this principle in the animal and plant world. We
        consult the genealogy and pedigree of cows, horses or dogs. We try to
        improve their species in all possible ways, but we do not care to
        think as to how better individuals will be born. Again, the tribal
        problem you were speaking about can be easily solved by just
        absorbing them in the society through the Anulom system of marriage.
        You know of Ghatotkach and Babrubahan ; that this system of marriage
        was once in vogue can be inferred from that. Have you looked around
        the whole country ? Say, how many men are there who may be called men
        in the true sense of the term ? Where are men of the `helmsman'
        type ? One Rabindranath has disappeared, but do you find another
        genius of similar type in that field ? Or is there anybody who can
        approach him in excellence ? `An excellent wife can be had even from
        a bad family.' The support of Anulom is to be found everywhere. The
        tree is of the seed, not of the soil. The soil is to be prepared
        according to the seed ; this much. A mango tree cannot be had from
        the seed of a jackfruit. So we must properly utilize the excellent
        seeds. In Anulom marriage the issue becomes spirited and ardent, as
        were Vyas, Basistha, Bidur, Narad. But too much difference is bad.
        Anyway, newer blood is always necessary. Otherwise, the children
        gradually become dwarf, dull and weak in body and mind."
        Chakrapanida asked, "Is there any connection between
        Physiology and Psychology ?"
        Thakur : "Yes ! Certainly there is co-ordination. Suppose you
        severely beat a boy while teaching him. After two days you will find
        that he will normally feel sleepy in your class. Again, there are
        cases where men have turned out to be saints in the course of playing
        the role of saints. Many become angry in the course of feigning
        anger."
        After this, Shri Choudhury said, "We have brought him
        (pointing to Shri Bordoloi) here to show the place."
        Thakur : "Yes, I am feeling very happy. If it were an
        occasion in my previous days, I would have rolled about in the dust,
        taking him in my arms."
        Shri Choudhury : "If he is in the know of everything here, he
        may be very helpful."
        Thakur : "Yes, out help means mutual help."
        Then Shri Bordoloi told Sri Sri Thakur as to what
        arrangements would be made for economic, cultural and practical
        training in the new University of Assam. With regard to cultural
        side, he said, "Of course, the fundamental trend of culture can be
        imparted and infused by Mahtamaji or people like you."
        Thakur : "Our workers will also establish a College here ; we
        want your help. It is not right to say it at this premature stage,
        but I keenly wish that a University would evolve here in the course
        of time. I have thought that it should bear the name "Shandilya
        University". Of course, if you live long, and that in a progressive
        and Ideal-centric manner, then verily I say everything will
        materialize. "
        Shri Bordoloi : "We have not received proper education in
        schools and colleges."
        Thakur : "You were not educated then ; you have been educated
        in the practical field. You must so arrange things that students may
        obtain that training, which you received in the practical field, from
        the very beginning of their careers."
        There followed some talk about the Government Agricultural
        Department of Assam. Sri Sri Thakur said, "Secure 25,000 men, owing
        1000 bighas of land, who will be ready to dedicate 2½ kathas per
        bigha for social service. And you must implement the irrigation plan
        given by Wilcocks and Bentley—whether I live or die. This will
        improve climate, production and all that. It is to be done not in
        Bengal alone but in all the provinces, and the sooner you can do it
        the better. If you can give shape to it within my life-time, the
        whole country will be flooded with achievements and acquisitions. "
        After this, Sri Bordoloi and Shri Choudhury took leave with
        faces beaming and spirits soaring. When they had gone, Thakur
        said, "I have been able to talk quite a lot because of their
        receptive mood." Then he asked us with childlike simplicity, "Have I
        said anything inconsistent ? Will they be angry ?"
        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.
        &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600;

        Courtesy: satsangees_eforum at Yahoogroups




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      • Swarup Dey
        Can anybody give me the list of ritwik in Bangladesh.   Best Regards Swarup ... From: sp_chak Subject: [Latestprophet] DISCOURSES --
        Message 3 of 4 , Nov 10, 2008
        • 0 Attachment
          Can anybody give me the list of ritwik in Bangladesh.
           
          Best Regards
          Swarup


          --- On Tue, 11/4/08, sp_chak <kriti_sonai@...> wrote:
          From: sp_chak <kriti_sonai@...>
          Subject: [Latestprophet] DISCOURSES -- (From Second Part)
          To: Aryakrishti-Vedic-Dharma@yahoogroups.com
          Date: Tuesday, November 4, 2008, 7:44 PM

          DISCOURSES
          (From Second Part)
          Sri Sri Thakur's Conversation with Two Leaders of Assam
          Compiled and Translated by
          Shri Prafulla Kumar Das, M.A., (Prati-Ritwik)

