Bliss November 2017

November 2017 Cover design: Paplu Patel

Page design and layout: Ghanashyam Nayak Online Coordinator: Satyaranjan Pradhan EDITOR: Dr. Anurag Nath ‘Kritiranjan'

Editorial Board Members -----------------------------------------------1. Sumit Majumdar 2. Sumit Patel 3. Ghanashyam Nayak 4. Swarashtra Srivastava 5. Kumaresh Pal

Param premamaya Sri Sri Thakur

ENGLISH SECTION

BANGLA SECTION

HINDI SECTION

ODIYA SECTION

• PAGE No.: • 4 - 36

• PAGE No.: • 37 – 51

• PAGE No.: • 52 - 59

• PAGE No.: • 60 - 65

Deity lies awake in a true devotee!

In Sri Sri Thakur’s words, “Those are the luckiest souls who get the chance to physically feel, see and have the divine company of a Purushottam (Fulfiller the best)!” But this blissful boon is only limited to a selected few. After the Purushottam leaves His physical frame, it is on the able shoulders of the devotees that the responsibility of HIS ideology and it’s undistorted transmission rests. Hanuman, Arjuna, Ananda, Peter, Ali, Vivekananda all were such great devotees who carried their respective living Ideals through words, deeds and actions. It is in these great souls that millions of souls found their Christ, their Messiah, their savior! These devotees are never any replacement but rather consolation that in them lies the Lord! As awake as ever.

Sri Sri Thakur Anukulchandra, the seer of the present era is the fulfiller of all the past advents. His dicta, which is magnanimous both in content and volume, is a cure for any problem a man may face in today’s world. He is the spiritual guide and living ideal to millions. Before leaving His physical frame, Sri Sri Thakur gave the responsibility of the whole Satsang movement on the able shoulders of His eldest son, His divine grace Rev.Borda.

‘Borda’ is a Bengali word which means elder brother. The elder brother of the universal family of the Supreme Father! Millions could feel their lives being touched by Thakur through this great devotee Borda!

About Rev. Borda, Sri Sri Thakur once said, “Borokhoka is not just my son by birth, but he is also my son by culture.” Throughout his entire life, His divine grace Most Reverend Borda went on to make Sri Sri Thakur happy.

His whole life was an example for all the disciples of Sri Sri Thakur. He was a natural leader, an able administrator and above all, the greatest gift Thakur has bestowed upon us!

As the month of November gradually turns to an end and the weather subtly shifts towards the wintry fort, the birthday of this great devotee comes forth. The whole team of Bliss offers their humble adorations at the feet of His divine grace Rev. Borda. May we all get inspired and strive to serve the Lord throughout our lives!

Vande Purushottamam!

Dr. Anurag Nath Kritiranjan

ENGLISH CONTENT

ENGLISH CONTENT 

Sri Sri Thakur’s verses from the book “Companion on the way”



Alochana Prasange (discourses with Sri Sri Thakur Anukulchandra)



Was lord Krishna responsbile for the war of Mahabharata? --------------------------------------------------------Dr. Anurag Nath ‘Kritiranjan’



Dharma and Politics------------------------Kumarkrishna Bhattacharya

CHALAR SAATHI (Comapnion on the Way) Roll on— like a flood over the sorrow, sufferings and calamities of the World,— with love, sympathy and service and with the message of Beloved the Lord,— with a knowledge and activity that illuminates the way of the dull, and deteriorating depressed; flow on— extremely unresting and undisturbed; if female wants let her run after you, proclaiming admiration and worship, establishing the kingdom

of peace and happiness with a wistful soothing gaze after her beloved;— but wish not for that at all ! 1

CONTINUITY BRINGS SUCCESS Whether you understand or do not understand, whether you can do or cannot do, let the continuity of your effort remain unbroken and unobstructed; seek out the way to attainment (siddhi),— you will be successful, accomplishment will come, and your establishment will surely establish your Ideal,— know it for sure! 2

SERVICE ACHIEVES RENOWN Remain ever serviceable to people in such a way that through your service in fulfilling the needs of your environment as far as possible they can embrace life, glory and growth, and by so doing spread out into everyone’s heart, and let these things become your character,— you will see, renown, with constant victory songs. will make your glorious,— no doubt ! 3

Love without loving service is ever sterile.

Sri Sri Thakur Anukulchandra

NATURE’S ABHORRENCE Nature abhors those who insult and colour the perceptible— which are before their senses, on the testimony of indirect knowledge ! 4

THOUGHTS OF SADNESS Do not stay troubled by thoughts of sadness; the feeling of sadness cannot gladden anyone!

Rather, think how you can make people happy, what kind of behavior makes people happy, how that can be done, and the like, and set yourself to work,— you will be happy and able to make others happy too! 5

Repel the devil by resistance and win by love.

Sri Sri Thakur Anukulchandra

WISDOM THROUGH LOVE From mental equilibrium and love comes the advent of wisdom and the vision that sees good; but from conflict, lack of faith, and dissatisfaction ignorance and pessimism are created! 6

PAIN AT OTHERS’ FORTUNE If you want to lose your way and fall into trouble by making yourself unfortunate— then never in the least renounce the feeling of pain at others’ fortune. 7

Love is seldom mutual But it has a magnetic pull Hence love makes the Love Love with love.

Sri Sri Thakur Anukulchandra

ALOCHANA PRASANGE (DISCOURSES WITH SRI SRI THAKUR ANUKULCHANDRA) 6/10/1939 (Continued from the previous part)

(Sri Sri Thakur in the midst of the discourses)

I

n the evening, a brother came up to Sri Sri Thakur and told Him

about His various financial problems that he was facing and also the troubles he was facing because of the loan. In reply, Sri Sri Thakur said, --- It is my nature that I do not consider anyone as any different from me. It seems that everyone is (a different manifestation of) myself.

Whenever I see anyone in trouble, I start considering how I would feel if I were in his place. Crisis of others seems my own crisis. As if it indicates my own insufficiency. Hence, it is out of my own interest that I try whatever I can do to alleviate their crisis. In this way, a man should be made our own through love and service.

Later Sri Sri Thakur said --- Usually I never borrow any money, but if needed, I normally seek it as a favour but I always have the strong resolve to give it back to the person. It is better not to borrow. After

Love imparts blooming blossom and lust makes a man gloomy.

Sri Sri Thakur Anukulchandra

borrowing, if the amount is not returned in the given time, it causes many problems. And whenever I give something to someone, that is always without any expectation of getting it back. Therefore I say, that if you can make a man your own, then why worry?

The brother found his solutions in those simple yet apt words of Sri Sri Thakur and with utmost delight, got up from there.

Constancy to fulfill the Ideal invites the constitution that fulfills.

Sri Sri Thakur Anukulchandra

WAS LORD KRISHNA RESPONSIBLE FOR THE EPIC WAR OF MAHABHARATA? Dr. Anurag Nath ‘Kritiranjan’ (Resident Dental Surgeon, MJN Hospital) (Editor-in-chief, Bliss magazine)

Lord Krishna and Arjuna in the battle of Kurukshetra (Picture courtesy: bhagvadgita.com)

L

ord

Krishna

is

often

falsely made responsible for the epic war of Mahabharata which resulted in a massive bloodshed and onslaught. That day, I was chatting with one of my friends from Germany regarding the messiahs who are sent to the earth in every

era for alleviating the pain and grief of the ailing mankind. We were discussing that all the prophets are actually the manifestations of the same ‘ONE’.

Abruptly, my friend said, “Look what I think is that the humanity today needs the examples of those prophets who have no blood on

Serve, but do not destroy one’s self-helping ability.

Sri Sri Thakur Anukulchandra

their hands.” Not just him, this new approach of ‘selective following’ is widespread in many parts of the world.

Many Theologists and Critics hold a view that Krishna can never be followed in this era and the reason they give is that whether He liked it or not is a different issue altogether but it is a fact that massive onslaught took place at that time. Many scholars believe that the “surgical approach” is a thing of the past and that the world today needs the examples of Buddha and Christ who are considered as epitome of love and mercy.

This often makes our understanding and perception murky and one sided.

Whenever we comment anything about anyone, it is but imperative to see the whole picture, the circumstances and the need to see through the mist. This kind of impartial and openminded vision is only possible from the eyes of a seer. A seer is not just any man who sits under a tree in a yogi posture with a long beard and always meditates closing his

eyes (this is a common misconception amongst Westerners about the seers from the East, particularly India).

Seer is a man of science. A man who has acquired knowledge about the basic mechanism of everything in this universe through proper ascetic practices. This knowledge is known as the “Brahm-gyana” in the East. Sri Sri Thakur Anukulchandra is one of the greatest seers, the world has seen so far. According to Sri Sri Thakur, Lord Krishna was the most merciful man of His era!

Lord Krishna never wanted bloodshed. In fact, He did His best to stop this, to rectify the defaulters and to settle the matter amicably.

Once, one of the disciples of Sri Sri Thakur asked Him, “Lord Krishna could easily stop the massive onslaught and bloodshed of Kurukshetra, but it seemed He deliberately wanted this to happen.”

To this, Sri Sri Thakur gave an example of a surgeon who is determined to save a life. He said, “Suppose a surgeon is determined to save a life. He tries by all his might that the ailment gets cured medically without any surgical procedure. But if the gangrenous

What you ought to do, do in time, or it will go to dustbin.

Sri Sri Thakur Anukulchandra

part becomes so seriously affected that if that part is not amputed, it becomes fatal. Is there any other way left to save the life apart from this surgical approach?’’ This statement clears away all the doubts. If we read the Mahabharata, we shall find that Sri Krishna tried His best to avoid this war. Being an advent, He was aware of the consequences this war would have. And that’s the reason when Duryodhana denied of granting the legal claim of Yudhisthir to the kingdom, Sri Krishna went as a messenger and asked for just five villages for the five pandavas! But clearly, Satan was controlling Duryodhan’s mind.

He refused to grant anything, even as little soil does a needle holds, to pandavas without war. To check this war-thirsty attitude of Duryodhan, Lord Krishna was even forced to show His universal form (the Vishwa rupa) to Duryodhan. Although momentarily Duryodhan was dumbfounded by the massive universal form of Lord Krishna but later he just called

it an apparent magic or an illusion!

It was then that Lord Krishna lost any possible hope for peace. But still, He never participated in this war and mayhem. He just remained the charioteer of Arjuna’s chariot and didn’t touch any weapon. Sri Sri Thakur says that the characteristic of a true messiah is that they can do anything for the sake of existence. They are the natural protectors of life and growth. The Mahabharata war was a surgical approach to cure the world of the larger infection by amputing a part of the society.

Lord Krishna’s love for existence was evident in another notable incident of the war. Pitamaha Bheeshma was blessed with a boon of death by will. He could not be killed if he didn’t want to. When the Kaurava army led by the then commander-in-chief Pitamaha Bheeshma was causing large scale damage to pandava army, Lord Krishna broke His promise of not wielding any weapon and took on a broken wheel of a chariot to kill Bheshma! Those days, it was a mark of honour for a person to keep his words. People died and killed for abiding by their words.

But when Bheeshma saw that Lord Krishna, without caring for his

God cares little what one thinks, but He sees how one behaves and what one does!

Sri Sri Thakur Anukulchandra

Lord Krishna breaks His vow and runs to kill Bheeshma (Pic courtesy: hindugodwallpapers.com)

promise, took on the wheel, he immediately identified Lord Krishna as the Purushottam or ‘fulfiller the best’. This is the characteristic of a Purushottam. Their ultimate goal is to save and nurture the existence as a whole. If we do not see the circumstances and just go superficially, we can never understand these simple things! That is the reason that it is absolutely necessary to see and observe anything from a seer’s point of view. That is

the only way to know something completely, without being partial and coloured by any pre conceived notion.

Profitable run in every step --- there peeps education.

Sri Sri Thakur Anukulchandra

DHARMA AND POLITICS Kumarkrishna Bhattacharya

Sri Sri Thakur Anukulchandra (Concluding part)

Then

we see that prophets do not create sectarianism.

When the followers do not obey the prophets, misinterpret them for fulfilling their selfish interest and disowning the past prophets loses admiration of the devotees than they become confined by a narrow circle and create sectarianism.

And discord sprouts from it.

Sri Sri Thakur has warned us“Dharma sabai banche-barhe, Sampradayta Dharma na re.”

“Dharma jiban dipta roy.

“Dharma janis akee hoy.”

“Purbatane manena jara, Janis nichhak mechchha tar.”

“Prerite je bived kare, Andhotomay sabar kare.”

“Na dhare prerite bartaman Andhotomay hoi prayan.”

(All live and grow through Dharma) Sectarianism is not Dharma.

Dharma makes life glowing, It is always one.

Do behave as you think good and do sincerely what is apt thereto.

Sri Sri Thakur Anukulchandra

Those who do not obey past prophets are to be certainly takes as heathens. He, who differentiates among prophets, brings about destruction by causing blinding darkness.

Non- acceptance of the present prophet leads to extinction in the midst of blinding darkness) On 29th February, 1948 Mr. N.C.Chateerjee talked abut the political situation of India. Sri Sri Thakur said-“Adjustment is very important in politics.

Rigidity does not pay.

Adjustments have to be made according to circumstances without deviating from the Ideal and purpose. Again, we should have far sight. We should guess the harms that may overtake us from different sides. We should also think how to remedy them.

Again, we should have allround attention. Nothing but all-sided co-ordinate move will serve our purpose. (After a pause) Danger may come all on a sudden.”

(Alochana-Prasange, Vol.XI)

We don’t know the real purpose of politics. We like to attain supremacy over the people by hook or by crook. Selfish interest guides our activities. Even we sacrifice the interest of the country for the selfish gain of the party.

Thus the country proceeds towards disunity and discord and finally to destruction. Sri Sri Thakur Anukulchandra warned us against such tendency and gave us the real definition of politics. He said“That which protects, nurtures and fulfills the uphold of existence is politics”.

(The Message, Vol. IV) And again said“Political rule is the rule which can take man’s existence and becoming in the direction of gradual development by regulating people individually and collectively in health, education and character; and where this is decayed, complicated and besmirched, corruption and revolt are inevitable”.

(Chalaar Saathi)

What you ought to do, do in time, or it will go to dustbin.

Sri Sri Thakur Anukulchandra

Sri Sri Thakur has given us the definition of a real leader“With sympathy and service, he gives special attention to man’s sorrow, distress, depression and so onanything which takes him on the path of meanness or death, and lifting them up to delight and forbearance, he can take them in the direction of progresshe is the genuine leader”.

(Chalaar saathi) We have a misconception about the term Dharma. By Dharma we mean to observe some with which there is no connection of our day to day life. In our present rituals there is much of outer grandeur than touch of heart.

Now we mean to observe Dharma is to use sectarian mark on the forehead, Kamandalu (a water pot used by the ascetics) and clothes dyed with red ochre or to go to caves for meditation and seclusion. As if Dharma has nothing to do with day to day life of being and becoming.

Dharma has become now like a fashionable dress which can

be put on or off when one likes.

Many took Dharma as escapism, isolation, exclusiveness or otherworldliness. So they want to observe Dharma in the old age. In the young age they want to drink life to the less and show interest in Dharma in the later life. Sri Sri Thakur brings a revolution in this idea. He says“To observe the upholdment of the laws of existence both mental and physical with an honest interest in the environment with every nurture of individual specific specification is the observance of Dharma”.

(The Message, Vol.II, P-27) Sri Sri Thakur also warns us that one’s spiritual world is full of darkness that is unsuccessful in domestic affairs. He also “declares in clear and concrete terms that the function of Dharma is to uphold, sustain and nurture the all-round, harmonious life and growth of the individual along with those of the environment.

In fact, it comprehends the totality of life, individual and collective, with a meaningful adjustment of the past, present and future. Life is a manysided, multi- individual and

Demand of equality breaks the bearing of unity and equity makes it.

Sri Sri Thakur Anukulchandra

collective, with a meaningful adjustment of the past, present and future. Life is a manysided, multi- dimensional complex whole and it does not admit of a fragmentary solution. So nothing that contributes to human existence and enhancement should be ignored. And it cannot be ignored without jeoparding the interest of life as a whole,. So an allembracing, integrated approach has to be made to solve the problems of life effectively. This concentric, synthetic integration of all aspects of life that restores balance and poise and leads to dynamic evolution, is, according to Sri Sri Thakur, the keynote and quintessence of Dharma. So Dharma has nothing to do with escapism, isolationism, exclusiveness, other-worldliness or lack of enthusiasm, as is often erroneously assumed. It lies in achieving life abundant and love abundant out of an active emotional attachment for a man who is the very embodiment of love, life, light and wisdom in flesh and

blood. And He is called the Ideal or the Prophet.

An active urge to follow and fulfill the Ideal brings out the best that lies latent in us, adding tremendously to our energy, efficiency and puissance. This adherence also moulds our character towards higher becoming, because we are shaped and fashioned by what we love.

Thus our divided personality becomes unified and we acquire real personality by concentric love.

And unified personalities do succeed in uniting men on the common platform of the allfulfilling Ideal. They bring about a co-ordination of the Ideal, individual and environment, which is the consummation of Dharma.

Time and again Sri Sri Thakur asserts illustration and demonstrates that God is one, Dharma is one and Prophets are the same. His life and teachings normally promote mutual understanding and amity. In this context He describes the specific characteristics of true Prophets or Ideals. He describes the specific characteristics of true Prophets or Ideals. He says that all-fulfilling ness and nurturing of individual distinctiveness are the twin

Knowledge that does not know to apply, is a dazzling ignorance.

Sri Sri Thakur Anukulchandra

Hallmarks of their geniuses.

