Bliss September 2017

September 2017 Cover design by: Paplu Patel Page design and layout: Ghanashyam Nayak Online Coordinator: Satyaranjan Pradhan EDITOR: Dr. Anurag Nath ‘Kritiranjan'

Editorial Board Members ------------------------------------------------

1. Sumit Patel 2. Ghanashyam Nayak 3. Swarashtra Srivastava 4. Kumaresh Pal

Param premamaya Sri Sri Thakur

ENGLISH SECTION

BANGLA SECTION

HINDI SECTION

ODIYA SECTION

• PAGE No.: • 6 - 48

• PAGE No.: • 49 - 73

• PAGE No.: • 74 - 89

• PAGE No.: • 90 - 96

Ya devi sarvabhuteshu!

As the Autumn season starts, mother nature adorns itself with all kinds of ornate jewels. The mild and melodic breeze which soothes the spirit and touches the soul brings with it the news of the grand festivity in the form of the Sharod Utsav! The whole atmosphere leaps with joy and starts preparing for the homecoming of the Universal Mother!

Sri Sri Thakur reverentially calls upon Maa Durga as the emblem, the symbol of the universal motherhood. The sustainer of good and the annihilator of evil. Durga durgatinashini as we reverentially call upon the mother. Our mythology speaks of Maa Durga profoundly as the emblem of Shakti and how she defeated the demon king Mahishasura. Sri Sri Thakur gives a more lucid explanation. He says that Puja means adorations. Not just in words, but we must imbibe the qualities of the mother goddess within us. Resistance to evil is an integral part of Dharma. Adorations to Mother Durga is a symbol of the win of good over evil, the impermanence of all that is in discord with the existence. The demon king Mahishasura was defeated not just in war with the mother goddess. He himself actually wrote his death statement the day he deviated from the existential path. His ill doings bore the fruits of his doom. Mother Durga was the cumulative energy of the whole of existential force operating in the cosmos who granted him the fruits of his karma!

Maa Durga is said to be dashabhuja meaning the one with ten hands. Sri Sri Thakur says that this again is the symbolic representation of an ideal Aryan lady. The women who are no less than the image of the mother goddess! The womenfolk perform a number of chores on a daily basis regularly without any expectation in return, out of their natural and spontaneous love. The way they take care of all the aspects together it seems that they can do the work with ten hands together! Each mother is the manifestation of the divine mother. Each woman is the image of the Shakti. To adore and respect one’s own mother residing in the houses is the true worship of Maa Durga. On this auspicious occasion of Sharodia utsav of the divine mother, let us take a pledge that no Durga is left without care, no Durga gets neglected and ignored, and no Durga suffers in the gloomy shadows of the elderly homes. Let us ensure that no Durga is ever harassed or abused in this world. Only then shall we be able to worship the mother goddess in the truest sense!

Vande Purushottamam!

Dr. Anurag Nath Kritiranjan

ENGLISH CONTENT

ENGLISH CONTENT ❖

Editorial

❖

The Love loop – Surrender, Service and Bliss --------------------Surya Mohapatra

❖

Religion, conversion and Dharma -----------------------------------Sumit Majumdar

❖

Law and order as per Sri Sri Thakur’s ideology--------------Debasis Bhattacharya

❖

Finding a true Guru -------------------------------------------Dr. Kriti Bhaswar Singh

❖

Meditation – an effective way to alleviate Poverty in Sree Sree Anukulchandra’s ideology---------------------------------------------------------------------Rajarashi Roy

❖

Towards a new life ----------------------------------------------Riddhi dipan Dasgupta

❖

Engulf me in thy love (poem) ---------------------------Dr. Anurag Nath Kritiranjan

“Everyone’s Mother is the Mother of the world. Every woman is another form of one’s own Mother. Think in this fashion.

If filial thoughts be not heartfelt, one should not touch women. The farther away from them one remains, the better. Not to look upon their faces is better yet.”