          Introduction

          It is Christmas time. At home they are decorating a tree,
          hanging on it bulbs of bright colors, silver tinsels and lights.
          Under the tree go gifts, wrapped in fancy paper. Doors are closed. If
          any one wants to peep in at the tree, he does so through the keyhole
          in the door, unless, of course, he wants to come in and help with the
          tree. Then all doors are open.
          When, on August 4, 1945, Shri Bordoloi came to Sri Sri Thakur
          at Pabna in Bengal, Thakur gave him a glimpse, through as many
          keyholes as he would peep, of the tree he was decorating. Thakur
          found him and his companion, Shri Choudhury, very receptive. That is
          why the conversation that then took place has seemed to Prafullada a
          comprehensive outline of Thakur's Ideology. And Prafullada has chosen
          it of all Thakur's conversations for translations into English. In it
          Sri Sri Thakur gives his meanings of religion, renunciation, non-
          violence, caste, education, eugenic improvement, national
          integration, leadership and living Ideal. In it he suggests solution
          for the tribal problem of Assam, the Hindi-Muslim question, and the
          wide-spread social disorder and tenant-zaminder relations. In each
          case, he touches only what he thinks is the nerve of the problem ;
          details are omitted. He refers many times to India's glowing past and
          eagerly pleads for reforms along lines laid down by wise forefathers.
          And throughout he makes his personal appeal, his invitation to love.
          Shri Bordoloi can come in and help him decorate the tree. Prafullada
          reports that the two visitors from Assam were greatly elated, even
          surcharged with divine feeling.
          Now it is five years later, and Christmas time. Shri
          Bordoloi, twice premier of Assam, has passed away. The reforms and
          suggestions have not been tried—not even the Bentley-Wilcocks plan so
          urgently put forward by Sri Sri Thakur. Shri Bordoloi did begin his
          university in Assam, and it is running ; but he called it `Gauhati
          University', not `Basistha University'. He looked at the tree through
          the keyhole but did not knock on the door and drink of the juice that
          makes it ever green. And yet his conversation with Thakur remains a
          keyhole for any others who would peep in at Thakur's tree.

          Satsang Camp, E.J. Spencer
          Deoghar, S.P.
          December 21, 1950.

          &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830;