So under their guidance international tensions, communalism, provincialism, parochialism, mutual hatred, discord and other disintegrating forces are sure to be eliminated, of course, it people choose to apply their principles in life.

Sri Sri Thakur Anukulchandra gives the most universal, scientific and rational interpretation of Dharma. He shows how Dharma operates as the most progressive force in the world, combining all the benefits of the realm of matter and spirit which are basically inseparable.

He lovingly beckons us to the materialism on the dream of a united world without impairing the distinctive existential traits and traditions of individual nations. He again elucidates how the fulfilling prophet or Ideal of the age at once serves as the pivot, the foundation, the centre, the focal point, the way, the truth and the goal of every human being. Complete living is impossible without surrender ourselves. This act of indissolubly binding

ourselves with Him constitutes the basis of religion. Unreeling love for the latest fulfilling Ideal is the criterion and touchstone of the sincerity of our love for God and Prophets. Again, loving service to fellowmen is the true index of our love for the Ideal.

Sri Sri Thakur Anukulchandra has explained in detail how we can grow in spiritual life through daily individual practices of prayer, repetition of Name, meditation, propagation of Lord’s message; devout offering, self-analysis, selfcorrection, formation of good habits, imbibing the character and conduct of the Lord, resisting evil, devotion to existential culture and tradition and many of the kindred points. He never tires of focusing our attention on the fundamental fact that life is fruitful to the event it is dedicated to the realization and manifestation of the divine in the concrete details of day to day life.

And there lies the culmination of human personality.

(Foreword, The Message, Volume II) We need national unity, we require national integration-this is the cry of the day. All are saying we need,

God is ever autocratic but Satan desecrating.

Sri Sri Thakur Anukulchandra

we require it. But none can give us the concrete formula to achieve the goal. Some say that communalism, provincialism, parochialism, mutual hatred and discord are disintegrating forces that hinders national integration.

We are to get rid of these bad forces. We are to integrate under the unity of ideas. But the question is what the actual way to achieve it is. Is it possible to unite under the banner of an idea which is full of airy words? We know we require a central figure?

Sugar-candy requires a central thread to granulate the grains of sugar. Centering that thread the grains of sugar granulate.

Where is that central figure in our national life? If we really want national integration we are to search for that central figure and surrender to him.

This common Ideal, the fulfiller the best is the most important factor for national integration.

Some think that Varnashram system is responsible for national disunity and disintegration. Those who say it know not what Varnashram really is. Varnashram is a

unique system of social organization based on the inherent biological constitution of man. It has been found from scrutinizing observation that all human Beings are not of equal nature.

There appear to be innumerable varieties amongst men. It has also been found that many special characteristics run in hereditary lines. The sages of India observed that a man can really grow and thrive when his inherent characteristics are nurtured in proper specific directions. The Indo-Aryan Sociologists tried their best to assort the families into different groups according to their predominant traits. In their attempts to classify these groups they found that the entire human population on the surface of this earth could be divided into four grand divisions. Varnashram is the methodical assortment of society into these four classes. It is nothing but the organization of people according to their instinctive varieties. It is the groupings of varieties of similar instincts. A unique and at the same time central feature of the system, if such it may be called, was that the instincts were put in the service of a living Ideal. This tended to prevent the development of instinct

Conceiving, exerting and achieving are the factors on which will rolls.

Sri Sri Thakur Anukulchandra

for its own sake and instead, channelized the powers of man toward the purpose of protecting and exalting the existence.

Varnashram was not content to merely classify.

It coordinated the functions of the different varieties within the general framework of a society that it conceived to be whole and organism. It had a place for everyone, and it tried to unfurl the best that was in each man for the good of him and the whole. It is really wrong to say that Varnashram creates divisions. Differences are recognized only to be properly combined.

The different classes in a society were seen as different limbs of a body. In a body each limb is meant to co-operate with and uphold the other limbs in fulfilling the person as a whole. Thus Varnashram is a living organism operating on a concept of interfulfilling interdependence to fulfill the society as a whole. Class war and division are not in the picture.

Thus we see that Varnashram is not a caste system. On the other hand it integrated the

whole social fabric. A common Ideal and purpose lay behind every man’s life. And it was behind that very man could attain the Ideal in and through his particular characteristics. But in the course of time the Ideal element in the society was removed. The best sons of India were removed from the generative process. During Buddhist period, for more than thirty successive generations, the choicest sons of the superior stocks of the country courted lives of deliberate celibacy. They died childless. Thus the best element of Indian population was totally eradicated. With the removal of the ideal elements, Indian society did the Inevitable thing. It began to stand more on custom, privilege, distinction, etc. In this deformed and stagnated form of Varnashram has come to be known as the caste system. But Varnashram was never a caste system. Caste system is the deformed and decomposed shape of Varnashram. So Varnashram is not responsible for disunity and disintegration in our country.

On the morning of 28th November, 1941 (long before India became independent) at Satsang Ashram (Pabna) a talk was going on before Sri Sri Thakur about achieving independence quickly.

Immunity from contagious ideas against the conviction for the fulfillment of principle, is strength of character.

Sri Sri Thakur Anukulchandra

Sri Sri Thakur said“Independence does not come, a nation becomes independent.

Our very character has made us to be dominated by the other. We have not yet been able to create a common platform where we can stand united by nourishing each and every characteristic. Even today we are indulging envy, hatred and factionalism. We have become selfish, mutual love and compassion are not yet developed. Moreover, I don’t like talking on politics excluding Dharma. Dharma means being and becoming.

Politics also means that which nurtures and fulfills. Whom it shall nurture and fulfill? It shall fulfill being and becoming-individually as well as collectively with their specific distinctiveness. The basis of this Dharma is individual distinctivenurturing Ideal, i.e., the man who can fulfill each and every individual according to their specific characteristics. In Him we find complete and integrated manifestation of all ideas, ways, views, distinctiveness, interest and necessity. He is the living

embodiment of all past prophets.

So he can only be the center for all people, even for all mankind, and centering him all the people, with what they have, can he united and integrated.

This only is the real basis of Dharma”.

(Alochana-Prasange, Vol. I, 5th Edn. P-106) In the opinion of Sri Sri Thakur Dharma is the solution of all isms.

That by which one’s life and growth along with that of others is uphold is called Dharma. What else is wanted if one’s being and becoming is unimpaired, if characteristics of all are uplifted?

Resistance to evil is also connected with Dharma. We should remain alert so that none become an obstacle to one’s life and growth.

So if Dharma is established all other aspects remain intact.

Sri Sri Thakur also opines that politics need insight. Without insight a politician becomes unsuccessful in his life. So we need Seer. Not only that, we are to become a Seer through our activities and serve self-discipline.

A man himself be an Imperial Library, but if he is not concentric, he will not be able to do anything His knowledge will not be placed significantly is an orderly manner.

Cohesive urge by which sperm and ovum adhere and evolve is libido the urge.

Sri Sri Thakur Anukulchandra

But he in whom universal library i.e. Sadguru is placed significantly, he may be an illiterate, but none will be able to cope with his wisdom.

What Shivaji himself had done?

‘I do not want to be wiped away by death, but I like to live in this beautiful human world!’ This is not only the desire of a poet but also the desire of every living being.

Being and becoming is the cry of existence. Sri Sri Thakur says“Satta SatchidanandamayAsot nirodhi swathi, Satchidanader pariposhak ja tahai Dharma, Dharma murto hai Aadharshe, Aadharshe Diksha ane Anurag, Anurag ane brittiniyantrana, Brittiniyantrana ane dhriti Dhriti ane sahanubhuti, Sahanubhuti ane samhati, Samhati ane Shakti, Shakti ane Sambardhna; Aar, oi dhriti ane pronidhana, Pronidhana hotai aase Samadhi, aabar samadhi hotei aase Kaibalya-

Trishnaar ekanta nirbanaMahachetana samutthana!”

“Being is instinct with Existence, consciousness and blissful; becomingSpontaneously resisting evil, which is unfavorable to existence, What is nurturing to existence, consciousness and blissful becoming is Dharma.

Dharma is embodied in a Living Ideal.

Initiation by the living Ideal begets Adherence.

Adherence brings adjustment of Complexes.

Adjustment of complexes invite uphold of existence Uphold of existence brings Compassionate Sympathy.

Compassionate sympathy gives birth to Integration.

Integration welcomes Power.

Power invokes harmonious total growth. and uphold of existence give rise to deep Concentration; from deep concentration comes Samadhii.e. perfect absorption in the Supreme Spiritand from Samadhi comes eternal emancipation of the soul-

Fusional adherence that evolves into being with respective becoming, is life.

Sri Sri Thakur Anukulchandra

the total extinction of passionate desirethe great awakening of supreme consciousness”.

‘Sat’ means existence, ‘Chit’ means responsiveness.

‘Ananda’ or bliss means the urge of becoming. In a word, being wants to exist with consciousness with steps towards becoming. This is its nature. Because it wants to exist, it wants to eradicate all that is against existence. So it is called evil-resisting. Evil means that which destroys existence. The function of Dharma is to nurture existence, consciousness and bliss with all resistance to evil’.

Dharma and resistance to evil should run hand in hand.

Rabindranath Tagore has said“He who does wrong or tolerates wrong is burnt like a straw by divine wrath”. Sri Sri Thakur says-“Consider him to be a friend who molests your enemy without being asked by you to do so”. It is just an essential feature of loving integration. To keep the interest of everyone unaffected as mutual

existential effort is needful, so also is badly needed uncompromising evil-resisting velour.

On 9th October, 1946, before partition of India Sri Sri Thakur said to His devotees who were present by His side-“We have only a moment; by this time we are to finish our work. Our duty is to establish Dharma by resisting what is harmful and detrimental to Dharma and against our being and becoming- and by this only the paths of well-being are opened to all. Our fight is not against any man or group or community or nation, it is against Satan. Nonviolence means to become Violent against violence. (Himsake Himsa Karai Ahimsa). Why should we be violent to a man? We are to do what is necessary to rescue a man from the clutches of violence.

There are some people who do not respond to love but are controlled by being frightened. So if we do not create such an atmosphere so that they are frightened, then it will be harmful. You must always remain alert so that none is harmed. Strength flourishes by the Ideal-centred integration. The Satan only bows down his head to this strength. We are to establish well-being of all by love or by trick or by strength or by hook or

Neurotics are fanatically obstinate in passions, but weak in principle.

Sri Sri Thakur Anukulchandra

crook. It is a moral degeneration to drag the men to destruction by taking a stand on one-sided morality”.

One asked Sri Sri Thakur“Today we see many kinds if isms. How and in which way we are to treat these isms?

Sri Sri Thakur replied-“To the extent those isms fulfill our being and becoming they are right. There is illusion in that ism which does not enhance the uphold of existence individually as well as collectively. Straying away from the Ideal begets erroneous activities. To stray away from the Ideal is to invite an utter ruin. The Ideal symbolizes the man of upholdment of existence”.

(Alochana-Prasange, Vol. VIII, P-184) Today we are badly in need of an Ideal leader. “The history of every society or every nation has a special trend and a specific fashion of ushering an emergence and enfoldment of its nascent consciousness.

Again, it has an inherent capacity to adapt itself to changing condition. They

alone are fit to be leaders who can discern with an uncolored, clear and integrated insight the overflowing current of national life, the living heritage of the past, the present condition and the problems of the nation, its relation with the world and the impact of the existing world on the national life, the trend and the future position and role of the nation in the community of nations, the probable contribution of the nation to human evolution, in a word the past, present and the future of the nation. Such a farsighted leader can mould the living present on the basis of the past in such a manner that the future of the country becomes lovelier, richer and brighter.

“If the true natures of national genius and distinctiveness as well as the deep significance of national destiny are not revealed to the leader, he cannot inspire the country to engage itself in the endeavor to achieve higher becoming by moving the people to their very core. And without devout self-culture no nation can find the key to her latent powers and possibilities or be really great.

The mission of the leader is top rouse a spirit of loving self-culture

Where love concentrates, there the being dwells.

Sri Sri Thakur Anukulchandra

in the national life. If the leader having adherence to his leader and if this adherence does not make him steady, well balanced and absorbed in self-culture, then he cannot lead the nation towards the kind of self-culture that ordained by providence for the development of the nation. It is not the business of the leader to strive to win the favor of the people by yielding to their passions. This sort of false leadership is also dangerous to leader himself.

The duty of the leader lies in keeping himself and others ever engaged in acquiring existential self-adjustment, and a spirit of sacrifice, service, love and selfimprovement.

Such a leadership does not lead the nation towards misery by being guided by the unenlightened public opinion rather it seeks to ensure public good by correcting the erroneous notions of the people.

This is called meaningful leadership, creative leadership.

“We are believers in the dictatorship of a divine leader,



because he fulfills, nurtures and protects every individual according to his instinct unblunderingly and impartially. Serviceableness is his very nature. National personality and collective personality glow in him with a full effulgence.

He is completely humble, normal, simple, and unattached despite his being endowed with extra-ordinary qualities and power. So seldom is any one’s ego hurt by him, rather such a safe shelter and existential indulgence to people’s unadjusted ego can hardly be found anywhere else. But he never tolerates wrong and mischief. He accomplishes the good of the people by hook or by crook, by binding them with a bond of love. He draws out the inherent noblest qualities and powers of man from within the depth of his being by the magic of his boundless heavenly affection, love and confidence in the original goodness of man. He is the human embodiment of God. His advent takes place so that man can discover and unfold

Greed for vanity is repellent to love and treacherous to gratefulness.

Sri Sri Thakur Anukulchandra

his own inherent divine nature by loving him. It is beneficial to follow his instructions and directions unhesitatingly in all affairs of life. Because, he is actually unerring and genuinely interested in one and all. Again, anyone develops passion-transcending attachment to him; naturally a divine transformation is wrought in his personality. He just becomes an instrument in the hands of God. So dictatorship should be concentrated in and confined to a divine personality, in as much as the existential right, individual liberty and personality to every individual receive the fullest recognition and gain adequate reaffirmation from him alone”.

(An Integral Philosophy of Life, P-295.)

Sri Sri Thakur warned us-

has

also

“Saasansansthaa jemoni hoke Jaatei maathaa ghaamaao na, Jouna-Jiban suddha naa hole Deser jiban tikbe na”.

(Whatever may be your mode of administration, in whichever subject may you bother, if the sexlife is not chaste, the stay of the country will not last long).

Sometimes in the name of ahimsa we remain inactive. But inactivity is not ahimsa. Sri Sri Thakur Anukulchandra says-“ahimsa is a super form of Dharma, no doubt.

But ahimsa is not established if himsa is let loose. So if we want to establish ahimsa we are to wage war directly against himsa, if we want to bring well-being, we are to cause death of unwell being and if we want to grow activity we are to kill inactivity. I understand like this. But we should not hat or kill the sinner; we should try the sinner to get rid of sin by hating and killing the sin. So I say that it is to support and favor himsa (violence) if we become non-violent against the ferocious”.

Then what is the meaning of ‘Resist no evil’? Sri Sri Thakur replies-“I think there is error in the punctuation of the sentence. As James has said-‘Resist, no evil’. It is right, resist and there will be no existence of evil. If we the lover of existence, do not resist the evil, then we will be faded away to

Love from flattered vain glory ends in enmity.

Sri Sri Thakur Anukulchandra

with every rational behaviour, with every conscientious inquisitive eye of intelligence and vim and vigour, to baffle it in such a way that repentance evolves with a conscientious consideration; thus demolish evil in words as well as in action to make it blessed with every devout service and have the existence blessed through the blessings of the Providence, the Provider�.

So if we want to establish Dharma then we are to resist the evil. But we must be always tactful in resisting the evil. In the name of resisting evil we must not create bitterness. Our goal is to maintain amity, peace and happiness.

Thus we may conclude that there is no conflict between Dharma and politics. Dharma and politics run together hand

in hand. Moreover Dharma fulfills politics. Dharma is that by which one’s life and growth along with that of others is upholded. Politics is that which protects, nurtures and fulfills the uphold of existence. So Dharma and politics are inseparable. Now a day we see the deformed state of both Dharma and Politics. We have also engaged Dharma and politics to fulfill our narrow self-interest by dragging them out from their real seat. Now we see the rotten state of both of them. It is our foremost duty to restore them from the clutches of the so called priests and selfish politicians and place them on their noble seats. If we can restore their real forms then we will see that Dharma and politics are really inseparable and Dharma is essentially needed in all political affairs. Politics devoid of Dharma is like an aimless boat without the helmsman in a billowy sea which runs to utter destruction.

Love that does not nurture life and growth is witchy in character.

Sri Sri Thakur Anukulchandra

HEALTH SECTION

ALLIUM CEPA RED ONION A picture of coryza, with acrid nasaldischarge and laryngeal symptoms, eye secretion bland; singers' cold, worse in warm room and toward evening; better in open air is presented by this remedy. Specially adapted to phlegmatic patients; colds in damp cold weather. Neuralgic pains, like a fine thread, following amputations or injuries to nerves. Traumatic chronic neuritis. Burning in nose, mouth, throat, bladder and skin. Sensation of glowing heat on different parts of the body.

Head Catarrhal headache, mostly in forehead;worse in warm room towards evening. Thread-like pains in face. Headache ceases during menses; returns when flow disappears.

Eyes Red. Much burning and smarting lachrymation. Sensitive to light. Eyes suffused and watery; profuse, blandlachrymation, better in open air.

Burning in eyelids.

Ears Earache, shooting in eustachian tube.

Nose

Sneezing, especially when entering a warm room. Copious, watery and extremely acrid discharge. Feeling of a lump at root of nose. Hay-fever (Sabad; Sil; Psor). Fluent coryza with headache, cough, and hoarseness.

Polypus.