(Satyanusaran)

The Love Loop: Surrender-Service-Bliss Surya Prakash Mohapatra Global Head, Talent Transformations Wipro, BPS When we first engage in a task, our brain works very hard to receive, process and assimilate loads of information. As brain begins to understand how the task works, the behavior becomes automatic. We all know how in our childhood we struggled to tie our shoe laces at the beginning. But later, we could tie our shoe laces without even looking at them. We struggled when we started learning how to drive. Now we can accelerate, apply brakes and maneuver the steering without even consciously trying. As toddlers, we struggled to stand and walk. Now we can walk even with our eyes closed. This means that when we keep performing the same task over and over again, it becomes automatic. When the task becomes automatic, our conscious brain is freed up to focus on more important things and it outsources routine and transactional activities to another part of the brain. When this happens, we know a habit has been formed.

The Habit Loop: Cue-RoutineReward When a habit is formed, we unconsciously perform the task without

even thinking about it. This is called the Habit Loop. The habit loop has three elements- cue, routine and reward. First, there is a cue or trigger that tells your brain to go into automatic mode and which habit to use. Then there is the routine. This is the behavior or the task itself. Finally, there is a reward, which helps your brain figure out if this particular loop is worth remembering for the future. Let’s look at the example of a smoker and his smoking habit. His hand goes out to the cigarette packet, the moment he feels even the slightest amount of stress. In this case, the cue is stress. Reaching out to the cigarette packet, taking out a cigarette, lighting it and smoking is the routine. What follows this routine is a temporary relief from stress. This is the reward. Over time, this loop‌ becomes more and more automatic.

Breaking a bad habit is hard.

A Reward in the habit loop is a type of physical or mental pleasure.

Pleasurable/Enjoyable behaviors can prompt our brain to release a chemical called dopamine. If we do something over and over, and dopamine is there when we are doing it, that strengthens the habit even more. When we are not

doing those things, dopamine creates the craving to do it again. When there is intense craving for such rewards and we cannot resist them, we have actually been enslaved by our habits. At this point, it becomes extremely difficult to break such bad habits. In spiritual language, such cravings are called complexes or passions.

There was a research conducted by Wendy Wood, a professor in Psychology at the University of South California. As part of this research, she followed around a few students to try to figure out how much of their day was decisionmaking versus how much was habit.

And she found that about 45 percent of all the behaviors that someone exhibited in a day was habit; it wasn’t decision-making.

This research shows how habits become an inextricable part of ourselves and we find it difficult to break them or discontinue them. When habits make a permanent abode in ourselves, they form the core of who we are- lazy, short-tempered, punctual, hardworking, confident , arrogant etc.

Those who suffer from diabetes know that eating sweets is detrimental, but there are millions of diabetics who cannot resist the temptation of eating sweets and continuously harm their health.

Many heart patients despite knowing that drinking alcohol can be lifethreatening cannot give up drinking.

About 80% of smokers say they would like to quit but they cannot. Drug and alcohol abusers struggle to give up addictions that hurt their bodies and life.

And many of us have unhealthy excess weight that we could lose if only we would eat right and exercise more. From all these examples, it is clear that breaking bad habits is not easy.

But it is not impossible Breaking bad habits is difficult but not impossible. I know a young man who used to drink excessively before his marriage. Once he got married and blessed with a child, he suddenly gave up alcohol one day. What resulted in this instant transformation? Well, this is the power of love. His love and care for his wife and child overpowered his desire for temporary pleasures derived from consuming alcohol. Let’s see another example, if we truly love our parents, we won’t do anything (even in their absence) which would hurt them.

Aforesaid examples accentuate the force that love generates. But usually our habits are so deeply and inextricably entrenched in ourselves that even love for parents, wife or children doesn’t suffice. And this is because most of us are enslaved and controlled by our own complexes or passions.

The Love Service-Bliss

Loop:

Surrender-

So what is the way out? To come out of the clutches of complexes we need to attach ourselves with the Living Ideal or Guru. Love for the Living Ideal or Guru is the highest form of Love. Who is the Living Ideal? The Living Ideal is the prophet of the age. He is the creator Himself in human form. He comes to the earth as the manifestation of human perfection. In order to get out of the Habit loop (Cue-RoutineReward), we need to get into the Love loop (Surrender-Service-Bliss).

