Volume: XXI April, 2020 EDITOR-CHIEF: Dr. Anurag Nath ‘Kritiranjan‘ Cover photography by: Sanchari Chowdhury Cover design created by: Paplu Patel Page design and layout: Ghanashyam Nayak Online Coordinator: Satyaranjan Pradhan
EDITORS AND THEIR SECTIONS 1. Kritiranjan & Riddhi Dipan DasguptaEnglish 2. Kumaresh Pal & Sumit Majumdar Bangla 3. Swarashtra Srivastava - Hindi 4. Sumit Patel - Odiya
CONTENTS
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©cover page copyright to Paplu Patel. Presented By: New Era Books Pvt. Ltd.
ENGLISH SECTION
BANGLA SECTION
• PAGE No.: • 4 - 16
• PAGE No.: • 17 – 28
HINDI SECTION
ODIA SECTION
• PAGE No.: • 29 - 34
• PAGE No.: • 35 - 43
Param Premamaya Sri Sri Thakur Anukulchandra
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THE WAR AGAINST DEATH!
F R O M T H E E D I T O R
The world today, faces a massive challenge. A challenge to survive, a challenge to live and a challenge to embrace every challenge with a smiling face! We all have grown up hearing or reading the stories about Mahapralay : The ultimate deluge. Many conspiracy theories have been circling around this since many generations across different cultures. Many of the thinkers and theologians believed that it would be a nuclear war, the ultimate one, which would finish everything off. But no one ever gave a thought that someday nature itself would be showering her wrath upon the ultimate and most evolved of the species, the humans. The time now, however is not about pondering what we have done and thus lagging behind. This is the time of actions, of winning over the arduous circumstance nature has presented us. The world today is suffering from the imminent threat of destruction from COVID -19, the most recent strain of Coronavirus, the first case of which was reported in the Wuhan province of China in November, 2019. Although the symptoms of the disease are similar to the normal influenza, this disease has wreaked havoc on a global scale. To this date, more than a million people have been affected by the disease with the death toll in thousands and increasing every passing day! There is no treatment for this particular disease yet, but many regimens have been tried and found successful in most of the cases. The trials of vaccine are also running but it would take it’s due time to be ready for use. In this situation where a common man is afraid to even come out of his house, is there a way out? There is. In fact, the way out is very simple. Too simple to be observed by us. We all have heard that “Prevention is better than cure.” But what happens when there is no cure available? Then Prevention becomes the only cure. The good news is that the COVID 19 is not an airborne virus, although it may float for sometime in the air, depending upon the saturation, presence of aerosol content, dust etc. It spreads through droplets, which means that the cough, sneeze or spit from an infected person may cause infection to a healthy person when the later comes in contact with him. So, we can check all the entry points of the virus and stay healthy! The basic hygienic principles like washing hands properly with soap and water, avoiding touching eyes, mouth and nose, maintaining a distance of 2 metres with others, using hand sanitizers etc. In other words, one has to follow the principles of Sadachar. Sadachar or hygienic principles has always been one of the pillars of the Indian culture of Arya Sanatan dharma. Our sages and seers have always laid special Page 2 April 2020
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F R O M T H E E D I T O R
emphasis on this. The seer of the present era, Sri Sri Thakur Anukulchandra elaborates this concept of Sadachar. Sri Sri Thakur says that Sadachar is threefold viz. Physical, Mental and Spiritual Sadachar. Each one is connected with the other two. Sri Sri Thakur says that when the psyche gets polluted, the mind is disturbed and when that occurs, body becomes affected with a disease. To maintain proper hygienic principles in one of the “Nityakarmas� (daily mandatory activities) in the life of every initiated follower of Sri Sri Thakur. The path of Dharma is that of being and becoming. It teaches us to live and grow. To flourish on the path of existence. Anything against that is Adharma. All over the world, nations have declared emergencies, curfews in order to apply the principles of social distancing and break the chain of this deadly disease. Amidst nationwide lockdown, we as responsible citizens can play our parts too by following the basic hygienic principles and maintain social distancing. Hopefully, we all will overcome this phase soon. We shall come out of our houses with open hearts, with open arms and embrace each other when all this is over. And then one day, we will tell our future generations how we defeated a major pandemic. How we defeated death by following the existential principles of Sadachar. Vande Purushottamam! (Adorations to Fulfiller the Best)
Dr. Anurag Nath Kritiranjan
Page 3 April 2020
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Page 4 April 2020
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TABLE OF CONTENTS
Alochana Prasange (Conversation with Sri Sri Thakur Anukulchandra)
Satsang : Redefining Religion by Dr. Mamata Sengupta
I, WHO HAVE NOTHING by Riddhi Dipan Dasgupta
Standing by Him in love and pain by Nabanita Roy
Page 5 April 2020
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1ST DAY OF BENGALI MONTH ASHADHA, 1346 BENGALI YEAR, FRIDAY (16/6/19339) Sri Sri Thakur is lying on a cot with support on a pillow near the Kaltala house adjacent to the dam in a thatched hut. Chaturbhujda (Upadhyay) came and offered obeisance. Sri Sri Thakur said in an affectionate tone, “Chaturbhuj, put your fullest efforts. (Later again HE said) Do you have a brother residing in Shillong? I have heard that he knows Bangla. See if you can bring him in here. Bring in some milkmen, some skilled smiths, if you can bring such people, the workshop can be run in full swing. People skilled in works like running lathe, soldering, electroplating etc can sustain their income from the workshop itself. If you can bring in some ‘Military Man’, it would be extremely useful – they can impart military training, you people shall have a sort of religious fort, which shall serve as a refuge tot those in need of shelter during hard times.
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In the noon, discussions were going on about Palmistry, Astrology, Spiritualism Due to urge, a tension is produced in our brain cells and due to that tension, lines are produced in our palms. Same is the case of forehead. We ourselves are the creator of our own future. We are unaware of that but it can be observed from the palms. The time of birth of a person may predict his whole life in the same fashion. If, the passions ruling the person can be determined by observing the planetary positions at the time of birth, then their interactions in his life may infer the life of that person. If the circumference of a tire of a car is known, then we can easily deduce the distance travelled by it in a particular number of rotations. It is difficult to predict anything about those who are the masters of complexes, How they would react in a particular circumstance, entirely depends upon themselves (not the complexes). About me, Bhrigu has said that it can not be properly fathomed and said what all probabilities do I possess. When a man is goaded by God then this stands true for him. When a man has unwavering attachment towards G od, he can even escape the fruits of his karma. Had Jatinda (Jatindranath Acharya-Chowdhury) listened to me and had not gone, he wouldn’t have died like that. * * * * * * * * * * * * * * * * * * * * * * * * A boy in tapovan boarding is very sick and hence Sree sree Thakur is anxious. He is repeatedly asking about his condition. In the afternoon HE said,-- The offsprings of Hypogamous marriage can never be good. In them Treachery is to be found for sure. A girl of higher varna, if married to a lower varna boy, lacks the regard for her husband that lead to many unwanted consequences. In those cases, it is heard that the wife, out of intense hatred towards the husband, even goes on to abuse her children. There is a huge difference between Acquisition and Instinct. Newton was mathematician by instinct. There might be some who are more learned in mathematics than him but their learning may not have transformed into instincts. Instinct is normal just like a heart beats, ears hear, nose breathes or legs walk. A boy from higher pedigree might be utterly stupid in lack of proper culture, but within him the instincts are very much intact. When and where there is a disruption of instincts, it is for sure that somehow hypogamous marriage has crept into it or there has been some infraction
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in the principle of marriage. Owing to corruption, many a times, hypogamous offsprings are born in he so-called decent families. It is not impossible that in the womb of a Brahmani, a shudra has sired an offspring who is acclaimed as a Brahmin offspring in the society. Then HE said – Owing to the complexes, sometimes, people hear something else than what is said to him. All these things indicate about his character. His nature and character is spoken up by himself ( through his actions ). Deducing these things, if someone else infers about his nature, he is considered as an Antaryami (Indweller). But the thing is not like that. Everything can be deduced by knowing the cause-effect relationship – Even after hearing it wrong, why did he hear it in that particular way and not anything else?
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In modern human life, there are perhaps very few questions as disturbing as “what is religion”. While religion is generally interpreted as ‘faith in certain deities or gods’, a close analysis of its etymological roots reveals religion to be ‘a bonding with certain positive qualities or rules of life’. In fact, religion is a code that allows man to survive and grow along with his/her living and non-living surroundings through a perfectly balanced lifestyle, thought-process and behavior pattern. It is basically a formula to secure life from everything which might deter or derange life's natural flow. Today, when mankind has seen two devastating World Wars and is currently fighting the greatest pandemic of the time COVID-19, the role and relevance of religion as ‘a responsible social behavior’ has become more important than ever. According to Sri Sri Thakur Anukul Chandra, Religion is a process of ‘being’ and ‘becoming’. It is a form of behavior that not only helps man to become perfect in his capacity as a human being but also turns him into a valuable resource for his community and surroundings. In The Message (vol. II), Sri Sri Thakur highlights this social aspect of ‘religion’: Religion is nothing but to assemble round the One — the Ideal — the Love — the Fulfiller of one and all — individually and collectively — to serve all with His tidings and to observe with every untottering adherence, allegiance and active service — so as to make them adjusted with a gradual go in His service …. (The Message, Vol. II, pp. 52-53)
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The quoted segment is clearly divided into three parts, denoting three different movements that the concept of religion entails. In the first place, religion is a unifying and concentric movement or an ‘assemblage’ around ‘one’ singular and unflinching constant or ‘the Ideal’ who is the supreme ‘Fulfiller’ of all worldly/otherworldly aspirations. The second movement centers around the perfect ‘adherence’ to and ‘observation’ of the rules of the Ideal (‘His tidings’) whereby a person not only learns but also practices and thereby masters the art of ‘being’ human. The final movement is, what Sri Sri Thakur calls, ‘a gradual go’ whereby a person ‘adjusts’ all of his/her respective wishes and oddities into one singular, responsible goal (‘His service’) and thereby learns to proceed or ‘grow’ in life ( i.e. the art of ‘becoming’). The two most important aspects of this definition are the concept of the ‘Ideal’ and the necessity of following Him. The ‘Ideal’, according to Sri Sri Thakur, is the supreme embodiment of perfection and fulfillment in life. He is both time-bound and timeless, constant and evolving, beyond definition and yet so easy to follow or devote oneself to because the Ideal not only instructs but also explains and illuminates. To follow Him is to follow what is best for us, for the Ideal is not only the ‘Truth’ but also the ‘Only’ truth. He is a constant presence from whom, as Sri Sri Thakur has said: perception of observation comes out through words and deeds with all characteristics bearing on the moulding of character …. (The Message, Vol. II, p. 243) The Ideal harbors the knowledge of supremely blissful existence and His ‘words and deeds’ provide humanity with the secret ‘formula’ (an ‘easy’ and ‘perfect’ method) of achieving that blissful life. Though this concept of the Ideal was present in all religious doctrines of the world, yet the advent organized religion shrouded all such knowledge in disbelief and dogma. Arriving at this precise historical juncture, what Sri Sri Thakur kindly gives us, is the key to that knowledge in the form of his five pillars of life — Yajan (‘to exalt oneself’), Yaajan (‘to exalt others’), Istabhriti (‘daily sacred oblation’), Swastayani (the practice of control, compassion and
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commitment) and Sadachar (the hygiene principles) — through which one can achieve this balance and poise. While Yajan is a form of making the self follow the Ideal, Yaajan is all about enlightening the others surrounding us about the necessity to know and follow Him. The third of the rules, Istabhriti or the ‘daily sacred oblation’ to the Ideal is a symbolic ‘exercise and culture of His attributes’ in the self of the devotee, while Swastayani, the fourth one, denotes unflinching control, commitment and compassion (The Message, Vol. II, p. 214). The last pillar of existence, Sadachar or the practice of hygiene, undoubtedly happens to be the most important thing the world needs today. So, for us, the Satsangis, what is ‘Religion’, then? Religion, for us, denotes the process of ‘install’-ing ‘life’ and ‘becoming of existence’, as Sri Sri Thakur has said (The Message, Vol. II, pp. 54). According to Him, religion comes out when one is re-ligared with Beloved the Great to serve everyone according to His directions (The Message, Vol. II, p. 53) So, attachment to the Ideal and willingness to follow His commands are the two pillars of Religion for us. It is not through following a certain deity that one can follow religion but by following the ideal of humanity that man can attain divinity. Sri Sri Thakur always stresses this human need and capacity to attain divinity; for divinity, according to Him, lies not in demonstrating any superhuman powers but in becoming and realizing the humanity which is always already inherent in man: “If mastery within Awakens not,— Master, Center — none you have, And deceiving, you shall be deceived.” (Satyanusaran, p. 7) Works Cited: Sri Sri Thakur Anukul Chandra. The Message. Vols. I and II. Deoghar: Satsang Publishing House, 2012. ---. Satyanusaran. Trans. Amarendranath Chakravorty. Deoghar: Satsang Publishing House, 1999. Hoyt, Sarah F. “The Etymology of Religion”. Journal of the American Oriental Society, Vol. 32, No. 2 (1912), pp. 126-129.