Stomach Canine hunger. Pain in pyloric region. Thirst. Belching. Nausea.

Love imparts blooming blossom and lust makes a man gloomy.

Sri Sri Thakur Anukulchandra

Abdomen Rumbling, offensive flatus. Pains in left hypogastrium. Colic sitting, moving about.

Rectum Diarrhœa with very offensive flatus. Stitches in rectum; itching and rhagades in anus. Glowing heat in rectum.

Urinary Sensation of weakness in bladder and urethra. Increased secretion of urine with coryza. Urine red with much pressure and burning in urethra.

Respiratory Hoarseness. Hacking cough on inspiring cold air. Tickling in larynx.

Sensation as if larynx is split or torn. Oppressed breathing from pressure in middle of chest. Constricted feeling in region of epiglottis. Pain extending to ear.

Extremities Lame joints. Ulcers on heel. Painful affections of fingers about nails neuralgia of stump. Bad effects from getting feet wet. Limbs, especially arms, feel sore and tired.

Sleep Yawning with headache and drowsiness. Gaping in deep sleep. Dreams.

Wakes at 2 am.

Modalities Worse, in the evening, in warm room.Better, in open air, and in cold room.

Relationship Compare: Gels; Euph; Kali hyd; Aconite; Ipecac.

Complementary: Phosphor; Thuja; Puls.

Antidotes: Arn; Cham; Verat.

More alive the adherence to the Ideal, more is an unshocked and unshaken.

Sri Sri Thakur Anukulchandra

Dose Third potency.

ALLIUM SATIVUM Garlic Acts directly on intestinal mucous membrane increasing peristalsis. Colitis, with pathological flora. Has vaso-dilatory properties. Arterial hypotension begins usually in 30 to 45 minutes after twenty to forty drop doses of the tincture.

Adapted to fleshy subjects with dyspepsia and catarrhal affections. High livers. Patients who eat a great deal more,especially meat, than they drink. Pain in hip, pain in psoas and iliac muscles. Pulmonary tuberculosis.

Cough and expectoration diminishes, temperature becomes normal, weight is gained, and sleep becomes regular.HĂŚmoptysis.

Head Heavy; pulsation in temples; catarrhal deafness.

Mouth Much sweetish saliva after meals and at night. Sensation of a hair on tongue or throat.

Stomach Voracious appetite. Burning eructations. Least change in diet causes trouble. Constipation, with constant dull pains in bowels. Tongue pale, red papillĂŚ.

Respiratory Constant rattling of mucus in bronchi. Cough in the morning after leaving bedroom, with mucous expectoration, which is tenacious and difficult to raise. Sensitive to cold air. Dilated bronchi, with fetid expectoration.

Darting pain in chest.

Love-shock is the shock that shakes the source of vital flow!

Sri Sri Thakur Anukulchandra

Female Pain in swelling of breasts. Eruption in vagina and on breasts and vulva during menses.

Relationship Allium Sat according to Dr. Teste, belongs to the Bryonia group, including Lycopod. Nux. Colocy, Digital and Ignatia which affect deeply all flesh eating animals and hardly at all vegetarians. Hence their special applicability to meat eaters rather than to exclusive vegetarians.

Compare: Capsicum; Arsenic; Senega; Kali nit.

Complementary: Arsenic.

Antidote: Lycopod.

Dose Third to sixth potency. In tuberculosis, dose, four to six grammes in moderate state of dessication daily, in divided doses.

[Ref. Materia Medica by Dr. William Boericke]

Grace and gracious favour are the outcome of unexpectant serviciable love with a tenor of thyness.

Sri Sri Thakur Anukulchandra

BASAK

SCIENTIFIC NAME: Justicia adhatoda FAMILY: Acanthaceae COMMON NAMES: Sanskrit- Sinhapuri, Vasaka Odia- Basanga Bengali name - Adulsa, Bashak, Vasok Hindi- Adosa, Arusha, Rus, Bansa English name - Malabar nut HABITAT: It grows best in shaded or semi-shaded areas, and it will tolerate dry soil. It will flower more prolifically in a sunny spot but in such position the leaves tend to become rather yellow and they wilt in hot weather. This shrub forms a good background screen to lower plantings and has a nice domed shape. It is known to be susceptible to phytophthora root rot - which can cause it to drop dead overnight.

PLANTING: New plants are usually raised from seed. Its showy foliage is at best display when there is some protection from the mid-day sun, generally on sites with partial sun exposure to light shade.

Performs best on loam, sand and limestone soils of a neutral to alkaline nature, generally with a pH of 7.0 to 8.0. It has a high tolerance to salt.

Although also drought tolerant, plants need to be watered regularly until established.

Passionate insincerity supports irrational expectant jealous love.

Sri Sri Thakur Anukulchandra

PARTS USED: Leaves, roots, flowers and stem bark MEDICINAL PROPERTIES: • The leaves, roots and flowers of Basak plant were used extensively in traditional Indian medicine for thousands of years to treat respiratory disorders such as asthma.

• Basak plant is considered useful in treating bronchitis, tuberculosis and other lung and bronchiole disorders.

• A decoction of the leaves may be used as an herbal treatment for cough and other symptoms of colds.

• The soothing action helps in removing irritation in the throat and the expectorant will help loosen phlegm deposits in the airway which makes basak a good remedy for a sore throat.

• A poultice of the leaves may be applied to wounds for their antibacterial and anti-inflammatory properties. Some believe the poultice is also helpful in relieving rheumatic symptoms when applied to joints.

• It has been used to control both internal and external bleeding such as peptic ulcers, hemorrhoids, and bleeding gums.

• In Ayurvedic medicine, Basak plantis used for a multitude of disorders including; leprosy, blood disorders, heart troubles, fever, vomiting, loss of memory, leucoderma, jaundice, tumors, mouth troubles, sore-eye, and gonorrhea.

• This herb is known for its antispasmodic, expectorant and blood-purifying qualities.

• A juice made from the leaves was used as a treatment for diarrhea and dysentery, and in southern India, the powdered leaves were used to treat malaria. Additionally, it was used as a folk medicine to speed delivery during childbirth.

Leave not your love to lust; know it for certain---that will dwindle you with a thrashing push into the grinning hell of despair.

Sri Sri Thakur Anukulchandra

BANGLA CONTENT

বা​াংলা সূচীপত্র

১. সত্যানুসরণ ২. দীপরক্ষী

৩. Day of Judgement এবং শ্রীশ্রীঠাকুর অনুকূলচন্দ্র ৪. ইষ্ট প্রসঙ্গে ৫. পরম পূজ্যপাদ বড়দা সম্পঙ্গকে পরম দয়াল শ্রীশ্রীঠাকুর ৬. প্রণাম (কববত্া) ------------------------------------------------স্নেহলত্া কর ৭. শ্রীশ্রী বড়দা (কববত্া) --------------------------------------শ্রীজ্ীব কমকার ে ৮. ত্া​াঁর দয়া (ধারাবাবহক) ------------------------------------------বিবানী সাহা ৯. বনরাবমষ রান্নাঘর

॥ সত্যানুসরণ ॥

সঙ্গকাচই দু​ুঃখ, আর প্রসারণই সুখ । যাঙ্গত্ হৃদঙ্গয় দুর্ব্লত্া ে আঙ্গস, ভয় আঙ্গস--ত্াঙ্গত্ই আনঙ্গের খা​াঁকবত্---আর ত্াই দু​ুঃখ । চাওয়াটা না-পাওয়াই দু​ুঃখ । বকছু স্নচও না । সব অবস্থায় রাজ্ী থাক, দু​ুঃখ স্নত্ামার কী করঙ্গব ? দু​ুঃখ কাঙ্গরা প্রকৃবত্গত্ নয়ঙ্গকা, ত্া’স্নক ইঙ্গে ক’রঙ্গলই ত্াবড়ঙ্গয় স্নদওয়া স্নযঙ্গত্ পাঙ্গর । পরমবপত্ার কাঙ্গছ প্রাথনা ে কর---‘স্নত্ামার ইোই মেল ; আবম জ্াবন না, বকঙ্গস আমার মেল হঙ্গব । আমার বভত্ঙ্গর স্নত্ামার ইোই পূণ ে স্নহাক’ । আর, ত্া’র জ্ঙ্গনয ত্ু বম রাজ্ী থাক---আনঙ্গে থাকঙ্গব, দু​ুঃখ স্নত্ামাঙ্গক স্পি ক ে ’রঙ্গব না ।

কাঙ্গরা দু​ুঃঙ্গখর কারণ হ’স্নয়া না, স্নকহ স্নত্ামার দু​ুঃঙ্গখর কারণ হঙ্গব না । দু​ুঃখও একরকম ভাব, সুখও একরকম ভাব । অভাঙ্গবর বা চাওয়ার ভাবটাই দু​ুঃখ । ত্ু বম জ্গঙ্গত্র হাজ্ার ক’স্নরও দু​ুঃখ নষ্ট ক’রঙ্গত্ পারঙ্গব না---যত্ক্ষণ ত্ু বম হৃদয় স্নথঙ্গক ঐ অভাঙ্গবর ভাবটা স্নকঙ্গড় না বনে । আর, ধর্ম্ইে ত্া’ ক’রঙ্গত্ পাঙ্গর ।

Gratuitous love is the leaven of heaven whereas expectant love is a siren call that drags down to devil.

Sri Sri Thakur Anukulchandra

ইবত্মঙ্গধয এক-এক ক’স্নর অঙ্গনঙ্গকই এঙ্গস বঙ্গসঙ্গছন । কথাবার্ত্ো জ্ঙ্গম উঙ্গঠঙ্গছ । জ্নার্দ্েনদা (মুখাজ্ী)---আমাঙ্গদর না-করার দরুন স্নয পাপ আমাঙ্গদর মঙ্গধয জ্ঙ্গমঙ্গছ, এখন ত্ার ফলঙ্গভাগ করঙ্গত্ হঙ্গে । শ্রীশ্রীঠাকুর---চাই ত্াই করা স্নযগুবল আমরা কবরবন । এত্কাল ধ’স্নর না-করার দরুন আমাঙ্গদর দুর্দ্ি ে ার আর সীমা স্ননই । এখন করার speed (গবত্) খুব বাবড়ঙ্গয় সব ঠঠক ক’স্নর বনঙ্গত্ হঙ্গব । স্নমাটঙ্গরর speed-এর (গবত্র) মত্ন চলা চাই । আবার, এঙ্গরাঙ্গেঙ্গনর speed (গবত্) আর একটু ত্াড়াত্াবড় হয় । বকন্তু ফা​াঁবকবাজ্ী বদঙ্গয় কাম হঙ্গব না । স্নকান বকছু বাদ বদঙ্গয় shortcut (স্নসাজ্া রাস্তা) ক’স্নর করঙ্গল হঙ্গব না বকন্তু । স্নমন্টুদা (বসু)---আমাঙ্গদর না-করাগুবল কী ? শ্রীশ্রীঠাকুর---কত্ না-করা আঙ্গছ । যার ফঙ্গল আমাঙ্গদর সংহবত্ স্নভঙ্গে স্নগল, মুসলমানরা ববরুদ্ধাচরণ করল, রাজ্পুত্রা জ্হরব্রত্ করল । ত্ার কারণ, common platform (সকঙ্গলর জ্নয সমান স্নবদী), common Ideal (সর্ব্সাধারঙ্গণর ে এক আদি ে) স্ননই । বিবাজ্ীঙ্গক Indian Napoleon (ভারঙ্গত্র স্ননঙ্গপাবলয়ন) কওয়া যায় । কত্ বড় স্নত্জ্-বীযযে । স্নসই বিবাজ্ী আবার দা​াঁড়াল রামদাঙ্গসর mission work (সঙ্গের কাজ্) করার জ্নয । ঐ-রকম হওয়া লাঙ্গগ । ববকাঙ্গল শ্রীশ্রীঠাকুর যবত্-আশ্রঙ্গম এঙ্গস বঙ্গসঙ্গছন । পড়ন্ত স্নরাঙ্গদ যবত্-আশ্রঙ্গমর উঠানটা ঝলমল করঙ্গছ । যবত্ঙ্গদর মঙ্গধয স্নকউ-স্নকউ আঙ্গছন । সুিীলদা (বসু) এঙ্গস বঙ্গসঙ্গছন । ভাষা বনঙ্গয় কথা চলঙ্গছ--শ্রীশ্রীঠাকুর---স্নয যত্ complex (প্রবৃবর্ত্)-স্নক ত্ার আয়ঙ্গর্ত্ আঙ্গন, ত্ার ভাষাও ত্ত্ সহজ্ । আর, স্নয complex-এ (প্রবৃবর্ত্ঙ্গত্) যত্ obsessed (অবভভূ ত্) থাঙ্গক, ত্ার ভাষাও ত্ত্ কঠঠন হয় । সুিীলদা---ত্াহঙ্গল আমরা complex (প্রবৃবর্ত্)-স্নক যত্ আয়ঙ্গর্ত্ আনঙ্গত্ পারব, আমাঙ্গদর ভাষাও ত্ত্ সহজ্ হঙ্গব ? শ্রীশ্রীঠাকুর---হযা​াঁ । Language (ভাষা)-টা আঙ্গস স্নত্া স্নবাঙ্গধর স্নথঙ্গক ! আপবন একটা বা​াঁদঙ্গরর কাঙ্গছ ব’স্নস স্নথঙ্গক স্নদখঙ্গবন, ত্ার চলাঙ্গফরাগুবল আঙ্গস্ত-আঙ্গস্ত আপনার কাঙ্গছ স্নবাধগময হ’স্নয় উঠঙ্গব । পঙ্গর ববষয়ান্তর-প্রসঙ্গে--শ্রীশ্রীঠাকুর---আমরা অবভভূ ত্ হই বঙ্গট, বকন্তু প্রদীপ্ত হই না । প্রদীপ্ত হ’স্নল স্নস adjusted (বনয়বিত্) হ’স্নয় ওঙ্গঠ । স্নয মাদী কুকুঙ্গরর কঙ্গয়কবার বাচ্চা হঙ্গয়ঙ্গছ, ত্াঙ্গক

If your love does not revere one's love, your love will not be loved.

Sri Sri Thakur Anukulchandra

যবদ একটা ভাল কুকুর বদঙ্গয় breed (গভেসঞ্চার) করাঙ্গনা হয়, ত্াহঙ্গলও ত্ার ঐ কাঙ্গলা, কাঙ্গলা-সাদা প্রভৃ বত্ নানা রংঙ্গয়র বাচ্চা হঙ্গত্ থাঙ্গক । কারণ, আঙ্গগর কুকুরগুবলর impression (ছাপ)-এর দ্বারা ঐ কুকুরটা অবভভূ ত্ হ’স্নয় থাঙ্গক । এটা হ’ল অবভভূ বত্, আর একটা আঙ্গছ অবভদীবপ্ত । অবভভূ ত্ এবং অবভদীপ্ত---এর মঙ্গধয পাথকয ে এই স্নয, অবভভূ ত্ হ’স্নল আর পাবরপাববক-সম্বঙ্গে ে conscious (স্নচত্ন) থাবক না । অবভদীবপ্তঙ্গত্ আমরা হ’স্নয় উঠঠ চক্ষুষ্মান । অবভভূ বত্ঙ্গত্ আঙ্গছ obsession (গ্রস্ত হওয়া), আর অবভদীবপ্তঙ্গত্ আঙ্গছ surrender (আত্মসমপণ)--ে অপরামৃষ্টত্া । .........ইষ্টাথপরায়ণ ে হ’স্নল পঙ্গরই ত্খন বুদ্ধদ্ধ আঙ্গস ইঙ্গষ্টর অনুচযযাে করার । ত্া​াঁর অনুজ্ঞাবাহী হ’স্নত্ হয় । ত্া​াঁঙ্গক পালন-স্নপাষণ-রক্ষণ করঙ্গত্ হয় । আর এ থাকঙ্গল, স্নস স্নচার স্নহাক, ডাকাত্ স্নহাক, affected (ক্ষবত্গ্রস্ত) না হ’স্নয় exalted (উর্দ্ীপ্ত) হ’স্নয় ওঙ্গঠ । স্নত্ামাঙ্গদর কাঙ্গছ এঙ্গস সবাই স্নযন প্রদীপ্ত হ’স্নয় ওঙ্গঠ ।

(ক্রমিুঃ)

Love with no inclination for those who love the love is to be suspected!

