Bliss August 2017

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August 2017 Cover design by: Paplu Patel Page design and layout: Ghanashyam Nayak Online Coordinator: Satyaranjan Pradhan

EDITOR: Dr. Anurag Nath ‘Kritiranjan' Editorial Board Members ------------------------------------------------

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Sumit Patel Ghanashyam Nayak Swarashtra Srivastava Kumaresh Pal

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Param premamaya Sri Sri Thakur Page 3 of 70

Index

1.

English section: From page number 7 to 37

2.

Bangla section: From page number 38 to 52

3.

Hindi section: From page number 53 to 61

4.

Odiya section: From page number 62 to 68

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EDITORIAL

The infinite becomes finite!

When the world cries for it’s very existence, when the oppressed voices fail to remain mum for another time and instead the urge of living strives to tear apart the tyranny of hellish passions, when the demonic go of life becomes so strong and nourished by the human complexes that the very essence of humanity struggles to live, only then those cumulative voices of existence bring forth the primordial energy into life! The infinite becomes finite and for yet another time, we are saved from our own untamed passions.

It was the year 1888 when such a situation arose which paved the way for another advent in the eastern part of the globe. In the remote village of Himayetpur, undivided India, a child was born whose aura and blissful radiance brightened up the whole area. Such massive was the impact of his birth that people from all over the nation came up just to see him with their eyes. Sri Sri Thakur Anukulchandra, a man who is abnormally normal, wisely foolish and gorgeously simple! A man, who changed the very notion of spirituality and religion.

Away from the race of miracle-mongering and Godman-ship, Thakur took upon himself the responsibility to reform and rejuvenate the lost pillars of humanity. The near dead moral values, the virtues which were only to be found in the pages of a book, sighed a breath of relief. When the eastern part of the globe was still suffering from the age old distorted rituals and meaningless practices, at that time, the ideology and dicta of Thakur provided a safe haven for the existence as a whole. Thakur was a man of science. Everything He said or did had a strong underlying cause behind it. His ideology and teachings which encompasses a wide variety of subjects starting from Science, Politics, Dharma, Literature, Marriage, Agriculture and everything there is, is completely scientific and extraordinarily practical. To each and every quest His reply was apt and appropriate. We, who have accepted Sri Sri Thakur as our guide and master, solemnly believe that it’s high time that the world at large, gets to know the teachings and ideology of this marvelous personality and by applying those teachings in their day-to-day lives, they may turn this earth into a blissful heaven. Sri Sri Thakur’s words shall always continue to ring our ears:

“Do not just make me an idol for your vanity-worship.

Rather, carry me in your daily lives if you can!”.

This month marks the earthly advent of Sri Sri Thakur. Across the globe, many satsang vihars and centres shall start the auspicious celebrations of the birth month of this great seer. On behalf of the whole team of BLISS, we offer our humble adorations to Him. Further, from this Page 5 of 70

issue, we are introducing a few new sections about Sri Sri Thakur amongst which is also the life story of this great seer which shall surely inspire one and all.

May thy dicta, thy teachings be reverberated in all of us!

Vande Purushottamam!

(Adorations to Fulfiller the Best)

Dr. Anurag Nath Kritiranjan

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TABLE OF CONTENTS

1. His divine nectar 2. Alochana Prasange : In the course of discussions (Discourses with a great seer from the east)----------------------------------------------------------Compiled by Prafulla Kr. Das 3. Sri Sri Thakur Anukulchandra: A brief on a marvelous personality -------------------------------------------------------------------- Manilal Chakraborty 4. Commitment to Christian Renewal ------------------------- Compiled by Ray Hauserman 5. Dharma and Politics------------------------------------------- Kumar Krishna Bhattacharya 6. An introduction to homeopathy------------------------------ Swarashtra Srivastava 7. Various medicinal plants and their uses-------------------- Pradyot Kumar Nayak

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HIS DIVINE NECTAR Satsang wants man in the name of the One Supreme Creator of all beings, God, Khoda or Existence, Whatever you call Him.

Satsang does not think in terms of Hindu, Christian, Muslim, Buddhist ; regarding each and everyone as a child of Him alone, Satsang wants to make all submissive to that One.

Satsang does not think in terms of Pakistan, Hindustan, Russia, China, Europe or America eitherSatsang wants man, every individual of mankind— whether Hindu, Muslim, Christian or Buddhist or whatever— to be gathered in His Name at the clarion call of Panchabarhi* in pursuit, nurture and fulfilment, in elevating offering, in mutual compassionate co-operation and in an uplifting, efficient and industrious Page 9 of 70

go of life so that everybody by proper work earning their food and clothing can survive, maintaining distinctiveness of being and moving in the way of becoming, so that everyone can understand that everyone belongs to him, so that no one can think that he is helpless, penniless, shelter less, so that every single person can say courageously with active co-operative zeal of love "I am everyone's and everyone is mine".

Satsang wants the greatest co-operation between states so that there is not the least flaw in anyone's existential becoming and so that each and everyone can move on freely in this world in one accord with self-elevating, efficient and active, progressive go of service, growing in integration that is mutually fulfilling— Page 10 of 70

being illuminated with the inspiration that cultivates the good, with an eye to fulfilling that Ideal man being meaningful in that unparalleled One.

(Dhriti-Bidhayana, Vol-I, 394)

******* *Panchabarhi - Five fires symbolizing the five disciplines for becoming: service to Almighty one, the seers, the grouping of the varieties of similar instincts, devoutness to the forefathers that followed the existential path, and self dedication to the present Fulfiller the Best.

******* OBSTACLES TO NORMAL WISDOM One who sees or perceives each and everyone of the world by putting on the eyeglasses of hearsay or of ideas fabricated by his own mind, is never at all troubled by normal wisdom!

(Companion on the way verse 69) ********

He who is fulfiller the Best of the present age is Nurturer of individual distinctiveness and all-fulfilling ; He is the Kohinoor of the past Prophets, and furthermore, He is the inspiration that welcomes His future Advent.

(Adarsh-Binayak, 198) Page 11 of 70

Among Christ, Buddha, Chaitanya, Rasul And Krishna you make some difference; Don’t you know they’re the Same come down For suffering creatures’ deliverance?

(Anushruti, Vol.I, “Ideal,” 77)

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Alochana Prasange: In the course of discussions (Discourses with a great seer from the east) (Continued from previous issue) 1st of Ashwin, Thursday, Bengali Year 1346 (5/10/1939) In the morning, Sri Sri Thakur dictated a few verses. At noon, He was discussing about the birth of womankind, as described in the Old Testament. Sri Sri Thakur’s stories are so much lively and entertaining, His explanation so much vivid that one can completely visualize them just by listening to those stories.

In the evening He was having some conversation with Gopal da (Mukhopadhyay) near the dam. Sri Sri Thakur said –The Manusamhita begins with the concept of creation. This is completely meaningful. In this way, everything can be understood sequentially.

In the book “Companion on the way” (Chalar Sathi) too, it begins with the gradual beginning and progress of creation, though I never pre planned it to make it that way. That was done automatically (without any voluntary effort on my part).

Without comprehending the underlying mechanism to it’s entirety, just surface scratching it by bits and pieces does not lead to the firm understanding of that subject. No one fathoms what great scientists our Rishis or seers were. A great ascetic like Mahadeva devised formulae of so many medicines. Now a days the very idea regarding the saints and seers have changed. But the actual saints were extremely active and practical. There is no telling that in how many ways they used to serve the society.

In the course of conversation, Sri Sri Thakur said –“They speak about Advents or Avatars. But I have never seen a single normal man like Ramkrishna dev. During the night when the topic of austerity and ascetic practices came up in the course of conversation, He said –“It is of no use if one can not lead a normal life.” There is one type known as “got up life” but that does not last for long. I have never done anything forcefully. Whenever and whatever I felt like doing, I did. I never saw Sarkar Sahib (a guru of Radhasoami faith), hence my mother was everything to me. Whatever I did, it was just to gain accolades from my mother. When the house was constructed, I used to meditate upon the holy name in the middle of the night. Moreover I had a strong inclination of executing a work at a rapid pace. Once I walked three miles from Khoksa in just twenty two minutes. My activity increased manifold. I enjoyed working. I used to sing kirtans (devotional songs often sung with cymbals). While in trance, I lost all kinds of consciousness. That is the reason I do not give much importance to those (utterances in trance state). Apart from that I was ever conscious. In those times, once I just held a thermometer in hand and the temperature rose upto 110 degrees – spilling water on the body would instantly evaporate it. Whatever have I said about experiences (in austerity), I could feel them myself.

People do not grasp the meaning of God. They go on nourishing an absurd idea about God without understanding anything Page 13 of 70

and hence everything goes in vain. Those who are fortunate enough to gain the company of the great seers are blessed – those things which are not fathomed after hundreds of ascetic practices can be easily discerned in the presence of the great saint.

Without being normal, it does not serve any purpose. But just sitting near Him, won’t be of much use, one needs to follow Him with utmost devotion.

To be continued...

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Sri Sri Thakur Anukulchandra: A brief on a marvelous personality (Life story of one of the greatest seers who ever walked on earth) Manilal Chakraborty HIS Birth and Childhood Thakur was born in a village named Himayetpur in the district of Pabna (currently in Bangladesh) in 1888, September 14th (Friday) morning.

His father Shivchandra Chakraborty used to work as a contractor for the district board in Pabna and later as an estatemanager. He was regarded for his honesty, sincerity and noble heartedness. His mother Manomohini Devi was a homemaker, with a majestic personality.

Her universal motherly attitude and care for the villagers, made her like the guardian of the village.

Thakur was the eldest son among nine brothers and sisters. ii. Blessings of his mother during the naming ceremony In 1889, at the time of “Annaprasan” (first rice-eating and also naming ceremony) ceremony, his mother wrote the following four-lines for him which when translated in English reads “When a weak-person is in distress, Humbly say sympathetic words Try utmost to give him relief & direction, Pay attention to remove his pain.”

These four lines were written by her originally in Bengali. The first letter of each line (from original Bengali verse) when taken together, becomes – ANUKUL (as below).

“Akule porile dina-hina-jone, Nuaiyo shir kohio katha Kul dite tare sedho pran-pone, Lakshyo kori tar nashio byatha.”

In this way, the child was named as Anukul (chandra). iii. Naughty-nature

As he grew older, Anukulchandra became naughty – sometimes unmanageable! But, he used to win the heart of people easily with his sweet-behaviour. He was a natural-leader in his friend-circle. In one afternoon, he along with friends, came to his mother’s kitchen to drink milk, but found the kitchen locked. Ideaaaaaa !!!

Anukulchandra took a long hollow jutestraw and inserted the same through a small-hole in the bamboo-made-wall of the kitchen so that it reached the huge bowl containing milk. Hmmmm!! Then, one by one, all his friends managed to drink the whole milk of the container. The other family members were taking an afternoon nap at that time. But, afterwards, when questioned, he disclosed everything about what they have done that afternoon.

In another instance, Anukulchandra & his gang of friends went into a mango-garden and started eating mangoes from the tree.

The aged helpless lady, owner of the garden, feared them! Then, Anukulchandra came forward and told her – you will anyway be wasting so many mangoes of your garden, when they fall and get destroyed. Yet, why can’t you give us a few? If you don’t give us, who will give?

Listening to Anukulchandra’s brave but sweet-n-thoughtful arguments, the heart of the aged lady softened. She allowed the children to eat and enjoy mangoes of her gardens. iv. Mother is everything During his childhood days, once, his family faced tremendous financial crisis.

At that time, Anukulchandra told his mother – “Don’t worry Ma (mother) ! You prepare more and more “muri” (crispy puffed rice) – I will sell all of it. Then you will have a lot of money.”

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Anukulchandra always tried to make his mother happy but it was not so easy !

He used to do his best to get a little praise from his mother. One afternoon, his mother became very angry with Anukulchandra because of his naughty acts. Manomohini Devi in her anger, wanted to beat Anukulchandra. She started chasing Anukulchandra with a cane-stick.

Anukulchandra started running fast to escape from obvious beating by her mother.

But, after sometime, Anukulchandra looked back and observed – his mother was sweating like anything and breathing fast. Seeing the condition of his mother, Anukulchandra stopped then and there and surrendered himself to his mother to give her relief. A few strokes of cane-stick would be less painful for him than seeing his mother exhausted!