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I, WHO HAVE NOTHING Riddhi Dipan Dasgupta Research Scholar Dept of English Tripura University I, who have nothing, I, who have no one, have come here knocking at Your door flung by the inordinate hands of clock. Meaningless my existence, a mere speck of dust in waste sad time. Who are you to the Lord? Yet another face milling about the crowds, that frequent pops in and out, about. I, who have nothing, having lost my sire, have crumbled from the world. It is not what you do that counts Nor what you have either. What counts is who you bow to. I, who have nothing, sit here at Your door. A friend I’ll never have, somewhere lost in the whims of time. What have you done for the Lord? You ignoble, Irresolute slug? Your entire life a lie. Why? What have you done for the Lord? With all your potential You have done a rat’s wart!
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Failure. You leech! What are you, But a failure. A failed runt. Well I, who have nothing, have come here at Your door. Will You take me Sir? Help me Sir, My existence weeps at Your feet. [Written for his Lord, the poem revealed itself to Riddhi in a dream while travelling on a train en route to Deoghar carrying the ashes of his father Shri Haripada Dasgupta (JK) after his demise. It was the morning of January 3, 2018]
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“If there be a Supreme Entity in Nature, I’m sure He loves me. I can feel His blessings. Moreover, I am a social worker and have dedicated my life to serve humanity. I am on a good path. Why should I be initiated? And spend my hard-earned money in some religious institution?” ALSO “There is no God. Everything is falling apart. No one is going to save us. I do not believe in God. Everywhere there is just pain; no love exists.” Do you know anyone with similar thoughts? If yes, then please keep on reading this article. He loves you; do you love Him? It is good to feel favoured by fortune, to be loved by the Supreme, and protected by the same. But it’s not good to take it for granted, to feel that it’s His obligation to love us, and we need not do anything in return. Sree Sree Thakur Anukulchandra has shown us how one may love us at our best as well as at our worst. Just like our parents do. We may be the worst child of our parents but their love never differentiates. This unconditional love can never be matched. However, if we are determined to do something good with our life and society, we must practice this very unconditional love ourselves. It is observed that when we love a person, we tend to love anything remotely associated with him/her. As such, the best avenue for directing our efforts at unconditional love is towards the Lord Supreme, a love that would then translate towards His creation that but embodies Him. We must know how to stand with Him in love and pain. The love that vanishes with a blow of pain was never a true love. The pain itself is not that bad though. It can be a very good learning experience too. Not love but pain makes us stronger! When we know that we are loved, we stay at ease. This state of comfort sucks out the zeal to work and improve oneself. We start feeling lazy and bored. This is where depression creeps in and we give up on life.
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Therefore, a little bit of pain and discomfort is actually not bad, rather it could be good for a healthy life. The path of God is not a bed of roses, it has pain. This pain moulds you, sculpts you, refines you and helps you become the best version of yourself. God as an unseen entity is difficult to perceive, difficult to love. One may proclaim a lot of love and faith for the unseen God, but a thorough reformation of character and conduct, behaviour and beliefs cannot begin without loving a living embodiment of the Lord – a true Master. In the words of Sree Sree Thakur: “He whose intense and active inclination for a Living Ideal, transcending time and space, has made Him into God normally; whose literature, philosophy and science, penetrating the scattered good and evil prejudices of the mind, have been meaningfully adjusted in the Ideal, is the true Master.” (Satyanusaran) I might help the poor and the needy, and I might be very good at heart, but if I do not adhere to a True Master, the Love personified, I’d be missing out on an opportunity to truly pursue a comprehensive development of my own self. The process of adherence starts with developing inclination. Through inclination develops attachment and then the process of self-regulation and discipline. A major step on this path is initiation unto a True Master. Initiation is the first step in knowing the ultimate reality Initiation, in its rawest sense, is a ceremonious admittance into the realm of apprenticeship under a true Master. It involves knowing the fundamental principles of life and growth as espoused by the Master. The disciple resolves to follow through the teachings and imbibe them in his life aptly. In Satyanusaran, Sree Sree Thakur says: “Going to school only doesn’t make a student, and taking initiation only doesn’t make a disciple. The heart should always be kept open to carry out the orders of the Master or Teacher. Have firm faith within. Whatever He says must be done and that without objection or excuse – rather, with the greatest pleasure.” After initiation, begins the process of studying and observing the principles through the lens of the Master’s ideology, a study of His texts, and a moulding of life accordingly.
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“The student or disciple who gives his all in carrying out the orders of the Master with pleasure is never disappointed.” – Sree Sree Thakur (Satyanusaran) A strong determination to stick to the Lord in pain and love ultimately makes us stronger and better. Now, when we serve the poor and the needy, we feel empowered and more confident in doing so. Because this time not only does He love us, we have begun to love Him too. No matter what happens, no matter the pain inflicted or the sorrows faced, if one sticks to the Love Lord, the Supreme Father, this faith changes his whole life. To not do so, to crumble at the first sign of difficulties is but a weakness of character. Keep the faith burning within! “First of all, we must wage war on weakness. We must be bold and brave; for weakness is sin incarnate! Drive it away at once – this depressing, blood-sucking vampire! Say – you are bold, the offspring of Might; believe – you are a son of Father the Supreme! Before all else, be daring, be sincere. Then it is clear you have the right to enter the kingdom of heaven.” – Sree Sree Thakur Anukulchandra (Satyanusaran)
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বাাংলা সূচীপত্র
সত্যানুসরণ অমৃত্ বাণী দীপরক্ষী
বিশ্বাসসর পূণণত্া অপূণণত্া (‘ইসলাম প্রসসে’ গ্রন্থ থেসে) অনযাসের প্রবত্সরাধ (‘ইষ্টপ্রসসে’ গ্রন্থ থেসে) দুুঃসমে (েবিত্া)-------------------------------------------------------থ্যাবত্মণে দাশ সুস্বাসযয দীক্ষা-------------------------------------------------------ডা. রাস্শ থ ৌধুরী
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॥ সত্যানুসরণ ॥ উপর-উপর থদসেই বেছু থছস া না িা থোন মত্ প্রোশ ে’র না । থোনও-বেছু র থশষ না থদেসল ত্া’র সম্বসে জ্ঞানই হে না ; আর, না ্ানসল ত্ু বম ত্া’র বিষে েী মত্ প্রোশ ে’রসি ?
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শারীররক সদাচার
১৯৪২ সাসলর ৮ই থসসেম্বর শ্রীশ্রীঠাকুর অনুকূল ন্দ্র শারীবরে সদা ার সম্মেীে েত্গুবল বনসদণ শ বদসেবছসলন, - থেগুবল সমগ্র মানি্াত্ীর ্নয অিশয পালনীে। (১) প্রস্রাি ে'থর ্ল থনওো । (২) নাসে-মুসে আেুল বদসে হাত্ ধুসে থেলা । (৩) পসরর িযািহৃত্ ব্বনস েো ্ামাোপ , গামছা, বিছানা ইত্যাবদ িযািহার না েরা । (৪) পােোনা েসর েুি ভাল ে'থর থশৌ াবদ েরা । (৫) িযািহাসরর ব্বনসগুবল সিসমে পবরস্কার পবরচ্ছন্ন রাো । (৬) অসুে-বিসুে হসল থরাসগর সংক্রমণ োসত্ না হ'থত্ পাসর এমনভাসি লা । (৭) অসনযর এঁস া না োওো । (৮) এে পাসত্ অসনসে না োওো । (৯) থোন েল- ল থেসত্ থগসল ধুসে োওো । (১০) িাসনপত্র ভাল ে'থর মা্া । (১১) ঋত্ু মত্ী থমসেসদর শুদ্ধা াসর লা,- বিসশষ থছাঁো-না া না েরা । (১২) থরস্টু সরসে া ইত্যাবদ না োওো । (১৩) থদাোসনর োিার েোসম্ভি িাদ বদসে লা । (১৪) িাইসর থেসে এসস হাত্-পা ধুসে ঘসর প্রসিশ েরা । (১৫) িাবসোপস োদয দ্রিযাবদ স্পশণ না েরা, রান্নাঘসর না থ াো । (১৬) আলগা ে'থর ্ল োওো । (১৭) আবমষ আহার ও বপঁো্-রসুন, মাদেদ্রিযাবদ ির্জ্ণন েসর লা । (১৮) েদা ারী থলাসের হাসত্ না োওো । (১৯) মাসে-মাসে উপিাস েরা । (২০) বেছু থেসত্ থগসল হাত্-পা-মুে ধুসে োওো । (২১) আসলা-হাওো ও মাটির সংশ্রি ি্াে থরসে লা । (২২) স্নানাবদ ঠিেমত্ েরা । (২৩) পবরবমত্ আহার, বিহার, শ্রম, বনদ্রা ও বিশ্রাম বনসে লা । (২৪) পাবরপাবশ্বণেসে সদা ারী ে'থর থত্ালা । (২৫) সিার সসে শুভসেবত্ বনসে লা । (২৬) বনস্ স্ফূ বত্ণ -েুক্ত োো, মানুষ োসত্ স্ফূ বত্ণ েুক্ত োসে ত্াই েরা । (২৭) বিবশষ্টযানুোেী োর শরীর-মন োসত্ সুয ও প্রসন্ন োসে ত্ার ত্া' পালন ে'থর লা উব ত্।
বত্বন থসবদন এই বনসদণ শাবদ বদসে িসেন,-"থমা ামুটি এইগুবল েবদ ঠিে রাো োে, ত্াহসল অসনেোবন হে।" (সূত্রুঃ আসলা না প্রসংসগ-৪/ ৮.৯.১৯৪২) Page 20 April 2020
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১৩ই ব্যষ্ঠ, ১৩৬০ (২৮ থশ থম, ১৯৫৩) শ্রীশ্রীঠাকুর বিোসল েবত্-আশ্রসমর িারান্দাে এসস িসসসছন । অসনসে উপবযত্ আসছন । নানা বিষসে েোিার্ত্ণা লসছ । শ্রীশ্রীঠাকুর--- াবরবদসে ত্াোসল থদো োে, মানুসষর সাধারণ intelligence (থিাধ) ে’থম থগসছ । প্রশ্ন---Intelligence (থিাধ) এভাসি ে’থম োওোর োরণ েী ? শ্রীশ্রীঠাকুর--- Intelligence (থিাধ) েমার প্রেম োরণই হ’ল genetics-এ (্ননবিজ্ঞাসন) ভু ল হওো । মানুসষর ্ীিসন Ideal (আদশণপুরুষ) না োেসল ঐরেম ভু লই হে । পসর েোপ্রসসে--শ্রীশ্রীঠাকুর--- India (ভারত্িষণ) েবদ এেিার বেসর দাঁ াে ত্সি এর মত্ ্াত্ আর থনই । ্নার্দ্ণ নদা (মুসোপাধযাে)--- আমরা সৎসেীরা ো’-বেছু েবর, আদসশণর ্নযই েবর ; এ াই থত্া ঠিে পে ?