Sri Sri Thakur Anukulchandra

ববংি িত্ঙ্গকর মাঝামাদ্ধঝ সমঙ্গয় স্নমাহার্ম্দ খবললর রহমান ও কৃষ্ণপ্রসন্ন ভট্টাচাযযে নাঙ্গম দুইজ্ন উচ্চবিবক্ষত্ পদ্ধিত্ বযদ্ধি সমাঙ্গজ্র নানাববধ সমসযাসঙ্ কুল প্রঙ্গের সমাধান স্নপঙ্গত্ িরণাপন্ন হঙ্গয়বছঙ্গলন এক অসাধারণ বযদ্ধিঙ্গের অবধকারী, স্নবত্-শুভ্র স্নপাষাক পবরবহত্ এমন এক মহাপুরুঙ্গষর সঙ্গে, বযবন সমগ্র ববঙ্গব শ্রীশ্রীঠাকুর অনুকূলচন্দ্র নাঙ্গম পবরবচত্ । শ্রীশ্রীঠাকুরঙ্গক প্রে করা হয়, re-surrection কা’স্নক বঙ্গল ? Day of Judgement ই বা কী ? উর্ত্ঙ্গর দয়াল ঠাকুর বলঙ্গলন: জ্ীব ও জ্গঙ্গত্র সাধারণত্ুঃ দদনদ্ধেনই একটা ক্ষয় হ’স্নত্ থাঙ্গক । সন্মুঙ্গখ জ্ীবঙ্গনর যা’-বকছুঙ্গত্ দুরাগ্রহ আসদ্ধি থাকার দরুণ বপছঙ্গন যা’ হ’স্নয় স্নগঙ্গছ, একবদন যা’ সন্মুঙ্গখ বছল---ত্া’র স্মৃবত্ও ক্রম-অপঙ্গলাঙ্গপর পঙ্গথ ধীঙ্গর-ধীঙ্গর স’স্নর যায় । ত্াই প্রঙ্গত্যঙ্গকর জ্ীবঙ্গনই হ’স্নয়-স্নগঙ্গছ-এমনত্র অঙ্গনক কথাই মঙ্গন নাই । জ্ীবঙ্গনর এই স্মৃবত্বাহী স্নচত্না থাকা সঙ্গেও অঙ্গনকগুবল প্রধানত্ুঃ ক্ষয় ও লয় হ’স্নত্ থাঙ্গক---স্নযমন আজ্কাল অঙ্গনক িরীরত্েববৎ পাশ্চাত্য মহামনীষীরাও ব’স্নল থাঙ্গকন, প্রায়ই প্রঙ্গত্যক বার বৎসর পরপরই স্নদঙ্গহর পূর্ব্-যা’-বকছ ে ু একদম ববঙ্গলাপ হ’স্নয় পরবর্ত্ীঙ্গত্ প্রঙ্গত্যঙ্গক গদ্ধজ্ঙ্গয় ওঙ্গঠ---আর জ্ীঙ্গবর পঙ্গক্ষ ত্া’র সজ্াগ দুবনয়াটার শুদ্ধ মহাপ্রলয় হয় স্নসইবদনই, স্নস যখন ত্া’র ববঙ্গিষ-স্নকান ভাবময়ী আসদ্ধির কারাগাঙ্গর বা কবঙ্গর আবদ্ধ হ’স্নয় এই স্নচত্ন-স্মৃবত্র টান হ’স্নত্ ববদ্ধেন্ন হ’স্নয় পঙ্গড়--- ত্খনই ত্া’র হয় মরণ ! ত্া’র িরীর মুসলমাঙ্গনরা ত্খন কবঙ্গর সমাবহত্ কঙ্গর, আর বহেুজ্নসাধারণ ত্া’ অবিঙ্গত্ বনুঃঙ্গিষ ক’স্নর স্নফঙ্গল । মানুষ যখনই ঐ ভাব-কারাগাঙ্গর আবদ্ধ হ’স্নয় ক্রমস্মৃবত্বাহী স্নচত্নার টান স্নথঙ্গক ববদ্ধেন্ন হ’স্নত্ থাঙ্গক, স্নসই মুহঙ্গূ র্ত্ে শুনঙ্গত্ পায় স্নস ত্া’র সমস্ত স্নচত্নাঙ্গক ধা​াঁবধঙ্গয় একটা ববরাট ঘন্টাধ্ববন---সঙ্গে সঙ্গে এঙ্গস হাদ্ধজ্র হয় একটা জ্ীবন-ধা​াঁধান আঙ্গলার উৎস্ফুরণ ! স্নসই আঙ্গলা ও িঙ্গের ধাক্কায় স্নস স্মৃবত্ ও স্নচত্নহারা হ’স্নয় স্নয ভাঙ্গব মুহযমান আেন্ন ও আববষ্ট হ’স্নয়বছল, ত্া’স্নত্ই ত্া’র অদ্ধস্তে ববলীন হ’স্নয়, সূক্ষ্ম ত্ৎিরীরী হ’স্নয় স্নসই ভাবভূ বমঙ্গত্ থাকঙ্গত্ শুরু করল ! আবার ত্ৎ-ত্ু লয ভাবদ্বারা উৎবক্ষপ্ত স্ত্রী-পুরুষ সহবাঙ্গসর বভত্র বদঙ্গয় স্নস যখন বীজ্াকাঙ্গর স্থূলিরীরী হ’স্নত্ বনল, ত্খনই ভাঙ্গবন্মর্ত্ স্ত্রী-পুরুষ সহবাঙ্গসর ভীষণ আঙ্গক্ষপী আকষঙ্গণর ে সংঘাঙ্গত্ িরীঙ্গরর বভত্র একটা ত্াঙ্গপর সৃঠষ্ট হওয়ায়, ববধাঙ্গনর একটা আকদ্ধস্মক পবরবর্ত্েঙ্গনর দরুণ গুম্গুমাবন একটা ববরাট গর্জ্েঙ্গনর বভত্র-বদঙ্গয় ঐ ভাব-স্নবষ্টঙ্গন আবদ্ধ কারাগাঙ্গরর স্মৃবত্ববঙ্গলাপী অজ্ানা অেকাঙ্গরর বভত্র সমাবহত্ হ’স্নয় অঙ্ কুঙ্গর পযযববসত্ ে হ’ল । ত্ারপর মাত্ৃগঙ্গভে, দরকার-মাবফক পবরবর্ত্েঙ্গনর বভত্র-বদঙ্গয় স্নসই ভাঙ্গবাপযুি িরীর গ্রহণ ক’স্নর কায়াম হ’স্নত্ লাগল । এই স্নত্া হ’ল বযাপার---মানুঙ্গষর মরণ স্নথঙ্গক জ্ন্মাঙ্গনা পযযন্ত ে ! এ’স্নকই আমার মঙ্গন হয়, ত্া​াঁ’রা বঙ্গলঙ্গছন স্নরাজ্-বকয়ামৎ বা Re-surrection বা re-rise---আবার হওয়া, আবার জ্ন্ম লওয়া,[*] আবার িরীঙ্গর কায়াম হওয়া---আর মহাপ্রলয়টাও ঐ---এই হঙ্গে আমার ইয়াদ যা’ ত্া-ই !

Love without love-service is ever sterile.

Sri Sri Thakur Anukulchandra

প্রে: ত্া’ স্নত্া বুঝলাম, বকন্তু ত্াহ’স্নল Day of judgement কী-হ’ল ?

শ্রীশ্রীঠাকুর: যখনই নারীর স্নকান ভাব-সংঘাঙ্গত্ পুরুষ উদ্বুদ্ধ হ’স্নয় ত্া’র বদঙ্গক একটা আঙ্গক্ষপময় আকষঙ্গণ ে বনযুি হ’ল এবং স্নসই উপগবত্র পবরণবত্ঙ্গত্ অঙ্গক্ষপউঙ্গর্ত্জ্নার বভত্র-বদঙ্গয় ভাব-সংঙ্গযাঙ্গগর স্নযন একটা ঘনীভূ ত্ ভাবময় দানায় (crystalএ) পযযববসত্ ে হ’ল, ত্খন স্নয জ্ীব মরণ-কবঙ্গর সমাবহত্ হ’স্নয় ববঙ্গিষ ভাব-ভূ বমঙ্গত্ ববচরণ ক’দ্ধেল ত্া’রই কাঙ্গয়ম হওয়ার আঙ্গবষ্টনী-সূত্ররূঙ্গপ স্নসই ভাব-দানাই হ’ল, ত্া’র পথ বা উপায় । ত্খনই অথাৎ ে স্নসই মুহঙ্গূ র্ত্েই [**] কর্ম্ফলানু ে যায়ী স্নয ভাব-ভূ বমঙ্গত্ স্নস কঙ্গয়দ হ’স্নয়বছল, বববধর ববধান স্নলবলহান ইবেঙ্গত্ ববচাঙ্গরর রায় প্রদান ক’স্নর ঐ ভাববীঙ্গজ্ ত্া’স্নক কায়াম হ’স্নত্ অনুজ্ঞা দান করল । আমার মঙ্গন হয়, এই ক্ষণঙ্গকই ওাঁ রা ববচাঙ্গরর বদন বা ক্ষণ ব’স্নল আখযা বদঙ্গয়ঙ্গছন । আর, ত্খন স্নয সমস্ত বযাপার ঘঙ্গট, ত্া’স্নত্া আঙ্গগই ব’স্নলবছ । ........................................................................................................................................ [*] “From out of the earth have I now given birth to you, and I will send you into it again, and bring you forth from it again, repeatedly until the end.” (স্নকারাণ---২০ সুরা ত্াহা ৫৫ র, ৩) [**] “স্বগ ে ও মঙ্গর্ত্েযর গুপ্তত্ে ঈবঙ্গররই, স্নকয়ামঙ্গত্র কাযযে চক্ষুর বনঙ্গমষ দব নঙ্গহ--অথবা ত্াহা বনকটত্ম,---বনশ্চয় ঈবর সমুদায় ববষঙ্গয়র উপর ক্ষমত্ািালী । এবং ঈবরই স্নত্ামাবদগঙ্গক স্নত্ামাঙ্গদর মাত্ৃগঙ্গণর গভে হইঙ্গত্ বাবহর কঙ্গরন ।” (স্নকারাণ---১৬ সুরা নহল ৭৭-৭৮ র, ১১)

Shame to love that betrays and fie, fie on the love that recedes, without any pursuit of perseverance,from the Beloved in distress, unresisting!

Sri Sri Thakur Anukulchandra

ভঙ্গির চবরত্র সম্পঙ্গকে আঙ্গলাচনা শুরু হল । ননীদা (চক্রবত্ী) হনুমাঙ্গনর জ্ীবঙ্গনর এক ঘটনা বযাখযা করঙ্গলন । শ্রীশ্রীবপত্ৃঙ্গদব ত্া’ শুঙ্গন খুবি হঙ্গয় বলঙ্গলন---হযা​াঁ, ওরকমই হয় । ত্ারপর বত্বন স্নক আসল ভি স্নক-ই বা নকল---স্নস প্রসঙ্গে িকরঙ্গদঙ্গবর এক কাবহনী বযি করঙ্গলন । ---িকরঙ্গদঙ্গবর এক ভি বছল । ঐ ভিঙ্গক সবাই কৃপণ ব’স্নলই জ্ানত্ । িকরঙ্গদব একবার ত্ীথভ্রমঙ্গণ ে যাঙ্গবন, টাকা পয়সার দরকার । ঠঠক করঙ্গলন ঐ ভঙ্গির কাঙ্গছই চাইঙ্গবন........িকরঙ্গদব আসঙ্গত্ই স্নস (ঐ ভি) স্নত্া বুঝঙ্গত্ই পারঙ্গছ না প্রভুঙ্গক স্নকাথায় বসাঙ্গব, বক বদঙ্গয় ত্া​াঁঙ্গক ভদ্ধি-শ্রদ্ধা বনঙ্গবদন করঙ্গব । স্নকান রকঙ্গম ত্ার কুাঁঙ্গড় ঘঙ্গর বসঙ্গত্ বদঙ্গয় স্নস প্রভুর কুিলাবদ দ্ধজ্জ্ঞাসা করল । ত্ারপর িকরঙ্গদব ত্া​াঁর উঙ্গর্দ্িয খুঙ্গল বলঙ্গলন । স্নস স্নত্া অবাক---এই সামানয বযাপাঙ্গরর জ্নয প্রভু স্বয়ং ত্ার কুাঁঙ্গড় ঘঙ্গর চরণধূবল স্নদঙ্গবন ভাবঙ্গত্ই পাঙ্গরবন ! ত্াই ববলম্ব না ক’স্নর স্নস প্রভুঙ্গক বলল---আপবন দয়া কঙ্গর একটু বসুন, আবম এখুবনই বফঙ্গর আসবছ । বকছু পঙ্গর ত্ার ববষয়সম্পবর্ত্ সব বেক বদঙ্গয় টাকার পুট াঁ বল বনঙ্গয় গুরুর বনকট উপবস্থত্ । গুরু ভাবঙ্গত্ই পাঙ্গরনবন সববকছু বেক বদঙ্গয় বিষয এভাঙ্গব ত্া​াঁর কাঙ্গছ ত্ার যথাসবস্বে বনঙ্গবদন করঙ্গব । ত্াই দ্ধজ্জ্ঞাসা করঙ্গলন---বক বযাপার ? আনে-ববগবলত্াশ্রু ভি উর্ত্র করল---প্রভু, আপনার দ্ধজ্বনস, আপনাঙ্গকই বদলাম । এই-ই হল আসল ভদ্ধি ! আর একজ্ন িকরঙ্গদঙ্গবর ভি নাঙ্গম স্নবি পবরবচত্ বছল । স্নস প্রায়ই ব’স্নল স্নবড়ায়, ‘এ সবই প্রভুর দ্ধজ্বনস’ । স্নবি অবস্থাপন্ন স্নলাক । সুের ঘরবাড়ী, বাগান । বাগাঙ্গন নানারকঙ্গমর সুের-সুের গাছ । একবদন গুরু এঙ্গলন ত্ার বাড়ী । গুরু আসঙ্গত্ই স্নস ত্া​াঁঙ্গক আদর-আপযায়ন করল, বসার উপযুি আসন বদল, পানীয় বদল । গুরু দ্ধজ্জ্ঞাসা করঙ্গলন---স্নকমন আছ ? ‘ভি’ ববনয় স্নদবখঙ্গয় বঙ্গল---প্রভু আপনার দয়ায় একপ্রকার কুিঙ্গলই আবছ । গুরু বলঙ্গলন---চল, স্নত্ামার বাগান স্নদঙ্গখ আবস । বিষয আঙ্গগ-আঙ্গগ চলল বাগান স্নদখাঙ্গত্ । বাগাঙ্গন সব সুের সুের গাছ, স্নবি দামী । গুরু দ্ধজ্জ্ঞাসা করঙ্গলন---এ গাছগুঙ্গলা কার ? বিষয বঙ্গল---স্নকন ? প্রভু, এ স্নত্া সবই আপনার । ত্ারপর গুরু একটা সুের গাছ স্নদবখঙ্গয় বঙ্গলন---এ গাছটা আমার প্রঙ্গয়াজ্ন । এ গাছটা এখুনই কাট স্নত্া । বিষয স্নত্া ভাবঙ্গত্ই পাঙ্গরবন প্রভু এভাঙ্গব ত্ার বনকট ঐ গাছটা স্নচঙ্গয় বসঙ্গবন । গাঙ্গছর প্রবত্ ত্ার ভীষণ মায়া । ত্াই বঙ্গল উঠল---না, না, এটা চাইঙ্গবন না । এটা বাদ বদঙ্গয় অনয বকছু যবদ চান............। গুরু বঙ্গলন---এ সবই স্নত্া আমার বলঙ্গল । আমার এটাই চাই । স্নস ইত্স্তত্ুঃ ক’স্নর বঙ্গল---হযা​াঁ, আপনারই । ত্ঙ্গব এ গাছ কাটঙ্গত্ বলঙ্গবন না । এটা ছাড়া অনয বকছু হঙ্গল বদঙ্গত্ পাবর । গুরু বুঝঙ্গলন ত্ার ভদ্ধির স্নজ্ার । বলঙ্গলন---থাক, আর দরকার হঙ্গব না । কাবহনী স্নিষ ক’স্নর শ্রীশ্রীবপত্ৃঙ্গদব বলঙ্গলন---এই-ই হঙ্গে কপট ভদ্ধির লক্ষণ । (ক্রমিুঃ)

Fie to love that effulges not with ardent, sincere and serviceable adherence, that fulfils not and sprouts not up with a persevering forbearance in persecution with every blossomed content!