Anukulchandra used to perform many household works to reduce his mother’s workload.

One day - Anukulchandra was getting late for school. His mother became anxious and told him – “Your mathematics examination is scheduled today but still you are delaying .You won’t be able to solve a single problem’’. Anukulchandra went to school. After getting the question-paper, he could not feel that problems are not solvable by him. Rather those were really easy for him! But he did not write anything in answer-paper to ensure that his mother was right. His eyes became wet and tears rolled down through his cheeks. When the teacher asked him the reason for crying , Anukulchandra answered – “If I write the answers , my mother’s words would become false and that just cannot happen!”

After a while, Anukulchandra went home without solving a single problem! v. A lesson learnt Anukulchandra completed primary education in his village school and when he was ten years old, he secured his admission at Pabna Institution. One day, the English-teacher Sri Gopal Lahiri taught an interesting lesson in the class which

appealed to Anukulchandra immensely.

That was - “Do unto others as you wish to be done by”. Wow! So simple but immensely effective!! These ten-words impacted Anukulchandra’s life deeply in coming years as expressed by himself only.

It’s not that all his friends liked him. But, Anukulchandra always wanted to have good relation with all. He could think the revenge always in terms of winning their hearts. In later age, Thakur used to tell , “I am ready to lose a kingdom but can’t lose a man instead of a kingdom”! vi. Inquisitive-n-Scientific mindset Anukulchandra was born-inquisitive.

During his early school-days, one day, - he started thinking, how come there are varieties of plants and trees when all of them originate from the same soil.

Pondering over the question, Anukulchandra became restless. Then he got an idea. He started observing the plants after uprooting them out from soil. And, he cracked the riddle ! He concluded that due to variation in seeds, plants are different. A particular type of seed always produces a particular type of plant.

Anukulchandra was a fantastic executer. If any constructive thought crossed his mind, he would become restless to execute it.

Once, he was travelling with his father in a steamer. While travelling, Anukulchandra observed the detail of the engine, how it worked and tried to understand it’s construction. After reaching the destination (Amirabad), he wanted to make a similar but smaller version of engine and asked his father to bring the parts. His father did so and Anukulchandra managed to assemble all the parts to make an engine. Finally, he put fire into the engine. Then, he realized the mistake he had done while making it.

But, it was too late......within a few moments, the engine exploded!

At that time in Himayetpur village, students used to carry separately inkpot and pen (small bamboo-stick sharpened at the end) to write. They would dip the sharp-end of pen in the inkpot repeatedly Page 16 of 70

and write. Anukulchandra felt that this method was very inconvenient. How would it be if ink could be stored in the pen itself? Then, repeated dipping of the pen in the inkpot could be avoided. With this thought, he made a pen (a version of today’s fountain pen) with the same bamboo stick. Front part of the stick was shaped as a nib (as before) and backportion cut into an ink-chamber to store good amount of ink. An iron-pin too was inserted at the nib-end to restrict overflow of the ink. Finally, it was done! vii. Independent thinking (1+1 =?)

It was not easy for Anukulchandra to accept anything without logic. He used to think independently and that used to be unique. Mathematics teacher asked him one day the simplest arithmetic problem of all time – “What is the result for 1+ 1?”

But, the question confused Anukulchandra a lot. He answered – “It will be two “1” and not 2”. His logic being - in this world no two things are exactly same. Even between the two leaves of the same tree, there is some difference. Hence, when no two things are identical - how is addition possible? The teacher was annoyed with the logic of Anukulchandra as he was expecting the answer as “2”! The teacher started beating Anukulchandra. This incident of his life made Anukulchandra start thinking about reforms in the education system. And he, from those early boyhood days, dreamt of establishing a University. Many years later also, he would share with his devotees his dream of establishing a University named “Shandilya University”. viii. Literary talent When Anukulchandra was studying in 7th standard in school (1905), he wrote a drama named ‘DEBJANI’ (based on an Indian mythological story). He also wrote many songs and poems. Sometimes, poems were the way for him to express his feelings. When he lost his own brother and

sister, he was shocked! He penned down his feelings by writing poems. He took help of the same pen to write poems when his mother used to be annoyed on him though Anukulchandra always tried to keep her happy. ix. How to win greed?

Anukulchandra used to love rasogolla (a popular sweet item of Bengal made up with paneer and sugar-syrup) very much in his childhood. His inclination was so much that he even did not bother to buy rasogolla on credit. Once, that credit amount touched high and sweet-maker denied to sale any more rasogolla on credit. Anukulchandra was really upset and in trouble now.

Neither he could ask parents to give him money, nor he could leave the greed to eat rasogolla daily! Wufffff…..it was a terrible situation. Anukulchandra tried to restrict himself to move towards that sweet-shop.

But, the “taste of rasogolla” was pulling him hard towards the shop. It was a big tug-of-war of his mind and body. But, Anukulchandra was committed to win the greed that day. He lied down in a pulsegarden and caught its stem very tightly….then he took the grip of the plant more strongly. Finally, Anukulchandra was successful to restrict himself from going to that shop for rasogolla on that day. Again on the next day, Anukulchandra got that tremendous feeling to eat rasogolla. Then, purposefully he started quarrelling with a known person and could avoid eating rasogolla. In this way for few more days, Anukulchandra engaged himself in other works and used to pass the peak-time of will to take the sweet. In this way, Anukulchandra won the greed…..! Later, he expressed - if we can engage ourselves with other acts at the time of incoming feeling of greediness - we can easily overcome it. x. Rescue of that poor old man Anukulchandra was returning back from school (Pabna Institution). It was raining Page 17 of 70

heavily. Anukulchandra noticed that, an old -blind man had fallen into a deep ditch along the village road-side! Water was gushing over him and he was struggling to survive. That poor man cried and called out for help from the almighty lord shouting “Allah! Oh Allah” ....but his voice was gradually fading.

Anukulchandra rushed to the spot. It was very tough for a boy like Anukulchandra to lift the body of that aged person. Nobody was around to help. Anukulchandra somehow managed to lift him up in his shoulder and took him to a nearby home for nursing. The old-man got new life! {Later in 1961 at Deoghar, I (author of this book) heard the same incident from Thakur. Thakur told that the old man was holding his shoulder so hard that Thakur was about to sink. After rescue, when that poor man was calling him as “Allah” (God) continuously, Thakur had to tell him that he was only Anukulchandra and not “Allah”!}

(To be continued)

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COMMITMENT TO CHRISTIAN RENEWAL Ray Archer Hauserman (Who is this Hindu sage who is leading Americans back to Christ and to His Church? Anukulchandra Chakraborty (affectionately called Thakur) was born in 1888 in North Bengal. He was a doctor and an inspiring teacher of ordinary people from all walks of life, background and nationalities.)

If you come to me to leave Christ, then I cannot help you and I doubt if anyone can." Sree Sree Thakur gazed steadily at the American visitors. "But if I can help you understand and follow Christ more effectively, I am prepared to try."

"But Thakur, it's not even a question of leaving Christ - He's already become irrelevant. While science, education society at every level has moved on, Christ has just been left behind. He's no longer pertinent to life," one of the American servicemen replied. 'We've come to you to hear your answers for life because we feel that Christ is no longer the hope of the world..." "...but I believe that Christ is the ONLY hope of the World!" Thakur interjected.

The American visitors were startled. It was the middle of September in 1945.

World War II had ended and while waiting in Calcutta to be repatriated, a small group of American servicemen had taken the overnight train trip to North Bengal to visit Thakur. They had gone partly out of curiosity, partly out of boredom, and partly because they had heard that this great Hindu saint might inspire them through some ancient, esoteric wisdom of the East.

"I think the very existence and evolution of humanity is in danger if we have no Christ, "Thakur continued.

"What do you mean by that?" one of the young men asked. ''There are many people who do good work, are religious, and don't even know Jesus."

Thakur's reply was prompt: "But I think, if man is not tied by the noose of God, then he inevitably becomes entangled in the noose of Satan - directly or indirectly.

There are times when the devil moves in the garb of piety. Then he'll say: 'Come on, what's the need of accepting Christ? It's enough if you do good work and remain in the path of religion.'

"However reasonable this may sound, and even if someone moves sincerely with this idea, sooner or later, his passions begin to play tricks with him. The interesting thing is that the person is unable to recognize the influence of the passion. How can he?

He has so completely identified himself with that urge that he feels he himself is the passion.

"And that is why the Scriptures speak so absolutely about the necessity to take the shelter of the Lord. 'I am the Way, the Truth, the Life. None come to the Father but by Me' (John 14:6). This, I believe, is the irrevocable, uncompromising fact!"

Thus, in September 1945 began discussions which continued intermittently for the next quarter century. They would involve hundreds of American Christians from three generations with varying backgrounds and motives who came to Page 19 of 70

Thakur to question and challenge.

Throughout, Thakur demonstrated his unwavering commitment to Christ and his steadfast insistence upon those Christians to maintain and enhance ---their own faith in Jesus of Nazareth. Men and women, students, teachers, husbands, and wives from every denomination - Catholic, Protestant, Orthodox, Evangelical - all came, queried, quarreled - and returned home inevitably renewed in their faith in Christ and with their commitment to their respective Churches restored. Most of all, they were inspired to awaken in their particular denominations, a new relevance and revival in Jesus.

While interest in Christ has grown during the past quarter century, commitment to His Church has dwindled. Despite an intense longing for Christian renewal, a revival seems to elude us. In the vacuum created, the New Age ideas, ideals, concepts and commitments keep growing.

It is the hope that the following record of a contemporary Hindu saint's inspiring words to Christian Americans may, as strange as it may seem, contribute to eliminating this vacuum. Thus, the reader may discover that the New Age is still " .....the old, old story of Jesus and His Glory..."

CHAPTER ONE His Love is not a Sluggish Dance Early one afternoon in 1950, a group of Americans arrived in Deoghar, Bihar, where Sree Sree Thakur was rebuilding his community to supplant the original one destroyed at the time of the partition of India. There was obvious joy on Thakur's

face as he greeted them. They quickly took their seats on the benches and chairs which surrounded him. After Thakur's inquiries about their welfare and their accommodations, the elderly leader of the group introduced himself, an active member of a mainline Christian Church; his wife; their daughter, a second year student in a Church related college; and her friend, a member of an Evangelical college. There were also two young men – college students who had met the group on the plane, and joined them on this visit curious to meet the Hindu sage.

"Thakur," the elderly man began, "we heard about you from some Indian friends and so, we came to visit. It is becoming increasingly apparent that one of the great problems of the Christian Churches is the lack of vitality. Probably much of that is because of our absorption in our denominational differences. Even in our small group here, four different Churches are represented, and each of us feels that we are a valid, if not the most valid, road to Christ. The issues about which we differ are not so vital; yet, in spite of our common allegiance to Christ, the gulf between the Christian brotherhood that Jesus envisioned, and the superficial sympathy that we profess for one another, dissipates our energy and faith."

He hesitated for a few moments and then continued, "I have heard that you have a perceptive and inspiring insight into practical problems like these. I would be eager to hear any comments you might have."

Thakur remained silent for several minutes. Finally he said, "I think that as people grow mutually interested through Page 20 of 70

an active service to Christ, the necklace of pearls is threaded through. Sometimes, designing inferiority stands in the way.

Perhaps there are those who seek to make the greater ones smaller out of a desire to establish themselves in preference to work for the Lord.

intense becomes the creative and Christcentered urge within us."

(To be continued‌)

"'‌.let the Church be unified through us or let it remain divided...' Those who think like this, find fault without sympathy, and many times mark time until some hindrance is created. In a word, those who lack any creative and constructive urge, make it difficult to bring a crystallized condition amongst men. Those who are affected by the faults in others; who don't develop the urge to remove them; who don't dream to make integrated and creative, that which is on the way to disintegration; those who don't find pleasure in turning chaos into cosmos; in whom the slightest opposition creates depression and breaks the creative imagination; who lack the stubborn courage to hold fast to the rudder - such people cannot unite and consolidate others - and cannot bring enthusiasm and energy to the Church." ''Then, Thakur, you feel the idea of renewal and revival of the Church is hopeless?" There was disappointment in the man's voice.

Thakur vehemently shook his head, "Not at all, for this is also true: Everyone normally has an inherent capacity to love.

It only needs to be nurtured. The more the nurture, the more it grows. I believe that Jesus Christ is Love Incarnate. Without Him it is difficult to cultivate or nurture that love - it becomes dissipated in many directions through passion and ego.