শ্রীশ্রীঠাকুর--- হযাঁ, এ া psycho-physical adjustment (মানস-শারীর সেবত্) বনসে আসস । মসন-মসন ত্ু বম রা্া হ’থল ত্াসত্ বেন্তু হসি না, োস্ রা্া হওো াই । আিার বনস্ হ’থল হসি না, থত্ামার পবরসিশ-শুদ্ধ রা্া হ’থত্ হসি ।
Page 21 April 2020
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্নার্দ্ণ নদা--- মানুসষর মসধয থশাষণ-প্রিৃবর্ত্ া েুি থিশী । প্রসত্যসে প্রসত্যেসে exploit (থশাষণ) ে’থর িাঁ সত্ াে । শ্রীশ্রীঠাকুর--- িযাপার া েী-রেম ? বেন্তু আমার িাঁ ার ্নয হেসত্া এে-রেম থশাষে হসেই ্সেবছ । োেসল থত্া লসি না । থশাষসের
থেমন, আমার থে থশাষণ েরার মসনািৃবর্ত্ আসছ ত্া’ না । থত্ামার ্ীিন েণযার উপর বনভণ র েরসত্ হে । আমরা ্ে বনসে িাপ-মাসে থশাষণ েরবন ? বেন্তু থশাষে হ’থে বভত্র-বদসে থপাষে হ’থে উঠসত্ হসি ।
্নার্দ্ণ নদা--- আ্োল classless society (থশ্রণীহীন সমা্িযিযা) বদসে রাষ্ট্রগঠসনর ধুসো উসঠসছ । থসোসন িযবক্তস্বাত্ন্ত্র্য োেসি না । শ্রীশ্রীঠাকুর--- State (রাষ্ট্র) েবদ গঠন েরসত্ হে ত্সি থসোসন িযবক্তস্বাত্ন্ত্র্য োোই াই । িযবক্তস্বাত্ন্ত্র্যসে বিসর্জ্ণন বদসে েবদ state (রাষ্ট্র) গঠন েরসত্ াও ত্াহ’থল থস state (রাষ্ট্র) থত্ামার হসি না । োরণ, িযবষ্ট বনসেই সমবষ্ট । ্নার্দ্ণ নদা--- আ্োল এে া দল অনযানয দলগুবলসে িাদ বদসে
লসত্
াে ।
শ্রীশ্রীঠাকুর--- থত্ামরা বেন্তু আব্রহ্মস্তম্বপেণযন্ত োউসে িাদ দাও না । (এে ু পসর) থত্ামার িাঁ ািা ার বিরুদ্ধ ো’ ত্াসে থেমন বনসরাধ েরসি, থত্মবন থত্ামার পাসশ থে আসছ ত্াসেও protect (রক্ষা) েরসি । ত্ু বম সিাইসে িল---িাঁ । আর, ত্ু বম োসরা িাঁ ার অন্তরাে হসো না, থত্ামার িাঁ ার অন্তরােও থেউ হসি না । (ক্রমশুঃ)
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বিংশ শত্সের মাোমাবে সমসে থমাহাম্মদ েবললর রহমান ও েৃ ষ্ণপ্রসন্ন ভট্টা ােণয নাসম দুই্ন উচ্চবশবক্ষত্ পবিত্ িযবক্ত সমাস্র নানাবিধ সমসযাসঙ্কুল প্রসশ্নর সমাধান থপসত্ শরণাপন্ন হসেবছসলন এে অসাধারণ িযবক্তসের অবধোরী, থশ্বত্-শুভ্র থপাষাে পবরবহত্ এমন এে মহাপুরুসষর সসে, বেবন বহন্দু, মুসলমান, থিৌদ্ধ, েৃষ্টান ইত্যাবদ সি সম্প্রদাসের পারস্পবরে সমস্ত মত্বিসরাধ থঘা াসত্ বনসে এসলন এে সািণ্নীন মত্াদশণ, সমগ্র বিসশ্ব এসন বদসলন এে নত্ু ন ক্রাবন্ত । লমান থস্রাত্ধারার বিপরীসত্ বগসে পাসে বদসলন ধসম্মণর ব রা বরত্ িদ্ধমূল ধারণা । কুসংস্কার ত্ো নানাবিধ সংস্কাসর আচ্ছন্ন সমা্সে নত্ু ন েসর থদোসলন িাঁ ািা ার পে । থসই বিশ্ব থপ্রবমে, সমগ্র মানি সমাস্র থসই শুভাোঙ্খী হসলন সিণ্নবিবদত্ শ্রীশ্রীঠাকুর অনুকূল ন্দ্র ।
শ্রীশ্রীঠাকুরসে প্রশ্ন েরা হে, “ত্েসীর থহাসসনীসত্ আসছ, থপ্রবরত্গসণর বিসদ্রাহী হ’থে শুধু ঈশ্বসর বিশ্বাসী হ’থল বিশ্বাসসর পূণণত্া হে না--- ত্া’র মাসন ?” উর্ত্সর শ্রীশ্রীঠাকুর িলসলন--- “ত্াঁ’রাই থপ্রবরত্ োঁ’রা ঈশ্বরপ্রাণ অেণাৎ োঁ’রা ত্া’থদর ো’-বেছু সি িৃবর্ত্গুবল ঈশ্বর-মুের ে’থর আপ্রাণ ত্ৎপ্রবত্ষ্ঠ-উপসভাসগর বভত্র-বদসে ্ীিন- লনাসে অমৃত্-উৎসরসণ বনেবন্ত্র্ত্ ে’থর ত্ু সলসছন । ত্াই, থপ্রবরত্গসণর বভত্র ইশ্বসরর সা া িা থ ত্না এমনত্র মুের হ’থে মানুসষর ক্ষু র সেুসে িযক্ত হ’থে আ ার-িযিহার, ো্েম্মণ, েোিার্ত্ণার বভত্র-বদসে েু স ওসঠ--- ো’-থেসে মানুষ ঈশ্বরসম্বেীে মুেয উদ্বুদ্ধ থ ত্না থপসত্ পাসর--থেমন দো, থপ্রম, ভবক্ত, ভালিাসা, দাবক্ষণয, িদানযত্া ইত্যাবদ মানুসষর বভত্র েেন উপস ’ ওসঠ, ত্া’র াউনী, থ হারা, অেভেী, মাংসসপশীগুবলসে থসই অনুপাবত্ে উসর্ত্্না বদসে থেমনত্র ে’থর থত্াসল, ত্াঁসে থদসে আমরা িাস্তিভাসি মুেযত্ুঃ ত্া’ অনুভি েরসত্ পাবর । আিার, থত্মনত্র অনুভি েরসল থত্মবন-ে’থর অেপ্রত্যে মাংসসপশীগুবলসে উসর্ত্ব্ত্ েসর এিং ত্দনুপাবত্ে থিাধ ও সংসিদনাগুবলসেও আমাসদর বভত্র থ বত্সে থত্াসল--- আমরা থত্মনত্র হ’থে ত্েন ত্া’-ই অনুভি েবর ।
Page 23 April 2020
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ত্াই, থপ্রবরত্-পুরুষসদর প্রবত্ ো’রা বিসদ্রাহভাি থপাষণ েসর ও বিসদ্রাহা রণ েসর, ত্া’রা ঐ ঈশ্বরানুপ্রাণত্ার অমৃত্-সংসিদনগুবল হ’থত্ িবিত্ থত্া হেই---ত্া’-ছা া ত্া’থদর সংস্পসশণ ো’রা োসে ত্া’থদরও বনস্সদরই কুসংস্কারাচ্ছন্ন োিবনে িা থেচ্ছ ভািগুবল বছটিসে বিষাক্ত ে’থর সর্ব্ণনাশ ে’থর থত্াসল ! েিন িা থেচ্ছ মাসনই হ’থচ্ছ ত্া’রাই--- কুসংস্কারাচ্ছন্ন অবিবধথেৌনা ারী, ঈশ্বর ও থপ্রবরত্বদসগর বিরুদ্ধ-ভািধারী, মানুসষর ্ীিন ও িৃবদ্ধর অপঘাত্-িযঞ্জে, কুসংস্কৃ ত্-িােয-িযিহারোরী ো’রা । ত্াই, ো’রা থপ্রবরত্বদসগর বিরুদ্ধ-আ রণোরী অে ভগিৎ-ভবক্ত িা বিশ্বাস-সম্পন্ন, ত্া’রা থে োঁটি রেসমর ভগিৎ-অবিশ্বাসী, িৃবর্ত্-থোরাসের মসলা-সরিরাহোরী ত্া’থত্ আমার থত্া থোন সসন্দহই নাই--- ত্া’-ও থত্া এে ু োবত্র ে’থরই ি’থলসছন থে, ত্া’রা পূণণবিশ্বাসী নে--ত্া’থদর বিশ্বাসসর পূণণত্া থত্া হ’থত্ই পাসর না ! সাধারণত্ুঃ থদেসত্ পাই, আবম ো’থে ভালিাবস ত্া’থে থে োবত্র েসর, পূ্া েসর--- আমার সহ্ ভালিাসা ত্া’র প্রবত্ সহ্ভাসিই উৎসাবরত্ হ’থে োসে । আর, এ হে না থেিল থসই ্ােগােই--- িৃবর্ত্র স্বােণ ও পুবষ্টর ্নয াবহদামুের হ’থে েবদ োরু োসছ োই, আর ত্া’থে ভালিাসার াবহদা থদোই । থসোসনই থেিল--- অেণাৎ আমার থেরেম াবহদা থসই রেসম েেন আর থেউ ত্াঁ’র বদসে অগ্রসর হে, ত্েন দুই ্সনর বভত্র িেু ে ও ভালিাসা থত্া হেই না--- ত্েন দুই িৃবর্ত্ভূ সত্-পাওো অহং এর ভীষণ থঠাক্কসর লাঠালাঠি থিসধ োে--- থেমন াো-পেসা আর োমসলালুপ থমসেমানুষ-পরােণত্াে হরদমই থদেসত্ পাওো োে !
Page 24 April 2020
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শ্রীশ্রীঠাকুসরর
থ্যষ্ঠাত্ম্
ত্ো
সেল
সৎসেীসদর
পরম
পূ্যপাদ
শ্রীশ্রীি দার
সাবন্নসধয
সত্যানুসরণ গ্রসন্থর এেটি িাণী পাঠ হসলা । “ত্ু বম সসত্য অিযান ের, অনযােসে সহয ে’রসত্ থ ষ্টা ের, প্রবত্সরাধ ে’থরা না, শীঘ্রই পরম মেসলর অবধোরী হসি ।” পাঠ থশষ হ’থল
আসলা না-প্রসসে শ্রীশ্রীবপত্ৃ সদি িলসলন--- সত্য আর সর্ত্া দুস া আলাদা
ব্বনস, েবদও োছাোবছ অেণ । সত্য মাসন বিদযমানত্া, অবস্তে । োঁর থসিার অনুগ্রসহ অবস্তে অক্ষু ণ্ন োসে বত্বন সসত্যর প্রত্ীে । বত্বনই সত্য । সসত্য অিযান েরা মাসন ত্াঁর অনুশাসনিাদ থমসন
লা । অনযােসে সহয ের--- িাণীটি আমার ্নয । আমার বনস্র