Sri Sri Thakur Anukulchandra

পরম পূজ্যপাদ বড়দা সম্পর্কে পরম দয়াল শ্রীশ্রীঠাকুর : “ওর বুদ্ধদ্ধ আঙ্গছ, দরদও আঙ্গছ, আবার কমিদ্ধ ে িও কম নয় । ত্ঙ্গব বড়ঙ্গবৌর মত্ একটু রািভারী । মানুষ প্রথঙ্গম ঠাওর পায় না, যত্ স্নমঙ্গি ত্ত্ স্নদঙ্গখ অন্তঙ্গর মধুভরা ।” ---(আঙ্গলাচনা প্রসঙ্গে, ৩য় খি, পৃ-৮৫) “বড় স্নখাকার শুবন খুব স্নলাকপালী স্বভাব । বনঙ্গজ্র ঘঙ্গর খাবার থাক বা না থাক, ওর আওত্ায় স্নযসব স্নলাক আঙ্গছ ত্াঙ্গদর কাউঙ্গক কষ্ট স্নপঙ্গত্ স্নদঙ্গব না । আঙ্গগ ত্াঙ্গদর বযবস্থা করঙ্গব, ত্ারপর সংসাঙ্গরর । স্নছঙ্গলবপঙ্গলগুবলও স্নবি কষ্টসবহষ্ণু, স্নকান বাহানা স্ননই ।

---(আ.প্র., ৩য় খি, পৃ-২৫৩) “বড় স্নখাকার এসব বযাপাঙ্গর (পশুপক্ষীর ভাষা বিক্ষা) খুব Interest (আগ্রহ) ও Observation (পযযঙ্গবক্ষণ) ে আঙ্গছ । কুকুর, গরু, ববড়াল, পাখী, সাপ, বযাঙ, বাঘ প্রভৃ বত্ সব জ্ন্তুরই আচার-আচরণ, কায়দাকরণ সম্বঙ্গেও অঙ্গনক কথা জ্াঙ্গন । আর স্নস ফা​াঁকা কথা নয়, বাস্তঙ্গবর সঙ্গে ত্ার খুব বমল আঙ্গছ । আবার, স্নকান মানুষটার চাল চলবত্, রকম ও প্রকৃবত্ স্নকমন, স্নস সম্বঙ্গেও ওর খুব সুবনবদেষ্ট ধারণা আঙ্গছ ।” ---(আ.প্র., ৩য় খি, পৃ-১১৯) “বড়ঙ্গখাকার স্নয এত্খাবন ক্ষমত্া আঙ্গছ, ত্া আমার জ্ানা বছল না । পবরবস্থবত্ঙ্গক আয়ঙ্গে আনবার জ্নয ও স্নযমন বুদ্ধদ্ধমর্ত্া, সাহস ও স্নকৌিঙ্গলর সঙ্গে অগ্রসর হঙ্গে, ত্াঙ্গত্ অদূর ভববষযঙ্গত্ সুফল ফলা অসম্ভব নয় ।” ---(আ.প্র., ৩য় খি, পৃ-৩৬) “বড় স্নখাকা সামঙ্গন এঙ্গগায় না । বকন্তু স্নপছন স্নথঙ্গক সববদক লক্ষয স্নরঙ্গখ যখন স্নযখাঙ্গন যাঙ্গক বদঙ্গয় যা করাবার সুষ্ঠুভাঙ্গব কবরঙ্গয় স্ননয় । ছাওয়াঙ্গলর ক্ষমত্া আঙ্গছ ।” ---(আ.প্র., ৩য় খি, পৃ-১৫৬) “পরম বপত্া যবদ বা​াঁবচঙ্গয় দ্ধজ্ইঙ্গয় রাঙ্গখন, ত্ঙ্গব বড় স্নখাকাই সব স্নদখাঙ্গিানা করঙ্গব, সববকছু পবরচালনা করঙ্গব, স্নস স্নত্ামাঙ্গদর কবমঠটর বভত্র স্নথঙ্গকই হউক, বকংবা বাইঙ্গর স্নথঙ্গকই হউক ।” “বড়ঙ্গখাকার বাইঙ্গরর রূপ স্নদঙ্গখ ওর স্বরূপ স্নবাঝা কঠঠন । ও বড় সাচ্চা । স্নকউ যবদ ওর বভত্র ঢুকঙ্গত্ পাঙ্গর, বুঙ্গঝ স্ননঙ্গব স্নকইসা মাল ।” “বড় স্নখাকা শুধু স্নয আমার Son by birth (ঔরসজ্াত্ সন্তান) ত্াই নয়, Son by culture (কৃঠষ্টজ্াত্ সন্তান)-ও বঙ্গট । স্নসটা বুঝঙ্গত্ অসুববধা হয় না ।” “যবদ আমার বকছু হঙ্গয় যায়, আবম না বা​াঁবচ ত্ঙ্গব বড়ঙ্গখাকা রইল, ত্াঙ্গক মাথায় বনঙ্গয় স্নত্ারা সবাই চবলস । ত্ার আঙ্গদি ও বনঙ্গদেি মত্ সবাই স্নযন চঙ্গল ।”

Love fails to fulfill contentment where unlike,opposite leaning serves with a passionate delicious dish !

Sri Sri Thakur Anukulchandra

সৎসর্ের প্রথম প্রধান আচার্যযর্দব ে পরম পূজ্যপাদ শ্রীশ্রীবড়দার র্যুগল চরর্ণ শত্র্কাটি প্রণাম জ্াননর্য় শ্রীমনত্ স্নেহলত্া কর্রর স্নলখা এই শ্রদ্ধাঞাজনল । ॥ প্রণাম ॥ প্রণাম জ্ানাই--ভদ্ধিপ্লুত্ হৃদঙ্গয়র অন্তুঃস্থল হঙ্গত্ পুরুঙ্গষার্ত্ম আত্মজ্ উর্ত্রসাধক আচাযযঙ্গদঙ্গবর ে যুগল চরঙ্গণ । প্রণাম জ্ানাই--ত্া​াঁর মহান বযদ্ধিেঙ্গক । স্নয বযদ্ধিঙ্গের দুযবত্--ছবড়ঙ্গয় স্নগল বদগবদগঙ্গন্ত আসমুদ্র বহমাচল প্রাঙ্গন্ত । জ্াবগঙ্গয় বদল কত্ বনষ্প্রভ বনবদ্রত্ জ্ীবন নবীন ছঙ্গে ভঙ্গর বদল নব মধু গঙ্গে । লাবগঙ্গয় বদল স্নদালা দ্বন্দ্ব-স্নদালা জ্ীবঙ্গন অকালবৃদ্ধ ববণত্ার প্রাঙ্গণ সরল বিশু মঙ্গন । মাবত্ঙ্গয় বদল সঙ্গব ইষ্টপ্রাণত্ার উন্মাদনায় উর্ত্াল ত্রঙ্গে জ্ীবঙ্গনর উর্দ্াম উেল আনঙ্গে । বঙ্গয় বদল--ইষ্টকঙ্গমরে দুবার ে স্নরাত্ অপূব !ে অদ্ভুত্ ! রবচল ববঙ্গব ববরাট কীবত্ে--স্নয কীবত্ে অমর রবহঙ্গব বচরবদন অমর কবর ত্া​াঁঙ্গর--এই ধরণীত্ঙ্গল । * * *

Leaning to acquisition from ambitious origin is the swindling of illegimate sexuality under the veil of wisdom-monging; whereas love launches to fulfill the Beloved with sublimed divinity whence wisdom effulges to the zenith of glory!

Sri Sri Thakur Anukulchandra

॥ শ্রীশ্রীবড়দা ॥

শ্রীজ্ীব কমকার, ে আগরত্লা

অনন্ত বযাবপ্ত, অখি স্নজ্যাবত্, ব্রহ্মদুযবত্ স্নদঙ্গহ প্রকাবিঙ্গছ, পরমভাগবত্, সদ্ধচ্চদানে, আব্রহ্মচিাল যা​াঁঙ্গর বদ্ধেঙ্গছ । গাঙ্গহ ববহে, নাঙ্গচ পশুবৃে, নঙ্গম যা​াঁর শ্রীপদ পকঙ্গজ্, কম ক ে ঙ্গঠার, ইষ্টপ্রবত্ষ্ঠায় ববঙ্গভার, স্নিৌযযে বীযযে যা​াঁর বাহুঙ্গত্ স্নিাবভঙ্গছ । বযবন বচর ধযানমি, ত্ু ে কঙ্গর বাধাববঘ্ন, দ্ধত্রভুবঙ্গন কবরঙ্গছন ধম স্থ ে াপন, প্রধানাচাযয,ে অচুযত্, ত্বন্নষ্ঠ, সকল বচঙ্গত্ কবরঙ্গছন ভদ্ধির মন্থন । বযবন ভয়কর, স্নপ্রম ও দয়ারও সাগর, পশুপবত্, দ্ধত্রগুণাত্ীত্, অমঙ্গরন্দ্র, মবরষ্ণু, জ্বরষ্ণু মানঙ্গবর প্রাঙ্গণ, ধ্ববনঙ্গছ গুরুগম্ভীর মৃত্ুযঞ্জয় মি । স্নপ্রমভদ্ধিঘন, বযবন দ্ধত্রত্াপহারন, স্নলাকপালী দীপরক্ষী, ভিপবত্, দিন, ে জ্ঞান, বনষ্ঠা আবদর জ্ীবন্ত মূবত্ে, অধম ন ে ািী, স্থাবপঙ্গছন আযযক ে ৃ ঠষ্ট । স্নসই মহাঙ্গদব, স্নসই মহামানব, উাঁবন স্নক ? যা​াঁঙ্গর স্নহবরঙ্গল ভঙ্গয় কা​াঁঙ্গপ প্রবত্অে, স্নপ্রঙ্গমর স্নছা​াঁয়ায় যা​াঁর স্নদালাবয়ত্ ববব, হৃদযঙ্গি স্পদ্ধেঙ্গছ ছঙ্গে-ছঙ্গে জ্ীবন মি । উাঁবন--বিব বিব বিব বিব বিব বিব বিব জ্য় জ্য় জ্য় স্নদব স্নদব জ্য় মহাঙ্গদব জ্য় জ্য় বিব বিব জ্য় বপত্ৃঙ্গদব ।

Selfish love that winks with a venerative move to fulfill his own desire can scarcely comply, because of dilatory will, the wishes of Beloved with a self-complaisant immediately: hence it drags one down to despair.

Sri Sri Thakur Anukulchandra

আমরা সৎসেীরা পরম বপত্ার দয়া প্রবত্বনয়ত্ অনুভব করবছ । ত্াই ভাবলাম আমার বাস্তব জ্ীবঙ্গন অনুভব করা ত্া​াঁর দয়ার কথা বলঙ্গখ স্নফবল, যবদ এটা পঙ্গর বকছু মানুঙ্গষর যাজ্ন হয় । আবম যখন জ্ন্মাইবন ত্খন আমার মা বাবা শ্রীশ্রীঠাকুঙ্গরর সৎমঙ্গি দীক্ষা স্ননন । ত্ারপর আবম যখন মাত্ৃগঙ্গভে ত্খনই আমার মা বাবা স্বস্তযয়নী ব্রত্ গ্রহণ কঙ্গরন । ত্াই স্নছাটঙ্গবলা স্নথঙ্গক ঠাকুর বনঙ্গয়ই বড় হঙ্গয়বছ । মঙ্গন হয় ঠাকুর ছাড়া আমার আর স্নকান অদ্ধস্তে স্ননই । স্নছাটঙ্গবলায় কত্বার স্নয স্নদওঘঙ্গর স্নগবছ, ত্ার স্নকান ঠঠকানা স্ননই, ওটা বছল আমাঙ্গদর second home (বদ্বত্ীয় আবাস) । আবম পড়াশুনায় আমার দাদা বদবদঙ্গদর মঙ্গত্া বছলাম না ব’স্নল আমার মা পূজ্যপাদ দাদাঙ্গক বলঙ্গত্ন ওঙ্গক একটু আিীবাদ ে কঙ্গর বদন । পূজ্যপাদ দাদা আমায় কাঙ্গছ ডাকঙ্গত্ন, আবম কাঙ্গছ স্নযত্াম আর আমার স্ননড়া মাথায় হাত্ বদঙ্গয় বলঙ্গত্ন চুল স্নকাথায় স্নগঙ্গছ ? (ত্খন স্নছাটঙ্গবলায় স্ননড়া হওয়ার স্নরওয়াজ্ বছল যাঙ্গত্ পঙ্গর ভাল চুল হয়)। এত্ সুের স্নদখঙ্গত্ শ্রীশ্রীদাদাঙ্গক স্নয আবম মুগ্ধ হঙ্গয় স্নচঙ্গয় থাকত্াম,---কী সুের স্নকামল স্নগালাপী রংঙ্গয়র আেু ল, আর পাঙ্গয়র পাত্ার আেু ল স্নয কারুর স্নগালাপী হঙ্গত্ পাঙ্গর ত্া আবম জ্ানত্ামই না ! প্রবত্বার বফরবার সময় কান্না স্নপত্ আর পূজ্যপাদ দাদার মুখটা মঙ্গন পরত্ ।

আমরা কলকাত্ায় থাকত্াম স্নত্া, ত্াই স্নযঙ্গকান রকম সমসযাঙ্গত্ই আমরা পূজ্নীয় সন্টুদার কাঙ্গছ স্নযত্াম ‘67’-এর বাড়ীঙ্গত্ । ওবন mostly (সাধারণত্ুঃ) অেকার ঘঙ্গরই থাকঙ্গত্ন । একবদন স্নদওঘঙ্গর ওনাঙ্গক আঙ্গলাঙ্গত্ স্নদখলাম--এত্ সুের ! ওাঁ বন স্নদহ রাখবার পর আমরা খুবই হত্ািাবিত্ হঙ্গয় পবড় । ত্খন পূজ্নীয় বাবাইদাদা আমাঙ্গদর সবরকমভাঙ্গব সাহাযয করঙ্গত্ লাগঙ্গলন; আমরা স্নযন ত্া​াঁঙ্গক ধঙ্গর বা​াঁচঙ্গত্ শুরু করলাম । ত্াই এই বাণী টাই মঙ্গন আঙ্গস-“ইষ্টগুরু পুরুঙ্গষার্ত্ম প্রত্ীক গুরু বংিধর স্নরত্ িরীঙ্গর সুপ্ত স্নথঙ্গক জ্যান্ত বত্াঁ বন বনরন্তর ॥ (অনুশ্রুবত্) এখন স্নথঙ্গক বাবার স্নলখাগুঙ্গলা বাবা পূজ্নীয় বাবাইদাদাঙ্গক স্নদখাঙ্গত্ শুরু করঙ্গলন আর আমাঙ্গদর যাবত্ীয় সমসযার হাল উাঁবন বঙ্গল বদঙ্গত্ থাকঙ্গলন । বাবা স্নক বলঙ্গলন “দিঙ্গলি দা, কাকা স্নক স্নয স্নলখাগুঙ্গলা স্নদখাঙ্গত্ন, ওগুঙ্গলা আমায় স্নদখাঙ্গবন ।” আবম যখন honours পবড় ত্খন ভাবলাম এবার আমার স্বস্তযয়নী বনঙ্গয় স্ননওয়া উবচৎ, যবদও আবম inborn vegetarian (জ্ন্মসূঙ্গত্র বনরাবমষািী) । শ্রীশ্রীঠাকুর স্বস্তযয়নী বনঙ্গয় বঙ্গলঙ্গছন--“যত্ ব্রত্ই কবরস্ না ত্ু ই/ স্নসরা স্বস্তযয়নী,/ করঙ্গত্- করঙ্গত্ই স্নদখঙ্গত্ পাবব/ উন্নয়ঙ্গনর খবন” । (অনুশ্রুবত্ ১ম খি, ‘ইষ্টভৃ বত্ স্বস্তযয়নী-৭২)

Passion according to its phase, provokes to tutor aggrandizing ambition in the culture of deluding habits and behaviour; attachment invokes to educate wise nessin the need to fulfill the wishes of the Love with habits and behaviour adjusted, with every meaningful concernment.

Sri Sri Thakur Anukulchandra

বকন্তু আবম বাড়ীঙ্গত্ কাউঙ্গক ববলবন । কারণ আবম জ্ানত্াম, আবম যবদ ববল ত্াহঙ্গল আমার মা বকছুঙ্গত্ই সর্ম্বত্ স্নদঙ্গবন না, কারণ স্নসঙ্গক্ষঙ্গত্র আমার ববঙ্গয় বদঙ্গত্ সমসযা হঙ্গত্ পাঙ্গর । ত্াই বাবার সঙ্গে চঙ্গল স্নগলাম স্নদওঘঙ্গর জ্ুলাই মাঙ্গসর Conference ((ঋবেক) সঙ্গন্মলন)-এ । শ্রীশ্রীঠাকুর বঙ্গলঙ্গছন--করঙ্গত্ প্রবল/

“ইোিদ্ধি

থাঙ্গকই যবদ স্নত্ার মবত্---/ স্নরাজ্ই কবরস্ ভাল যা’ ত্াই/ বাবড়ঙ্গয় ত্ু বলস্ ত্া’র গবত্ ।” (অনুশ্রুবত্, প্রথম অধযায়, সাধনা-৫৮) আমার মঙ্গনর এই স্নগাপন ইো বনঙ্গয় আবম পূজ্নীয় সন্টুদার wife (স্ত্রী) মাঙ্গন পূজ্নীয়া ন’স্নবৌবদর সাঙ্গথ স্নদখা করঙ্গত্ যাই । (ওনারা স্নত্া অন্তযামী, ে ত্াই) আবম স্নযঙ্গত্ই বলঙ্গলন--- JNU-’র কথা পঙ্গর হঙ্গব, আঙ্গগ ত্ু বম স্বস্তযয়নী বনঙ্গয় নাও ; আর পূজ্নীয় বাবাইদাদার নাম mention কঙ্গর বদঙ্গলন । Believe me আবম বকছুই বকন্তু আঙ্গগর স্নথঙ্গক ববলবন । ওবন আরও বলঙ্গলন, “বঙ্গলা না স্নয আবম বঙ্গলবছ ।” (ক্রমিুঃ)

Service that broods out of devoutness, picking affectionate offers,proclaims the genesis of Love!