However, the more we love Him, the more Page 21 of 70

DHARMA AND POLITICS

By Shri Kumar Krishna Bhattacharya

Today the word ‘Dharma’ creates a

nurturing, all-fulfilling supermen. Dharma

great stir among us. Some say that Dharma

devotes the divinely approved way of life

is the root cause of all kinds of enmity. No

that leads individuals and communities

world war has caused the loss of so many

towards being and becoming. As god is

lives as the religious conflicts have caused.

one, so also Dharma is one; different

Then what is the necessity of that Dharma

doctrines of Dharma lead but to the same

which creates so much conflict and causes

path and all prophets convey the same

so many lives? So a renowned litterateur

message. The harmony of different forms

of West Bengal has written an article in a

of Dharma is already an accomplished

newspaper in which he has urged the

fact, in as much as they are varied

government to impose a ban on all kinds

manifestations of the same truth. Dharma

of religious practices publicity and also

in its essence can never be many or self-

seal up all places of worship at least for

contradictory. Communal discord and

ten years.

dissensions originate from our ignorance,

Dharma

naturally

poses

the

problem of communal discord. But there is no room for communal discord in true Dharma.

There

may

be

different

communities in the domain of Dharma.

But all communities are basically the followers of one and the same doctrine.

The goal of all of them is to advance towards life and growth along with the environment by effecting an adjustment of complexes through adherence to the Ideal or God. Dharma constitutes the universal science of life and growth and in different ages it becomes embodied in the life and message of God-intoxicated, distinctive-

illiberality and intolerance. All prophets are the exponents of the same fundamental principles and are the oracles of the selfsame varieties. So we shall have to recognize and revere all the past prophets maintaining tenacious adherence to our own Ideal. Not to do so is to dishonor our Ideal and deviate

from recognizing,

revering and following him truly. If we choose to venerate the present form of the prophet and ignore his past and future forms, then that regard is never genuine and perfect. It may be easily guessed as to how far this defective devotion may lead us. The attempt to belittle or magnify anyone of them by way of comparison is Page 22 of 70

also unwholesome. It also constitutes an

the fulfiller of one and all

offence. Again, the most effective way to

individually and collectively—

follow any past prophet is to recognize, accept

and

adhere

to

the

latest

to serve all

all-fulfilling

with His tidings

prophet. For all of them are alive in him in

and to observe

a more consummate form. Every one of

with every untottering adherence,

distinctiveness-nurturing,

them can be palpably found in him.

Acceptance of him does not involve

allegiance and active service so as to make them adjusted

abandonment of anyone.

We also know that whenever

with a gradual go

religion gets distorted and deformed and

in His service,

irreligious activities gets importance, God

and make everyone valorous

Himself manifests on this plane of matter

with his activity

to show the real shape of Dharma. Sri Sri Thakur

Anukulchandra

is

the

fortifying the One

manifestation of God on the plane of

against every kind of danger

matter. He shows us the real path of

or flow of evil

Dharma and explains to us what true

with a positive stay

Dharma is. He defines Dharma as— “Yenatmanastathanyesham jibanagbardhananchapi

Dhriyate

sa

which embraces everyone according to that Great One

Dharmah.” (That by which one’s life and

and serves accordingly

growth along with that of others is

with every hearty advance

upholder is called Dharma.)

Sri Sri Thakur Dharma and religion—

and pleasing sufferance; also

explains

hence, religion comes out when one is re-ligared

“Religion is nothing but to assemble round the One— the Ideal—the Love—

with Beloved the Great to serve everyone according to His directions— as I think;

Page 23 of 70

and Dharma is to uphold

in course of conversation said to Sri Sri

every existential evolution

Thakur—“Now-a-days most people are in

to live and grow.”

(The Message, Vol. II, P-41)

favor of political pursuit to the exclusion of Dharma. They think that politics has relation with Dharma.”

In reply Sri Sri Thakur said—

Sri Sri Thakur Anukulchandra also defines the specific character of Dharma— “Dharma is nothing but the culture of

“dharma means that which upholds life and

growth—individually

collectively—leading

to

and all-round

becoming. Something that does not come within the jurisdiction of Dharma—but is

existential go of life

essential to life and growth is never to be

with honest exercise of it

found. Hence anything essential to life and

and a rational adjustment of

growth lies within the preview of Dharma.

psycho-physical traits

Politics also aims at human welfare. It also stands for life and growth. That which

by which

protects nurtures and fulfils existence is

we can achieve

Politics. So it is bound to be ever

the personality

consistent with Dharma. Whatever is

of an adjusted becoming

opposed politics and really hostile to life.

So in any sphere we cannot do without

mingled with the

Dharma. God-centeredness is the way to

specific characteristics of man

wellbeing. By any means we should

and his normal environmental

follow that path. Every community has

development to enjoy the providential blessings with the glow of heavenly life.”

(The Message, Vol. II, P-8)

that one goal. So arrangement is to be made so that indulgence to communal conflict

is

eliminated

and

everyone

maintains adherence to Dharma according his

distinctiveness.

Thereby

people

become self-restrained, serviceable and dutiful. Society and state cannot be stable if people do not develop these traits.

On 18th March, 1948 Sri N.C.

Especially those who are to be leaders

Chatterjee, an eminent politician of Bengal Page 24 of 70

should be thoroughly guided. Otherwise, is it an easy thing to fulfill the huge responsibility of guiding people? Who will be ready to obey him who has not adjusted himself by submitting to a superior and carrying out his commands? How much uncoloured

his

conception

and

consideration are likely to be? If such a man becomes a leader, the path of destruction will be open. Is there anything to

compare

with

the

way

Shivaji

conducted politics and managed state with allegiance to Ramdas? Nothing becomes strong without the basis of Dharma and devotion to Guru.� (Alonchana-Prasange, Vol. XI, P-128)

(To be continued)

Page 25 of 70

Page 26 of 70

AN INTRODUCTION TO HOMEOPATHY Swarashtra Srivastava BSc (Zoology), MA (English) Varanasi ABROTANUM Artemisia abrotanum. Lady's Love. Southernwood. (Southern Europe.) N. O. Compositæ.

Tincture of fresh leaves and stems.

Clinical Boils. Chilblains. Epilepsy. Gout. Hæmorrhoids. Hectic fever. Hydrocele. Indigestion. Lienteria.

Marasmus. Myelitis, chronic. Nose-bleed. Paralysis. Rheumatism. Umbilicus, oozing from.

Worms.

Characteristics The most prominent symptom of Abrot. is the wasting it causes, most marked in lower extremities. It has also an intense indigestion and morbid appetite. There are burning, gnawing, constricting pains, and sometimes vomiting of offensive matters. A peculiar sensation is as if the stomach were hanging or swimming its water. After a checked diarrhœa, rheumatism may ensue.

Another great characteristic of Abrot. is metastasis; metastatic rheumatism. Metastasis of rheumatism from joints to heart; to spine. There is a sudden aching pain in back > by motion.

Symptoms are < at night and in cold air. The face is wrinkled, pale, old-looking; feels cold; blue rings round eyes. It is suited to affections of newborn children, and especially little boys; hydrocele; epistaxis; emaciation. Oozing of blood and moisture from navel of newborn. I have cured with it indigestion with vomiting of large quantities of offensive fluid in a middle-aged woman.

Relations Compare: Absinth., Cham., Cina, Gnaphal., and other Compositæ; Nux and Agar. (chilblains); Bry., Bar. c. Follows well: Acon. and Bry. (pleurisy); Hep. (boils).

1. Mind Great anxiety and depression.─Child cross, depressed, very peevish.─Feels she would like to do something cruel; no humanity.─Thinking difficult.─Feels as if brain softening.─Excited, loquacious, like shouting, good-humoured, happy (secondary, after ceasing the drug).

2. Head Cannot hold the head up.─The l. brain seems esp. weak, easily tired by conversation or mental effort.─Sensation as of creeping chills along the convolutions of the brain, accompanied by prickling sensation.─Scalp sore, esp. l. side; itching.

3. Eyes Page 27 of 70

Blue rings around dull-looking eyes.

5. Nose Nose dry.─Nose-bleed with boys.

6. Face Face wrinkled, as if old.─Comedones, with emaciation.

8. Mouth Slimy taste; acid.

10. Appetite Gnawing hunger, craves bread boiled in milk.─Ravenous appetite, and all the while emaciating.─Gastralgia with loss of appetite.

11. Stomach Sensation as if stomach were hanging or swimming in water, with coldness.─Pains cutting, gnawing, burning; < at night.

12. Abdomen Great distension of abdomen.─Weak, sinking feeling in bowels.─Hard lumps in different parts of abdomen.

13. Stool and Anus Food passes undigested.─Rheumatism after suddenly checked diarrhœa.─Alternate diarrhœa and constipation.─Protruding piles, with burning, from touch or when pressing.─Piles appeared, and became worse as rheumatic pains abated, with frequent inclination to stool, hardly anything but blood being passed.─Destroys worms, esp. ascarides.

15. Male Sexual Organs Hydrocele of children.

16. Female Sexual Organs Darting pain in left ovary.─Twitching in both ovarian regions, seems to extend to back.─Blood and moisture oozing from navel of newborn.

17. Respiratory Organs Cold air causes a raw feeling in respiratory tract.─In pleurisy when a pressing sensation remains in affected side, impeding free breathing (after Acon. and Bry.).

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19. Heart and Pulse Pain across chest sharp and severe in region of heart; rheumatism.─Metastasis of rheumatism to heart.─Pulse weak and small.

20. Back Pains in sacrum.

21. Limbs Inability to move.─Marasmus of lower extremities only.─Soreness and lameness; worse mornings.─Chilblains itch; frost-bitten limbs.─Gout in wrists and ankles.─Inflammatory rheumatism before swelling begins.

24. Generalities Weak, sickly feeling when excited, trembling.─Lame and sore all over.─Weak and prostrated after influenza.─Inability to move.─Numbness.

25. Skin Flabby; hangs loose; marasmus.─Furunculus; after Hep. s.

26. Sleep Restless; frightful dreams.

27. Fever High fever (rheumatism).─Hectic fever, with chilliness, very weakening; (marasmus).

(Reference : A dictionary of practical materia medica by JH Clarke)

Page 29 of 70

Various medicinal plants and their uses Pradyot Kumar Nayak Student, Msc Ag. (Horticulture) OUAT, Bhubaneswar, Odisha AMLA Scientific Name- Phyllanthus emblica (Synonym: Emblica officinalis) Family-

Phyllanthaceae

Common Names

- Sanskrit Name-Amalaki, Dhatri, Dhatriphala, Amalika, Vayastha, Vrushy

Odia name- Aanla Bengali name-amla, amlaki Hindi- aonla English- Indian gooseberry, Malacca tree Habitat- Amla is native to India and it is grown in different tropical and subtropical regions such as China, South-east Asia, Malaysia, Pakistan, Uzbekistan and Sri Lanka.

It grows in tropical regions, therefore a warm, hot and humid climate is required.

Planting- Cut the Indian gooseberry fruit in half and remove the pit. Crack the pit with a nutcracker or a hammer and extract the pointed, reddish-brown seeds from the pit. Discard any seeds with visible deformities or discolorations.      

Soak the seeds in a bowl of water overnight to determine which seeds are viable. Sow the seeds that sink to the bottom and discard those that float to the top.

Soak the Indian gooseberry seeds for five minutes in a bowl of hot water, which can improve the chance of germination. Cover the bowl with a dish towel to help hold in the heat. Drain the seeds and sow them immediately.

Fill 4-inch pots with a mixture of half potting soil and half compost. Pour water onto the soil mixture until it feels moderately moist throughout. Sow one seed in each pot at a depth of roughly 1/4 inch.

Check the soil mixture twice daily to ensure it never fully dries out. Water to a 2-inch depth if the soil feels barely moist just beneath the surface. Avoid letting the soil dry out, but also try to avoid making it soggy.

Watch for the first seedlings in roughly three weeks. Grow the seedlings under bright conditions.

Grow the Indian gooseberry seedlings under dappled shade for their first summer with one to two inches of water each week. Slowly acclimate them to stronger sunlight in late summer. Transplant them into a permanent bed or planter in autumn.

Page 30 of 70

Tip 

Gather the seeds in autumn once the round, smooth-skinned fruit ripens to a solid yellowish-green color. Wait until the skin loses its translucence and becomes slightly dull and opaque.