ওপসর অনযাে হ’থল সহয েরি, প্রবত্সরাধ েরি না । েোে আসছ--- থে সে থস রে । এ িাণীটি আমার ্নয । আমার সামসন থত্ামার উপর অত্যা ার হ’থল েবদ বেছু না েবর, ত্াহসল থস া ক্লীিসের পবর ে হে । এ িাণীটির অেণ এই--- আবম ইষ্ট ো্ বনসে োেি । অনযাে-অত্যা ার এসলও সহয েরি । থস-পে থেসে স’থর দাঁ াি না । এ িাণী া আমার থিলা এ-রেম । বেন্তু আমার সামসন অনয োউসে েবদ বিপন্ন থদবে ত্েন আমার রুসে দাঁ ানই প্রসো্ন ।
Page 25 April 2020
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মৃত্ুয বমবছসল হাঁ সছ মানুষ বিসশ্ব ধ্ববনসছ মহাপ্রলে, েরাল গ্রাসস সভয ্গৎ এেন থনসমসছ দুুঃসমে । বহংসা দীণণ বিসভদ ঘৃণয পৃবেিী বঘসরসছ মৃত্ুযভে, অহংোসরর পত্ন থে থরাসে ! সিণগ্রাসী এ'থে মহা লে ! ডঙ্কা বননাসদ োঁপসছ ভূ ধর শূণয হসেসছ েত্ থদিালে, মসব্দ োিা বগ্ণা িে সমন রস সছ োল েমালে । ত্রাবহ ত্রাবহ রসি ঈশ্বর পা'থে মানুষ অভাগা থোঁস্ আশ্রে, থোো নাই বত্ঁবন, মাবন িা না-মাবন, এেন েঠিন দুুঃসমে । আসছন বিধাত্া বিধাসনর মাসে অিসহলা ভসর থরসে বদবল হাে, অহংমর্ত্ থিকুিই রইবল বিসভদ েরবল প্রবত্বহংসাে! ভগিান আসছ ভ্মান হসে প্রবত্ স্পন্দসন িৃো সংশে, থষ্টসো োঁসধ সাদা আফ্রন গাসে অসম েুসদ্ধ ওরা দু্ণে । ভগিান থদবে লাঠি হাসত্ থঘাসর হাস েু পাসে শ্মশান ব ত্াে, ভগিান থদবে রুদ্ধ দুোসর িন্দী েসরসছ গাসন েবিত্াে ।
মানুষ নাই মানুষ অসহাে
ছা া ভগিান ঠু সঁ া িাইসিল থোরান গীত্াে, ছা া নে ভগিান বত্ঁবন িইসের পাত্াে ।।
Page 26 April 2020
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েসেে দশে আসগ ও ডাইবরো, মযাসলবরো, েসলরা, েক্ষা ইত্যাবদ সংক্রামে থরাগসমূহ মানুসষর মৃত্ুযর প্রধান োরণ িসল গণয েরা হত্ । বেন্তু ব বেৎসা বিজ্ঞাসনর প্রভূ ত্ উন্নবত্ এইসমস্ত থরাগগুবলর মারনপ্রভাি আ্ অসনে াই েিণ েরসত্ সমেণ হসেসছ । সঠিে প্রবত্সষধে গ্রহণ েরসল এিং সঠিে সমসে সঠিে ব বেৎসা গ্রহণ েরসল এই সমস্ত থরাসগর োরসণ আ্ আর সাধারণত্ুঃ মানুসষর মৃত্ুয হে না । বেন্তু ত্াই িসল আমাসদর ্ীিন বনবিন্ত হসে উসঠবন । এই সমস্ত সংক্রামে থরাসগর থ সেও ভেংের মৃত্ুযর োরণসমূহ আমাসদর ্ীিনহরসণর ্নয সিণদা উৎ থপসত্ আসছ । বিবভন্ন হৃদসরাগ, শ্বাসেসন্ত্র্র সংক্রমন ও ধুমপান্বনত্ থরাগ, থব্রইন থরাে, দুঘণ না, আত্মহত্যা, েযান্সার, ডাোসিটিস ইত্যাবদ োরণ সমূহ আ্সের পৃবেিীসত্ অবধোংশ মৃত্ুযর ্নয দােী । থেসোন সমে এসদর থেসোন এেটি োরন আমাসদর প্রসত্যসের ্ীিসন েমদূসত্র মত্ হাব্র হসত্ পাসর । অবধোংশ মৃত্ুযর ্নয দােী এই োরণগুসলার থোন ারই সুবনবদণ ষ্ট োরণ ও প্রবত্সষধে আমাসদর থির েরা সম্ভি হসে ওসঠবন । বেন্তু পৃবেিীর সমস্ত ব বেৎসা বিজ্ঞানীরাই এর ্নয আমাসদর ত্ীব্র প্রবত্সোগীত্াপূণণ ্ীিসনর উসদ্বগ, হত্াশা, থক্ষাভ, এোেীে, বনরানন্দত্া থেই দােী েসর োসেন । ত্ার সাসে আসছ অিাবিত্ োদযাভযাস, ত্রুটিপূণণ ্ীিন েণা, বিবভন্ন মারণ থনশা ও কু-প্রিৃবর্ত্র প্রবত্ আমাসদর আসবক্ত । বিজ্ঞাসনর রমত্ম উন্নবত্র েুসগ রসেবছ আমরা । এই বিজ্ঞান আমাসদর বদসেসছ ূ ান্ত ্ীিনারাম, সুে, ঐশ্বেণয বিভি । বেন্তু দূর েরসত্ পাসরবন আমাসদর এোেীে, উসদ্বগ, হত্াশা, দুবিন্তা, বনরানন্দ ; শুধু বদসত্ পাসরবন ভালিাসা, ভরসা, কু- প্রিৃবর্ত্ ও থনশা থেসে মুবক্ত । থেোসন বিজ্ঞাসনর থশষ, থসোসনই শুরু হসেসছ আধযাবত্মে থ ত্না ও ধমীে ্ীিন ণ ার ভূ বমো । ত্াই বিশ্ব স্বাযয সংযা WHO, স্বাসযর সংজ্ঞাে physical, mental ও social dimension এর সাসে spiritual health থে ও সংেুক্ত েসরসছ এিং স্বীোর েরসত্ িাধয হসেসছ থে মানুসষর স্বাযয ও মৃত্ুযর হাসরর উপর ধমীে বিশ্বাসসর প্রভাি েসেষ্ট রসেসছ । পৃবেিীর বিবভন্ন স্বনামধনয ব বেৎসা বিজ্ঞাসনর সংযাসমূহ মানুসষর স্বাসযর উপর ধমীে বিশ্বাস ও ত্দনুগ আ রসনর প্রভাি বনসে বনরন্তর গসিষণাে রত্। বিবভন্ন িেস, ্াবত্ ও যাসনর মানুসষর উপর সংগঠিত্ ৯৯ টি গসিষণার উপর পেণাসলা না েসর থদো থগসছ ধমীে বিশ্বাস ও ত্দনুরূপ আ রণ মানুসষর ্ীিসন বনমণল আনন্দ বনসে আসস, ্ীিসন সন্তুবষ্টসিাধ ্াগ্রত্ েসর, শারীবরে ও মানবসে সুযত্া িৃবদ্ধ েসর, মানবসে অিসাদ েমাে । আত্মসম্মান ্াগ্রত্ েসর, িযাবক্তগত্ ও দাম্পত্য আনন্দ ি্াে রাসে, আেু িৃবদ্ধ ঘ াে, বিবভন্ন থরাসগর ( heart disease, colitis, cancer, arteriosclerosis, CVD, suicide etc) প্রবত্সরাধ ক্ষমত্া িৃবদ্ধ েসর ও দ্রুত্ আসরাগয ঘ াে। UK থত্ েরা এে গসিষণাে থদো থগসছ োরা মাসস অন্তত্ুঃ এেিার থোন সামাব্ে ধমীে অনুষ্ঠাসন অংশগ্রহন েসর এিং প্রবত্বদন এেিার প্রােণনা েসর ত্াসদর মসধয আত্মহত্যার প্রিণত্া পাঁ গুণ েম, গ আেু সাত্ িছর থিশী । থে সমস্ত মবহলারা ধমীে আ াসর অভযস্ত ত্াসদর মৃত্ুযহার ৩৩% েম, ত্াসদর বশশুসদর learning ability ত্ু লনামূলেভাসি থিশী । ধাবমণে মানুষসদর ঘুসমর গুনগত্ মান ও পবরমাণ ত্ু লনামূলেভাসি থিশী।
Page 27 April 2020
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থসইোরসনই থিাধহে আমাসদর থদসশর আেণয ঋবষরা বিধান বদসেবছসলন থছসলসমসেসদর পুঁবেগত্ বশক্ষার পাশাপাবশ িার িছর িেসসই সদ্ দীক্ষা গ্রহণ েসর োসত্ বনত্য অনুশীলসনর মাধযসম ধমীে ্ীিন েণযাে অভযস্ত হসে ওসঠ । েবদ রক্ষা েরসত্ই হে আমাসদর সন্তান- সন্তবত্সে ত্সি এই বিধাসনর থোন বিেল্প থনই । ( Ref: 1. Impact of religious practice on human health- http:/ tinyurl.com/ pgpaw7m. 2. Psychological stress and cardiovascular disease- by Joel E. Dimsdole. 3. Hindustan Times, Sept 30, 2017)
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विषय-सूची
श्री श्री ठाकुर अनुकूल चन्द्र जी की वाणी.-------------------------पूण्य पोथी से
आलोचना प्रसंग----------------------------संकलक-श्रद्धेय प्रफुल्ल कुमार दास मनुष्य और भगवान----------------------------------------------शिवानंद प्रसाद
Page 30 April 2020
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श्रीश्री ठाकुर अनक ु ू ल चन्द्र जी की िाणी
दे खो, यह जो सनातन धमम है - इसके भीतर केवल....सत्य है । इसशलए सीना तानकर खड़ा है , नही तो कब का उड़ गया होता । यह....सत्य क्या है , जानते हो ? वेदान्द्त । जो लोग थोड़ा आगे बढ़े हुये हैं, उन लोगोंको थोङा वेदान्द्त समझा दे ने से ही सब हो जा सकता है ।