          Shri Gopinath Bordoloi, Ex-Chief Minister of Assam, and the
          Hon. Rohini Kumar Choudhury came to Central Satsang, Pabna from
          Calcutta by Assam Mail today. They put up at Pramathda's house. They
          went there, took rest for a while, and then they went to Thakur.
          Thakur was seated on a bedstead near the embankment of the River
          Padma. It was the rainy season, and the water was flowing past the
          embankment with a soft and sonorous splashing sound. They came and
          took their seats on chairs beside Sri Sri Thakur. I came after they
          did ; so I don't know what conversation took place before I came. It
          was night time of the dark fortnight.
          Thakur said, "It is not convenient to talk if the face is not
          visible." So the light was put on. Kestoda, Panchananda,
          Chakrapanida, Pramathda's, I and others were present. Shri Bordoloi
          raised topics on Dharma and Politics.
          Thakur said, "Dharma is such a thing that nothing other than
          Dharma can be Dharma ; so it is called a science. The cuckoo of
          England, of the Sahara, or of any place utters the cry `coo,' if it
          is a cuckoo at all. Dharma is everywhere one and the same, and Dharma
          is all. You will find in the Philosophy of Sri Krishna that He has
          spoken of all-inclusive Dharma alone. He has not spoken separately of
          politics, as something divorced from Dharma. Politics is an integral
          part of Dharma. Politics normally evolves where there arises a big
          crystallized community of people centering around Dharma and its
          living embodiment. Then the slogan becomes spontaneous, `We take
          shelter of Buddha, we take shelter of Dharma, we take shelter of holy
          organization. ' In this way Dharma naturally includes Politics."
          Then came the theme of non-violence. Thakur paused and then
          replied emphatically, "Non-violence necessarily presupposes violence
          to violence. You cannot establish non-violence by allowing violence
          to remain unhampered and undisturbed. To be non-violent to violence
          is to nurture violence by indulgence."
          Shri Bordoloi brought up the problem of tribes in Assam. He
          referred especially to their separatist tendencies. Sri Sri Thakur
          said, "We must spread among them through the channel of Dharma ; we
          must serve them, we must build institution for them suiting their
          needs and give them power befitting their ability. Then they will
          feel us as their own and will try with us to make the entire society
          powerful."
          Thakur went on spontaneously, "there are two aspects in
          Dharma ; one divine ; the other, discrete. That which is divine is
          eternal, universal and invariable ; there is no change in it. But the
          discrete changes according to time, place and circumstance. For
          example, it is necessary to take many chillies in one's diet in
          Madras. But taking so many chillies here will bring dysentery. There
          are some cold places where the smoking of hemp (ganja) may be needed
          for one's health ; so there is Dharma to smoke hemp. But it will not
          hold good everywhere. In emergencies there is also the provision for
          taking beef ; but if out of lust we introduce it everywhere-- -
          indiscriminately— then Dharma or scripture cannot be blamed for the
          mischief. If we disregard moral law, nature will have its own
          reaction. Do we care to obey scripture ? Say, for example, there is
          definite mention in the Koran that the blood and flesh of creatures
          do not reach Allah, but in actual practice just the opposite thing is
          observed in the name of Dharma. There can be no difference among true
          Hindus, true Muslims and true Christians. If there is difference,
          there is no Dharma. At least, some deviation or disorder has crept in
          somewhere. This is the plain fact I know ; I am not a learned man."
          Kestoda asked, "Where is the solution of all these problems ?"
          Sri Sri Thakur replied, "The solution which brings solution
          of everything and fulfills every aspect of life is the real solution.
          Today taxes are bring imposed on people in so many forms, but if the
          system of offering to deity and dedicating properties to selfless,
          benevolent Brahmins—once in vogue—be again introduced with new
          impetus, lots of things can be organized on the strength of that
          fund. How long does it take to get back the golden age of India ?
          Push it and organize it effectively. It is a tremendous thing, the
          loving offer of heart out of gratitude. Those who give and the whole
          country receiving the benefit thereof grow simultaneously. It is a
          materialized fact. Just do and have. Oh! Sabyasachi, merely be an
          instrument ! Whatever we do, we must achieve evolving integration
          towards the Ideal on the basis of the nurture of individual
          instincts. Ideal means a practical man who has realized the truth in
          flesh and blood. The realized men whose very being habitually
          pulsates with the impulse of doing good to humanity is verily the man
          who can be our Ideal. It is really interesting to note that there
          were many, many seers in our country, but every one of them used to
          recognize and revere all the others in perfect amity, as if all of
          them combined represented one man. In those days every community
          locked to the interest of every other community, every man was the
          interest of every other man, and every institution was the interest
          of all other institutions ; and the magnificent result achieved
          thereby can be learned from the reports of Magasthenes and others.
          When this integration was broken, it spelled disaster for the
          country."
          Shri Bordoloi said, "We shall build a University at Gauhati
          in Assam."
          Sri Sri Thakur said, "Do ; do it immediately, Name it
          Basistha University. What is the good, giving it the name, `Gauhati
          University' ? Propagate our ancient ideas and Ideals with all their
          glory. External conquest is no conquest at all ; it is cultural
          conquest that brings fundamental errors, and eugenic dislocation also
          invites them. Adjust these two sides and organize agriculture,
          irrigation and agricultural industry. Moreover, you are to make the
          whole nation an integrated mass, where every community is for every
          other community, every party is for every other party, every province
          is for every other province. I say, there is no need of hatred. Any
          bacteria may enter your body, but if you increase your vital power,
          they will not be able to affect you. I do not understand the
          significance of ill-will towards British. I always think in terms of
          augmentation of our own powers. I also told to Dasda (Late C.R. Das).
          Also, we should not lose sight of the fact that mere pacts can do no
          good, and compromise of principle is highly injurious. We should also
          effectively infuse the idea in society that there should be no
          question of Hindu, Muslims, Buddhist or Christian. The basic point to
          be remembered is `vox expletory, vox dei' ; that is, we should accept
          the message of an all-fulfilling capable person as the voice of God,
          to whatever community be may belong. If you begin in right earnest,
          you can accomplish everything in no time."
          Someone asked, "Under the present circumstances, how can
          things be done immediately? "
          Sri Sri Thakur said, "Yes ! You can have it done right now,
          but you will have to work hard for it. Deer never enter the mouth of
          a sleeping lion."
          Shri Bordoloi said, "If we can achieve success on a small
          scale, it is not difficult to expand it extensively. "
          "Yes ! You are very right. If a zygote is formed, it can be
          evolved into a full-fledged body. If a nucleus takes proper shape,
          there is no worry ; it will cover the whole country, like the bamboo
          mat of Sultan Sahib."
          Sri Sri Thakur went on speaking with an emotional
          fervour. "There are three things : Ideal, Individual and
          Environment. And again : Yajan (religious practice), Yaajan
          (religious propagation) and Ishtabhriti (love offer to Ideal). Each
          individual will have to observe Yajan, Yaajan and Ishtabhriti with
          active attention to Ideal and environment. His individuality, with
          all its special characteristics, will sprout through it. And again,
          there is also the statement in the Gita, "Those who propagate me will
          also attain to me' ; Yaajan is such a thing that God can be had only
          through it. Real automatically brings Yajan and Ishtabhriti. There is
          no need to fear. We have fallen a bit. That does not matter much.
          Even now our instinct, the immortal necklace of germ cells within us,
          is all right. Everything will be right if we can push on with alert
          eyes."
          Kestoda asked, "How is it that in spite of much effort we are
          not getting the desired results ?"
          Thakur answered, "How is that ? We have made practically no
          endeavour. Why not analyze the origin, programme and maneuvers of
          leaders of so called movements ? They have not yet been able to
          discover the eternal India. They have no acquaintance with basic
          problems. They are inviting more dangerous and deadly issues out of
          their mishandling and bungling of problems which are more supposed
          than real."
          While describing the characteristic features of Aryan India,
          Thakur said, "We had such a nice adjustment then that the best of
          every Varna (class) were always normally determined and they
          constantly loomed large in the eyes of the people, being in the focus
          of public attention, and the best among them used to be president.
          The premier, with his cabinet, was elected out of an auto election of
          nature. There was never a dearth of right men in the right places ;
          the next best man was always ready ; and the criterion of his
          excellence was experience, ability and service. The more a man did
          for people, the more demonstrated ability a man had to his credit and
          the greater he was thought. Those who demonstrated their ability in
          small spheres were given higher and better scope. Even now we should
          give chances to efficient administrators of union boards to enter
          district boards and still higher spheres of responsibility. We should
          keep intact the specialty of every Varna ; otherwise men of specific