Sri Sri Thakur Anukulchandra

ননরানমষ রান্নাঘর

এবাঙ্গরর রান্নাঘঙ্গর থাকঙ্গছ শ্রীশ্রীঠাকুঙ্গরর বনঙ্গদেবিত্ বকছু জ্ঞাত্বয ববষয় । ❖ শ্রীশ্রীঠাকুর মাঙ্গয়ঙ্গদর বলঙ্গত্ন, রান্না খাওয়া একঙ্গঘঙ্গয় রকঙ্গম ভাল না, যা

স্নজ্াঙ্গট ত্ার মঙ্গধয রকমাবর করঙ্গত্ হয় । ত্াঙ্গত্ মাথা স্নখাঙ্গল, রান্নার কাজ্টাও আনেদায়ক মঙ্গন হয় । খাদয যবদ দববচত্রপূণ,ে স্বাদু, সহজ্পাচয ও স্বাস্থযকর হয় ত্ঙ্গব, যারা খায়, ত্াঙ্গদর িরীর ও মঙ্গনর পঙ্গক্ষও ভাল হয় । বববভন্ন রঙ্গসর ক্ষরঙ্গণ, সুপ্ত গুঙ্গণর ববকাঙ্গির সহায়ত্া হয় । ❖ ত্ারপর বলঙ্গলন, আমার মঙ্গন হয় মুবড়, স্নচাপর খই, ভুট্টার খই (ি​ি বাদ

বদঙ্গয়), ভুঙ্গরার খই, কাওঙ্গনর খই, সরু আদা স্নকাচান ভাজ্া, সরু মান স্নকাচান ভাজ্া, আখঙ্গরাট বা কাঠ বাদাম স্নকাচান, একটু লকা গুাঁ ঙ্গড়া, একটু সরঙ্গষ গুাঁ ঙ্গড়া, দারুবচবনর গুাঁ ঙ্গড়া, খুব অল্প একটু দ্ধজ্ঙ্গর গুাঁ ঙ্গড়া একসঙ্গে বমবিঙ্গয় ভাল স্নত্ল, অল্প নুন বদঙ্গয় স্নখঙ্গত্ ভালই লাগঙ্গব । পুঠষ্টকরও বঙ্গট । ❖ শ্রীশ্রীঠাকুর একবদন বলঙ্গলন, স্নপাস্ত বাটা, ডাল বাটা, চাল বাটা ও নারঙ্গকঙ্গলর

দুধ বমবিঙ্গয় িাঙ্গকর সঙ্গে রান্না করঙ্গত্ । চাল অল্প বদঙ্গত্ হঙ্গব । আমরা বপঙ্গটাবল স্নদই । বকছু বচঙ্গন বাদামও স্নবঙ্গট, চাল স্নবঙ্গট যবদ স্নদয় খুবই পুঠষ্টকর হয় । স্নপ্রাঠটনও পাওয়া যায় । মাংঙ্গসর স্নথঙ্গক স্নজ্ার স্নবিী হয় । ❖ বলভাঙ্গরর জ্নয--- হয় বগমা িাক, নয় কুঙ্গলখাড়া, নয় স্নহঙ্গলঞ্চা, নয় ব্রাহ্মী

স্নকান স্নকান িাক স্নরাজ্ স্নখঙ্গল বলভার খারাপ হঙ্গত্ পাঙ্গর না । ঐ িাক স্নখঙ্গল বলভাঙ্গর টবনঙ্গকর কাজ্ কঙ্গর, এঙ্গত্ স্নপট ঠািা রাঙ্গখ, োয়ু পুষ্ট থাঙ্গক । বত্ল বাটায় যঙ্গথষ্ট স্নপ্রাঠটন আঙ্গছ, স্নবঙ্গলর িা​াঁস রাঙ্গত্র জ্ঙ্গল বভদ্ধজ্ঙ্গয় পঙ্গরর বদন সকাঙ্গল স্নসই জ্ল স্নখঙ্গল স্নপঙ্গটর পঙ্গক্ষ খুবই ভাল । ডাল ও বত্ল বাটা অঙ্গদ্ধেক, ভাঙ্গত্র সঙ্গে স্নসদ্ধ কঙ্গর বঘ, স্নত্ল, নুন, কা​াঁচালকা বদঙ্গয় স্নখঙ্গত্ হঙ্গব । সুস্থ অবস্থায় স্নখঙ্গল স্নকাষ্ঠ পবরষ্কার হঙ্গব । ❖ ডাঙ্গলর মঙ্গধয কা​াঁচা মুগই ভাল । সাধারণত্ুঃ ঘন ডালই ভাল, স্নপট খারাপ হঙ্গল

ডাঙ্গলর স্নঝালই ভাল । বলভাঙ্গরর ঔষধ একমাত্র স্নত্ঙ্গত্া । কা​াঁঠাঙ্গলর বীবচ স্নসদ্ধ কঙ্গর বপটাবল বদঙ্গয় বড়া করঙ্গল, স্নখঙ্গত্ স্নবি সুস্বাদু । আবার বলঙ্গলন, কা​াঁঠাঙ্গলর মুষঙ্গড়া ভাল কঙ্গর রান্না করঙ্গত্ পারঙ্গল, ঠঠক রুই মাঙ্গছর স্নঝাঙ্গলর মত্ হয় । ❖ গরু মবহঙ্গষর দুধ একঙ্গত্র খাওয়া ভাল না । গরুর দুধ আয়ু, স্নমধা ও স্মৃবত্

বাবড়ঙ্গয় স্নত্াঙ্গল । এটা একটা পূণ খ ে াদয । মবহঙ্গষর দুধ স্নেষ্মা বাড়ায় আর িরীরটা স্থূল কঙ্গর স্নত্াঙ্গল । বুদ্ধদ্ধঙ্গক ত্ীক্ষ্ণ কঙ্গর না । গরুর দুধ বা বঘ, স্নমাঙ্গষর দুধ বা বঘ একঙ্গত্র স্নমিাঙ্গল স্নকানটারই গুণ ভাল পাওয়া যায় না । দুধ মুবড় খাওয়া সকলঙ্গক বলঙ্গলন স্নখঙ্গত্ স্ননই । দুঙ্গধ স্নয কাঙ্গলামাল স্পষ্ট থাঙ্গক আলাদা গুঙ্গণর সংশ্রব হঙ্গল স্নসটা নষ্ট হঙ্গয় যায় । ইংঙ্গরদ্ধজ্ঙ্গত্ বলঙ্গলন Precipitate কঙ্গর যায় । (ক্রমিুঃ)

HINDI CONTENT

ह िंदी सूहिपत्र ❖

इष्ट-प्रसं ग

❖

कथा प्रसङ्ग

❖

मेरा प्रथम 'बड़दा' दर्शन ----------------------------------------- श्री राजेंद्र पुहाण

सवे रे 5:00 बज कर 25 ममनट पर षोड़र्ी भवन में प्राथशना हुई । 6:00 बजे श्री श्री मपतृ देव घर के पमिम वाले बरामदे पर बै ठे हैं । र्रद का मेघ मुक्त आकार् है पक्षी उत्तर मदर्ा से दमक्षण मदर्ा और दमक्षण मदर्ा से उत्तर मदर्ा की ओर आकार् में उड़ रहे हैं । कुछ ऐसे भी पक्षी है जो सामने वाले पेड़ की डाली पर बै ठे बीच-बीच में चहचहा उठते हैं । हम लोग श्री श्री मपतृ देव के सामने बै ठे हैं । प्रसं ग क्रम में श्री श्री मपतृ दे व बोले "इष्ट लागी कमश करा, से तो होलो पुण्य भरा" (अथाश त इष्ट के मलए कमश करना ही तो पुण्य से पररपूणश है )। इष्ट केंमद्रत चलन ही र्ां मत लाता है । उस चलन में चाहे मजतना भी दु ख कष्ट क्ों ना आए मिर भी र्ां मत उसी के जररए ही आती है । प्रत्यक्ष और परोक्ष रुप से वही सु खी है जो इष्ट केंमद्रत है । मवकेंमद्रत होने पर ही गड़बड़ी होती है । सं कल्प से च्युत होना तो बहुत खराब है । सब इष्ट के ही काम हैं ऐसा सोचना चामहए । जो सोचते हैं मक वह इष्ट का काम है और यह मेरा काम है उनसे भू ल ही होती है । इसमलए ही तो बाधा मवपमत्त अर्ां मत रहती है । श्री श्री मपतृ देव इस बार कुछ दे र तक चुप रहे । हठात एक प्रसं ग उठ गया था । टां गाइल (बं गलादे र्) से मवगत कल भोलानाथ सरकार नाम का एक भाई आया है । उम्र उन्नीस या बीस है । सरकार भाई इष्ट कायश करना चाहते हैं । भवानी दा (राय) एवं मजते न दा (दे वबमशन) से उन्ोंने सब कुछ कहा है । केवल मपतृ देव की अनुममत से ही काम हो सकता है । श्री श्री मपतृ देव मवगत कल ही भाई की इच्छा को जान पाए हैं । आज सवे रे सरकार भाई श्री श्री मपतृ दे व का दर्श न करने उपस्थथत हुए हैं । श्री श्री मपतृ देव ने सरकार भाई को यह मनदे र् मदया है मक वह अपनी सारी बातों को मलख कर दें मक वह मकस र्तश पर इष्ट कायश करने के मलए राजी हैं या मनिःर्तश भाव से करना चाहते हैं । उनके हाथों में सादा कागज और मलिािा मदया गया । कागज हाथ में ममलते ही वह बड़े सं कुमचत हो बोले वतश मान मनवास थथान से लौट कर आता हं उसके बाद मलखूंगा । मैं थोड़ा सोच लेता हं । तत्क्षण वह भाई श्री श्री मपतृ देव के मनकट से चले गए । श्री श्री मपतृ देव बड़े ही गं भीर हो उपस्थथत व्यस्क्तयों को लक्ष्य करते हुए बातें करते जा रहे हैं उन्ोंने कहा - सारा मवश्व ही परम मपता का राज्य है । हम उनके नायब हैं । उनका काम करते जा रहे हैं , यह बोध ही असल है । यह बोध ही हमारी एक प्रास्ि है । मजन्ें यह बोध है वह हाथी घोड़ा नही ं चाहते हैं मुस्क्त भी नहीं चाहते हैं मोक्ष भी नहीं चाहते हैं । सामने मजतें न दा (दे वबमशन) बै ठे थे । श्री श्री मपतृ देव ने उनसे पूछा मेरी बातों को समझ रहे हो न?

-जी हा​ाँ । (मजते न दा ने गदश न महलायी)

He who loves his vanity more, loves his Love less.

Sri Sri Thakur Anukulchandra

एक-एक कर अनेक लोग उनके मनकट आ रहे हैं । प्रणाम मनवे दन कर रहे हैं परम आराध्य श्री श्री ठाकुर के उत्तर साधक एवं पथ प्रदर्शक के चरणों में । पौ िटने के पहले हर व्यस्क्त सारे मदन के र्ुभ कमश की प्रेरणा पाने मप्रय परम प्रमतभू का एक बार दर्शन कर लेना चाहते हैं । थोड़ी दे र के बाद में बोले चलो हम सब ठाकुरबाड़ी चलें । हम सब उनके साथ ही साथ उठ गए । (इष्ट-प्रसं ग प्रथम खण्ड पृष्ठ सं ख्या १-२)

When love betrays the Love with a ationalized, hypocritic pierce, urge rebounds, conscience pricks, weakness winks, vain-glory screams with all its ambitious tendrils, false appeasement flowers intoxicated with the blackening obnoxious, zeal comes forth with an odious fragrance, cynic insincerity crawls with a power-loving aspirations!

Sri Sri Thakur Anukulchandra

प्रश्न । बां ग्लादे र् में अनेक तो कुलगु रु से दीक्षा लेते ही हैं । उनका तो कुछ होते हुए नही ं दे खा । और मिर, सवश -कमश समाि कर अंमतम उम्र में दीक्षा लेते हैं । अमपतु जो लोग कोई दीक्षा नही ं लेते, वे लोग ही अच्छे रहते हैं ; जीवन और वृ स्ि की उन्नमत उनमे ही दे खने को ममलती है ! श्रीश्रीठाकुरजी । मजनका भी जीवन और वृ स्ि मवकमसत होकर उन्नमत की मदर्ा में चल रहा है , यह अमत मनिय है मक उनकी आसस्क्त या भस्क्त ऎसे मकसी के प्रमत मनवि है * जो जीवन और वृ स्ि के उन्नत-चलन के सार को पहचानकर कुछ-न-कुछ इस्ते माल में लाये हैं ; और यह सामने मजसको दे ख रहे हैं , जो दीक्षा न लेकर जीवन में अच्छे से चल रहे हैं , कोई बु राई नही ं है – क्रमोन्नमत के पथ पर ही है ; हम उस क्षे त्र में अक्सर पीछे नहीं दे खते – इसका कारण कहा​ाँ है ? कोई कुर्ल कायदा जानने वालों से जैसे भी हो, यह जीवन-वृ स्ि का कायदा और पथ लेकर चलना ही जो दीक्षा में र्ाममल है , वह और कौन समझे ? और, जो लोग कभी भी नही ं मकये , करने के माध्यम से जानना मजसके जीवन को नही ं रं ग पाया है , वे लोग यमद दीक्षा दे कर मनु ष्य को मर्ष्य कर रखते हैं , उनका क्ा हो सकता है ? यह उनकी जो दर्ा है , मजनके माध्यम से दीक्षा मलए हैं , उनकी दर्ा भी वही है ! दो-चार मंत्र के जैसा अनुस्वार-मवसगश वाली बातें मसखाना ही तो दीक्षा नही ं है । दीक्षा है ― जो करके जानते हैं , वे जैसे करते हैं वह मनुष्य को बताकर उसके चलन को जीवन और वृ स्ि में खड़ा कर दे पाना; और, यह नही ं होने से दीक्षा का कोई मतलब नही ं है । इसीमलए र्ास्त्र में सद् गु रु की बात इतनी बार बोली गयी है । सद् गु रु ममलने से ही काल और अवथथा का मवचार न कर तत्क्षण जो दीक्षा ग्रहण नही ं करता, काल उसकी अंकुर् से सवश नार् की ओर खीच ं ने को मबल्कुल ही नहीं छोड़े गा ।¥ और, यह सद् गु रु हैं – जो जीवन और वृ स्ि के चलन को कुर्लता पूवशक जानने के कारण श्रेष्ठ या गु रु हुए हैं । तु म यमद ऎसे मकसी को पाते हो, और वृ मत्त के पल्ले पड़कर सोचते हो– तै राकी सीखकर पानी में उतर ाँ गा, तो समझ लो, तु म जल में उतर ही गये । तु म यह जीवं त- मरे हुए अवथथा में घमड़याल का आहार जल्द ही बन रहे हो, इसमें कोई सं देह नही ं । इसीमलए र्ास्त्र में बोला गया है , अभी अगर सद् गु रु पाते हो, तु म मजस अवथथा में रहो, तु म जैसे भी हो, अभी के अभी दीक्षाग्रहण कर श्रिावनत प्राण से उनके मनदे मर्त पथ पर चलना र्ुर कर दो । और, ऎसे चलन में जाने पर तु म मगर जाते हो । और अनभ्यास के कारण तु म्हारा र्रीर रक्त रं मजत हो जाए या टू ट-िुट जाए, तु म चलो, चलन को छोड़ो मत ; उनके मनदे र्ानुसार एक-एक मदन नही,ं अभी से क्रम-मनरामय में उद्दीि कर जीवन और वृ स्ि को अमृत-प्रगमत के पथ पर, अमृत-भोगी बनाकर छोड़ता है । यह वृ मत्त-घमड़याल का जो मर्कार हुए हैं – छूटने के भय से बु ढ़ापे में दीक्षा लेने को कहते हैं ।

Lucid love with fertile vigilance, wishes to discern things consistent with the love with a steady attachment; passionate turbidity always goes without inquisitiveness, to a sterile satisfaction, with a flickering monotony.

Sri Sri Thakur Anukulchandra

*From obedience and submission spring all other virtues , as all sin does from self-opinion and self-will. – Montaigue ¥ दीक्षाणां चंचलापां ञी न कालमनयमिः क्वमचत् । सद् गु रोद्दश र्शनादे र सु यशपवे च सवश दा ।। मर्ष्यमाहय गु रुणा कृपया यमद दीयते । तत्र लग्नामदकं मकस्ित् मवचायश कदाचन ।। – पुरिरणोल्लासतं त्रिः

(अनुवादक : सु ममत पटे ल )

In love is a concentration of energy, in lust a seduction there of.

Sri Sri Thakur Anukulchandra

मैं उस समय सातवीं कक्षा में पढ़ाई कर रहा था और परम प्रेममय श्री श्री ठाकुरजी की सत् दीक्षा भी ग्रहण कर चुका था । घर में श्री श्री ठाकुर ,श्री श्री बड़मा​ाँ और श्री श्री बड़दा के मवग्रह का रोज़ दर्श न मकया करता था । मुझे पता था परम प्रेममय श्री श्री ठाकुर और जगतजननी श्री श्री लक्षमी मा​ाँ का महाप्रयाण हो चुका है । लेमकन श्री श्री ठाकुर जी के ज्ये ष्ठ आत्मज और सत्संग के प्रथम प्रधान आचायश देव परम पूज्यपाद श्री श्री बड़दा सत्संग आश्रम में रहते है । वहा​ाँ पर उनका दर्शन लाभ होगा । मैं अपने पूज्य मपताजी के साथ दे वघर आश्रम गया। इससे पहले भी एक बार गया था ,लेमकन उतनी अच्छी तरह मुझे याद नही ं । इसबार मपताजी मुझे साथ लेके गयाे​े । मन में था अपार उत्साह । मैं आश्रम दे ख कर चमकत रह गया । मकतना सुं दर पररवे र् । बहुत र्ां मत और आनन्द ममला । घर वापस आने का मन नही ं हुआ । सब लोग साि स्वच्छ लगते थे । पहले मदन मेरे चाचा सु बह में जाकर लाइन में खड़े होकर श्री श्री बड़दा जी के दर्श न कर आये । लेमकन मैं और मेरे मपताजी दर्श न नही ं कर पाये । मन में दु िःख था । मैं आश्रम में मजनको भी दे खता था मेरे मपताजी से पूछता था ,ये क्ा ठाकुर जी के पररवार के है क्ा ? क्ोंमक सबलोग सिेद कपड़े में बहुत ही सुं दर लगते थे । मेरे मपताजी कहते थे ये सब हमारे जैसे लोग हैं , और हम सभी एक पररवार हैं । श्री श्री बड़दा के दर्श न करने के मलये मन व्याकुल हो रहा था । अगले मदन प्रातिः उठकर मैं और मेरे मपताजी प्राथशना करने के मलये आश्रम में गए । प्राथशना के बाद सब लोग श्री श्री बड़दा जी के दर्शन करने के मलये लाइन में खड़े हुए।

मैं इतनी बड़ी लाइन दे ख कर आियश चमकत हो गया । जीवन में इतने लोग और इतनी लंबी लाइन पहली बार दे खी थी । कुछ दे र लाइन में खड़े रहने के बाद सु नाई मदया ,बड़दा आज दर्श न नहीं दें गे । क्ोंमक उनकी तमबयत ठीक नही ं है । मन खट्टा हो गया । लेमकन मिर भी लोग लाइन में खड़े होकर प्रणामी दे कर प्रणाम कर रहे थे । मेरे सामने एक बं गाली गु रु भाई बोल रहे थे -सत्संगेर एकटा मनयम आछे ,प्रणाम करते हले लाईने जेते होय । (सत्संग का एक मनयम है ,प्रणाम करने के मलये लाईन में लगना पड़ता है )ठीक इसी समय माइक में घोषणा की गयी- बड़दा दर्श न दें गे । यह सु नते ही मन खुर् हो गया । धीरे धीरे मेरे आगे जो गु रु भाई लोग थे वे सभी दर्श न करते जा रहे थे । इस बार मेरा नंबर आया । मैंने दे खा बड़दा दू र से दर्श न दे रहे थे । बाहर रोड गे ट से मैंने और मपताजी ने यु गाचायश श्री श्री बड़दा का दर्श न और प्रणाम मकया । गे ट छोड़ कर आने का मन नही कर रहा था । मकतना सुं दर रप अभी तक मन भू ला नही ं । मकतना सरल और सुं दर । मसिश एक धोती , बमनयान एक पतली सी चादर ओढ़ कर एक चे यर पे बै ठे थे और हाथ जोड़ कर प्रणाम ग्रहण कर रहे थे । उस समय वतश मान आचयश देव श्री श्री दादा गे ट पे खड़े थे । एक धोती और एक बमनयान और काला चश्मा पहने हुए ,क्ा अपूवश रप । जो दे खा उसे भाषा में व्यक्त नही ं कर सकता हाँ ।मैं ने परम् पूज्यपाद श्री श्री दादा को स्पर्श कर मलया । श्री श्री दादा कह रहे थे ,सबलोग धीरज से दर्शन कीमजये ।बं गला में कह रहे थे । तब मुझे बं गला इतना समझ में नही ं आता था ।

Love makes one steady, unquivering, majestic and active with every cautious insight.