यह वेदान्द्त कैसे जानना होता है -जानते हो ? ज्ञान-भक्क्त से । पातंजल दिमन और वेदान्द्त को पढ़ लोगे । दे खो, िुद्धात्मा भक्क्त में एक दोष हो गया है । आजकल सभी आलसी होते जा रहे हैं । इसी से तो ही तो घोर तम: है ; उसपर िुद्धभक्क्त बतलाना चाहते हो, उससे सब बबामद होंगे । [पुण्य-पोथी, दसवााँ ददन]
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आलोचना प्रसंग
प्रश्न- संसार मे जो कुछ होता है उसके मूल मे तो भगवान ही हैं-मनुष्य का हाथ कहााँ है -यदद वे चाहें तो अच्छे मनष्ु य पैदा कर सकते हैं । श्रीश्रीठाकुर - भगवान के हाथ में सबकुछ है , कहने का अथम ही होता है , सब कुछ मनुष्य के हाथ में है । पुत्र पपता की ही सक्ृ ष्ि है , फफर भी पुत्र स्वाधीन रहता है , वह अपनी स्वाधीन इच्छा से पपता का अनस ु रण करते हुए चल सकता है , पपता के
पवरुद्ध भी चल सकता है ! सवमत्र वही बात है - जानते हैं तो जगन्द्नाथजी को हाथ नही है , वे स्वयं फकसी को पकड़ नही सकते हैं, हमे ही उन्द्हे पकड़ना पड़ता है । यदद फकसी व्यक्क्त की tendency of attachment उनमे ligared नही हो ( अपने अनरु ाग की लगन से उस महापरु ु ष मेँ यक् ु त नही होता है ) तो कोई भगवान फकसी के शलए कुछ नहीीँ कर सकते हैं । [आलोचना प्रसंग, द्पवतीय खण्ड पूष्ठ संख्या 250]
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भगवान के संग मनष्ु य की तल ु ना नहीं हो सकती-जब एक भक्त ने परमदयाल श्रीश्रीठाकुर से कहा तो श्री श्री ठाकुर जी ने उत्तर में कहा-“भगवान जब मनष्ु य के रूप में आते हैं, तब मनष्ु य क्या कर सकता है , वही वे ददखाते हैं। ऐसा न होने पर वे यदद आत्मा हैं, परमपरु ु ष हैं तो तथागत या परु ु षोत्तम के रूप में उनके आने की क्या जरूरत है ? मनष्ु य बनकर मनष्ु य बीच क्या कर सकते हैं इसे ही ददखलाने के शलए वे आते हैं। "मझ ु े ईश्वर समझता है , स्वयं को हीन, उसके प्रेम में कभी मैं नहीं होता अधीन।' वे इसीशलए ही आते हैं ताफक उनके द्वारा ननदे शित पथ का अनस ु रण कर हम लोग चला सके। संतान कभी भी पपता नहीं है , मगर संतान के अंदर पपता का सम्पद रहता है प्रत्येक के वैशिष््यअनय ु ायी।" आज हमलोगों में भगवान या धमम के प्रनत धारणा पवकृत हो गई है । हम शसफम उनको अपनी चाह-पूरण का यंत्र बनाना चाहते हैं, उनको अपने स्वाथम की खानतर अपना बनाना चाहते हैं लेफकन उनका बनना नहीं चाहते हैं। उनको अपनी इच्छा के मुताबबक पररचाशलत करना चाहते है पर उनके मत ु ाबबक चलना नहीं चाहते है इसशलए तथाकथथत धमम व भगवान को मानकर भी हमारे समाज की अवस्था में कोई खास पररवतमन नहीं ददखता है । आज समाज में अच्छे मनुष्य की कमी जो हो रही है उसका प्रधान कारण है धान की खेती तो कर रहें हैं, गेहूाँ की खेती तो कर रहे हैं पर यदद मनुष्य की खेती न करें तो कुछ भी नहीं होगा। उसके शलए जरूरत है मााँ व बाप का संस्कार, खेत व बीज के संगनत। मनुष्य क्जतना अच्छा बनेगा समाज भी उतना अच्छा होगा। समाज अच्छा होने पर ही बच्चा भी अच्छा होगा, योग्यता भी उतनी होगी और समाज प्रगनतिील बनेगा। और इन सबकुछ के शलए ही जरूरत है आदिम की। क्जसप्रकार हमलोग अपनी संतान-संतनत से प्रेम करते हैं उसीप्रकार यदद अपने अन्द्तननमदहत भगवतप्रदत्त प्रीनतसम्बेग को लेकर आदिम से प्रेम करें , उनका अनुसरण करें तभी ऐसा संभव है । समुन्द्नत जानत के मनुष्य की खेती के शलए ही परमपपता युगपुरुषोत्तम परमप्रेममय श्रीश्रीठाकुर का धराधाम पर आपवभामव हुआ है , उनका पवथध-पवधान ददया हुआ है । इसका दृष्िांत हम सत्संग में दे खते हैं, यद्यपप कोई फकसी को जानता नहीं, पहचानता नहीं फकसी से फकसी का कोई स्वाथम नहीं पर जब एक “जयगुरु'' संबोधन हो जाता तो परमआत्मीय के रूप में पररणत हो जाते हैं-जानत, संप्रदाय, भाषा, प्रादे शिकता का बंधन तोड़कर। ऐसा ही एक स्वगम सा दृश्य का साक्षी बनने का सौभाग्य अभी-अभी मुझे शमला है बंगाल के हुगली क्जला के सुदरू गााँव ठाकुरानीचक में जहााँ युगपुरुषोत्तम परम प्रेममय श्रीश्रीठाकुर जी का भव्य चारतला श्रीमक्न्द्दर का उद्बोधन हुआ क्जसमें परम पूज्यपाद श्रीश्रीदादा पररवार एवं हजारों-हजार भक्तों का समागम हुआ था, मानों बीच गााँव के पवस्तत ृ खेत में प्रेम का हाि लगा हो। आचायम दे व ने अपने दीन सेवक (स्वयं गह ृ हीन) को उसके गााँव में ठाकुरजी का श्री मंददर बनाने का आिीवामद जब ददया तो फकसी ने सोचा भी नहीं था फक ऐसा संभव है । यह उस सेवक का आचायम दे व के प्रनत समपमण और आचायम दे व का उस सेवक प्रनत कृपा का ही फल है फक ऐसे दीन सेवक के द्वारा असंभव सा कायम हो पाना संभव हुआ, वे क्जनसे भी चाहें , जो भी चाहें करवा सकते हैं, शसफम उनके प्रनत संपूणम समपमण चादहए, तभी तो आज वे ऐसे फकतने पंगु से थगरर लंघन भी करवा ले रहे हैं। (ररपोिम रष्िव्य इसी अंक में अन्द्यत्र) Page 33 April 2020
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जब मेरे दादाजी (श्री हररनंदन प्रसाद, तब प्रधानाध्यापक थे) को ठाकुर जी ने आश्रम में स्थायी रूप से रहने को कहा तो दादाजी ने पछ ू ा-यहााँ रहकर मैं क्या करूाँगा? तब परमदयाल ने मस् क राते ह ए कहा -Fields are expansive, cultivators are few, be one ु ु ु of them. (पवस्तत खे त है , जोतने व ाले कम हैं , त म उनमें से एक बनो)। ु ृ मनष्ु य की खेती से बढ़कर भी क्या कोई खेती है ? आयें, हम सब शमलकर परमदयाल के बताये गये सूत्रों को लेकर, आचायम दे व की ददव्य प्रेरणा से प्रेररत होकर या जनरूपी हल को लेकर मनुष्य की खेती में लग जायें-तभी दीक्षा लेना हमारा साथमक होगा, गुरु-ऋण के प्रनत कृतज्ञ बनेंगे और व्यक्क्त, दम्पपत्त, पररवार व सुन्द्दर समाज का ननमामण होगा । हल जोतने के शलए तैयार है तो? --- वन्द्दे पुरुषोत्तमम ्। [सात्वनत से उधत ृ ]
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ସୂଚୀପତ୍ର
ପରମପ୍ରେମମୟ ଶ୍ରୀଶ୍ରୀଠାକୁ ର ଅନୁ କୂଳଚନ୍ଦ୍ରଙ୍କ ଶ୍ରୀମୁଖ ନିଃସୃତ ବାଣୀ: ◆ ଅନୁ ଶ୍ରୁତ , ବଷୟ - ସ୍ୱାସ୍ଥ୍ୟ ଓ ସଦାଚାର
ସଂକଳନ : ◆ ସ୍ୱାସ୍ଥ୍ୟବାନ ଭବ
Page 36 April 2020
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ସହଜ ଆହାର, ଶ୍ରମ ସ୍ୱାଭାବକ ସହଜ ସୁପ୍ରଖ ବସବାସ, ଉନ୍ନୟନପ୍ରର ହିଁ ତତ୍ପରତା ଦକ୍ଷକମମୀ ନୟାୟର ଦାସ; ପ୍ରେପ୍ରତ ସହଜ ଏହା ପ୍ରେଉଁଠ ସ୍ୱାସ୍ଥ୍ୟ ପ୍ରସଇଠ ହାସୟମୁଖ, ଏମତ ସ୍ୱାସ୍ଥ୍ୟ ପାଇପ୍ରେହିଁ ପ୍ରଦହର ଆୟୁ ୋଣର ସୁଖ । ୬୧