Parts Used- fruit, seed and flower Medicinal PropertiesAmla Fruit Amla fruit is a laxative, diuretic, antipyretic and rejuvenative. It is used in the treatment and management of diabetes, asthma, anemia, cardiac disorders, flatulence, hyperacidity, peptic ulcers, skin diseases, cardiac disorders, intermittent fever, diarrhea and dysentery.

Amla Seeds & Flowers Amla seeds are also used for the treatment and management of bronchitis and asthma.

Amla Flowers Amla flowers are refrigerant, cooling and are used to relieve constipation.

Active Constituents Amla Contains: Alkaloids Amino Acids Carbohydrates Vitamins Flavonoids Organic Acids Phenolic Compounds

Hydrolysable Tannins

PHYLLANTINE, PHYLLEMBEIN, PHYLLANTIDINE GLUTAMIC ACID, PROLINE, ASPARTIC ACID, ALANINE, CYSTINE, LYSINE PECTIN ASCORBIC ACID KAEMPFEROL, QUERCETIN CITRIC ACID GALLIC ACID, METHYL GALLATE, ELLAGIC ACID & TRIGALLAYL GLUCOSE EMBLICANIN A AND B, PUNIGLUCONIN, PEDUNCULAGIN, CHEBULINIC ACID (ELLAGITANNIN), CHEBULAGIC ACID (BENZOPYRAN TANNIN), CORILAGIN (ELLAGITANNIN), GERANIIN (DEHYDROELLAGITANNIN), ELLAGOTANNIN

Ayurvedic Properties

Taste – RASA After taste – ANU-RASA

Dominant Sour Taste and other 4 tastes except saline taste – AMAL (Sour), MADHURA (Sweet), KATU (Pungent), TIKTA (Bitter) & KASAYA (Astringent) MADHURA (Sweet) Page 31 of 70

Main Quality – GUNA Potency – VIRYA Resultant – VIPAKA Therapeutic Effect – PRABHAVA DOSHA KARMA (Effect on Humors) Dhatu (Tissue) Effect Beneficial for Organs

GURU (Heavy), RUKSHA (Dry), SHEETA (Cool) SHEETA (Cold) MADHURA (Sweet) Rejuvenation Amla pacifies mainly pitta, but it also allays the kapha & vata. rasa, rakta, medas & shukra Stomach, Intestines, Heart, Blood Vessels, Pancreas, Liver & Skin

Therapeutic Indications: Amla (Amalaki) is helpful in following health conditions.

Brain & Nerves     

Headache with burning sensation Migraine with pulsing and throbbing pain Memory loss Mental fatigue Vertigo along with gastritis, burning sensation, heartburn or acidity Psychological Diseases

     

Anxiety with mental irritability and restlessness Depression with aggressive reactions Insomnia due to excess heat Irritability, especially due to hot season Violent mental agitation ADHD (attention deficit hyperactivity disorder) Abdominal Diseases

       

Indigestion due to increased acid production Acidity, gastritis, GERD Heartburn Burning sensation in abdomen Jaundice Fatty liver Irritable bowel syndrome Peptic & duodenal ulcers Heart & Blood

   

Atherosclerosis High Cholesterol levels As a heart tonic High blood pressure Page 32 of 70

 

High triglyceride levels Skin & Hairs

     

Hair Fall Blemishes Wrinkles Dark circle around eyes Baldness Acne Vulgaris or Pimples Kidney & Bladder Disorders

 

Burning sensation in urine Recurrent urinary tract infection Eyes

  

Amla improves eyesight Conjunctivitis or eye flu Burning sensation in eyes Benefits & Uses Amla is an ancient herb, which is used as a folk medicine for the treatment and prevention of variety of ailments, especially diabetes mellitus. Amla is abundant in vitamin C and a good source of minerals and amino acids (building blocks of protein). Vitamin C is a potent antioxidant, which keeps oxidative stress and diseases and disorders related to it at bay. Amla pulp is an important part of various medicinal preparations. Such preparations are very effective in the treatment of headache, diabetes mellitus, liver diseases and cardiovascular diseases.

Amla is also a main ingredient of famous ayurvedic health supplement Chyawanprash. Amalaki Rasayana is also prepared using Amla and Amla Juice. These two preparations are beneficial for rejuvenative purposes and have potent anti-ageing characteristics.

Diabetes Mellitus Amla has anti-hyperglycemic effects. It is non-toxic and free from side effects. Amla fruit extract interferes with absorption of glucose in the gut and thus, delays the entry of glucose in the blood.

Thus, it prevents sudden spike in blood glucose levels post meal. It further delays the digestion of glucose. Inhibition of disaccharidase, an enzyme that converts carbohydrate to glucose on digestion is mainly responsible for delay in the rise of blood glucose levels.

Research has shown that a potent anti-diabetic property of amla fruit is attributed to the presence of various health promoting compounds such as:

1.

2.

3.

4.

GALLIC ACID GALLOTANNIN ELLAGIC ACID CORILAGIN Page 33 of 70

These compounds have strong antioxidant and free radical scavenging properties that reduces oxidative stress in the pancreas and helps to normalize blood glucose levels. Amla fruit has further shown to reduce diabetic complications that are associated with constant high blood glucose levels. These complications include:    

Cardiovascular diseases Neuropathy (damage to nerves) Nephropathy (damage to kidney) Retinopathy (damage to eyes) Another scientific research showed that amla fruit extract increased the secretion of insulin from pancreatic beta cells, which further helped to lower blood glucose levels. This property of amla was similar to that of GLIBENCLAMIDE, an anti-diabetic drug. It also contains flavonoids and tannins that demonstrate anti-diabetic activity. Thus, amla fruit can be made an important part of anti-diabetic diet.

Nishamalaki is ayurvedic formulation, which contains Amla (Indian Gooseberry) and Haldi (Turmeric). It is also highly beneficial for diabetes. It reduces all diabetic symptoms especially frequent urination and prevents diabetic complications.

Liver Damage due to Drugs Modern drugs cause many side effects, which mainly affect the liver functions and some cause liver damage. Scientific research has found that amla protects the liver against Paracetamol.

Paracetamol is a drug that is used to treat fever and mild pain. The over-consumption of Paracetamol may cause damage to the liver. Amla is considered to as a potent liver-protective agent. Free radicals and reactive oxygen species directly damage the liver and thus, alter its normal structure and function. Amalaki is very abundant source of natural antioxidants such as tannins, flavonoids, and vitamin C. Studies have shown that such a unique antioxidant composition of amla possesses strong antioxidant properties. It scavenges free radicals and thus normalizes overall function and structure of liver.

Safety Profile Amla (Amalaki) is considerably safe for children, adults and pregnant women. Amla in natural form (Amla Pulp, Amla Churna or Amla Juice) is safer and highly recommendable for regular and long-term consumption.

Side Effects of Amla Amla in form of Churna (powder) and fruit pulp doesn’t have any side effects. However, preserved Amla juice may cause following side effects:

1. Mild abdominal discomfort 2. Sore Throat (it occurs only due to contaminated Amla Juice) 3. Hyperacidity – it occurs only with Amla juice.

Page 34 of 70

Contraindications Amla (Amalaki) has a strong cooling property, which means it reduces heat and produces cooling sensation in the body. According to ayurveda, Amla should not be used in following health conditions due to this property: 1.

2.

3.

4.

Productive Cough Common cold Skin dryness Joints pains that aggravate in Cold Environments or by cool potency foods Ayurvedic Formulations of Amla

1.

2.

3.

4.

5.

Nishamalaki Chyawanprash Amalaki Rasayana Brahma Rasayana Dhatri Lauha

Page 35 of 70

Page 36 of 70

Photo Gallery

Sri Sri Thakur Anukul Chandra

Jagat Janani Sri Sri Boroma

Sri Sri Thakur Anukul Chandra

Sri Sri Thakur Anukul Chandra

Pradhan Acharyadev Sri Sri Borda

Acharyadev Sri Sri Dada Page 37 of 70

Page 38 of 70

১. সত্যানুসরন ২. নারীর নীতত্ ৩. দীপরক্ষী ৪. ইষ্ট প্রসঙ্গে ৫. ইসলাম প্রসঙ্গে ৬. অনন্ত মহাজীবন – কুমাঙ্গরশ পাল ৭. তপ্রয় পরঙ্গমর বাণী ৮. আমার ঠাকুর – ডঃ আশরাফ তসদ্দিকী ৯. (কতবত্া) আমার আঙ্গরক ভগবান -নঙ্গরন্দ্রনাথ রায় ১০. তনরাতমষ রান্নাঘর

Page 39 of 70

সত্যানুসরণ

অনুত্াপ কর ; তকন্তু স্মরণ ররঙ্গ া রেন পুনরায় অনুত্প্ত হ’রত্ না হয় । ে নই রত্ামার কুকঙ্গমরে জনয ত্ু তম অনুত্প্ত হঙ্গব, ত্ নই পরমতপত্া রত্ামাঙ্গক ক্ষমা করঙ্গবন, আর ক্ষমা হ’রলই বুঝঙ্গত্ পারঙ্গব, রত্ামার হৃদঙ্গয় পতবত্র সান্ত্বনা আসঙ্গে, আর ত্া’হঙ্গলই ত্ু তম তবনীত্, শান্ত ও আনদ্দিত্ হঙ্গব । রে অনুত্প্ত হ’রয়ও পুনরায় রসই প্রকার দুষ্কঙ্গম ে রত্ হয়, বুঝঙ্গত্ হঙ্গব রস সত্বরই অত্যন্ত দুগতত্ঙ্গত্ ে পতত্ত্ হঙ্গব ! শুধু মুঙ্গ -মুঙ্গ

অনুত্াপ অনুত্াপই নয়, ও আরও অন্তঙ্গর অনুত্াপ আসার

অন্তরায় । প্রকৃত্ অনুত্াপ এঙ্গল ত্া’র সমস্ত লক্ষ্মণই অল্পতবস্তর প্রকাশ পায় ।

(ক্রমশঃ)

Page 40 of 70

নারীর নীতত্ “ধমকাে ে য”ে

ধমকাে ে যে মাঙ্গন ত্াহাই করা--োহাঙ্গত্ রত্ামার ও রত্ামার পাতরপাতবঙ্গকর ে জীবন, েশ ও বৃদ্দি ক্রমবিেঙ্গন বদ্দিত্ ে হয় ;--ভাতবয়া, বুদ্দঝয়া, রদত য়া, শুতনয়া--ত্াহাই বল,--আর, আচরঙ্গণ ত্াহারই অনুষ্ঠান কর--রদত ঙ্গব--ভয় ও অশুভ হইঙ্গত্ কত্ াতন ত্রাণ পাও ।৭।

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॥ তপ্রয় পরঙ্গমর বাণী ॥ শ্রিা-ত্ঙ্গপ রোগয ো’রা দাবীর পূরণ পাঙ্গবই ত্া’রা ।২২। অকৃত্জ্ঞ দুর্ব্ঙ্গলর ে সমথনই ে হয় পাঙ্গপর ।২৩। মনঙ্গন করঙ্গণ তমত্াতল নাই া​াঁকতত্ জ্ঞাঙ্গনর সর্ব্দাই ে ।২৪। পণ ক’রর রনয়, রদয় না শঙ্গত্ক তদঙ্গলও পায় না ।২৫। বৃদ্দিঙ্গত্ ো’ হাতন আঙ্গন রেঙ্গন রনয় ত্া’ নরক পাঙ্গন ।২৬। অপাঙ্গত্র দান তসি নয় ওঙ্গত্ তকন্তু বাড়ায় ভয় ।২৭। লাভ না তদঙ্গয় চাওয়ার দাবী াওয়ায়, ায় রস স্বত্ঃই াতব ।২৮। কথায় নীতত্, কাঙ্গজ নয় ভণ্ডাতমঙ্গত্ই ত্া’র ক্ষয় ।২৯। না ভজাঙ্গল তনিা-রঘা​াঁে ধঙ্গর তবপাক, কঙ্গর রজাে ।৩০। স্বভাব-গুঙ্গণই অভাব নষ্ট এো তকন্তু া​াঁটে স্পষ্ট ।৩১। পারাঙ্গত্ সঙ্গিহ োর রস তক কভু কঙ্গর ? পারগত্া দূঙ্গর োয় পথ োয় স’রর ।৩২।