Sri Sri Thakur Anukulchandra

ठाकुर जी ने कहा था ,बड़दा का सं ग करने का अथश है मेरा सं ग करना । वास्तव में बड़दा ने इस अधम की पुकार को सु ना और सभी भक्तों की मनोकामना को पूणश मकया दर्श न दे कर ।ये घटना मैं मजंदगी भर नही ं भू ल सकता । तो आइये श्री श्री बड़ दा जी की पुण्य जन्म मतमथ में हम सब ममलकर बोलें परमप्रेममय श्री श्री ठाकुर जी की- जय, परमराध्या जगत जननी श्री श्री बडमा​ाँ की जय, परमपूज्यपाद आचायश देव श्री श्री बडदा की जय परमपूज्यपाद सं घाचायश श्री श्री दादा की -जय । जयगु रु ,बन्दे पुरुषोत्तमम्

When the Ideal is awake in man, he is active, agile, inquisitive, responsible, alert and tactful, in a word all faculties bloomand glow.

Sri Sri Thakur Anukulchandra

ODIA CONTENT

ସୂଚୀପତ୍ର ◆ ପରମପ୍ରେମମୟ ଶ୍ରୀଶ୍ରୀଠାକୁର ଅନୁ କୂଳଚନ୍ଦ୍ରଙ୍କ ବାଣୀ : – ଆଦର୍ଶ ବିନାୟକ ◆ ସାଧନାର ପପ୍ରେ : – ଅଚୁ ୁତ ଇଷ୍ଟନିଷ୍ାଠ – ନିଷ୍ାଠ , ଆନୁ ଗତୁ ଓ କୃତିସପ୍ରେଗ ◆ ଅନୁ ସନ୍ଧିତ୍ସୁ ରଚନା : – ଯାଜନ ----- ଶ୍ରୀ ସୀତାକାନ୍ତ ମହାନ୍ତି

ପରମପ୍ରେମମୟ ଶ୍ରୀଶ୍ରୀଠାକୁର ଅନୁ କୂଳଚନ୍ଦ୍ରଙ୍କ ବାଣୀ "ଆଚାଯଶୁଙ୍କର ଆବିର୍ାଶ ବପ୍ରର ସ୍ୱାଧ୍ୟାୟୀ ଗୁରୁର ଗୁରୁତ୍ତ୍ୱ ବପ୍ରତଶ ଆଚାଯଶୁଙ୍କଠାପ୍ରର– ଯି ଏ ଆଚରଣ କରି ଜାଣିଛନ୍ତି ; ପୁଣ,ି ପୁରୁପ୍ର ାତମଙ୍କର ଆବିର୍ାଶ ବପ୍ରର ଆଚାଯଶୁଙ୍କର ଗୁରୁତ୍ୱ ବପ୍ରତଶ ପୁରୁପ୍ର ାତମଙ୍କଠାପ୍ରର– ପ୍ରସ ଏକାଧାରପ୍ରର ଗୁରୁ, ଆଚାଯଶୁ ଓ ପ୍ରବୈର୍ଷ୍ଟ ି ୁପାଳୀ ଆପୂରୟମାଣ ପୁରୁପ୍ର ାତମ ; ପ୍ରଯପ୍ରତପ୍ରବପ୍ରଳ ଆଚାଯଶୁ ବା ପୁରୁପ୍ର ାତମ ନ ରହନ୍ତି, ପ୍ରସପ୍ରତପ୍ରବପ୍ରଳ ସ୍ୱାଧ୍ୟାୟୀ ଗୁରୁଙ୍କଠାପ୍ରର ହି ିଁ ତାଙ୍କର ଗୁରୁତ୍ୱ ବତଶନ ୋଏ; ପ୍ରଯପ୍ରତପ୍ରବପ୍ରଳ ପୁରୁପ୍ର ାତମ ନ ରହନ୍ତି, ଆଚାଯଶୁ ରହନ୍ତି– ପ୍ରସପ୍ରତପ୍ରବପ୍ରଳ ଆଚାଯଶୁ ହି ିଁଗ୍ରହଣୀୟ ; ପୁରୁପ୍ର ାତମଙ୍କର ଅର୍ୁ​ୁଦୟପ୍ରର ଆଚାଯଶୁ, ଗୁରୁ େର୍ୃତି ସମପ୍ରେ ହି ିଁ ତାଙ୍କଠାପ୍ରର ସ୍ୱତଃ-ସନ୍ଦୀପନାପ୍ରର ସାେଶକ ପ୍ରହାଇ ଉଠନ୍ତି– ପୁରଶ୍ଚରଣୀ ଅନୁ ଦୀପନାପ୍ରର; ଏକ-କୋପ୍ରର, ପୁରୁପ୍ର ାତମ ପ୍ରଯପ୍ରତପ୍ରବପ୍ରଳ ବତଶମାନ, ପ୍ରସପ୍ରତପ୍ରବପ୍ରଳ ପ୍ରସ ହି ିଁର୍ରଣୀୟ, ପୁରୁପ୍ର ାତମଙ୍କର ଅବତଶମାନପ୍ରର ତନ୍ନି​ିଁ ଷ୍,ଠ ତତପା ିଁ ଆଚାଯଶୁ ହି ିଁର୍ରଣୀୟ, ପୁଣ,ି ଆଚାଯଶୁ ମଧ୍ୟ ପ୍ରଯପ୍ରତପ୍ରବପ୍ରଳ ନ ୋଆନ୍ତି ପ୍ରସପ୍ରତପ୍ରବପ୍ରଳ ପୁରୁପ୍ର ାତମ-ନିଷ୍ ଠ ସ୍ୱାଧ୍ୟାୟୀ ଗୁରୁ ହି ିଁଆଶ୍ରୟଣୀୟ, ସାର-କୋ, ଆଚାଯଶୁ ଓ ସ୍ୱାଧ୍ୟାୟୀ ଗୁରୁଙ୍କ ଗୁରୁତ୍ୱର ଉତ୍ସ ହି ିଁପ୍ରହଲା– ପୁରୁପ୍ର ାତମ ନିଷ୍ାଠ , ଏବଂ ସବଶାବସ୍ଥାପ୍ରର ପୁରୁପ୍ର ାତମ ହି ିଁ ଉପାସୁ ଓ ଇଷ୍ଟ – ମଣି ର, ଆଉ, ପୂବତ ଶ ନ ପୁରୁପ୍ର ାତମ ପ୍ରଯଉମାପ୍ରନ ିଁ – ପ୍ରସମାପ୍ରନ ସମପ୍ରେ ଆପୂରିତ ଜୀବନ୍ତ ପ୍ରହାଇ ଉଠନ୍ତି ସାମ୍ପ୍ରତିକ ପୁରୁପ୍ର ାତମଙ୍କଠାପ୍ରର । " ( ଆଦର୍ଶ-ବିନାୟକ, ବାଣୀ ସଂଖ୍ୁା ୬୪ )

Never be procrastinating to your principle :ill-fated failure will drag down your achievement—beware !

Sri Sri Thakur Anukulchandra

ସାଧନାର ପପ୍ରେ ଶ୍ରୀଶ୍ରୀବଡ଼ଦା : ଅଚୁ ୁତ ଇଷ୍ଟ-ନିଷ୍ାଠ ଓ ଇଷ୍ଟ-ପ୍ରସବା ପ୍ରଦଇହି ିଁପ୍ରେମ-ର୍କ୍ତି ଆପ୍ରସ । ଯି ଏ ପ୍ରେମ-ର୍କ୍ତି ର ଅଧ ିକାରୀ ହୁ ଅନ୍ତି ତାଙ୍କ ଅନ୍ତରପ୍ରର ଦୁ ବଳ ଶ ତା ପ୍ରବାଲି କିଛି ରପ୍ରହ ନାହି ିଁ। ପ୍ରତପ୍ରବ ପ୍ରକୌଣସି କିଛିଠାରୁ ଏମାପ୍ରନ ର୍ୟ ପାଆନ୍ତି ନାହି।ିଁ ଏମାନଙ୍କର କପଟତା ମଧ୍ୟ ନୋଏ । ସ୍ୱର୍ାବିକର୍ାପ୍ରବହି ିଁଏମାପ୍ରନ ସବଳ ହୃ ଦୟର । େପ୍ରତୁକ ଯୁଗର ର୍କ୍ତଙ୍କର ଜୀବନ ପ୍ରନଇ ଆପ୍ରଲାଚନା କରି ପ୍ରଲ ପ୍ରଦଖ୍ା ଯାଏ ହିଂସ୍ରଜନ୍ତୁ – ସାପ, ବାଘ, ର୍ାଲୁ େର୍ୃତି ପ୍ରକୌଣସି -କିଛିଠାରୁ ଏମାପ୍ରନ ର୍ୟ ପାଆନ୍ତି ନାହି ିଁ। କାରଣ, ତାଙ୍କ ହୃ ଦୟ ସଦାହି ିଁଇଷ୍ଟପ୍ରେମପ୍ରର ର୍ରପୁର ୋଏ । ତାଙ୍କ ପ୍ରେମର ସ୍ପର୍ଶପ୍ରର ହିଂସ୍ର ଜନ୍ତୁ ମଧ୍ୟ ହିଂସା ର୍ୁଲି ଯାଆନ୍ତି । ( ଇଷ୍ଟ େସଙ୍ଗ, େ​େମ ଖ୍ଣ୍ଡ, ତା- ଇଂ ୯/୧୦/୧୯୭୩ ରି ଖ୍ ) େଶ୍ନ । ପରମପି ତାଙ୍କ ଆର୍ୀବଶାଦ ଲାର୍ର ଉପାୟ କ'ଣ ? ଶ୍ରୀଶ୍ରୀବଡ଼ଦା – ପରମପି ତାଙ୍କ ଆର୍ୀବଶାଦ ତ ସବଶଦା ସମେଙ୍କ ଉପପ୍ରର ଅଛି ହି ିଁ । ନିଷ୍ାଠ , ଆନୁ ଗତୁ, କୃତିସପ୍ରେଗ ଯଦି ରପ୍ରହ, ହୃ ଦୟ ପରି ଷ୍କାର ଯଦି ରପ୍ରହ, ତାଙ୍କ ଆର୍ୀବଶାଦ େତୁକ୍ଷ କରାଯାଏ । ସୂଯୁଶ ଙ୍କ ଆପ୍ରଲାକ ପ୍ରଯମି ତି ସବୁ ଜାଗାପ୍ରର ପପ୍ରଡ଼, କିନ୍ତୁ ଗଛ-ପତ୍ର ରହିପ୍ରଲ ର୍ି ତପ୍ରର ଆପ୍ରଲାକ ପର୍ି ପାପ୍ରରନାହି,ିଁ ପରି ଷ୍କାର ପ୍ରହପ୍ରଲ ହି ିଁଆପ୍ରଲାକ ଆସି ପପ୍ରଡ଼, ପ୍ରସମି ତି ମନକୁ ମଧ୍ୟ ପରି ଷ୍କାର ରଖ୍ ିବାକୁ ହୁ ଏ । େଶ୍ନ । ମନ ପରି ଷ୍କାର ରଖ୍ ିବାର ଉପାୟ ? ଶ୍ରୀଶ୍ରୀବଡ଼ଦା – ନିଷ୍ାଠ , ଆନୁ ଗତୁ, କୃତିସପ୍ରେଗ ରହିପ୍ରଲ ପରି ଷ୍କାର ହୁ ଏ । େବୃ ତି ପେ ପ୍ରରାଧ କରି ୋଏ । ନିଷ୍ାଠ , ଆନୁ ଗତୁ, କୃତିସପ୍ରେଗ ରହିପ୍ରଲ ଇଷ୍ଟଙ୍କ ସହିତ ଯୁକ୍ତ ରହିହୁଏ । ଆନୁ ଗତୁ ମାପ୍ରନ ଚିରକାଳ ଇଷ୍ଟଙ୍କ ଦାର୍ାନୁ ଦାସ ରହିବ― ପ୍ରକୌଣସି େକାପ୍ରର ଦ୍ଵିଧା ବା ଅବିଶ୍ୱାସ ରଖ୍ ିବ ନାହି ିଁ । ଆଉ ଏହାର ଉପାୟ ପ୍ରହଲା େତୁକ୍ଷଦର୍ଶୀର ସଙ୍ଗ କରି ବା । ସାଧାରଣତଃ ମଣି କୁ ପ୍ରଦଖ୍ା ଯାଏ ଏଇମାତ୍ର ବିଶ୍ୱାସ କରି ଲା, ପରକ୍ଷଣପ୍ରର ଅବିଶ୍ୱାସ କରୁଛି । ପ୍ରସେ ିପାଇ ିଁ ବିଶ୍ୱାସୀର ସଙ୍ଗ ଦରକାର । ( ଇଷ୍ଟ େସଙ୍ଗ, ଷ୍ଠ ଖ୍ଣ୍ଡ, ତା- ଇଂ ୨୬/୧୨/୧୯୭୭ ରି ଖ୍ ) ଶ୍ରୀଶ୍ରୀବଡ଼ଦା– ମ ିଁୁ ସମେଙ୍କଠାରୁ ହି ିଁ ର୍ିପ୍ରଖ୍ । ର୍ିଖ୍ ିବାକୁ ହି ିଁ ର୍ଲପାଏ । ପ୍ରସେ ିପାଇ ିଁ ପ୍ରମାର ସାମାନୁ ଅନୁ ପ୍ରରାଧ ସମେଙ୍କ ପାଖ୍ପ୍ରର – କରି 'କି ପ୍ରଦଖ୍ ିପାରନ୍ତି । ପ୍ରଯମି ତ,ି ଆଖ୍ ି ବନ୍ଦ କରି ଗାଇପ୍ରଲ ମଧ୍ୟ ହାପ୍ରମଶାନିଅମପ୍ରର ଠିକ୍ ଜାଗାପ୍ରର ହାତ ପପ୍ରଡ଼, ଆଉ ଆପ୍ରପ-ଆପ୍ରପ ଗୀତର ବାକୁ ବି ଚାଲି ଆପ୍ରସ, blindfold typist ମାପ୍ରନ ପ୍ରଯମି ତି ଠିକ୍-ଠିକ୍ type କରି ଯାଆନ୍ତି, ପ୍ରସହିପରି ସବୁ କାମହି ିଁ କରି ବି କିନ୍ତୁ ମପ୍ରନ-ମପ୍ରନ ନାମଜପ କରି ଯି ବି । ଏହା practice (ଅର୍ୁାସ) କରି ବି ସବୁ ସମୟପ୍ରର – ବସି ବା, ପ୍ରର୍ାଇବା, ଚାଲି ବା, ବୁ ଲିବା, ଖ୍ାଇବା ପ୍ରକପ୍ରବବି ନାମ ଛାଡ଼ିବି ନାହି ିଁ । ଏହା ଖ୍ୁବ ସହଜ ଉପାୟ, ପ୍ରମାର ମପ୍ରନହୁ ଏ ସମପ୍ରେ ଇଚ୍ଛା କରି ପ୍ରଲହି ିଁକରି ପ୍ରଦଖ୍ ି ପାରି ପ୍ରବ । ନନୀଦା– ଠାକୁର ଠିକ୍ ଏମି ତି କୋ ହି ିଁକହିଛନ୍ତି । ଆପ୍ରମ ଯଦି ଗୁରୁମୁଖ୍ୀ ପ୍ରହାଇ ଚାଲି ବା ତାପ୍ରହପ୍ରଲ ସବୁ ପ୍ରସ ହି ିଁକପ୍ରରଇ ପ୍ରନପ୍ରବ ।

ଶ୍ରୀଶ୍ରୀବଡ଼ଦା – ଆପ୍ରମ ପ୍ରଯପ୍ରତ ଟିକିଏ କରି ବା ତା'ଠାରୁ ପ୍ରେର ପ୍ରବର୍ୀହି ିଁ ପ୍ରସ ଦିଅନ୍ତି ଏହା ଠିକ୍ ହି;ିଁ ପ୍ରତପ୍ରବ, ଆମର ମପ୍ରନ ରଖ୍ ିବାକୁ ପ୍ରହବ ଆପ୍ରମ ପ୍ରଯପ୍ରତତିକିଏ କରି ବା ପ୍ରସତିକି ପାଇବା । ( ଇଷ୍ଟ େସଙ୍ଗ, ଷ୍ଠ ଖ୍ଣ୍ଡ, ତା-୦୧/୦୧/୧୯୭୮) ଅନୁ ବାଦକ : ସୁମିତ ପପ୍ରଟଲ

Be conversant with them who love Lord the Love unrepelling and be in love with love-- the way to heaven ;and that is theway to love, knowledge and bliss.