          traits become wanting. A man cannot attain to Brahminhood
          (realization of God) if he abandons the normal representatives of
          men. They might be called `Basisthas'. There were not one or two
          Basisthas ; there were many. Basistha means a perfect controller of
          passions and people.
          "Our society was so ordained that there was no dearth of
          Basisthas. Shambuk caused disruption in Varnasram, which is the
          regulator of progress. He was creating disorder in society by
          bewildering people and diverting them from the right path. But the
          Gita says, "We should not create confusion among the ignorant who are
          attached to the fruits of work'. So such a severe punishment
          (beheading) was prescribed for Shambuk. We listen to the arguments of
          one group alone, and so the fault of Shambuk does not appear before
          us, but the scripture says that the main function of the king is to
          maintain Varnasram. This is such a primary thing."
          Sri Sri Thakur paused for while, and then began, "Attachment
          to superior beloved is the fundamental thing. If one moves forward
          with attachment to a superior beloved, combined with active service ;
          Dharma, Wealth, fulfillment of desires and liberation must embrace
          him. How many wealthy men are there in the world like Sri Krishna,
          Lord Buddha, Lord Christ, Mohammed, Sri Chaitanya, or Sri
          Ramakrishna ? This is the only way to blessedness is this life and
          life hereafter. Leadership is a mockery without this attachment to
          superior beloved. If there is no concrete living Ideal before a man,
          beyond his complexes, then his own complexes do not do not become
          revealed to him. If the leader is not led, he will dig his own ditch
          of ruin, and will also lead others thereto. You know the fate of
          Daksha (efficient) Prajapati. And so it is evident that efficient can
          also be the cause of downfall if there is no controlling agent in the
          shape of Ideal. A man may be extraordinary gifted, but if he has no
          Ideal he will create chaos. Take, for example, the case of Hitler. If
          Mahadev (divinity) is sacrificed, if a mission is launched divorced
          from good, then connected therewith meet destruction. Know it for
          certain that Stalin has succeeded only because he has stood on Lenin.
          There is a continuity of allegiance from Marx and Lenin down to
          Stalin. There is a term `fallen'. The word does not mean fallen from
          the sky or ground. A man who has no Ideal is fallen."
          Kestoda then asked, "By Ideal many men mean an idea alone.
          What is the real significance of `Ideal' ?"
          Sri Sri Thakur : "If `Ideal' doesn't mean anything more then
          an idea, then everything turns into mere idea. Ideal means an
          embodied Ideal. Without embodied Ideal there is no conflict. The
          word `Thakur' means a man who knocks. Suppose you have decided to go
          east. He will say, `That will not do ; you have to go west'. In this
          way in our normal life he creates conflict in us with our complexes.
          The complexes can be recognized as complexes through our attachment
          for him, and thus they gradually become adjusted, and it is thus that
          a man grows. There is no limit as to how far a man can progress
          through attachment for Ideal. See, for example, the case of Shivaji.
          Ordinarily, he has no better than a commoner. Yet he vanquished the
          Moguls out of a maddening love for Ramdas. But Rana Pratap could not
          achieve anything due to his egoistic ambition. His whole plan was
          upset. We must determine as to how a life glows out, and from what
          particular glowing point. We should impart proper training to
          children from their very infancy. The father should see that the
          child actively serves the mother, and the mother must see that the
          child serves the father. Suppose a boy gives a tomato to his mother.
          The mother should take it and ask, "Won't you give one to your
          father ?" Then the boy will very probably say, `You mean Papa-Papa.
          Yes ! I must give him', and will run to get one. The mother should
          talk to her boy about the glorious traits of his father, and the
          father also should talk to him about his mother. The parents should
          narrate before the children the glories of their forefathers in such
          a way that they are puffed up and exalted with a sublime admiration
          for them. And for the sake of example they should acquaint them with
          the life and achievements of national heroes in a lucid and lively
          fashion. This will give rise to so many Humans who will be able to
          hold the sun in their armpits. But we move in such a way that the
          seed of disobedience and disintegration is sown among them. Parents
          themselves do not have active adherence to superior. What can be
          expected under the circumstances ? It is not seldom that they ask
          their children to bow down before Thakur ; whereas they themselves do
          not do so. Many inconsistencies like that are deeply rooted in them.
          If the parents behave themselves well, the special characteristics of
          children normally unfurl. Character-building becomes solid.
          Otherwise, the libidoic urge becomes upset, and as a result they
          become so many thieves and robbers.
          "Our society then had mastery over another branch of
          knowledge too. It knew how to make marriage fruitful. Marriage is to
          be reformed in that way. If the best and ablest among males have two
          or three wives, there will be plenty of powerful men in the society
          and the birth of inferiors will be minimized. Also, there will be
          more men to lead them. So it is said that Anulom, or hypergamy,
          (union of female with male of superior heredity) promotes life and
          growth. This is consistent with science too. We see the fruitful
          application of this principle in the animal and plant world. We
          consult the genealogy and pedigree of cows, horses or dogs. We try to
          improve their species in all possible ways, but we do not care to
          think as to how better individuals will be born. Again, the tribal
          problem you were speaking about can be easily solved by just
          absorbing them in the society through the Anulom system of marriage.
          You know of Ghatotkach and Babrubahan ; that this system of marriage
          was once in vogue can be inferred from that. Have you looked around
          the whole country ? Say, how many men are there who may be called men
          in the true sense of the term ? Where are men of the `helmsman'
          type ? One Rabindranath has disappeared, but do you find another
          genius of similar type in that field ? Or is there anybody who can
          approach him in excellence ? `An excellent wife can be had even from
          a bad family.' The support of Anulom is to be found everywhere. The
          tree is of the seed, not of the soil. The soil is to be prepared
          according to the seed ; this much. A mango tree cannot be had from
          the seed of a jackfruit. So we must properly utilize the excellent
          seeds. In Anulom marriage the issue becomes spirited and ardent, as
          were Vyas, Basistha, Bidur, Narad. But too much difference is bad.
          Anyway, newer blood is always necessary. Otherwise, the children
          gradually become dwarf, dull and weak in body and mind."
          Chakrapanida asked, "Is there any connection between
          Physiology and Psychology ?"
          Thakur : "Yes ! Certainly there is co-ordination. Suppose you
          severely beat a boy while teaching him. After two days you will find
          that he will normally feel sleepy in your class. Again, there are
          cases where men have turned out to be saints in the course of playing
          the role of saints. Many become angry in the course of feigning
          anger."
          After this, Shri Choudhury said, "We have brought him
          (pointing to Shri Bordoloi) here to show the place."
          Thakur : "Yes, I am feeling very happy. If it were an
          occasion in my previous days, I would have rolled about in the dust,
          taking him in my arms."
          Shri Choudhury : "If he is in the know of everything here, he
          may be very helpful."
          Thakur : "Yes, out help means mutual help."
          Then Shri Bordoloi told Sri Sri Thakur as to what
          arrangements would be made for economic, cultural and practical
          training in the new University of Assam. With regard to cultural
          side, he said, "Of course, the fundamental trend of culture can be
          imparted and infused by Mahtamaji or people like you."
          Thakur : "Our workers will also establish a College here ; we
          want your help. It is not right to say it at this premature stage,
          but I keenly wish that a University would evolve here in the course
          of time. I have thought that it should bear the name "Shandilya
          University". Of course, if you live long, and that in a progressive
          and Ideal-centric manner, then verily I say everything will
          materialize. "
          Shri Bordoloi : "We have not received proper education in
          schools and colleges."
          Thakur : "You were not educated then ; you have been educated
          in the practical field. You must so arrange things that students may
          obtain that training, which you received in the practical field, from
          the very beginning of their careers."
          There followed some talk about the Government Agricultural
          Department of Assam. Sri Sri Thakur said, "Secure 25,000 men, owing
          1000 bighas of land, who will be ready to dedicate 2½ kathas per
          bigha for social service. And you must implement the irrigation plan
          given by Wilcocks and Bentley—whether I live or die. This will
          improve climate, production and all that. It is to be done not in
          Bengal alone but in all the provinces, and the sooner you can do it
          the better. If you can give shape to it within my life-time, the
          whole country will be flooded with achievements and acquisitions. "
          After this, Sri Bordoloi and Shri Choudhury took leave with
          faces beaming and spirits soaring. When they had gone, Thakur
          said, "I have been able to talk quite a lot because of their
          receptive mood." Then he asked us with childlike simplicity, "Have I
          said anything inconsistent ? Will they be angry ?"
          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.
          &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600; &#9600;