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॥ দীপরক্ষী ॥ (পূব প্রকাতশঙ্গত্র ে পর) রেমন আপনার রেঙ্গলর কথাই কই । ত্ার রে ইঙ্গলতিক্ শক্ লাগল, পাঙ্গয় েতদ ত্ার রবাঙ্গরর জুঙ্গত্া থাকত্ ত্াহঙ্গল ত্ার শক্ লাগঙ্গলও রবাঁঙ্গচ উঠত্ । ত্াই, ত্ার করাগুতল টঠক তবনযস্ত হয়তন । শচীনদা ---রস রকন সাবধান হয়তন ? শ্রীশ্রীঠাকুর --- হয়তন ত্ার মাঙ্গন ঐ-রকমো টঠক তেল না । শচীনদা ---েয় বের ধ’রর কাজ করঙ্গে, ত্বু ত্ার এ-রকম ভুল হয় রকন ? শ্রীশ্রীঠাকুর ---হয়ঙ্গত্া মাঙ্গঝ-মাঙ্গঝ জুত্া পরত্ না । ... ...ভাল রত্ামার েত্ই রহাক, ত্ার মঙ্গধয েতদ চার আনা ারাপ থাঙ্গক, ত্ঙ্গব রসই চার আনাই whole (সমস্ত )-োঙ্গক নষ্ট কঙ্গর । এই রে আমার রমঙ্গয় সাধনা । ত্ার রমঙ্গয় হওয়ার পঙ্গর শরীর ুব ভাল হল । ত্ার েতবও রবাধ হয় আঙ্গে । রসই সময় আতম.বললাম--- ওঙ্গক পা​াঁচ বের বশুরবাড়ী রেঙ্গত্ তদও না । বড়ঙ্গবৌ রস-কথা শুনল । আতম আঙ্গরা বললাম--- ওর েতদ এ ন আবার conception (গভেসঞ্চার ) হয় ত্ঙ্গব তকেুঙ্গত্ই বা​াঁচঙ্গব না । ওর বশুরবাড়ীর সবাই শুঙ্গন বলল--- ‘কী, রমঙ্গয় তবঙ্গয় তদঙ্গয়ঙ্গে, বশুরবাড়ী পাঠাঙ্গব না ?’ ত্ারপর জামাই এঙ্গস তনঙ্গয় রগল । ত্ারপঙ্গরই রত্া এই কাণ্ড । আমার তক রকান ক্ষমত্া আঙ্গে ? রেমন আপনার োওয়াঙ্গলর উপঙ্গর আপনার রকান ক্ষমত্া রনই, রত্মতন মানুঙ্গষর উপঙ্গরও ভগবাঙ্গনর রকান ক্ষমত্া রনই । জগন্নাঙ্গথর রকান হাত্ রনই মাঙ্গন হল ভগবাঙ্গনর রকান ক্ষমত্া রনই । (একেু পঙ্গর ) এমতন একএকো মানুষ আঙ্গসন ত্া​াঁরা ক’রয় োন, রকাঁ ঙ্গদ োন, বযথা পান । োরা কঙ্গর ত্ারা পায়, হয় । োরা কঙ্গর না---ত্ারা পায় না, হয় না । ত্া​াঁর চরণধূতল

আমরা তনই । চরণধূতল নয়, চলনধূতল । ত্া​াঁর রসই চলঙ্গন আমাঙ্গদর চলঙ্গত্ হয় । েতদ রসই চলঙ্গন চলঙ্গত্ পাতর, ত্াহঙ্গল আমার আয়ু ো’ আঙ্গে ত্া’ রবঙ্গড় রেঙ্গত্ পাঙ্গর । ১৯শে বৈোখ, ১৩৬০ (৩রা শে, ১৯৫৩) সকাল ১০-৪০ তমঃ । শ্রীশ্রীঠাকুর বড়ালবা​াংঙ্গলার ঘঙ্গর রচৌতকঙ্গত্ সমাসীন । অঙ্গনঙ্গক উপতিত্ আঙ্গেন । নানা তবষয় তনঙ্গয় আঙ্গলাচনা চলঙ্গে । অঙ্গনঙ্গক অঙ্গনক প্রশ্ন করঙ্গেন--তনত লদা (রঘাষ)--- আমরা ক’জন তমঙ্গল বতহভোরঙ্গত্ tour (ভ্রমণ) করঙ্গল হয় । শ্রীশ্রীঠাকুর--- সব হঙ্গবঙ্গন । চতিশ জন মানুষ রজাগাড় করঙ্গত্ পারঙ্গল হয় । Indian leaders (ভারত্ীয় রনত্া) েতদ ত্ু তম রজাগাড় করঙ্গত্ পার, আর ত্াঙ্গদর েতদ এ াঙ্গন train up ক’রর (তশতক্ষত্ ক’রর) efficient (রোগয) ক’রর নাও, ত্ঙ্গব ত্ারাই বাইঙ্গর রেঙ্গয় আঙ্গরা কত্ সৃটষ্ট ক’রর রনঙ্গব । ত্ারপর কথাপ্রসঙ্গে বলঙ্গেন--শ্রীশ্রীঠাকুর--- আমরা রে অপকমগুতল ে কঙ্গরতে প্রকৃতত্র কাঙ্গে, ত্ার প্রায়দ্দিত্ত করাই লাগঙ্গব । ত্াই, speedy (দ্রুত্) গতত্ োড়া পথ রনই । রত্ামার চলন েত্ speedy (দ্রুত্), রত্ামার achievement (প্রাতপ্ত)-ও ত্ত্ প্র র । (ক্রমশঃ)

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পৃষ্ঠাঃ ৪ (পূব প্রকাতশঙ্গত্র ে পর ) চন্দ্রভূ ষণদা --- বড়দা ! আজ আতম তশয়ালদহ-সমদ্দস্তপুর গাড়ীঙ্গত্ োব । শ্রীশ্রীতপত্ৃঙ্গদব অনুমতত্ তদঙ্গলন । চন্দ্রভূ ষণদা পূজনীয় কাজলদাঙ্গক দ্দজজ্ঞাসা করঙ্গলন--- আপতন কঙ্গব োঙ্গবন ? ১৪, ১৫, ১৬ এই তত্নতদন রত্া আমাঙ্গদর উৎসব । পূজনীয় কাজলদা--১০োর সময় হাসপাত্াঙ্গল আমার সঙ্গে রপ্রাগ্রাম টঠক ক’রর রনঙ্গবন । শ্রীশ্রীতপত্ৃঙ্গদব--- আমার কথায় আপনারা বযথা পানতন রত্া ? আতম তকেু ারাপ বতলতন রত্া ? ব্রজতকঙ্গশারদা--- বড়দা, ঠাকুরঙ্গক রে ভালবাঙ্গস রস বড়দাঙ্গক ভালবাঙ্গস না এরকম স্বঙ্গেও ভাবা োয় না । আপতন ঠাকুঙ্গরর রজযষ্ঠপুত্র । রে আপনাঙ্গক ভালবাঙ্গস না রস ঠাকুরঙ্গকও ভালবাসঙ্গত্ পাঙ্গর না । ঠাকুরঙ্গক মানার অথইে হল বড়দাঙ্গকও মানা । তকন্তু duplicity করা মানুষগুঙ্গলাঙ্গক আতম পেি কতর না । আমরা আপনাঙ্গক ভালবাতস, ত্াইঙ্গত্া এঙ্গসতে । েতদ আপনাঙ্গক না ভালবাসত্াম ত্াহঙ্গল আসত্াম না । আপতন রত্া ঠাকুঙ্গরর রজযষ্ঠ সন্তান । আমাঙ্গদর সকঙ্গলর রচঙ্গয় বড়, পূজনীয় । আপনার তনকে এঙ্গস আমাঙ্গদর রকান কষ্ট হয়তন, বরাং পরম আনদ্দিত্ হঙ্গয়তে । আনঙ্গি মন ভঙ্গর রগঙ্গে ।

ৈৃহস্পতিৈার, ২৫শে োঘ, ১৩৭৯ (ইং ৮।২।৭৩) তবকাল ৪ো ৪৫ তমতনে । ঠাকুরবাড়ীর ঙ্গড়র ঘঙ্গর শ্রীশ্রীতপত্ৃঙ্গদব বঙ্গসঙ্গেন । মা ও দাদারাও তনতদে ষ্ট আসন গ্রহণ কঙ্গরঙ্গেন । রোে-রোে ভাইঙ্গবাঙ্গনরাও উপতিত্ । বা​াংলাঙ্গদঙ্গশর ুলনা রজলা রথঙ্গক এঙ্গসঙ্গেন এক দাদা । বাবা মারা রগঙ্গেন--- আজ ৯ তদন হ’ল । ১১ তদঙ্গন শ্রাি । ঐ দাদা ত্ার কথা শ্রীশ্রীতপত্ৃঙ্গদবঙ্গক জাতনঙ্গয় বলঙ্গলন--বড়দা, আমাঙ্গক তকেু সাহােয করুন । শ্রীশ্রীতপত্ৃঙ্গদব--- ঐ দাদাঙ্গক অতফঙ্গস (তফলানথ্রতপ) রেঙ্গত্ বলঙ্গলন । আর বলঙ্গলন--- তশবগোয় শ্রাি ক’রর তনও পান্ডাঙ্গক তদঙ্গয় । এ াঙ্গনর অঙ্গনঙ্গকই ও াঙ্গন শ্রাি কঙ্গর । শ্রীকণ্ঠ মাইতত্দা কঙ্গয়কজন দাদা ও মা-রক সঙ্গে তনঙ্গয় এঙ্গস প্রণাম ক’রর জানাঙ্গলন--এনারা হাওড়া রথঙ্গক এঙ্গসঙ্গেন আশ্রম রদ ঙ্গত্ । শ্রীশ্রীতপত্ৃঙ্গদব--- ভাল, োও, সব-তকেু ওনাঙ্গদর রদত ঙ্গয় দাও । দাদা ও মাঙ্গয়রা সবাই প্রণাম ক’রর তবদায় তনঙ্গলন । (ক্রমশঃ)

শ্রীশ্রীতপত্ৃঙ্গদব পূজনীয় কাজলদাঙ্গক বলঙ্গলন--- ঠাকুর সকলঙ্গক ইষ্টভৃ তত্ করার রে অভযাস কতরঙ্গয়ঙ্গেন এবাং করঙ্গত্ বঙ্গলঙ্গেন রস-সমস্ত ত্াঙ্গদর বলতব । প্রাথনাও ে রেমনভাঙ্গব শ্রীশ্রীঠাকুর বঙ্গলঙ্গেন ও কতরঙ্গয়ঙ্গেন টঠক রসই-রসইভাঙ্গব করতব ও করঙ্গত্ বলতব ।

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॥ ইসলাম প্রসঙ্গে ॥ (পূব প্রকাতশঙ্গত্র ে পর) [ প্রশ্নকত্ো: শ্রী কৃষ্ণপ্রসন্ন ভট্টাচােযে ও রমাহামদ তললর রহমান ] প্রশ্ন । আপতন রত্া বলঙ্গেন গন্ডী রনই; তকন্তু

ক’রর হয় আর না-মানাোই বা রকমন-ক’রর

মুসলমান হাতদঙ্গের রদাহাই রদয়, তহিু রদয়

আঙ্গস ? প্রবৃতত্ত-উপঙ্গভাঙ্গগর রপা​াঁদপাকাঙ্গমা

শাঙ্গের রদাহাই ! রকউ রত্া কা’রকও বরদাস্ত

ো’র েত্তদন থাকঙ্গব ত্া’র কাঙ্গে ওসব

ক’রবার কথা বঙ্গলনা ? অঙ্গনক জায়গায়

শাে-ফাে ও হাতদঙ্গের তমথযা রদাহাই-

তহিুর ধঙ্গমাপঙ্গদশগুতল ে মুসলমাঙ্গনর কাঙ্গে

রোহাই ত্ত্তদন রগা​াঁফ পাতকঙ্গয়ই দা​াঁতড়ঙ্গয়

গুতল ুরী গঙ্গল্পর মত্ রশানায়, আবার তহিুর

থাকঙ্গব !