Sri Sri Thakur Anukulchandra

ମନୁ ୁ ଚାପ୍ରହ ିଁ ସମ୍ପୂର୍ଣ୍ଶ ର୍ାପ୍ରବ ଉପପ୍ରର୍ାଗ କରି ବାକୁ ଏବଂ ଏହି ଉପପ୍ରର୍ାଗ ସାେଶକ ପ୍ରହାଇଉପ୍ରଠ ଏକ ଅନୁ କୂଳ ପାରି ପାଶ୍ବକ ି ର ଅନୁ ରାଗପ୍ରର । ଦୃ ଷ୍ଟାନ୍ତ-ସ୍ୱରୂପ ବୁକ୍ତି ର ଐକାନ୍ତିକ ଅନୁ ର୍ବ, ତାହା ସୁଖ୍ ପ୍ରହଉ ବା ଦୁ ଃଖ୍ ପ୍ରହଉ, ନିଜର ଏକ ଆତ୍ମି କ-ପରି ପ୍ରବର୍ ମଧ୍ୟପ୍ରର େକାର୍ିତ ତୋ ଗୃହୀତ ପ୍ରହପ୍ରଲ ହି ିଁ ତାହା ଉପପ୍ରର୍ାଗୁ ପ୍ରହାଇ ଉଠିୋଏ । ଅନୁୋ ଏହା ବିଡ଼େି ତ ପ୍ରହାଇୋଏ ମାତ୍ର । ଏହାହି ିଁ ଈଶ୍ିରଙ୍କ ଲୀଳାର ତାତ୍ପଯଶୁ । ଲୀଳାର ଅେଶ ପ୍ରହଲା ― ଆଲି ଙ୍ଗନ ଓ ଗ୍ରହଣ । ଏେ ିପ୍ରରହି ିଁ ଜୀବନର େକୃଷ୍ଟ ଉପପ୍ରର୍ାଗ । ଏଣୁ ଉପପ୍ରର୍ାଗ ନିମିତ ବୁକ୍ତି ଏକ ଗ୍ରହଣମୁଖ୍ୀ ପରି ପ୍ରବର୍କୁ ପ୍ରଲାଡ଼ିବା ଏକ ସ୍ୱାର୍ାବିକ େୟାସ । ଏଣୁ ଯାଜନ ମାଧ୍ୟମପ୍ରର ର୍କ୍ତ ବା ସାଧକ ଇଷ୍ଟ-ପ୍ରଚତନାପ୍ରର କ୍ରମର୍ଃ ସ୍ୱୀୟ ସତାକୁ ସକ୍ରିୟ ଓ ସଜାଗ କରି ଚାଳୁେ ିବା ପ୍ରବପ୍ରଳ ତା'ର ଅର୍ୁନ୍ତରପ୍ରର ମୁହୂଃମଶହ ୁ ୂ ସୃଷ୍ଟି ପ୍ରହାଇ ଚାଲି େ ିବା ନବ ନବ ରସାଳ ଅନୁ ର୍ୂତିକୁ ନିଜର ପାରି ପାଶ୍ବକ ି ମଧ୍ୟପ୍ରର ବିତରଣ କରି ତନ୍ମଧ୍ୟରୁ ରସସ୍ୱାଦନ କରି ବାକୁ ବୁାକୁଳ ପ୍ରହାଇଉପ୍ରଠ । ଏହି ସ୍ୱୟଂକ୍ରିୟ େକ୍ରିୟାକୁ 'ଯାଜନ' ର୍ାପ୍ରବ ଅର୍ି ହତ ି କରାଯାଇଛି । 'ଯଜନ' ଅେଶାତ୍ ତପସୁା ମାଧ୍ୟମପ୍ରର ର୍କ୍ତ ସ୍ୱୀୟ-ଅର୍ୁନ୍ତରପ୍ରର ଇଷ୍ଟ-େତିଷ୍ାଠ କପ୍ରର ଏବଂ 'ଯାଜନ' ଜରି ଆପ୍ରର ପ୍ରସ ନିଜ ପାରି ପାଶ୍ବକ ି ଜଗତପ୍ରର ତା'ର େର୍ୁଙ୍କୁ େତିଷ୍ାଠ କରି ବାପ୍ରର ସମେଶ ହୁ ଏ । ନାମ-ଜପ, ଧ୍ୟାନ, ୋେଶନା, ସ୍ୱାଧ୍ୟାୟ ଓ ଆତ୍ମ-ବିପ୍ରେ ଣ ଓ ଆତ୍ମ-ନିୟନ୍ତ୍ରଣ ଆଦି 'ଯଜନ'ର ଅଙ୍ଗୀର୍ୂତ ପ୍ରହାଇେ ିବା ପ୍ରବପ୍ରଳ ପାରି ପାଶ୍ବକ ି େତି ଶ୍ରଦ୍ଧା, େୀତି, ପ୍ରସବା, ସାହାଯୁ, ସହାନୁ ର୍ୂତି, ସାହଚଯଶୁ, ବାକୁ ଓ ବୁବହାରପ୍ରର ମି ଷ୍ଟତା ଆଦି – ଯାଜନର ଅନ୍ତର୍ଶୁକ୍ତ । ଏତଦ୍ବିୁତୀତ ଉର୍ୟ ର୍ରୀର ଓ ମନର ସମନ୍ିତ ି ସାଧନା ପ୍ରହଲା ଇଷ୍ଟର୍ୃତି ଅେଶାତ୍ ଇଷ୍ଟଙ୍କର ର୍ରଣପ୍ରପା ଣ । ପ୍ରମାଟାପ୍ରମାଟି ର୍ାବ, ବାକୁ ଓ କମଶର ସଂଗତିର୍ୀଳ ତପସୁା । ଏହା

ଫଳପ୍ରର ଜୀବନର ସବଶପ୍ରତାମୁଖ୍ୀ ଉନ୍ନୟନ ସାଧ ିତ ପ୍ରହାଇୋଏ । ପରି ପ୍ରବର୍ପ୍ରର ସାଧକ ଅନନ୍ତ ପ୍ରେମର ଅଧ ିକାରୀ ପ୍ରହାଇ ଅଖ୍ଣ୍ଡ ର୍ାନ୍ତି ଓ ଆନନ୍ଦ ଉପପ୍ରର୍ାଗ କରି ୋଏ । ଶ୍ରୀଶ୍ରୀବଡ଼ଦା ଯୋେଶପ୍ରର କହିଛନ୍ତି – " ଯଜନ-ଯାଜନ-ଇଷ୍ଟର୍ୃତି ଏଇ ଜୀବନର ଧମଶ । ଇଷ୍ଟସ୍ୱାେଶେତିଷ୍ାଠ ଏଇ ହି ିଁ ଜୀବନର କମଶ ।।" କିନ୍ତୁ େ​େମ କୋ ପ୍ରହଲା, ଇଷ୍ଟଙ୍କ ସହିତ ଯୁକ୍ତ ପ୍ରହବା ।ଯୁକ୍ତ ପ୍ରହବାର େକ୍ରିୟାଟି ଯାଜନ ଦ୍ଵାରା ହି ିଁ ସମ୍ପାଦିତ ପ୍ରହାଇୋଏ । ଅେଶାତ୍ ଯାଜନ ଜରି ଆପ୍ରର ମଣି ଦୀକ୍ଷା ପ୍ରନବା ମାଧ୍ୟମପ୍ରର ଇଷ୍ଟଙ୍କ ସହିତ ଯୁକ୍ତ ହୁ ଏ । ଏ େସଙ୍ଗପ୍ରର ଶ୍ରୀଶ୍ରୀଠାକୁର କହିଛନ୍ତି – " ଯାଜନପ୍ରର ମଣି ଦୀକ୍ଷି ତ ହୁ ଏ, ଦୀକ୍ଷି ତ ପ୍ରହପ୍ରଲ ମଣି ଅନ୍ତରାସୀ ହୁ ଏ ।" ଏହି ଦୃ ଷ୍ଟିରୁ ଯାଜନର ର୍ୂମି କା ଅତୀବ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଶ । ଶ୍ରୀଶ୍ରୀଠାକୁର ଅନୁତ୍ର କହିଛନ୍ତି – " ଯାଜନର ପୃଷ୍ ୍ ର୍ ଠ ୂ ମି ପ୍ରର ଅଛି ଜୀବନ । ଜୀବନ ମାପ୍ରନ ପ୍ରଯାଗଯୁକ୍ତ ଜୀବନ ।" ( ଆ. େ. ୮ମ–୪୪) । ଏଣୁ ଯାଜନ ଜରି ଆପ୍ରର ନିପ୍ରଜ ଯୁକ୍ତ ପ୍ରହବା ସହିତ ଅପରକୁ ଆଦର୍ଶଯକ୍ତ ୁ କରି ବାର ପ୍ରେରଣା ରହିଛି । ପ୍ରତପ୍ରବ ଦୀକ୍ଷା ପ୍ରଦବା େସଙ୍ଗପ୍ରର ଶ୍ରୀଶ୍ରୀଠାକୁରଙ୍କ ପ୍ରକପ୍ରତ ବିଧ ି-ନିପ୍ରଦଶର୍ ରହିଛି । " ପ୍ରଖ୍ାସାମଦି କରି ଦୀକ୍ଷା ପ୍ରଦବା ର୍ଲ ନୁ ପ୍ରହ ିଁ । ଜୀବନର ପେ, ବଞ୍ଚିବାର ପେ, ସାେଶକତାର ପେ ଏପରି ଧରାଇ ପ୍ରଦବ, ପ୍ରସ ନିପ୍ରଜ ପ୍ରଯପରି ଆଗ୍ରହବୁାକୁଳ ପ୍ରହାଇଉପ୍ରଠ ।" ଏଣୁ, ଦୀକ୍ଷା ପାତ୍ରସ୍ଥ ପ୍ରହବା ବିପ୍ରଧୟ । ଏହା ପଛପ୍ରର ରହିଛି ଯାଜନର ର୍ୂମି କା ଓ ଯାଜନର ପୃଷ୍ର୍ ଠ ୂ ମି ପ୍ରର ଯଜନ । ଯଜନ-ହୀନ ଯାଜନକୁ ଶ୍ରୀଶ୍ରୀଠାକୁର ଲହୁ ଣୀ ନ େ ିବା ଦୁ ଧ ସହିତ ତୁ ଳନା କରି ଛନ୍ତି । ଏହି ଲହୁ ଣୀ ବା ସାରବେୁ ପ୍ରହଲା ଯଜନ, ଯାହା ଯାଜନକାରୀର ବୁକ୍ତି ତ୍ୱକୁ ଇଷ୍ଟର୍ାବପ୍ରର ପରି ପଳ ୍ ୁତ କରି ୋଏ । ଫଳପ୍ରର, ମଣି ମନପ୍ରର ଇଷ୍ଟଙ୍କ ସହିତ ଯୁକ୍ତ ପ୍ରହବାର ଉଦୁଗ୍ର-ବୁାକୁଳତା ଓ ସଂକଳ୍ପବଦ୍ଧତା ସୃଷ୍ଟି ହୁ ଏ ।

ଏହି ଦୃ ଷ୍ଟିରୁ ସ୍ୱୀୟ ଚରି ତ୍ରପ୍ରର ଯାଜନ କରି ବାର ର୍ି ତିର୍ୂମି ସୃଷ୍ଟି କରି ବାକୁ ହୁ ଏ । ତାହାହି ିଁ ଯାଜନକାରୀର ସାଧନ ବୁକ୍ତି ତ୍ୱ । ପ୍ରସ ନିପ୍ରଜ ଇଷ୍ଟଙ୍କ ସହିତ ନିଷ୍ାଠ -ନିପ୍ରଟାଳ ର୍ାପ୍ରବ ପ୍ରଯତିକି ସଂଯୁକ୍ତ ପ୍ରହବ, ତା'ର ଇଷ୍ଟବିର୍ାନ୍ିତ ି ବୁକ୍ତି ତ୍ୱ ପ୍ରସତିକି ଅନୁକୁ ଇଷ୍ଟାନୁ ରଞ୍ଜି ତ କରି ପ୍ରତାଳିବ । ଯାଜନକାରୀର ଏକ ବିପ୍ରର୍ ଦାୟି ତ୍ୱ ରହିଛି । ଯାଜନ-ଚଯଶୁା ମାଧ୍ୟମପ୍ରର ଇଷ୍ଟଙ୍କ େତି ତୋ ଧମଶ ଜୀବନ େତି ସାଗ୍ରହ-ବୁାକୁଳତା ସୃଷ୍ଟି କରି ବା ତା'ର ବିପ୍ରର୍ କତଶବୁ । ପ୍ରମାଟାପ୍ରମାଟି, ମଣି ର୍ି ତପ୍ରର ପାରସ୍ପରି କତା ଓ ସଂହତି ଆନୟନ କପ୍ରଳ୍ପ ଶ୍ରୀଶ୍ରୀଠାକୁର ବହୁ ସଂଖ୍ୁାପ୍ରର ଦୀକ୍ଷା ସଂଖ୍ୁା ବଢ଼ାଇବାକୁ ଚାହିଛନ୍ତି ିଁ । ଏଣୁ ଗୁରୁ ରାମଦାର୍ଙ୍କ ବାଣୀ ଉଦ୍ଧାର କରି କହିଛନ୍ତି – " ଦୀକ୍ଷା ପ୍ରଦଇ ପ୍ରଲାକଙ୍କୁ ପ୍ରନଇ ଆସି ବ । ବାକି ଯାହା କାଜ ଆମି ଇ କରପ୍ରବା, ପ୍ରମାର କାପ୍ରଛ ପାଠାଇପ୍ରବ ।" େଧାନ ଆଚାଯଶୁପ୍ରଦବ ଶ୍ରୀଶ୍ରୀଦାଦା ପ୍ରକାଟି ପ୍ରକାଟି ପ୍ରଲାକଙ୍କୁ ସତନାମପ୍ରର ଦୀକ୍ଷି ତ କରି ବାର ଆହ୍ାନ ୱ ପ୍ରଦଇଛନ୍ତି । ଆଚାଯଶୁ ନିପ୍ରଦଶର୍ ହି ିଁ ଇଷ୍ଟ ନିପ୍ରଦର୍ । ପରମପି ତାଙ୍କୁ ମୋପ୍ରର ପ୍ରନଇ, ୋଣର ବୁାକୁଳତା, 0କପ୍ରଠାର-ସଂକଳ୍ପ ଓ ତୀବ୍ର-ସପ୍ରେଗ ସହକାପ୍ରର ଲାଗି ପଡ଼ିବାକୁ ପଡ଼ିବ । ଆଚାଯଶୁନିପ୍ରଦଶର୍ ପ୍ରକପ୍ରବ ବୁେଶ ପ୍ରହବାର ନୁ ପ୍ରହ ିଁ । ପ୍ରସହି ିଁ ଆମ ଜୀବନପ୍ରର େତୁୟର େତୀକ । ଦୁ ବାଶ ର େଗତିର୍ୀଳ ପ୍ରହାଇ ତାଙ୍କ ଇଚ୍ଛାକୁ ସାେଶକ କରି ବା ନିମିତ ଏହି ଇଷ୍ଟଯଜ୍ଞପ୍ରର ଆତ୍ମାହୁ ତି ପ୍ରଦବାକୁ ପଡ଼ିବ ସମେ ଦୁ ବଳ ଶ ତା ଓ ଅେୀଳ ବୃ ତି-ସଂକ୍ଷୁବ୍ଧ ମନକୁ ନିମମ ଶ ର୍ାପ୍ରବ ପଦଦଳିତ କରି । ଦିଗ-୍ ଦିଗନ୍ତକୁ େତିଧ୍ନ ି ିତ କରି ସବଶଦା ପୁରୁପ୍ର ାତମଙ୍କ କଣ୍ଠରୁ ର୍ାସି ଆସୁଛି – " ଦ୍ଵନ୍ଦ-ବାଧା-ବିଘ୍ନ ଦଳି ଦକ୍ଷକୁର୍ଳ ତଡିତ୍ରାପ୍ରଗ । ଗୁରୁଙ୍କ ଆପ୍ରଦର୍ ପାଳନ ପ୍ରସଇଠାପ୍ରର ତ ସି ଦ୍ଧି ଜାପ୍ରଗ ।।"

ଯହି,ିଁ

( ୨୦୧୧ ମସି ହାପ୍ରର ର୍ୁବପ୍ରନଶ୍ୱର ସତସଙ୍ଗ ବିହାର ବା ବ ପ୍ରକାତ୍ସଵର ମୁଖ୍ପତ୍ର 'ତପଶଣ' ପ୍ରର େକାର୍ିତ )

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Team Bliss