          Courtesy: satsangees_eforum at Yahoogroups



        • Swarup Dey
          Can anybody give me the list of ritwik in Bangladesh. � Best Regards Swarup ... From: sp_chak Subject: [Latestprophet] DISCOURSES
          Message 4 of 4 , Nov 15, 2008
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            Can anybody give me the list of ritwik in Bangladesh.
             
            Best Regards
            Swarup


            --- On Tue, 11/4/08, sp_chak <kriti_sonai@ yahoo.co. in> wrote:
            From: sp_chak <kriti_sonai@ yahoo.co. in>
            Subject: [Latestprophet] DISCOURSES -- (From Second Part)
            To: Aryakrishti- Vedic-Dharma@ yahoogroups. com
            Date: Tuesday, November 4, 2008, 7:44 PM

            DISCOURSES
            (From Second Part)
            Sri Sri Thakur's Conversation with Two Leaders of Assam
            Compiled and Translated by
            Shri Prafulla Kumar Das, M.A., (Prati-Ritwik)

            Introduction

            It is Christmas time. At home they are decorating a tree,
            hanging on it bulbs of bright colors, silver tinsels and lights.
            Under the tree go gifts, wrapped in fancy paper. Doors are closed. If
            any one wants to peep in at the tree, he does so through the keyhole
            in the door, unless, of course, he wants to come in and help with the
            tree. Then all doors are open.
            When, on August 4, 1945, Shri Bordoloi came to Sri Sri Thakur
            at Pabna in Bengal, Thakur gave him a glimpse, through as many
            keyholes as he would peep, of the tree he was decorating. Thakur
            found him and his companion, Shri Choudhury, very receptive. That is
            why the conversation that then took place has seemed to Prafullada a
            comprehensive outline of Thakur's Ideology. And Prafullada has chosen
            it of all Thakur's conversations for translations into English. In it
            Sri Sri Thakur gives his meanings of religion, renunciation, non-
            violence, caste, education, eugenic improvement, national
            integration, leadership and living Ideal. In it he suggests solution
            for the tribal problem of Assam, the Hindi-Muslim question, and the
            wide-spread social disorder and tenant-zaminder relations. In each
            case, he touches only what he thinks is the nerve of the problem ;
            details are omitted. He refers many times to India's glowing past and
            eagerly pleads for reforms along lines laid down by wise forefathers.
            And throughout he makes his personal appeal, his invitation to love.
            Shri Bordoloi can come in and help him decorate the tree. Prafullada
            reports that the two visitors from Assam were greatly elated, even
            surcharged with divine feeling.
            Now it is five years later, and Christmas time. Shri
            Bordoloi, twice premier of Assam, has passed away. The reforms and
            suggestions have not been tried�not even the Bentley-Wilcocks plan so
            urgently put forward by Sri Sri Thakur. Shri Bordoloi did begin his
            university in Assam, and it is running ; but he called it `Gauhati
            University', not `Basistha University'. He looked at the tree through
            the keyhole but did not knock on the door and drink of the juice that
            makes it ever green. And yet his conversation with Thakur remains a
            keyhole for any others who would peep in at Thakur's tree.

            Satsang Camp, E.J. Spencer
            Deoghar, S.P.
            December 21, 1950.