( ଅନୁ ଶ୍ରୁତ, େଥମ ଖଣ୍ଡ, ବଷୟ - ସ୍ୱାସ୍ଥ୍ୟ ଓ ସଦାଚାର )
Page 37 April 2020
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ସଂକଳକ: ସୁମତ ପପ୍ରେେ ବାମରା, ଜ- ସମବେପୁର, ଓଡଶ୍ରା
ଆପ୍ରମ ସମପ୍ରେ ଏକ ଉତ୍ତମ ସ୍ୱାସ୍ଥ୍ୟ ଧାରଣ କର ଜୀବନକୁ ଉପପ୍ରଭାଗ କରବାକୁ ଚାହଁୁ । ଏକ ଉତ୍ତମ ସ୍ୱାସ୍ଥ୍ୟ ପାଇଁ ଆବଶ୍ରୟକ ସଦାଚାର ପାଳନ । ସଦାଚାର ମାପ୍ରନ ପ୍ରସହ ନୟମ ୋହା ଆମ ସ୍ୱାସ୍ଥ୍ୟ କୁ ସବୁ ସମୟପ୍ରର ସୁସ୍ଥ୍ ରପ୍ରଖ, ଏବଂ ଆମକୁ ପ୍ରରାଗଜୀବାଣୁ ଆକ୍ରମଣରୁ ରକ୍ଷା କପ୍ରର । କନ୍ତୁ ସୁସ୍ଥ୍ ରହବା ଅଥମ କ'ଣ ପ୍ରକବଳ ଶ୍ରାରୀରକ ସ୍ୱାସ୍ଥ୍ୟକୁ ସ୍ୱସ୍ଥ୍ ରଖିବା ? ଜୀବନର ପରମ ବଜ୍ଞାନୀ ଶ୍ରୀଶ୍ରୀଠାକୁ ର ଅନୁ କୂଳଚନ୍ଦ୍ରଙ୍କ ଦୃ ଷ୍ଟପ୍ରର ସ୍ୱସ୍ଥ୍ ରହବା ମାପ୍ରନ ଶ୍ରାରୀରକ, ମାନସକ ଓ ଆଧ୍ୟାତ୍ମକ ଏହ ତପ୍ରନାେ େରପ୍ରର ସ୍ୱସ୍ଥ୍ ରହବା । ପ୍ରତପ୍ରବ ଏହା ପ୍ରକମତ ୋଭ କରପାରବା, ନମନ ନପ୍ରଧମଶ୍ରଗୁଡକପ୍ରର ଏହା ବଷୟପ୍ରର ଅପ୍ରନକ କଛ ଜାଣବାକୁ ପାଇବା । "େଶ୍ରନ : ଶ୍ରାରୀରକ, ମାନସକ ଓ ଆଧ୍ୟାତ୍ମକ - ଏଇ ତନ ମଧ୍ୟପ୍ରର ପ୍ରକଉଁେ ମୁଖୟ ? ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ଏହ ତପ୍ରନାେର ମଶ୍ରଣପ୍ରର ହିଁ ଏକ ହୁ ଏ ।" ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ଅଷ୍ଟାଦଶ୍ର ଖଣ୍ଡ, ତା୧୮/୧୦/୧୯୪୯ ଇଂ) ଶ୍ରୀଶ୍ରୀଠାକୁ ର: "ସଦାଚାର ତନ େକାରର । ଆଧ୍ୟାତ୍ମକ, ମାନସକ ଓ ଶ୍ରାରୀରକ । ସତ୍ତାସ୍ପଶ୍ରମୀ ଇଷ୍ଟାନୁ ରାଗ ପ୍ରହୋ ଆଧ୍ୟାତ୍ମକ ସଦାଚାର ; ସତ୍-ଚନ୍ତନ ସମେଙ୍କ ମଙ୍ଗଳ କାମନା, ସଦ୍-ବୟବହାର ଆଦ ପ୍ରହୋ ମାନସକ ସଦାଚାର; ଅସନ, ବସନ, ସ୍ନାନ-ପାନ, ଚାେବା-ବୁ େବାପ୍ରର ଶ୍ରୁଚତା ରକ୍ଷା କରବା ଆଦ ପ୍ରହୋ ଶ୍ରାରୀରକ ସଦାଚାର; ତପ୍ରନାେ co-ordinated (ସମନିତ) ରହବା ହିଁ ଭେ । ପ୍ରସଥିପ୍ରର ସାଧନ-ଭଜନ ପ୍ରର ପ୍ରଜାର ଆପ୍ରସ । କନ୍ତୁ ମନପ୍ରର କୁ ତ୍ସତ ଚନ୍ତା ଆସପ୍ରେହିଁ ପ୍ରେ ମଣଷ ଗଳ ଗୋ ଏମତ ନୁ ପ୍ରହଁ । େବଳ ଇଷ୍ଟାନୁ ରାଗ ରହପ୍ରେ ସବୁ ପ୍ରଧାଇୋଏ । କୁ -ଚନ୍ତା କୁ େଶ୍ରୟ ପ୍ରଦବାର ନୁ ପ୍ରହଁ, ignore(ଉପ୍ରପକ୍ଷା) କରବାକୁ ହୁ ଏ । ପ୍ରତପ୍ରବ ପ୍ରସ ନପ୍ରଜ ନପ୍ରଜହିଁ ଚାେୋଏ । " ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ଚତୁ ଥମ ଖଣ୍ଡ, ତା-୦୧/୧୧/୧୯୪୮ ଇଂ ) େଶ୍ରନ : ମାନସକ ଓ ଆଧ୍ୟାତ୍ମକ ସଦାଚାର କ'ଣ ? ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ଗୀତା ପ୍ରର ଅଛ 'ଅକଭର୍କ୍ତି୍ ବଶ୍ରଷୟପ୍ରତ' । ଏହ ଏକଭର୍କ୍ପରାୟଣତା ଅଥମାତ୍ ଅକାେୟ ଇଷ୍ଟନଷ୍ଠା ହିଁ ପ୍ରହୋ ଆଧ୍ୟାତ୍ମକ ସଦାଚାର । ଏହା ପ୍ରେମତ ପ୍ରକୌଣସେକାପ୍ରର ତୁ ମକୁ ନ ଛାପ୍ରଡ । ତୁ ମ େପ୍ରତୟକ ପଦପ୍ରକ୍ଷପର ଚଳନ ସହତ ଏହା ୋଗ ରହବା ଦରକାର। ମାନସକ ସଦାଚାର ପ୍ରହୋ, ମନର କୁ -ଭାବକୁ ignore (ଉପ୍ରପକ୍ଷା) କର କମବା mould (ନୟନ୍ତ୍ରଣ) କର ବଞ୍ଚବା-ବଢବାର ଦଗପ୍ରର ଅଥମାତ୍ ଇଷ୍ଟସ୍ୱାଥମେତଷ୍ଠା ଦଗପ୍ରର ଆଗକୁ ବଢବା । ଆଧ୍ୟାତ୍ମକ ସଦାଚାର ଉପପ୍ରର ହିଁ ମାନସକ ଓ ଶ୍ରାରୀରକ ସଦାଚରର ମୂଳ ତଆର କରବାକୁ ପପ୍ରଡ । ଆଉ ପୁଣ, ଶ୍ରାରୀରକ ସଦାଚାର ନ ରହପ୍ରେ ମାନସକ ଓ ଆଧ୍ୟାତ୍ମକ ସଦାଚାର ପକ୍କା ହୁ ଏ ନାହିଁ । ପ୍ରସଥିପାଇଁ ଆଚାର-ନୟମ, ଖାଦୟ-ପାନୀୟ ଆଦ ବଷୟପ୍ରର ବହୁ ତ ସାବଧାନ ରହବାକୁ ହୁ ଏ । ୋହାତାହା ଖାଇବା, ପ୍ରେ ପ୍ରକୌଣସର ହାତରୁ ଖାଇବା - ପ୍ରସ ସବୁ ଭେ ନୁ ପ୍ରହଁ । ପ୍ରସଥିପ୍ରର ଶ୍ରରୀର-ମନ ନମନକୁ ଚାେୋଏ । ଏ ସବୁ ପ୍ରକ୍ଷତ୍ରପ୍ରର ମାତ୍ରାନୁ ସାର େୁର୍କ୍-ବଚାର ସମନିତ କପ୍ରଠାରତା ଭେ ।" ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ନବମ ଖଣ୍ଡ, ତା- ୦୧/୦୯/୧୯୪୭ ଇଂ )
Page 38 April 2020
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ଆୟୁ ପ୍ରବମଦପ୍ରର ମଧ୍ୟ ସ୍ୱସ୍ଥ୍ ରହବା ଅଥମ ଏହାହିଁ କୁ ହାୋଇଛ ନମନ ପ୍ରଳାକପ୍ରର : " ସମପ୍ରଦାଷ ସମାଗ୍ନଶ୍ଚ ସମଧାତୁ ମଳକ୍ରୟାିଃ । େସନ୍ନାପ୍ରତ୍ମଂଦ୍ରୟମନିଃ ସ୍ୱପ୍ରସ୍ଥ୍ୈତୟଭଧୀୟପ୍ରତ ।।" ( ଅଥମାତ୍ େଦ ଆମର ତ୍ରପ୍ରଦାଷ ( ବାତ, ପତ୍ତ, କଫ) ସନ୍ତୁଳତ, େଠରାଗ୍ନ ଉଚତ ରୂପ୍ରପ େଜିଳତ ( ଖାଦୟ ଭେରୂପ୍ରପ ହଜମ ପ୍ରହଉଛ) , ସପ୍ତ-ଧାତୁ ( ରସ, ରର୍କ୍, ମାଂସ, ପ୍ରମଦ, ଅସ୍ଥ୍, ମଜ୍ଜ୍ୟା, ଶ୍ରୁକ୍ର) ଉପେୁର୍କ୍ ପରମାଣପ୍ରର ଉପସ୍ଥ୍ତ, ମଳତୟାଗ କ୍ରୟା ( ମଳ, ମୂତ୍ର, ପ୍ରସିଦ) ଭେଭାପ୍ରବ ନଷ୍କାସତ ପ୍ରହଉଛ, ଏବଂ, ଆତ୍ମା ଓ ମନ େସନ୍ନ ଅଛନ୍ତ ; ପ୍ରତପ୍ରବହିଁ ଏହାକୁ ଏକ ସ୍ୱସ୍ଥ୍ ଶ୍ରରୀର କୁ ହାୋଏ ।) ପ୍ରସଥିପାଇଁ ପାଠକଙ୍କୁ ଅନୁ ପ୍ରରାଧ କ, ସ୍ୱାସ୍ଥ୍ୟ ଅଥମ ଶ୍ରାରୀରକ, ମାନସକ ଓ ଆଧ୍ୟାତ୍ମକ ସ୍ୱାସ୍ଥ୍ୟ ହିଁ ବୁ ଝପ୍ରବ । ଏହପର ସ୍ୱାସ୍ଥ୍ୟ ପାଇବାକୁ ପ୍ରହପ୍ରେ ଏବଂ ଧାରଣ କର ରଖିବାକୁ ପ୍ରହପ୍ରେ ଆମକୁ ନଜ ଆହାର ଓ ବହାର ଉପପ୍ରର ସବମସମୟ ବପ୍ରଶ୍ରଷ ଧ୍ୟାନ ପ୍ରଦବାକୁ ପ୍ରହବ । ଇଂରାଜୀପ୍ରର ପ୍ରଗାେଏ କଥା ଅଛ, " You are, what you eat." ( ଆପଣ ତାହା, ୋହା ଆପଣ ଖାଆନ୍ତ ।) ଅଥମାତ୍, ଆମ ଖାଦୟ ଆମର ସମେ ସତ୍ତାକୁ ( ଶ୍ରରୀର, ମନ ଓ ଆତ୍ମାକୁ ) େଭାବତ କରଥାଏ । ଏହା ସହତ ଆମ ପରପ୍ରବଶ୍ର ମଧ୍ୟ ଆମ ସ୍ୱାସ୍ଥ୍ୟକୁ େଭାବତ କରଥାଏ । ଆସନ୍ତୁ ପଢବା, ଶ୍ରୀଶ୍ରୀଠାକୁ ର ସ୍ୱାସ୍ଥ୍ୟ ବଷୟପ୍ରର ଆହୁ ର କ'ଣ କହଛନ୍ତ । " େଶ୍ରନ - ସଦାଚାର କାହିଁକ ପାଳନ କରବା ? ଶ୍ରୀଶ୍ରୀଠାକୁ ର : େପ୍ରତୟକ ସଦାଚାରର hygienic effect ( ସ୍ୱାସ୍ଥ୍ୟକର ଫଳ ) ଅଛ । ଅଜ୍ଞାତ କୁ ଳଶ୍ରୀଳ କାହା ହାତରୁ ଖାଇବାର ନୁ ପ୍ରହଁ । ଶ୍ରରୀର ପାଇଁ ଖାଇବା-ପଇବା ସମବନ୍ଧପ୍ରର ବପ୍ରଶ୍ରଷ ସାବଧାନ ପ୍ରହବା ଉଚତ । କାହାର ପ୍ରକଉଁ disease (ପ୍ରରାଗ) ଅଛ, ଏହା ତ ଜଣା ନାହିଁ । ଜପ୍ରଣ ହୁ ଏତ ନପ୍ରଜ immune (ସଂକ୍ରମଣ ସହନଶ୍ରୀଳ), କନ୍ତୁ ତା ହାତରୁ ଖାଇବାରୁ ଆଉ ଜପ୍ରଣ ସଂକ୍ରମତ ପ୍ରହୋ । ସ୍ୱପାକ ହିଁ ପ୍ରଶ୍ରୟ । ପ୍ରଦାକାନରୁ ନ ଖାଇବା ହିଁ ଭେ । ସଦାଚାର ବହୀନ ବେ ହାତରୁ ବ ନ ଖାଇବା ଉଚତ । ଅନୟ ଜଣଙ୍କ କପଡା ପନ୍ଧବା ଅନୁ ଚତ । ଗପ୍ରନରୀୟ ପ୍ରରାଗୀର କପଡା ପନ୍ଧ ଅପ୍ରନକଙ୍କୁ ଗପ୍ରନରୀୟ ପ୍ରହବାର ମଁୁ ଜାପ୍ରଣ । ଥପ୍ରର ପ୍ରମପ୍ରହନ୍ତର ମାନଙ୍କ ସହତ ଖାଦୟ ଖାଇ ପ୍ରକପ୍ରତ ପ୍ରୋପ୍ରକ ପ୍ରେ ପ୍ରରାଗ ଗ୍ରହଣ କରଛନ୍ତ ତା'ର ହସାବ ନାହିଁ । ପ୍ରଛାେପ୍ରବଳୁ ଭାଇ-ଭାଇ ଏକସପ୍ରଙ୍ଗ ଖାଇ ମଧ୍ୟ ପ୍ରମଳ ରପ୍ରହ ନାହିଁ, ଆଉ ଦପ୍ରନ-ଦୁ ଇଦନ ସାଥିପ୍ରର ଖାଇ େଦ ପ୍ରମଳାପ ପ୍ରହାଇୋଆନ୍ତା ତା'ପ୍ରହପ୍ରେ ତ ଆଉ କଥା ନ ଥିୋ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, େଥମ ଖଣ୍ଡ, ତା- ୨୦/୧୦/୧୯୩୯ ଇଂ) " ଜପ୍ରଣ ଭାଇ ଠାକୁ ରଙ୍କୁ କାତର ଭାବପ୍ରର କହପ୍ରେ ― ଠାକୁ ର ! ପ୍ରମା ଶ୍ରରୀର ଜମା ଭେ ରପ୍ରହ ନାହିଁ, ପ୍ରସଥିପାଇଁ ଇଷ୍ଟକମମ ଭେରୂପ୍ରପ କର ପାପ୍ରରନାହିଁ । ଏହ ସବୁ କାରଣରୁ ମନ ମଧ୍ୟ ଖରାପ ରପ୍ରହ । ଶ୍ରୀଶ୍ରୀଠାକୁ ର ସମପ୍ରବଦନା ଭରା କଣ୍ଠପ୍ରର କହପ୍ରେ ― ଶ୍ରରୀରର େତ୍ନ କରବୁ , ଏହା ପ୍ରହଉଛ ଆମ େଥମ ଠାକୁ ର-ଘର । ଏହାକୁ ସୁସ୍ଥ୍-ସବଳ, ସୁନ୍ଦର ଓ ପରଚ୍ଛନ୍ନ ରଖିବାକୁ ହୁ ଏ । ସଦାଚାର ଭେଭାପ୍ରବ ପାଳନ କରବୁ । ନାମଜପ ସବୁ ସମୟପ୍ରର ଚପ୍ରଳଇବାକୁ ପପ୍ରଡ, ଆଉ ଶ୍ରରୀର ଭେ ରହପ୍ରେ ଝଡ ପର କାମ କରବାକୁ ହୁ ଏ । ପ୍ରେମତ ପ୍ରହଉ ମନର ସ୍ଫୁ ତ୍ତତ ବଜାୟ ରଖିବାକୁ ହୁ ଏ ସମୀଚୀନ ଭାବପ୍ରର । ଭେ-ଭେ ବହ ପଢବାକୁ ହୁ ଏ । ଘପ୍ରର ବସ ମଧ୍ୟ ଘରର ସମେଙ୍କ ସହତ ଇଷ୍ଟ-େସଙ୍ଗ କରବୁ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ଚତୁ ର୍ଦ୍ମଶ୍ର ଖଣ୍ଡ, ତା୧୫/୦୮/୧୯୪୮ ଇଂ ) " େଶ୍ରନ - କଣ ସଦାଚାର ପାଳନ କରପ୍ରେ ଜୀବନୀ-ଶ୍ରର୍କ୍ ବଢୋଏ ? ଶ୍ରୀଶ୍ରୀଠାକୁ ର ― ତପଶ୍ଚରଣ preventive ଓ curative ( ପ୍ରରାଗ େତପ୍ରରାଧକ ଓ ପ୍ରରାଗ-ଦୂ ରୀକରଣୀ କ୍ଷମତା ) accelerate କପ୍ରର ( ଗତ ବଢାଇ ଦଏ ) । ଆଉ ସଦାଚାରପ୍ରର ତାହା maintained ( ପରରକ୍ଷତ) ହୁ ଏ । " ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ପଞ୍ଚଦଶ୍ର ଖଣ୍ଡ, ତା- ୨୬/୧୨/୧୯୪୯ ଇଂ )