টেকঙ্গত্ পাঙ্গর না বাবা ! ো​াঁ’রাই ধমঙ্গক ে

রবলায়ও রত্মতন । এর রভত্র সামঞ্জঙ্গসযর রাস্তা রকাথায় ? শ্রীশ্রীঠাকুর । রেমন শালার তহিু, রত্মতন মুসলমান--- ওসব বাত্ঙ্গক বাত্ তহিুমুসলমান ! পূর্ব্পুে রুঙ্গষর তহমত্গুতল েতদ

ওসব

অবলম্বন ক’রর ভগবাঙ্গনর তদঙ্গক চ’রলঙ্গেন, ত্া​াঁ’রদর সবারই একই কথা--- অবশয রদশ, কাল, পাত্র-তহঙ্গসঙ্গব ো’ ফারাক্ রদ া োয় ত্া’-োড়া ।*১১

ত্া​াঁঙ্গদর সম্পদ হ’রয় না থাকত্--- ো’র উপর

শাঙ্গের কথা বা ধঙ্গমাপঙ্গদশগুতল ে েতদ

দা​াঁতড়ঙ্গয় ওঙ্গদর অত্ মগরামী হামবড়াই,---

প্রঙ্গত্যঙ্গকর মঙ্গনর গুতল ুরী গল্পই হ’ত্, ত্ঙ্গব

ঐ রবাঁঙ্গচ-থাকার তবরাে প্রঙ্গলাভঙ্গন োতত্ফাো ত্ৃষ্ণাঙ্গত্তের মত্ন সব রবঙ্গলিাতগতর েুঙ্গে তগঙ্গয়

প্রঙ্গত্যক পীর-পয়গম্বরঙ্গদরই বা ধমপ্রাণ ে

‘রপঙ্গলই াই’ এই ভাঙ্গব ঠাণ্ডা হ’রয় ঠাহর

রকঙ্গমর একই কথা হ’ত্ না ! পা​াঁচশ’ বের

হঙ্গয় চলঙ্গত্ পারত্ । রকানও ভাই-ই বুঝঙ্গত্

আঙ্গগকার কথার সাঙ্গথ, পা​াঁচশ’ বের পঙ্গরর

পাঙ্গরনা, কত্ ফা​াঁতকবাজী মজুদ্ ক’রর ত্া’রা

কথার সাঙ্গথ তমলই থাকত্ না ।*১২ ও বাবা

কত্ ফা​াঁতকর ঐবঙ্গেযে ঐবেযবান্ ে হ’রয় তবধস্ত

তবজ্ঞাঙ্গনর পরীক্ষা বা

অদ্দস্তঙ্গত্বর অতধকারী হ’রে--- জীবন ক’রম

data-র (ফঙ্গলর) চাইঙ্গত্ও তনেক সতত্য !

তদন-তদনই মরণ-প্রবণ হ’রয় উঠঙ্গে--- পাে-

ত্া’হঙ্গলই,

রবড়ায় রপা​াঁদ রঠঙ্গক রগঙ্গে, ত্বুও ত্া’ হাতত্ঙ্গয়

রদ ঙ্গত্ পাঙ্গব সামঞ্জসয রকাথায় !

ভক্তঙ্গদরই

প্রঙ্গত্যক

এমনত্র

অবিার

আতবভোব হ’রয়ঙ্গে--- ো​াঁ’রা মানুঙ্গষর জীবন ও বৃদ্দিঙ্গক র াদায় উন্নীত্ ক’রর অসীম চলার সম্পদ দান ক’ররঙ্গেন--- ত্া​াঁ’রদর কাঙ্গে তগঙ্গয় তক আমরা রদ ঙ্গত্ পাইতন রে, তহিু, মুসলমান, রবৌি, ৃষ্টান সব একগাট্টা হ’রয় দা​াঁতড়ঙ্গয়ঙ্গেন ? স্বাত্ঙ্গযযর তভত্র-তদঙ্গয়ও তক ত্া​াঁরা একপ্রাণ হ’রয় ইঙ্গষ্ট তনতবড়ভাঙ্গব রগাঁঙ্গথ

experiment-এর

বুঝঙ্গল,

জলজযান্ত (ক্রমশঃ)

রদ বার প্রবৃতত্ত রনই ! ে নই আমাঙ্গদর রদঙ্গশ এমনত্র রকান পীর বা সাধুর

প্রঙ্গত্যক

*১১.

“তহিু

ও

মুসলমানধম ে উভঙ্গয়ই

আমাতদগঙ্গক উচ্চত্র জীবনোপন কতরঙ্গত্ ত্ু লযরূঙ্গপ সাহােয কঙ্গর ।” “মাজমা-উল্বাহ্রাঙ্গয়ন” ----মহাপদ্দণ্ডত্ দারাতসঙ্গকা *১২. “Certainly your Lord is one God. There is no God except Him.” ----Quran, 6

ওঙ্গঠনতন ? ত্ঙ্গব ধঙ্গম তমল ে রনই-ই বা রকমন-

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॥ অনন্ত মহাজীবন ॥ কুমাঙ্গরশ পাল, দ্দত্রপুরা বশ্ব বখ্য ত ববজ্ঞ ি নি ব পু স্ক ব ত Dr. Alexis Carrel ব ি---“It is impossible to love an instruction, one will sacrifice oneself for one’s leader but not for an idea................. man will never enthusiastically obey the laws of rational conduct unless he considers the laws of life as the commands of personal God. We need a God who hears us, loves and responds to us.” অর্ ৎ, থ ন ি ভব ভ ব স অসম্ভব, নিত ব আচ ্যথ িয আত্ম হ ত ি সম্ভব, ন িভ ব ি িত্ত ন হ আ ত্ম ৎস থ ত প ি ...। ি িুষ ভ বত ি ি ব ি থ শ ভন্ন ি সিস্ত স ে ি জ ত ন ব ্ুজি সূত সূত্র ধ চ ত প ি, আ ত অিুস ও ত প ি । আি ি এি​ি ভ ব ি ্ ি আি র্ নশ ি​ি, নেহ ও স হ ্য ি ।... ন র্ আ ি এি​ি ভ ব ি, ্ ি ি িু ষ র্ নশ ি​ি, নেহ ও স হ ্য ি?ত ্ ি তহ ,ত ব ি ত হ ব আি এি​ি এ ীব ি র্ --ন্ ীবি িহ ীবি, অিন্ত, অসীি, অপ রু সন্ধু । আ নর্ এ শত ঊিজত্রশ বৎস পূ ব থ তিঁ ি পূববথ ে (অধুি ব াং শ) প বি ন হি তপু গ্র ি ন্মগ্রহ ি ৩০নশ ভ দ্র, শুক্রব , শুভত িবিী ত র্ ত । ত িঁ ি ি শ্রীশ্রীঠ ু অিু ূ চন্দ্র । ত িঁ ি ত ি িহী সী ি ি ি হিী ন বী এবাং পত ি ন প ী শ্রী শবচন্দ্র চক্রবত্তী । ন্ম শশু িঁ ি, বয য ত ত পূ থ সূ ত ৃহ, িুজিতিস্ত অধ বযহ স ন্ি ধ ধ ি িব ব স্ব াং নসই প িপুরু ষ ই বয আ বভথ ব । পু যভূ ি ভ তব ষ থ িহ ি ি ব আ সি ্খ্ি ধ ম থ সতয রূপটি স ধ ি িু ষ অস্পষ্ট হ ্ --- অধ ম থ গ্ল ি

আি সি ীবি পজি ও বপ্স্ত থ নত । শ্রীিদ্ভ বত ীত ভ ব ি শ্রী ৃ ষ্ণ ি ই ব ি, “্ ্ হ ধিসয থ গ্ল িভথব ত ভ ত । অভযত্থ ি​িধিসয থ ত ত্ম িাং সৃ িযহি্ ॥ প ত্র স ধুি াং বি শ চ ুষ্কৃত ি্ । ধিসাংস্থ থ পি র্ থ সম্ভব ি ্ু ্ু ॥ “নহ অ ি ুথ ! ্খ্িই ধ ম থ গ্ল ি উপ স্থত হ এবাং অধ ম থ অভযত্থ ি ঘ ি তখ্িই আ ি আত্ম হ সৃটষ্ট ধ ধ ি অবতী হই থ । স ধু প ত্র , প প বি শ এবাং ধিসাংস্থ থ প ি িয আ ি ্ু ্ু ন হ প গ্রহ র্ ।” িহ ি ি ব আ বভথ ব সম্প থ শ্রীশ্রীঠ ু অিু ূ চন্দ্রও ব ি--“ধম ন্খ্ থ ি বপ ী ব হ ি বযর্ অ থ র্ ধ থ , তখ্ ি ন ত আ বভূ ত থ হি প পী প ত্র প ॥” খ্ৃষ্টী ঊি বাংশ শত নশষ এন শ সৃটষ্ট হ এ ধ ি ই এ সাং ি । প শ্চ তয নচ খ্ধ ধ িঁ ি ন ৌ ুষ, শত ব্দীবয পী প ধীিত ি​িজ্ব থ এবাং নভ ব -ভ স ি উ ত্ত ি এ ন শ ি িুষ ি প এ অন্ধ ন ধধ িঁ অ ি থ ষ্ট হ্ব । আত্ম বস্মৃত ন শব সী প িুখ্ প ী হ এবাং প িু ি ীবি-ি এ টঠি সিসয ব িত ্ু -স ন্ধ ্খ্ি উপ স্থত, তখ্িই ্ু ি ্ু পুরু ষ ত্তি শ্রীশ্রীঠ ু অিু ূ চ ন্দ্র শুভ আ বভথ ব । তিঁ ি ত িঁ অস ধ তপশ্চ্ থ দ্ব সবধম থ থ ও সবশথ ে স ি​ি থ উপ ি ি এবাং ত এ অ ভিব উ আ শ থ স্থ পি ন ি। পু যভূ ি ভ তবষ থ ধম থ আশ্র ই বচ িঁ ত নচ । ি ে ি েই ধম থ আি ন সাং ী তথ নচ ব ত । ধম থ হ উ ঠ সাং ী থ স ম্প্র ত Page 46 of 70

ি ি ন্ত । ি ধম থ এবাং ন ত পুরুষ ত শ্রদ্ধ অবিত হ ও প ধম থ ও ত বি নসই ৃটষ্ট ত ন খ্ ত নশ খ্ ি ‘স ধ ি িুষ’ । ফ ধ ম থ স ব থ িীি রূপটি অস্পষ্ট ন আি । শ্রীশ্রীঠ ু অিু ূ চন্দ্র এই অস্পষ্টত অবগুণ্ঠি উন্মুি আি সুস্পষ্ট ত ি সতযধ ম থ ৃ ত রূপটি । স িহ পুরু ষ উ েশয ও আ শ থ ন্ এ ই, এ র্ তিঁ ি আি ব ি অতযন্ত ন স ে । হন্দু, িুস ি ি, ব ি, শখ্, খ্রীষ্ট ি স ই এ ই ঈশ্ব পূ চ ; ন উ ন ি, ন উ ি ন ি । তিঁ ি ব ি, “ঈশ্ব এ , ধমওথ এ । আ ন ত পুরুষ নসই এ ই ব তথ ব হী ।” তিঁ ি ৃপ্ত ণ্ঠ ব ি--- “বুদ্ধ ইশ ব ভ স্ / শ্রীচচতিয সু ৃ ষ্ণ / ী ব দ্ধ হি আ বভথ ব / এ ই ওিঁ ত ও িস নি ?” ইশ , িুস , ্ীশু, িহম , শ্রী ৃ ষ্ণ, এিঁ ি ধয ন ি নভ নিই । ন্ নভ চী আি ত , ত আস ভ্র ন্ত চী ॥ ্ আি ধ খ্, ্ আি অজস্তত্ব ব খ্, ত ই ধম থ। ৃ ত ধম থ ি বচ িঁ , অিয বচ িঁ ত স হ ্য । ধম থ ি িুষ স ত , ত বৃজদ্ধ ত সহ ত । অিয ি িু ষ ি িু ষ ্ ব ভ সৃটষ্ট , ্ আি সাং ু চত ন , ত আস ৃটষ্ট সম্প্র , ৃত ধ মথ স ে ত ন ি সম্প থ নিই । অিুশ্রু ত গ্র ে শ্রীশ্রীঠ ু সহ ভ ষ নসই চ ন্তি স তয র্ ই ব ি,--“অ িয ব চ িঁ ি র্ ধম ব থ িস ত । ধ ম সব থ ই ব িঁ চ ব ি সম্প্র ি ধম ি থ ।” ত ইত শ্রীশ্রীঠ ু অিু ূ চ ন্দ্র ি ধয িুস ি ি খ্ু িঁ নপ ি ত িঁ হ ত সু , খ্ৃষ্ট ি খ্ু িঁ নপ ি ত িঁ ্ীশু , হন্দু নপ ি ত িঁ ভ ব ি । তই ত-ধম-ব থ -থ ৃ টষ্ট-ভ ষ ি ব থ শ ষ সিগ্র ি িব ত ঐ য ও সাংহ ত এ