            &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830; &#9830;

            Shri Gopinath Bordoloi, Ex-Chief Minister of Assam, and the
            Hon. Rohini Kumar Choudhury came to Central Satsang, Pabna from
            Calcutta by Assam Mail today. They put up at Pramathda's house. They
            went there, took rest for a while, and then they went to Thakur.
            Thakur was seated on a bedstead near the embankment of the River
            Padma. It was the rainy season, and the water was flowing past the
            embankment with a soft and sonorous splashing sound. They came and
            took their seats on chairs beside Sri Sri Thakur. I came after they
            did ; so I don't know what conversation took place before I came. It
            was night time of the dark fortnight.
            Thakur said, "It is not convenient to talk if the face is not
            visible." So the light was put on. Kestoda, Panchananda,
            Chakrapanida, Pramathda's, I and others were present. Shri Bordoloi
            raised topics on Dharma and Politics.
            Thakur said, "Dharma is such a thing that nothing other than
            Dharma can be Dharma ; so it is called a science. The cuckoo of
            England, of the Sahara, or of any place utters the cry `coo,' if it
            is a cuckoo at all. Dharma is everywhere one and the same, and Dharma
            is all. You will find in the Philosophy of Sri Krishna that He has
            spoken of all-inclusive Dharma alone. He has not spoken separately of
            politics, as something divorced from Dharma. Politics is an integral
            part of Dharma. Politics normally evolves where there arises a big
            crystallized community of people centering around Dharma and its
            living embodiment. Then the slogan becomes spontaneous, `We take
            shelter of Buddha, we take shelter of Dharma, we take shelter of holy
            organization. ' In this way Dharma naturally includes Politics."
            Then came the theme of non-violence. Thakur paused and then
            replied emphatically, "Non-violence necessarily presupposes violence
            to violence. You cannot establish non-violence by allowing violence
            to remain unhampered and undisturbed. To be non-violent to violence
            is to nurture violence by indulgence."
            Shri Bordoloi brought up the problem of tribes in Assam. He
            referred especially to their separatist tendencies. Sri Sri Thakur
            said, "We must spread among them through the channel of Dharma ; we
            must serve them, we must build institution for them suiting their
            needs and give them power befitting their ability. Then they will
            feel us as their own and will try with us to make the entire society
            powerful."
            Thakur went on spontaneously, "there are two aspects in
            Dharma ; one divine ; the other, discrete. That which is divine is
            eternal, universal and invariable ; there is no change in it. But the
            discrete changes according to time, place and circumstance. For
            example, it is necessary to take many chillies in one's diet in
            Madras. But taking so many chillies here will bring dysentery. There
            are some cold places where the smoking of hemp (ganja) may be needed
            for one's health ; so there is Dharma to smoke hemp. But it will not
            hold good everywhere. In emergencies there is also the provision for
            taking beef ; but if out of lust we introduce it everywhere-- -
            indiscriminately� then Dharma or scripture cannot be blamed for the
            mischief. If we disregard moral law, nature will have its own
            reaction. Do we care to obey scripture ? Say, for example, there is
            definite mention in the Koran that the blood and flesh of creatures
            do not reach Allah, but in actual practice just the opposite thing is
            observed in the name of Dharma. There can be no difference among true
            Hindus, true Muslims and true Christians. If there is difference,
            there is no Dharma. At least, some deviation or disorder has crept in
            somewhere. This is the plain fact I know ; I am not a learned man."
            Kestoda asked, "Where is the solution of all these problems ?"
            Sri Sri Thakur replied, "The solution which brings solution
            of everything and fulfills every aspect of life is the real solution.
            Today taxes are bring imposed on people in so many forms, but if the
            system of offering to deity and dedicating properties to selfless,
            benevolent Brahmins�once in vogue�be again introduced with new
            impetus, lots of things can be organized on the strength of that
            fund. How long does it take to get back the golden age of India ?
            Push it and organize it effectively. It is a tremendous thing, the
            loving offer of heart out of gratitude. Those who give and the whole
            country receiving the benefit thereof grow simultaneously. It is a
            materialized fact. Just do and have. Oh! Sabyasachi, merely be an
            instrument ! Whatever we do, we must achieve evolving integration
            towards the Ideal on the basis of the nurture of individual
            instincts. Ideal means a practical man who has realized the truth in
            flesh and blood. The realized men whose very being habitually
            pulsates with the impulse of doing good to humanity is verily the man
            who can be our Ideal. It is really interesting to note that there
            were many, many seers in our country, but every one of them used to
            recognize and revere all the others in perfect amity, as if all of
            them combined represented one man. In those days every community
            locked to the interest of every other community, every man was the
            interest of every other man, and every institution was the interest
            of all other institutions ; and the magnificent result achieved
            thereby can be learned from the reports of Magasthenes and others.
            When this integration was broken, it spelled disaster for the
            country."
            Shri Bordoloi said, "We shall build a University at Gauhati
            in Assam."
            Sri Sri Thakur said, "Do ; do it immediately, Name it
            Basistha University. What is the good, giving it the name, `Gauhati
            University' ? Propagate our ancient ideas and Ideals with all their
            glory. External conquest is no conquest at all ; it is cultural
            conquest that brings fundamental errors, and eugenic dislocation also
            invites them. Adjust these two sides and organize agriculture,
            irrigation and agricultural industry. Moreover, you are to make the
            whole nation an integrated mass, where every community is for every
            other community, every party is for every other party, every province
            is for every other province. I say, there is no need of hatred. Any
            bacteria may enter your body, but if you increase your vital power,
            they will not be able to affect you. I do not understand the
            significance of ill-will towards British. I always think in terms of
            augmentation of our own powers. I also told to Dasda (Late C.R. Das).
            Also, we should not lose sight of the fact that mere pacts can do no
            good, and compromise of principle is highly injurious. We should also