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" ଜପ୍ରଣ ପଚାରପ୍ରେ ― ଶ୍ରରୀର ସ୍ୱସ୍ଥ୍ ଥିପ୍ରେ ଅଧିକ ଖାଇ ମଧ୍ୟ ଅପ୍ରନକଙ୍କର କ୍ଷତ ହୁ ଏ ନାହିଁ, ଅପ୍ରନକ ସହନ ହୁ ଏ । ଶ୍ରୀଶ୍ରୀଠାକୁ ର ― ପ୍ରେତକ େପ୍ରୟାଜନ, ତା'ଠାରୁ ଅଧିକ ଖାଇପ୍ରେ ହିଁ ତାହାର ଚାପ ଆମ stomach, nerves, heart ( ପ୍ରପେ, ସ୍ନାୟୁ , ହୃ ଦୟ) ଆଦଙ୍କୁ ବହନ କରବାକୁ ପ୍ରହବ । ଆପଣ-ମଁୁ ତ sperm ଏବଂ ovum ର product ( ଶ୍ରୁକ୍ର ଓ ଡମବର ଫଳ ) ― ଏକ limited energy ( ସୀମତ ଶ୍ରର୍କ୍) ପ୍ରନଇ ଜନମ ପ୍ରନଇଛୁ , ଆଉ ତାହା ପ୍ରନଇ ଚାଳୁ ଛୁ । ପ୍ରସହ life-potency ( ଜୀବନୀ ଶ୍ରର୍କ୍) କୁ ହିଁ କୁ ହନ୍ତ ଆୟୁ , ଏହ ଆୟୁ େଦ ପ୍ରବକାରପ୍ରର ଅପବୟୟ କରୁ - ପ୍ରସ 'ତ ପ୍ରଶ୍ରଷ ପ୍ରହବ ହିଁ, ଶ୍ରରୀର ଦୁ ବମଳ ପ୍ରହବ ହିଁ - ତାହା ହୁ ଏ ତ ବହୁ ତ ପ୍ରଡରପ୍ରର ଜଣା ପଡବ । ପଚାଶ୍ର ବଷମ ବୟସପ୍ରର ଶ୍ରରୀର ଉପପ୍ରର ଅତୟାଚାର କରପ୍ରେ ମଧ୍ୟ ହୁ ଏତ ଆପଣଙ୍କ କ୍ଷତ ପ୍ରହଉନାହିଁ । ଷାଠଏ ବଷମ ବୟସପ୍ରର ଆପଣ ହୁ ଏତ ପ୍ରଦଖିପ୍ରବ, ଅଶ୍ରୀ ବଷମ ବୟସପ୍ରର ଆପଣଙ୍କ ଶ୍ରରୀର ପ୍ରେପ୍ରତ ଅପେୁ ଓ ଜୀର୍ଣ୍ମ ପ୍ରହାଇଥାନ୍ତା, ପ୍ରସମତ ପ୍ରହାଇ ୋଇଛ । ଅନୟମର effect (ଫଳ) ତ ଅଛ । " ( ଆପ୍ରୋଚନା େସଙ୍ଗ, େଥମ ଖଣ୍ଡ, ତା- ୨୧/୦୮/୧୯୪୦ ଇଂ ) ଜପ୍ରଣ ଭାଇ କହପ୍ରେ - ଠାକୁ ର ! ପ୍ରମାର ଖାଇବା ଉପପ୍ରର ବହୁ ତ ପ୍ରୋଭ, ଖାଇବାକୁ ବସପ୍ରେ ଅଧିକ ନ ଖାଇପ୍ରେ ହୁ ଏନାହିଁ, ଆଉ ଫଳସ୍ୱରୂପ ପ୍ରପେ ଖରାପ ପ୍ରହବା ଛାପ୍ରଡ ନାହିଁ । ଶ୍ରୀଶ୍ରୀଠାକୁ ର - "ପ୍ରସମତ କରବା ଅପ୍ରପକ୍ଷା ବାରମବାର ଅଳ୍ପ-ଅଳ୍ପ ଖାଇବୁ । ଏକା ଥରପ୍ରକ ପ୍ରବଶ୍ରୀ ଖାଇବୁ ନ । େଏ ଖାଇବାକୁ ଦଅନ୍ତ, ତାଙ୍କୁ ବ କହ ରଖିବୁ ପ୍ରେମତ ଅଧିକ ନ ଦଅନ୍ତ । ଆଉ, ଖାଇବା ଉପପ୍ରର ପ୍ରୋଭ କମ ହୁ ଏ, ଅନୟକୁ ପରପ୍ରତାଷର ସହତ ଖାଇବାକୁ ପ୍ରଦବା ମାଧ୍ୟମପ୍ରର । ମଝପ୍ରର ମଝପ୍ରର ଅନୟକୁ ସାମନାପ୍ରର ବସାଇ ଖୁଆଇବୁ । ଖୁଆଇବା ନଶ୍ରା େଦ ପ୍ରଜାର ଧପ୍ରର, ପ୍ରତପ୍ରବ ଖାଇବା ନଶ୍ରା ନପ୍ରଜହିଁ କମ ପ୍ରହାଇୋଏ ।" ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ଷଷ୍ଠ ଖଣ୍ଡ, ତା- ୧୩/୦୪/୧୯୪୫ ଇଂ ) " େଶ୍ରନ - ଶ୍ରରୀରର ପୁଷ୍ଟ ପାଇଁ ପ୍ରକଉଁ ଖାଦୟ ଆପଣ ସବୁ ଠାରୁ ଭେ ଭାବନ୍ତ ? ଶ୍ରୀଶ୍ରୀଠାକୁ ର - ପ୍ରମାର ମପ୍ରନହୁ ଏ, ହବଷୟାନ୍ନ ଭଳ ପୁଷ୍ଟକର ଖାଦୟ କମ ହିଁ ଅଛ । ପ୍ରସଥିପ୍ରର ଅରୁଆ ଚାଉଳ, କଞ୍ଚା କଦଳୀ, ଡାେ, ରାଶ୍ର,ଘଅ, କ୍ଷୀର, କଦଳୀ ଆଦ ୋହାସବୁ ଜନଷ ଖିଆୋଏ, ପ୍ରସଥିରୁ ବପ୍ରଶ୍ରଷ କଛ deficiency ( ଅଭାବ) ରପ୍ରହ ନାହିଁ, ପ୍ରତପ୍ରବ ବ ତାଜା ପନପରବା ଆଉ ଫଳ ବ କଛ-କଛ ଖାଇବା ଭେ, ଅବଶ୍ରୟ ବ୍ରତ ହସାବପ୍ରର ପ୍ରେପ୍ରତପ୍ରବପ୍ରଳ ହବଷୟ କରୁ ପ୍ରସପ୍ରତପ୍ରବପ୍ରଳ ନୁ ପ୍ରହଁ । ଉଚ୍ଚାଙ୍ଗର କଥା କହୁ ଛ । ପ୍ରମାର ମପ୍ରନହୁ ଏ, ମଣଷ େଦ କପ୍ରଠାର ପରଶ୍ରମ କପ୍ରର, େଦ ନାମଜପ ଆଉ ନାମଧ୍ୟାନ ଠକ-ଠକ କପ୍ରର, ମାନସକ ଶ୍ରାନ୍ତ େଦ ଅଛ, ପ୍ରତପ୍ରବ fresh (ତାଜା) ଡାେ-ଭାତ ଖାଇ, ହଜମ କରପାରପ୍ରେ, ପ୍ରସଥିରୁ ଭରପୁର ପୁଷ୍ଟ ସଂଗ୍ରହ କରପାପ୍ରର । ଆଉ ପ୍ରୋପ୍ରକ ପ୍ରେଉଁ ମହଙ୍ଗା tonic ଆଦ ଖାଆନ୍ତ, ପ୍ରମାର ମପ୍ରନହୁ ଏ , ପଞ୍ଚାମୃତ ଖାଇ େଦ ହଜମ କରପାରନ୍ତ, ପ୍ରସଥିରୁ ଅପ୍ରନକ tonics ଠାରୁ ଅଧିକ କାମ ହୁ ଏ । ଜନଷ ଗୁଡକ େଦ ଅସେ ହୁ ଏ, ପ୍ରତପ୍ରବ ଅପ୍ରନକ ପ୍ରକ୍ଷତ୍ରପ୍ରର ହଜମ ପ୍ରହବା କଥା । (ଆପ୍ରୋଚନା େସଙ୍ଗ, ତୃ ତୀୟ ଖଣ୍ଡ, ତା୦୫/୦୧/୧୯୪୨ ଇଂ) " ଶ୍ରୀଶ୍ରୀଠାକୁ ର - ଶ୍ରାରୀରକ ଓ ମାନସକ ସଦାଚାର ଏକାନ୍ତ େପ୍ରୟାଜନ । ଖାଇବାପଇବା, ଚୋ-ବୁ ୋ ସମବନ୍ଧପ୍ରର ବହୁ ତ ସାବଧାନ ପ୍ରହବାକୁ ପପ୍ରଡ । ଖାଦୟ ପ୍ରେପ୍ରତହିଁ ଭେ ପ୍ରହଉନା କାହିଁକ, ଅେବୃ ତ୍ତ (ଅନଚ୍ଛା) ଓ ଅେସନ୍ନତା ସହତ ଖାଇପ୍ରେ ପ୍ରସ ଖାଦୟ ଶ୍ରରୀରର ପ୍ରକୌଣସ କାମପ୍ରର ୋପ୍ରଗନାହିଁ, ବରଂ କଛ glands and organs (ଗ୍ରନ୍ଥ ଓ ଅଙ୍ଗ) କ୍ରୟା କରନ୍ତ ନାହିଁ, ପ୍ରସଥିରୁ ଅସୁଖ ହୁ ଏ । ପ୍ରସଥିପାଇଁ ୋ-ତା ହାତରୁ ଖାଇବା ଭେ ନୁ ପ୍ରହଁ । ଶ୍ରରୀର ପାଇଁ ବପ୍ରଶ୍ରଷ େପ୍ରୟାଜନ ପ୍ରହୋ unicentric psychophysical elatement (ଏକମୁଖୀ ଶ୍ରାରୀରକ-ମାନସକ ଉତଫଲ୍ଲତା ) । ୋହାର ପ୍ରେତକ ଅଧିକ, ତା'ର ୁ resistance power ( ପ୍ରରାଗ-େତପ୍ରରାଧ କ୍ଷମତା) ପ୍ରସତକ ବଢୋଏ । ଅବଶ୍ରୟ ସାଧାରଣ ସ୍ୱାସ୍ଥ୍ୟ-ବଧି ପାଳନ କର ଚାେବା ହିଁ ଭେ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ଅଷ୍ଟମ ଖଣ୍ଡ, ତା- ୦୨/୦୭/୧୯୪୬ ଇଂ)
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ଶ୍ରୀଶ୍ରୀଠାକୁ ର ― " ସବୁ ର ମୂଳପ୍ରର ଅଛ ଇଷ୍ଟୋଣତା । ନାମଧ୍ୟାନ ଏବଂ ମାନସକ ସମତା ବହୁ ତ େପ୍ରୟାଜନ । ସାତ୍ଵକ ଆହାର ଗ୍ରହଣ କରବାକୁ ହୁ ଏ । ୋହାର ପ୍ରମଜାଜ ଉପପ୍ରର control (ଆଧିପତୟ) ନାହିଁ; େଏ ବପ୍ରରାଧ ଓ ବପ୍ରେଷର ବଶ୍ରପ୍ରର ମନୁ ଷୟର ମନପ୍ରର ଆଘାତ କରନ୍ତ; ତାଙ୍କ ଶ୍ରରୀର ମଧ୍ୟ ଦନକୁ -ଦନ ଭାଙ୍ଗୋଏ । ଆଉପୁଣ sex-life (ପ୍ରେୌନ ଜୀବନ) well-regulated (ସୁନୟନ୍ତ୍ରତ) ପ୍ରହବା ଦରକାର । ପରଶ୍ରମ ଓ ବଶ୍ରାମ ମନ ମୁତାବକ ପ୍ରହବା ଦରକାର । େତଦନ ବୁ ୋବୁ େ କରବା ଭେ । ଆଉ ଦରକାର ପାରବାରକ ଶ୍ରାନ୍ତର ବୟବସ୍ଥ୍ା କରବା । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ପଞ୍ଚଦଶ୍ର ଖଣ୍ଡ, ତା- ୨୩/୦୨/୧୯୪୯ ଇଂ ) ଜପ୍ରଣ ଭାଇ କହପ୍ରେ : ଶ୍ରରୀର ଖରାପ ଅଛ, କ'ଣ କରବ ବୁ ଝ ପାରୁନାହିଁ । ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ନାମର ଅଗ୍ନ େଜିଳତ କର ପ୍ରେପ୍ରତପ୍ରବପ୍ରଳ ପ୍ରେମତ ଚାେବା ଉଚତ ପ୍ରସମତ ଚାେବାକୁ ହୁ ଏ । ସଦାଚାର ବଜାୟ ରଖିବୁ । ଧ୍ୟାନ ମଧ୍ୟ ସଙ୍ଗପ୍ରର ରଖିବାକୁ ହୁ ଏ। ଏଥିପ୍ରର େପ୍ରତୟକ cell (ପ୍ରକାଶ୍ରକା) vitalised(ୋଣପୁରତ) ପ୍ରହାଇ ଉଠବ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ଅଷ୍ଟମ ଖଣ୍ଡ, ତା- ୦୯/୧୨/୧୯୪୬ଇଂ) େଶ୍ରନ : ଅଳ୍ପ ପଇସାପ୍ରର ଏମତ କ'ଣ ଖିଆୋଏ ପ୍ରେଉଁଥିପ୍ରର ଶ୍ରରୀରପ୍ରର ପେମୟାପ୍ତ ବଳ ଆପ୍ରସ ? ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ଆମ୍ଭମାନଙ୍କ ପୂବମଜମାପ୍ରନ ୋହା କର ୋଇଛନ୍ତ ତାର ତୁ ଳନା ନାହିଁ । ହବଷୟାନ୍ନ ହିଁ ସବୁ ଠାରୁ ଭେ ଖାଦୟ । ତଳ ଓ ବାଦାମ (almond) ବହୁ ତ ଉପକାରୀ । ବାଦାମ ଓ ଦୁ ଧ ଏଇ ଦୁ ଇେ ଜନଷପ୍ରର ଭରପୁର soluble protein ( ଦ୍ରବଣୀୟ ପୁଷ୍ଟସାର) ମପ୍ରଳ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ନବମ ଖଣ୍ଡ, ତା୧୩/୦୭/୧୯୪୭ଇଂ) ଜପ୍ରଣ କହପ୍ରେ : ମାଂସ-ମାଛ ଛାଡବା ପପ୍ରର ପ୍ରମାର କମମଶ୍ରର୍କ୍ େଗୁଣ ବଢ ୋଇଛ । ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ଏମତ ହୁ ଏ । ମାଛ-ମାଂସ ଆପ୍ରମ ୋୟତିଃ ପ୍ରୋଭ ବଶ୍ରପ୍ରର ଖାଇଥାଉ । ପ୍ରସଥିରୁ ଖରାପ ଛାଡ ଭେ ହୁ ଏ ବହୁ ତ କମ ହିଁ । କଞ୍ଚା ପନପରବା ଖାଇବାକୁ ହୁ ଏ । ସବୁ ପ୍ରବପ୍ରଳ ପ୍ରପେପ୍ରର କଛ ଖାେ ଜାଗା ଛାଡ ଖାଇବାକୁ ହୁ ଏ । ପ୍ରେପ୍ରତ ଖାଇବାକୁ ପ୍ରହବ ତାର ୨/୩ ଭାଗ କଞ୍ଚା ଫଳ ଓ ପନପରବା ଏବଂ ୧/୩ ଭାଗ ରନ୍ଧା ଜନଷ ଖାଇବା ଭେ । ଶ୍ରୁଣଛ, ଏକସମୟପ୍ରର ଆମ ପ୍ରଦଶ୍ରପ୍ରର ଏମତ େଥା ଥିୋ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ଷଷ୍ଠ ଖଣ୍ଡ, ତା- ୨୩/୧୨/୧୯୪୫ ଇଂ) ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ମଁୁ ସମେଙ୍କୁ େତଦନ ଥାେକୁ ଡ ଖାଇବାକୁ କହଛ । ଏହା ପ୍ରେ ପ୍ରକପ୍ରତ ଭେ, ନ ଖାଇପ୍ରେ ବୁ ଝ ପ୍ରହବନ । ଏହାର ଅନୟନାମ ଅମୃତା । ଅମୃତ ଭଳ କାମ କପ୍ରର । ବଡ nervine (ରସାୟନ) । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ସପ୍ତମ ଖଣ୍ଡ, ତା- ୨୮/୧୨/୧୯୪୫ ଇଂ)