বস্ম সধ সাংস্থ হ শ্রীশ্রীঠ ু অিু ূ চন্দ্র তটিত ‘সৎসে’, বতথি ি ্ু বস্ম ও সব ি সাং ী তথ উ দ্ধথ স এ ন্ত আশ্র স্থ । সৎসে ধম ন্ত থ (conversion) বশ্ব সী ি । আ ন ি িতও (ism) সৎস ে নিই । সৎস ে আশ্র ্ খ্রীষ্ট ি, িুস ি ি, নবৌদ্ধ আস ি ত শ্রীশ্রীঠ ু ি েথ শত প র্ চ উপ্ুি ও খ্ টিঁ ি খ্রীষ্ট ি, িুস ি ি ও নবৌদ্ধ হ’ব ন পি ি ধম থ ও ৃ টষ্ট ব ি । সৎস ে উ েশয হ --- ইষ্ট ি​ি , আিু তয, ৃ ত স ে ভ ত্ত উপ িঁ ি বযজি বব শষ্টয ও স্ব তন্ত্র্য ি সহ ত সাংস্ক অিু্ ী ী ব অ ি থ , সু বব হ ও সু ি ি ক্র ি ন্নত হ , নসব সি সিুন্নত সবযটষ্ট সিটষ্ট সু জন্দ্র ক্রি ববতথ ি প র্ এ চ । সৎস ে এই এ চ ধ অবয হত খ্ িয, ত িঁ এই চ সুন্দ রূপ ি িু ষ নপৌ​ৌঁ ন ব িয ঠ ু আি িয ন খ্ ন ি ত ্আত্ম , ত ন্নি ত তপ শ্রীশ্রীবি । প ি পূ যপ শ্রীশ্রীবি ন খ্ ন ি বতথি ি আচ ্যথ ব শ্রীশ্রী । প িপূ যপ শ্রীশ্রী ন যি আত্ম প ি পূ যপ শ্রীশ্রীব ব ই বতথি ি ওি ীব ি তটি িুহতথ নসই চ সুন্দ তষ্ট ি জ ত ন খ্ ি; ্ ি ি িু ষ র্ নশ ি​ি, অ ৃ জত্রি নেহ ও ভ ব স স স হ ্য ি । বতথি ি আচ ্যথ ব শ্রীশ্রী ও পূ যপ শ্রীশ্রীব ব ই -ন অিুস ি িুষ শ্রীশ্রীঠ ু শ শ্বত চ সুন্দ রূপ ন উপ ি চ ি । আ এভ বই নসই অিন্ত িহ ীব ি ধ এ চ সন্মু খ্ আ ও সন্মু খ্বঙ্গিপুরুঙ্গষাত্তম ॥ [সূত্র :: “মা তিয়সয মা জতহ...”]

Page 47 of 70

॥ আমার ঠাকুর ॥ ডঃ আশরাফ তসদ্দিকী, এম. এ; তপ.এইচ.তড. (প্রাক্তন প্রধান অধযাপক, বা​াংলা তবভাগ, ঢাকা তববতবদযালয়, প্রাক্তন মহাপতরচালক, বা​াংলা একাঙ্গডমী, ঢাকা ) আমার

ঠাকুর---আমাঙ্গদর

শ্রীশ্রীঅনুকূলচঙ্গন্দ্রর (১৮৮৮-১৯৬৯) নাম

মত্ দ্বাতয়ত্বভরা / ভর দুতনয়ায় তক কাজ আঙ্গে / তশক্ষক-স্বভাব তবেুরঙ্গণ / উপঙ্গচ

ক ন প্রথঙ্গম শুতন ? ---রসত্ প্রায় রসই

উঙ্গঠ

১৯৩৭-’৩৮, ে ন আতম মাত্র স্কুঙ্গল পতড় ।

তশক্ষকত্া-জীবঙ্গন এসব সঙ্গত্যর পরীক্ষা-

আমার বড়দা রমাশরাফ সম্ভবত্ঃ পাবনা---

তনরীক্ষা কঙ্গরতে বারবার । আতম অবাক

তহমায়ত্পুর

এঙ্গলন---এঙ্গসই

হত্াম ত্া​াঁর জীবনকাতহনী পরীক্ষা কঙ্গর ।

বলঙ্গলন, তত্তন তহমাঙ্গয়ত্পুঙ্গর পড়ঙ্গত্ োঙ্গবন,

একজন নন-মযাটিক ডাক্তার-মানুষ রকান্

রস াঙ্গন পড়াঙ্গশানার চমৎকার বযবিা---বই-

ঐশী শদ্দক্তবঙ্গল তশক্ষানীতত্, সাংসারনীতত্,

এর তশক্ষার সঙ্গে বযবহাতরক তশক্ষাও রদয়া

সমাজনীতত্, শ্রমনীতত্, রাষ্ট্রনীতত্, তববাহনীতত্

হয় । রস নাতক এক আনঙ্গির জগৎ! নানা

সম্বঙ্গে এমন বাস্তব এবাং তবজ্ঞান-সমত্

কারঙ্গণ দাদার রশষ পেন্ত ে োওয়া হল না---এ

কথা

দুঃ তেল ত্া​াঁর আজীবঙ্গনর !

ররবত্ীঙ্গমাহন তববাস নাঙ্গম এক বাোলী

আতম পরবত্ী পোঙ্গয় ে ১৯৪৫-এ তববকতবর

আঙ্গমতরকা তগঙ্গয় ত্া​াঁর উপর ডক্টঙ্গরে করার

শাতন্ততনঙ্গকত্ঙ্গন পড়ঙ্গত্ রগলাম, রস াঙ্গন

মত্ স্পিো এবাং সাহস পায় !

ত্া​াঁর ভক্তঙ্গদর কাঙ্গে শ্রীশ্রীঠাকুঙ্গরর কথা

হযা​াঁ---পায়---তকভাঙ্গব পায়---‘Keep yourself awake/ Wait eagerly and wishfully/ With enchanted earnestness,/ Bliss may come,/ Smile may bloom/ Fate may unfold/’ এই রে বাণী---এর রে সাধনা---রসত্ জানঙ্গত্

রবতরঙ্গয়

ঠাকুর---

শুনত্াম । শাতন্ততনঙ্গকত্ঙ্গন তবতভন্ন তশক্ষারসতমনাঙ্গর

রস-েুঙ্গগ

পাবনা

সৎসঙ্গের

তশক্ষাধারা সম্বঙ্গেও আঙ্গলাচনা হত্--- রকউ রকউ বলঙ্গত্ন, ‘মুঙ্গ রসই তশক্ষার মুঙ্গ

জাঙ্গন বযবহাঙ্গর নাই, োই’... শাতন্ততনঙ্গকত্ঙ্গন-

শ্রীতনঙ্গকত্ঙ্গনর তশক্ষাঙ্গক বাস্তবমু ী---আরও বাস্তবমু ী করঙ্গত্ হ’রব---

এইসব কথা

শুনত্াম । এর মঙ্গধয আতম পঙ্গড় রফঙ্গলতে শ্রীশ্রীঠাকুঙ্গরর ‘চলার সাথী’, ‘নানা প্রসঙ্গে’, ‘ইসলাম প্রসঙ্গে’, ‘আলাপনী’---প্রভৃ তত্ গ্রন্থ-- হাঙ্গত্র কাঙ্গে ো রপঙ্গয়তে । প্রাণ কাড়ঙ্গত্া ত্া​াঁর শত্ শত্ অতময়বাণী---‘রল াপড়ায় দড় হঙ্গলই / তশক্ষা ত্াঙ্গর কয়না / অভযাস বযবহার সহজ জ্ঞান / না হঙ্গল তশক্ষা হয়না’ / অথবা--- ‘তশক্ষঙ্গকর নাই ইঙ্গষ্ট োন, রক জাগাঙ্গব োত্র প্রাণ’ / অথবা ‘রশ াবার

োত্র

বলঙ্গত্

মাঙ্গঝ

।’

পাঙ্গরন

আমার

!

রকমন

তনঙ্গজর

কঙ্গর

কাঙ্গরা কাঙ্গরা শত্বষ ে লাগঙ্গত্ পাঙ্গর, তকন্তু আমার ঠাকুঙ্গরর রত্া লাঙ্গগতন ! শশশব রথঙ্গক শুরু কঙ্গর সারাজীবনই ত্ ত্া​াঁর miracle--এই অঙ্গদ াঙ্গক---অজানাঙ্গক জানঙ্গত্ও ত্ আমার আপনার েুগ েুগ লাগঙ্গত্ পাঙ্গর । ত্কে কঙ্গর---েুদ্দক্ত রদত ঙ্গয়---তবজ্ঞান এঙ্গন--এর বযা যা রদওয়া োয় তক ?---োঙ্গব তক ? োয় না । আতম-আপতন ত্ োর---মহাত্মা গােী, রদশবেু তচত্তরঞ্জন, রশঙ্গর বা​াংলা ফজলুল হক---এই ‘তমরাকঙ্গলর’ সমুদ্রত্ীঙ্গর স্তব্ধ হঙ্গয় দা​াঁতড়ঙ্গয় থাঙ্গকনতন ?

Page 48 of 70

ধম ে কী ?---‘ো’ নাতক অঙ্গনযর বা​াঁচা-বাড়াঙ্গক

কী ভাঙ্গব তশ ঙ্গবা ?

তনঙ্গজরই আদশতনষ্ঠ ে বা​াঁচা-বাড়ার মত্ন

রকান কথা তশ ঙ্গবা আর রকানটে তশ ঙ্গবা না ? (ক্রমশঃ)

কঙ্গর, রত্মনই আকুল চাতহদায় সমুন্নত্ কঙ্গর রত্াঙ্গল, মানুঙ্গষর জীবঙ্গন ধঙ্গমরে তভতত্ত হঙ্গে ত্াই’--- । কী সহজ---কী অসাম্প্রদাতয়ক অথচ তবব-মনস্তত্ব-সমত্ ! রকান ধঙ্গমরে মহাপুরুষ কঙ্গরঙ্গে এর তবঙ্গরাতধত্া ? ‘োর উপর ো-তকেু সব দা​াঁতড়ঙ্গয় আঙ্গে, ত্াই ধম’ ে ।... ‘মত্ বহু হ’রত্ পাঙ্গর, এমন তক েত্ মানুষ ত্ত্ মত্ হ’রত্ পাঙ্গর তকন্তু ত্াই বঙ্গল ধম ে বহু হ’রত্ পাঙ্গর না’ । সরস কতবত্ার েঙ্গি আবার বঙ্গলন, ‘অঙ্গনয বা​াঁচায় তনঙ্গজ থাঙ্গক / ধম ে বঙ্গল জাতনস ত্াঙ্গক’ / অথবা--‘বুি ঈশায় তবঙ্গভদ কতরস / শ্রীচচত্নয রসুল কৃঙ্গষ্ণ / জীঙ্গবািাঙ্গর হন আতবভোব / একই ওাঁ রা ত্া-ও জাতনসঙ্গন ।’রহ তবববাসী ! ত্াহ’রল তবঙ্গভদ রইল রকাথায় ? একজন তবঙ্গদশী রলাকতবজ্ঞানী আমাঙ্গক একবার এক তববরসতমনাঙ্গর

কথাপ্রসঙ্গে

বঙ্গলতেঙ্গলন---

‘রত্ামাঙ্গদর এই ঠাকুর নৃত্ত্ত্ব তনঙ্গয় থাকঙ্গল বড় নৃত্াদ্দত্ত্বক হঙ্গত্ন, সাতহত্য তনঙ্গয়ই থাকঙ্গল বড়সড় সাতহতত্যক হঙ্গত্ন, মনস্তত্ব তনঙ্গয় থাকঙ্গল

মস্ত

বড়

মনস্তাতত্বক

হঙ্গত্ন,

রাজনীতত্ক হঙ্গল রদঙ্গশর ইতত্হাস বদঙ্গল তদঙ্গত্ন আর শুধু সমাজঙ্গসবক হঙ্গল রদশঙ্গক স্বতনভের কঙ্গর ত্ু লঙ্গত্ন, তশক্ষাতবদ হঙ্গল তশক্ষার ধারাই তদঙ্গত্ন পাঙ্গে---এত্ সম্পদ থাকঙ্গত্ও রত্ামরা এ-সব রসতমনাঙ্গর রকন আঙ্গসা ?’ সতত্য ত্ ! ‘রপঙ্গয়তে সত্য লতভয়াতে পথ / সতরয়া দা​াঁড়ায় সকল জগৎ’---তকন্তু রস পথ আতবষ্কাঙ্গর, রস পথ চলঙ্গত্ আর কত্ রদরী হঙ্গব ? আর কত্ লুটণ্ঠত্ হঙ্গব মানবত্া ? ধঙ্গমরে নকল আস্ফালন কঙ্গব গঙ্গড়ঙ্গে সঙ্গত্যর সুিঙ্গরর মানসসঙ্গরাবর ? কঙ্গব--কঙ্গব ? কী তশ ঙ্গবা ?