            effectively infuse the idea in society that there should be no
            question of Hindu, Muslims, Buddhist or Christian. The basic point to
            be remembered is `vox expletory, vox dei' ; that is, we should accept
            the message of an all-fulfilling capable person as the voice of God,
            to whatever community be may belong. If you begin in right earnest,
            you can accomplish everything in no time."
            Someone asked, "Under the present circumstances, how can
            things be done immediately? "
            Sri Sri Thakur said, "Yes ! You can have it done right now,
            but you will have to work hard for it. Deer never enter the mouth of
            a sleeping lion."
            Shri Bordoloi said, "If we can achieve success on a small
            scale, it is not difficult to expand it extensively. "
            "Yes ! You are very right. If a zygote is formed, it can be
            evolved into a full-fledged body. If a nucleus takes proper shape,
            there is no worry ; it will cover the whole country, like the bamboo
            mat of Sultan Sahib."
            Sri Sri Thakur went on speaking with an emotional
            fervour. "There are three things : Ideal, Individual and
            Environment. And again : Yajan (religious practice), Yaajan
            (religious propagation) and Ishtabhriti (love offer to Ideal). Each
            individual will have to observe Yajan, Yaajan and Ishtabhriti with
            active attention to Ideal and environment. His individuality, with
            all its special characteristics, will sprout through it. And again,
            there is also the statement in the Gita, "Those who propagate me will
            also attain to me' ; Yaajan is such a thing that God can be had only
            through it. Real automatically brings Yajan and Ishtabhriti. There is
            no need to fear. We have fallen a bit. That does not matter much.
            Even now our instinct, the immortal necklace of germ cells within us,
            is all right. Everything will be right if we can push on with alert
            eyes."
            Kestoda asked, "How is it that in spite of much effort we are
            not getting the desired results ?"
            Thakur answered, "How is that ? We have made practically no
            endeavour. Why not analyze the origin, programme and maneuvers of
            leaders of so called movements ? They have not yet been able to
            discover the eternal India. They have no acquaintance with basic
            problems. They are inviting more dangerous and deadly issues out of
            their mishandling and bungling of problems which are more supposed
            than real."
            While describing the characteristic features of Aryan India,
            Thakur said, "We had such a nice adjustment then that the best of
            every Varna (class) were always normally determined and they
            constantly loomed large in the eyes of the people, being in the focus
            of public attention, and the best among them used to be president.
            The premier, with his cabinet, was elected out of an auto election of
            nature. There was never a dearth of right men in the right places ;
            the next best man was always ready ; and the criterion of his
            excellence was experience, ability and service. The more a man did
            for people, the more demonstrated ability a man had to his credit and
            the greater he was thought. Those who demonstrated their ability in
            small spheres were given higher and better scope. Even now we should
            give chances to efficient administrators of union boards to enter
            district boards and still higher spheres of responsibility. We should
            keep intact the specialty of every Varna ; otherwise men of specific
            traits become wanting. A man cannot attain to Brahminhood
            (realization of God) if he abandons the normal representatives of
            men. They might be called `Basisthas'. There were not one or two
            Basisthas ; there were many. Basistha means a perfect controller of
            passions and people.
            "Our society was so ordained that there was no dearth of
            Basisthas. Shambuk caused disruption in Varnasram, which is the
            regulator of progress. He was creating disorder in society by
            bewildering people and diverting them from the right path. But the
            Gita says, "We should not create confusion among the ignorant who are
            attached to the fruits of work'. So such a severe punishment
            (beheading) was prescribed for Shambuk. We listen to the arguments of
            one group alone, and so the fault of Shambuk does not appear before
            us, but the scripture says that the main function of the king is to
            maintain Varnasram. This is such a primary thing."
            Sri Sri Thakur paused for while, and then began, "Attachment
            to superior beloved is the fundamental thing. If one moves forward
            with attachment to a superior beloved, combined with active service ;
            Dharma, Wealth, fulfillment of desires and liberation must embrace
            him. How many wealthy men are there in the world like Sri Krishna,
            Lord Buddha, Lord Christ, Mohammed, Sri Chaitanya, or Sri
            Ramakrishna ? This is the only way to blessedness is this life and
            life hereafter. Leadership is a mockery without this attachment to
            superior beloved. If there is no concrete living Ideal before a man,
            beyond his complexes, then his own complexes do not do not become
            revealed to him. If the leader is not led, he will dig his own ditch
            of ruin, and will also lead others thereto. You know the fate of
            Daksha (efficient) Prajapati. And so it is evident that efficient can
            also be the cause of downfall if there is no controlling agent in the
            shape of Ideal. A man may be extraordinary gifted, but if he has no
            Ideal he will create chaos. Take, for example, the case of Hitler. If
            Mahadev (divinity) is sacrificed, if a mission is launched divorced
            from good, then connected therewith meet destruction. Know it for
            certain that Stalin has succeeded only because he has stood on Lenin.
            There is a continuity of allegiance from Marx and Lenin down to
            Stalin. There is a term `fallen'. The word does not mean fallen from
            the sky or ground. A man who has no Ideal is fallen."
            Kestoda then asked, "By Ideal many men mean an idea alone.
            What is the real significance of `Ideal' ?"
            Sri Sri Thakur : "If `Ideal' doesn't mean anything more then
            an idea, then everything turns into mere idea. Ideal means an
            embodied Ideal. Without embodied Ideal there is no conflict. The
            word `Thakur' means a man who knocks. Suppose you have decided to go
            east. He will say, `That will not do ; you have to go west'. In this
            way in our normal life he creates conflict in us with our complexes.
            The complexes can be recognized as complexes through our attachment
            for him, and thus they gradually become adjusted, and it is thus that
            a man grows. There is no limit as to how far a man can progress
            through attachment for Ideal. See, for example, the case of Shivaji.
            Ordinarily, he has no better than a commoner. Yet he vanquished the
            Moguls out of a maddening love for Ramdas. But Rana Pratap could not