ଶ୍ରୀଶ୍ରୀଠାକୁ ର : େପ୍ରତୟପ୍ରକ େଦ ଖାଇବା ସାଥିପ୍ରର ଦୁ ଧ ଓ ଖାଇବା ପପ୍ରର ମଧୁ ଖାଆନ୍ତ - ପ୍ରଚପ୍ରହରା ବଦଳ ୋଏ । ମଧୁ ଖାଇବା କଥା ପ୍ରବଦପ୍ରର ମଧ୍ୟ ଅଛ । ସ୍ୱାସ୍ଥ୍ୟ ଓ ଚରତ୍ର ଉପପ୍ରର ବପ୍ରଶ୍ରଷ-ବପ୍ରଶ୍ରଷ ଖାଦୟର ବପ୍ରଶ୍ରଷ-ବପ୍ରଶ୍ରଷ େଭାବ ହୁ ଏ ।( ଆପ୍ରୋଚନା େସଙ୍ଗ, ସପ୍ତମ ଖଣ୍ଡ, ତା- ୨୧/୦୩/୧୯୪୬ ଇଂ) ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ପ୍ରରାଗ ମାପ୍ରନ pshycho-physical maladjustment (ଶ୍ରରୀର-ମାନସ ଅସଂଗତ) । ଆପ୍ରରାଗୟ ଅଥମ readjustment ( ପୁନବତନୟାସ) ପ୍ରହୋ । ରୁଗଣ ଅବସ୍ଥ୍ାପ୍ରର ନାମ-ପରାୟଣ ଓ ଆତ୍ମବପ୍ରଶ୍ରେଷଣ ମୁଖର ପ୍ରହାଇ ଅଭୟେ ପ୍ରଦୈହକ ଓ ମାନସକ ଅନାଚାର - କଦାଚାର ସବୁ େତୟକ୍ଷ କର, ପ୍ରସ ସବୁ ର ନରସନ କରବା ଆରମ୍ଭ କରପ୍ରେ ୋୟଶ୍ଚତ ହୁ ଏ । ଭବଷୟତର ଅପ୍ରନକ ଦୁ ପ୍ରଭମାଗ ମଧ୍ୟ ଏଥିପ୍ରର େଶ୍ରମତ ହୁ ଏ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ଅଷ୍ଟମ ଖଣ୍ଡ, ତା- ୦୩/୦୭/୧୯୪୬ ଇଂ )
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ମା ମାନଙ୍କ ସହତ ରନ୍ଧା-ଖାଦୟର କଥା ଉଠୋ । ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ରନ୍ଧା-ଖାଦୟ ଏକ େକାରର ପ୍ରହବା ଭେ ନୁ ପ୍ରହଁ । ୋହା ଜୁ ପ୍ରେ ପ୍ରସଥିରୁ ଅପ୍ରନକ େକାରର ବପ୍ରନଇବାକୁ ହୁ ଏ । ପ୍ରସଥିପ୍ରର ମଥା ପ୍ରଖାପ୍ରେ, ରନ୍ଧା କାମ ମଧ୍ୟ ଆନନ୍ଦଦାୟକ ୋପ୍ରଗ । ଖାଦୟ େଦ ପ୍ରବୈଚତ୍ରପୂର୍ଣ୍ମ, ସ୍ୱାଦଷ୍ଟ, ସହଜପାଚୟ ଓ ସ୍ୱାସ୍ଥ୍ୟକର ହୁ ଏ, ପ୍ରତପ୍ରବ ପ୍ରେଉଁମାପ୍ରନ ଖାଆନ୍ତ ତାଙ୍କ ଶ୍ରରୀର-ମନ ପାଇଁ ମଧ୍ୟ ଭେ । ଅପ୍ରନକ ରସର କ୍ଷରଣ ପ୍ରୋଗଁୁ ସୁପ୍ତଗୁଣମାନଙ୍କର ବକାଶ୍ରପ୍ରର ସହାୟତା ମପ୍ରଳ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ପଞ୍ଚଦଶ୍ର ଖଣ୍ଡ, ତା- ୨୦/୧୧/୧୯୪୮ଇଂ ) ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ନୟମତ ଇସବପ୍ରଗାେ ଖାଇପ୍ରେ ଅପ୍ରନକ ଖରାପ ଜନଷ ବାହାର କର ଦଏ । ସହଜପ୍ରର ବାଧମକୟ ଆସବାକୁ ଦଏ ନାହିଁ । ଥାେକୁ ଡ ମଧ୍ୟ ଶ୍ରରୀର ବଧାନକୁ ଅପ୍ରନକ ମଜବୁ ତ ବପ୍ରନଇଦଏ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ପଞ୍ଚଦଶ୍ର ଖଣ୍ଡ, ତା- ୦୬/୦୨/୧୯୪୯ଇଂ ) ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ଆମବ-ପଣସ ଖାଇ ହଜମ କରପାରପ୍ରେ ବହୁ ତ ଭେ । ପ୍ରସଥିପ୍ରର ସାରା ବଷମର ରସାୟନ ପ୍ରହାଇୋଏ । ଆଉ ପୁଦନା, ଶ୍ରୁପ୍ରେପା ଶ୍ରାଗ, ଧନଆ ପତ୍ର, ଅଁଳା ଆଉ କଞ୍ଚା େଙ୍କାର ଚେଣୀ ବପ୍ରନଇ ଖାଅ, ପ୍ରସଥିରୁ ସ୍ୱାଭାବକ ଭୋମନ A ଓ C ବହୁ ତ ଥାଏ । ଏଥିପ୍ରର ଶ୍ରରୀରର ସମେ function (କ୍ରୟା) tone up (ଉଜ୍ଜ୍ୀବତ) ହୁ ଏ, resistance power (େତପ୍ରରାଧକ କ୍ଷମତା) ବଢୋଏ । ସହଜପ୍ରର ପ୍ରକୌଣସ ପ୍ରରାଗ ପ୍ରହାଇପାପ୍ରର ନାହିଁ, ହଠାତ୍ ଥଣ୍ଡା-କାଶ୍ର-ଜ୍ୱର, ପ୍ରପେର ପ୍ରରାଗ କମବା କ୍ଷୟପ୍ରରାଗ ଆଦ ଆକ୍ରମଣ କର ପାପ୍ରରନାହିଁ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ଉନବଂଶ୍ର ଖଣ୍ଡ, ତା- ୧୦/୦୭/୧୯୫୦ ଇଂ ) ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ଭଜା ପାଦପ୍ରର ଖାଇପ୍ରେ upper blood circulation ( ଶ୍ରରୀରର ଉପର ଭାଗର ରର୍କ୍ ସଂଚାଳନ) ବଢୋଏ, ପ୍ରସଥିପ୍ରର ହଜମ କ୍ରୟାପ୍ରର ସୁବଧା ହୁ ଏ, ଏବଂ ଶ୍ରୁଖିୋ ପାଦପ୍ରର ପ୍ରଶ୍ରାଇପ୍ରେ ମେଷ୍କର ରର୍କ୍ ସଞ୍ଚାଳନ କମ ହୁ ଏ, ପ୍ରସଥିପ୍ରର ନଦ ଭେ ହୁ ଏ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ବଂଶ୍ର ଖଣ୍ଡ, ତା- ୦୭/୧୧/୧୯୫୧ ଇଂ ) ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ଗାଈ ଓ ମଇଁଷର କ୍ଷୀର ସାଥିପ୍ରର ଖାଇବା ଭେ ନୁ ପ୍ରହଁ । ଗାଈର କ୍ଷୀର ଆୟୁ , ପ୍ରମଧା ଓ ସ୍ମୃତଶ୍ରର୍କ୍ ବଢାଇ ଦଏ । ଏହା ଏକ complete food ( ସମ୍ପୂର୍ଣ୍ମ ଖାଦୟ) । ମଇଁଷର କ୍ଷୀର ପ୍ରଳଷମା ବଢାଏ, ଓ ଶ୍ରରୀରକୁ ସ୍ଥ୍ୁ ଳ କରଦଏ । କନ୍ତୁ ବୁ ଧକୁ ତୀକ୍ଷ୍ଣ କପ୍ରର ନାହିଁ । ଗାଈର କ୍ଷୀର କମବା ଘଅ ଏବଂ ମଇଁଷର କ୍ଷୀର କମବା ଘଅ ଏକତ୍ର ମଶ୍ରାଇପ୍ରେ ପ୍ରକୌଣସର ଗୁଣ ଭେଭାପ୍ରବ ମପ୍ରଳ ନାହିଁ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ଏକବଂଶ୍ର ଖଣ୍ଡ, ତା-୧୨/୧୧/୧୯୫୨ ଇଂ ) େଶ୍ରନ - ପ୍ରଦଶ୍ରୀ ଗଛଳତାଙ୍କ ଭତପ୍ରର େଦ ଭେ ଗୁଣ ପ୍ରଦଖିବାକୁ ପାଉ, ତାହା ବୟବହାର କରବା କଣ ଭେ ନୁ ପ୍ରହଁ ? ଶ୍ରୀଶ୍ରୀଠାକୁ ର - ନଶ୍ଚୟ । ପ୍ରଦଶ୍ରୀ ଗଛଳତାଙ୍କ ଗୁଣ ଭେ କର ଜାଣବା ପପ୍ରର ମଧ୍ୟ େଦ ତାଙ୍କ ଅବପ୍ରହଳା କରୁ ଆଉ ଛପା ପ୍ରବାତେର ଔଷଧଙ୍କୁ ବଡ ଭାବୁ , ଏହା ଅଥମ ପ୍ରହୋ servitude mentality ( ଦାସ-ମପ୍ରନାବୃ ତ୍ତ) ଆସୋଇଛ । ( ଦୀପରକ୍ଷୀ, ଚତୁ ଥମ ଖଣ୍ଡ, ତା - ୧୨/୧୨/୧୯୫୮ ଇଂ ) ଶ୍ରୀଶ୍ରୀଠାକୁ ର - ପ୍ରସଇ ଚକତ୍ସକ ହିଁ ବାହାଦୂ ର ଚକତ୍ସକ େଏ ପ୍ରରାଗୀକୁ େଥାସମ୍ଭବ ଔଷଧର େପ୍ରୟାଜନମୁର୍କ୍ କରପାପ୍ରର । ଚକତ୍ସାବଜ୍ଞାନ ପ୍ରକ୍ଷତ୍ରପ୍ରର food (ଖାଦୟ)କୁ ପ୍ରନଇ ଆହୁ ର research (ଗପ୍ରବଷଣା) ପ୍ରହବା ଦରକାର । ପ୍ରମାର ମପ୍ରନହୁ ଏ, ବୟର୍କ୍ଗତ ସ୍ୱାସ୍ଥ୍ୟ ଅବସ୍ଥ୍ାର ଅନୁ ରୂପ େଦ େପ୍ରତୟକଙ୍କ ଖାଦୟ judiciously select ( ବଜ୍ଞତାର ସହତ ନବମାଚନ) କର ଦଆୋଏ, ପ୍ରତପ୍ରବ ଔଷଧର େପ୍ରୟାଜନ ଅପ୍ରନକ କମ ପ୍ରହାଇେବ । ଆଗକାଳପ୍ରର କବରାଜ ମାପ୍ରନ ଏହ ବଷୟପ୍ରର ଅପ୍ରନକ ଦକ୍ଷ ଥିପ୍ରେ । ( ଆପ୍ରୋଚନା େସଙ୍ଗ, ଦଶ୍ରମ ଖଣ୍ଡ, ତା୨୫/୦୧/୧୯୪୮ ଇଂ )
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ଖାଦୟ ପ୍ରନଇ ଶ୍ରୀଶ୍ରୀଠାକୁ ର କହପ୍ରେ : କ୍ଷାରଧମମୀ ଖାଦୟ ଖାଇବା ଭେ । ବାସନପ୍ରର ପ୍ରେମତ ମଇଳା ଜମା ହୁ ଏ, ପୁଣ ଘଷପ୍ରେ ସଫା ପ୍ରହାଇୋଏ, ପ୍ରସହେକାପ୍ରର alkali (କ୍ଷାର) ଭତରର ମଇଳାକୁ ପ୍ରଧାଇ ବାହାର କରଦଏ । େଶ୍ରନ : Acid (ଅମଳ) କ'ଣ ତାହା କପ୍ରରନାହିଁ ? ଶ୍ରୀଶ୍ରୀଠାକୁ ର : କମ କପ୍ରର । ( ଦୀପରକ୍ଷୀ, ତୃ ତୀୟ ଖଣ୍ଡ, ତା- ୨୫/୧୧/୧୯୫୭ ଇଂ ) ଶ୍ରୀଶ୍ରୀଠାକୁ ର : ପ୍ରଗାେମରଚର ଚୂର୍ଣ୍ମ ଆଉ ହଳଦୀ ସହତ ଅଳ୍ପ େହୁ ଣୀ ଆଉ େକଏ େୁ ଣ ପ୍ରଦଇ ତରକାରୀ, ଡାେ ଆଦ ବପ୍ରନଇପ୍ରେ ପ୍ରସ ଖାଦୟ ବହୁ ତ light ( େଘୁ ବା ହାେକା ) ହୁ ଏ । ( ଦୀପରକ୍ଷୀ, ପଞ୍ଚମ ଖଣ୍ଡ, ତା୧୮/୧୨/୧୯୫୯ ଇଂ ) ସ୍ୱାସ୍ଥ୍ୟ ଏବଂ ସଦାଚାର ସମବନ୍ଧପ୍ରର ଶ୍ରୀଶ୍ରୀଠାକୁ ର ଆହୁ ର ଅପ୍ରନକ ବାଣୀ ପ୍ରଦଇଛନ୍ତ, ୋହା 'ସ୍ୱାସ୍ଥ୍ୟ ଓ ସଦାଚାର ସୂତ୍ର' ଗ୍ରନ୍ଥପ୍ରର ସଂକଳତ ପ୍ରହାଇଛ । କପ୍ରଥାପକଥନ ସଂକଳତ ପ୍ରହାଇଥିବା ଗ୍ରନ୍ଥ ଗୁଡକରୁ ମଧ୍ୟ ତାଙ୍କ ଅପ୍ରନକ ନପ୍ରଦମଶ୍ର ଜାଣ ପାରବା । ପ୍ରସ ସବୁ ର ପଠନ, ମନନ-ଚନ୍ତନ, ଆପ୍ରୋଚନା ଏବଂ ସପରପ୍ରବଶ୍ର ନଜ ଜୀବନପ୍ରର େପ୍ରୟାଗ କରତିଃ ଆପ୍ରମ୍ଭମାପ୍ରନ ସ୍ୱସ୍ଥ୍, ଇଷ୍ଟପୂତ,ନରାମୟ, ସୁଦୀଘମ ଏବଂ ଆନନ୍ଦଦାୟୀ ଜୀବନ ୋଭ କରବା, ଏହ ୋଥମନା କପ୍ରର ପରମଦୟାେଙ୍କ ଶ୍ରୀଚରପ୍ରଣ । " ସପ୍ରବମ ଭବନ୍ତୁ ଶ୍ରୁଖିନିଃ, ସପ୍ରବମ ସନ୍ତୁ ନରାମୟା । ସପ୍ରବମ ଭଦ୍ରାଣୀ ପଷୟନ୍ତୁ, ମା କଶ୍ଚତ୍ ଦୁ ିଃଖ-ଭାଗ-ଭପ୍ରବତ୍ ।।" ।। ବପ୍ରନ୍ଦ ପୁରୁପ୍ରଷାତ୍ତମମ୍ ।।
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