Page 49 of 70

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ি

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ি আ ে ি। ে

।।

Page 50 of 70

Page 51 of 70

তনরাতমষ পঙ্গরাো তলতপ ভট্টাচােয,ে চিননগর, হুগলী

এবার আমরা করঙ্গত্ োদ্দে তনরাতমষ পঙ্গরাো । উপকরণ : সুদ্দজ আো বা ময়দা নুন তচতন দুধ বা​াঁধাকতপ / গাজর / বীনস্ / কযাপতসকাম / েমযাঙ্গো কা​াঁচালঙ্কা তহাং, গুলমতরচ গুাঁ ঙ্গড়া, হলুদ গুাঁ ঙ্গড়া পদ্ধতি: প্রথঙ্গম সব্জীগুঙ্গলা ভাল কঙ্গর ধুঙ্গয় কুাঁতচঙ্গয় তনন । এরপর হাল্কা কঙ্গর রভঙ্গজ তনন নুন মাত ঙ্গয় । এবার আো বা ময়দা আর সুদ্দজ সমপতরমাণ তনঙ্গয় ভাজা সব্জীগুঙ্গলা ওঙ্গত্ তদঙ্গয় নুন, তমটষ্ট (তচতন অল্প পতরমাঙ্গণ), লঙ্কা কুতচ, সামানয হলুদ গুাঁ ঙ্গড়া, দুধ আর জল তমতশঙ্গয় গুঙ্গল তনন । এঙ্গত্ একেু গুলমতরঙ্গচর গুাঁ ঙ্গড়া তদঙ্গত্ পাঙ্গরন । এবার ননতিক ফ্রাইাংঙ্গপঙ্গন সামানয রত্ল মাত ঙ্গয় রগাল মুঙ্গ র হাত্ায় কঙ্গর পাটে-সাপোর মঙ্গত্া কঙ্গর তদঙ্গয় তদন । একতপঠ লাল হঙ্গল উঙ্গে তনন । এইভাঙ্গব ভাজা হঙ্গল শশা তদঙ্গয় সাদ্দজঙ্গয় পতরঙ্গবশন করুন চােতন তদঙ্গয় । সকাঙ্গলর জল াবার শত্রী ॥

Page 52 of 70

Page 53 of 70

ह िंदी सूहिपत्र







--------------------------------------------

कृपा मे री नही ीं तुम्हारी--------------------------------वीरे न्द्र कुमार श्रीवस्तव (आका)

------------------------------------------

Page 54 of 70

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Page 55 of 70

।

• fountain-head

; । Ideal ।

– ―

-

• The high estimate of spirituality may not rightly lead to a mean estimate of nature, to a conflict with nature such as has been the case in the realm of religion in the tendency to asceticism. For as certainly as our acknowledgement of an independent spirituality involves a subordination of nature, this subordination does not imply a mean estimate, still less a rejection.

Asceticism which appears to be the attainment of a high level of spiritual life soon leads to an inward degeneration. For in asceticism the chief task is not the powerful development and courageous advance of spirituality, but simply a negation and suppression of sense. ― 'Life's Basis & Life's Ideal' by Prof.

Eucken * ।

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Page 56 of 70

कृपा मेरी नही​ीं तुम्हारी वीरे न्द्र कुमार श्रीवस्तव (आका) घटना १९५७ की है | एक वृद्ध गुरुभाई

ठाकुर बोले ,-“नही​ीं,नही​ीं मे री कृपा ने नही​ीं तु म्हारी

सि​िकते , िुवकते , रोते गाते, सगरते-पड़ते दे वघर

कृपा ने तु म्हारी प्राण रक्षा की | अच्छा यह तो

आश्रम में ठाकुर िे िमक्ष पहुँ चकर लौट गये |

बताओ, तु म सनयमपूवजक इष्टभृ सत करते हो न ?”

और जोर-जोर िे रोने लगे | बात सकिी की

सशष्य ने कहा,”हाुँ ” |

िमझ में नही आ रही थी | ठाकुर भी स्तब्ध थे |

ठाकुर बोले ,-“जब तु म सनयमपूवजक इष्टभृ सत

वे केवल रोते जाते थे और कहते जाते थे-“ठाकुर

करते हो तो तु म्हारी िींग्यावासहनी और सिया

आपने मे री प्राण रक्षा की, आपने मु झे दू िरा

वासहनी नासड़याुँ सकतने सदनोीं तक अिामीं जस्य

जीवन सदया है ” | ठाकुर ने भी इन्हें खूब रो ले ने

की खथथसत में रह िकती है ? इष्टभृ सत करने िे

सदया | जब वे थोड़ा शाीं त हए तो ठाकुर ने पुछा

तु म्हारी िींज्ञावासहनी नासड़याुँ चाजज होती रहती हैं |

आखखर बात क्या है कुछ बताओगे या केवल

वे तु म्हारी बोधन और सिया पक्ष को बलवान

रोते ही जाओगे ? रोने के बीच ही उन्होींने कहना

बनाती हैं |सवपदा तक की पूवज िूचना दे ने में

शुरू सकया –“आपकी कृपा िे मैं आज आपके

िमथज होती हैं | तु म बुद्ध, प्रबुद्ध, अग्रदे खी,

िामने खड़ा हुँ | आपने मे री प्राण रक्षा की |

अग्रिोची हो उठते हो | सवपदा के आने के पूवज

आपकी दया आपकी दया ठाकुर |” ठाकुर ने

ही उिका िामना अलौसकक ढीं ग िे करने में

टोका, “अरे आगे की भी बात बताओगे सक

िमथज उठते हो | अब तु म्ही बताओ मे री कृपा,

केवल आपकी कृपा आपकी दया ही कहते

मे री दया की बात कहाुँ िे आयी?

जाओगे ?

Do and be to have. यही तो मू लमींत्र है जीवन

सशष्य ने कहना शुरू सकया-“ठाकुर मू िलाधार बाररश हो रही थी | मैं बहबाजार, कलकत्ता की एक िड़क िे पैदल ही गुजर रहा था | बाररश इतनी ते ज़ थी सक इि​िे बचने के सलये बगल के ही एक मकान की बाल्कनी के नीचे खड़ा हो गया | वहाुँ पहले ही मे रे जैिे बारह व्यखि और खड़े थे | अचानक आपकी आवाज़ िुनाई पड़ी, “भागो, भागो यहाुँ िे |” चारोीं तरफ दे खा आप कही​ीं नजर नही आये | एक समनट दे र सकये सबना मैं िड़क पर आ गया | मैं अभी कुछ ही गज आगे बढ़ा था सक दे खता क्या हुँ िमूची सबखडीं ग एक भीषण गजजना के िाथ ताश के पत्ते की तरह धराशायी हो गयी | बाल्कनी में सजन व्यखियोीं ने आश्रय ले रखा था उन िबने मलबे के नीचे दबकर तत्क्षण प्राण त्याग सदया | ठाकुर, आपने मु झे बचा सलया | आपकी अपार कृपा रही मे रे जैिे तु च्छ व्यखि पर |”

का जो इष्टभृ सत करने िे स्वतः आ जाता है | तु म्हारे आराम और िुरक्षा की उत्प्रेरणा तु म्हे बाल्कनी के नीचे ले गयी | ले सकन तु म्हारी अखस्तत्व रक्षा की उत्प्रेरणा तु म्हे वहाुँ िे पुनः िड़क पर ले आयी | इष्टभृ सत द्वारा अखस्तत्व रक्षा की शखि बढ़ती है | तु म्हारे िोचने-िमझने की क्षमता का सवस्तार होता है | जो इष्टभृ सत नही करता है वह रे सियो के medium wave length पर थथानीय िींगीत और िमाचार ही िुनता रहत है | जो इष्टभृ सत करता है उिका wave length इतना सवस्ताररत हो जाता है सक वह radio के short wave length short-I and short II पर play करने लग जाता है | इीं ग्लैंि अमे ररका की बातें िुन िकता है | इष्टप्राण व्यखि के आगे तो खतरे की घींटी िमय िे पूवज ही बज उठती है | वह अपनी प्राण रक्षा खुद कर ले ता है | सकिी

Page 57 of 70

की कृपा की आवश्यकता नही पड़ती है | इष्टभृ सत और है क्या और सकिसलए है ? यह तो आत्मरक्षा, अखस्तत्वरक्षा के सलये की जाने वाली कवायद ही तो है | [भगवान अनुकूल की अमत्यज गाथाएीं पृष्ठ ४६४७ िे उधृ त]

Page 58 of 70

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concentric.'

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। --- ' I live in a country where people are becoming blind in mundane glittering.

Heart is lacerated in distress, getting no peace. Material-immaterial, worldlyunwordly, everything we perceive in the term of dollar. Now I talk to you a minute or two and then evaluate how many dollars I would be benefitted by.

We have no time for meditation, worship or spiritual thinking, whereas the problem too is terrible. What should we do in this helpless situation? Tell me in a word or two.' ( । ।

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--- ' be ।) ।

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--- 'I didn't understand.' (

।) --- ' can you be concentric without a centre?' ( ?)

--'no.' ( ।) --- 'to be concentric you must have a centre, and that centre, I mean, be a living centre.' ( औ ।) --- 'I make my centre Henry Ford.' ( ।)

-

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। । -

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। --- 'you will be Henry Ford then, because a man is shaped and Page 59 of 70

fashioned by what he loves. You cannot be Jesus, the emblem of peace and progress.' ( , । औ ।)

----

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,--"Where democracy dictates the upkeep of the esse in re and right of every individual with his special aptitudes in inter-interested concentric integration leading to the renovating zeal of becoming that stands on the basic principles of uphold of existence with resistance to evil which splits up being with drowning draw, humanity smiles with a progressive lore of easement." (

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Page 60 of 70

"Be concentric with every urge for love; Love is life, Love is faith, Love is lore Love is lead to active progress, Love is God and His incarnation." ( , , , ,

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Page 61 of 70

Page 62 of 70

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Page 63 of 70

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Page 64 of 70

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Page 65 of 70

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Page 66 of 70

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Page 68 of 70

Information for the Contributors and Subscribers For writers: 1 .“Bliss” is a multilingual magazine. You can write in any language you are comfortable with, but the font should be in that particular language only.(Primary languages being Bengali, Hindi, Odia and English) 2. The write-ups, starting from articles, poems, short stories etc related to Dharma, Spirituality, Education, Marriage or any other subject of life and growth are cordially received.

3. In order to maintain the ideological viewpoint and standard of the magazine, the Editor always reserves the privilege of editing the writing which may include change of words, omission or extension of any part or reorientation of the writing without seeking any permission from the author.

4. Ideological writings may be sent through mail in the following id: kbthebliss@gmail.com 5. Sent articles shall be reviewed and can be published in present issue or consecutive issues.

Writers are requested to have patience. The editorial board shall keep them updated about the progress.

For Subscribers: 1. “Bliss” is a multilingual magazine which can be easily accessed free of cost in issue.com.

2 . Also, the official page of ‘Bliss’ in Facebook will be keeping all the subscribers updated about its latest release.

Jaiguru!

Regards...

Team Bliss

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Page 70 of 70