            achieve anything due to his egoistic ambition. His whole plan was
            upset. We must determine as to how a life glows out, and from what
            particular glowing point. We should impart proper training to
            children from their very infancy. The father should see that the
            child actively serves the mother, and the mother must see that the
            child serves the father. Suppose a boy gives a tomato to his mother.
            The mother should take it and ask, "Won't you give one to your
            father ?" Then the boy will very probably say, `You mean Papa-Papa.
            Yes ! I must give him', and will run to get one. The mother should
            talk to her boy about the glorious traits of his father, and the
            father also should talk to him about his mother. The parents should
            narrate before the children the glories of their forefathers in such
            a way that they are puffed up and exalted with a sublime admiration
            for them. And for the sake of example they should acquaint them with
            the life and achievements of national heroes in a lucid and lively
            fashion. This will give rise to so many Humans who will be able to
            hold the sun in their armpits. But we move in such a way that the
            seed of disobedience and disintegration is sown among them. Parents
            themselves do not have active adherence to superior. What can be
            expected under the circumstances ? It is not seldom that they ask
            their children to bow down before Thakur ; whereas they themselves do
            not do so. Many inconsistencies like that are deeply rooted in them.
            If the parents behave themselves well, the special characteristics of
            children normally unfurl. Character-building becomes solid.
            Otherwise, the libidoic urge becomes upset, and as a result they
            become so many thieves and robbers.
            "Our society then had mastery over another branch of
            knowledge too. It knew how to make marriage fruitful. Marriage is to
            be reformed in that way. If the best and ablest among males have two
            or three wives, there will be plenty of powerful men in the society
            and the birth of inferiors will be minimized. Also, there will be
            more men to lead them. So it is said that Anulom, or hypergamy,
            (union of female with male of superior heredity) promotes life and
            growth. This is consistent with science too. We see the fruitful
            application of this principle in the animal and plant world. We
            consult the genealogy and pedigree of cows, horses or dogs. We try to
            improve their species in all possible ways, but we do not care to
            think as to how better individuals will be born. Again, the tribal
            problem you were speaking about can be easily solved by just
            absorbing them in the society through the Anulom system of marriage.
            You know of Ghatotkach and Babrubahan ; that this system of marriage
            was once in vogue can be inferred from that. Have you looked around
            the whole country ? Say, how many men are there who may be called men
            in the true sense of the term ? Where are men of the `helmsman'
            type ? One Rabindranath has disappeared, but do you find another
            genius of similar type in that field ? Or is there anybody who can
            approach him in excellence ? `An excellent wife can be had even from
            a bad family.' The support of Anulom is to be found everywhere. The
            tree is of the seed, not of the soil. The soil is to be prepared
            according to the seed ; this much. A mango tree cannot be had from
            the seed of a jackfruit. So we must properly utilize the excellent
            seeds. In Anulom marriage the issue becomes spirited and ardent, as
            were Vyas, Basistha, Bidur, Narad. But too much difference is bad.
            Anyway, newer blood is always necessary. Otherwise, the children
            gradually become dwarf, dull and weak in body and mind."
            Chakrapanida asked, "Is there any connection between
            Physiology and Psychology ?"
            Thakur : "Yes ! Certainly there is co-ordination. Suppose you
            severely beat a boy while teaching him. After two days you will find
            that he will normally feel sleepy in your class. Again, there are
            cases where men have turned out to be saints in the course of playing
            the role of saints. Many become angry in the course of feigning
            anger."
            After this, Shri Choudhury said, "We have brought him
            (pointing to Shri Bordoloi) here to show the place."
            Thakur : "Yes, I am feeling very happy. If it were an
            occasion in my previous days, I would have rolled about in the dust,
            taking him in my arms."
            Shri Choudhury : "If he is in the know of everything here, he
            may be very helpful."
            Thakur : "Yes, out help means mutual help."
            Then Shri Bordoloi told Sri Sri Thakur as to what
            arrangements would be made for economic, cultural and practical
            training in the new University of Assam. With regard to cultural
            side, he said, "Of course, the fundamental trend of culture can be
            imparted and infused by Mahtamaji or people like you."
            Thakur : "Our workers will also establish a College here ; we
            want your help. It is not right to say it at this premature stage,
            but I keenly wish that a University would evolve here in the course
            of time. I have thought that it should bear the name "Shandilya
            University". Of course, if you live long, and that in a progressive
            and Ideal-centric manner, then verily I say everything will
            materialize. "
            Shri Bordoloi : "We have not received proper education in
            schools and colleges."
            Thakur : "You were not educated then ; you have been educated
            in the practical field. You must so arrange things that students may
            obtain that training, which you received in the practical field, from
            the very beginning of their careers."
            There followed some talk about the Government Agricultural
            Department of Assam. Sri Sri Thakur said, "Secure 25,000 men, owing
            1000 bighas of land, who will be ready to dedicate 2� kathas per
            bigha for social service. And you must implement the irrigation plan
            given by Wilcocks and Bentley�whether I live or die. This will
            improve climate, production and all that. It is to be done not in
            Bengal alone but in all the provinces, and the sooner you can do it
            the better. If you can give shape to it within my life-time, the
            whole country will be flooded with achievements and acquisitions. "
            After this, Sri Bordoloi and Shri Choudhury took leave with
            faces beaming and spirits soaring. When they had gone, Thakur
            said, "I have been able to talk quite a lot because of their
            receptive mood." Then he asked us with childlike simplicity, "Have I
            said anything inconsistent ? Will they be angry ?"
            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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            Courtesy: satsangees_eforum at Yahoogroups




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