At the beginning, we need to identify our Living Ideal or Guru and attach ourselves with Him. Once we attach ourselves with the Living Ideal, the three elements of the LOVE LOOP get triggered. It starts with SURRENDER to the Living Ideal. Total surrender means wholehearted and unconditional acceptance. When one surrenders to the Living Ideal or Guru, the urge to render selfless SERVICE to Him grows within oneself. When one goes on serving the Living Ideal with sincere devotion and without any expectation, he or she achieves eternal BLISS. Every temporary pleasurable activity looks so insignificant before eternal Bliss.

When man achieves eternal Bliss, all passionate craving automatically disappears. When desire disappears, the corresponding behaviours (bad

habits) also disappear. This is the LOVE LOOP. At the heart of the HABIT LOOP are passionate desires. At the heart of the LOVE LOOP is the Living Ideal. If we love the Living Ideal and follow Him unconditionally we shall gain absolute control over our lower passions and weaknesses.

We shall become transformed and purified souls. If instead we only follow our own whims, ignoring Him, then we receive accordingly. A man attached to the Living Ideal, becomes a loving, caring, wise, graceful, agile and strong human being. Sree Sree Thakur Anukulchandra says: “There is libido in every human being. This libido wants to get attached.

A man who becomes active due to attachment of this libido to superior is bound to rise.” Attachment is the technique of achievement. It is the sum and substance. We must be either concentric or eccentric. The latter invites all sorts of miseries whereas if we are concentric around the living Ideal in whom all glorious qualities bloom, we shall never commit any blunder.

Attachment to the Living Ideal turns our mind inwards. We become cognizant of our internal short-comings and ills and consciously try to rectify ourselves. We don’t blame others for our failures and misfortune. But a man who is not attached to a Living Ideal has his mind focused outwards. He always finds fault with others and blames others for his failure and misfortune. He gets attracted to worldly external attributes like dress, appearance, looks etc.

A friend of mine who relocated to India from the USA recently confessed before me that he has been trying to quit smoking for the last 20 years, but in vain. He narrated how he went to counsellors and de-addiction centers for help and nothing worked. However, he was astonished when I shared with him true stories of people who have come to Satsang and have accepted Sree Sree Thakur Anukulchandra as their Living Ideal and have given up their bad habits and transformed themselves completely just by virtue of their deep love and attachment to Sree Sree Thakur.

Millions of people in this world have accepted Sree Sree Thakur Anukulchandra as their Living Ideal.

Sree Sree Thakur founded the Satsang Movement as his mission to reform and transform human beings from direction-less self-centered beings into ideal-centric personalities with vigour and vitality.

Sree Sree Thakur’s philosophy was one of man making, of inspiring people to follow the path of being and becoming (life and growth), whatever be their caste, creed or religion, so that each individual became a ‘relief centre’ in himself or herself for the society.

Millions of people have embarked on this journey of transformation through surrender-service and bliss !!

Religion, conversion and Dharma Sumit Majumdar Howrah, West Bengal It is roughly estimated that 4200 religions are existing in our world.

Some old religious faiths are Hinduism Judaism Jainism Buddhism and most recent one is Islam. These are followed as main stream religion. China is the least religious country with only 7% religious believer and 99% people of Ethiopia feels they are religious.

Overall very few people are there who do not believe in religion. In modern world religious boundaries are barely holding people in a certain circle.

Scientific explanations, War, human migration, globalization and most importantly thirst for knowledge are stretching the limit.

Our point of discussion is not about religious statistics. We will try to understand what religion is. How conversion came into picture and the ultimate goal of life.

Let’s start with religion.

Religion is all about faith. The faith here not only deals with a faith on personal level rather it is collective faith system. Religion influences the mass and includes them in its various activities. When the early man of cave saw that there was thunder in the sky, or heavy rain fall was destroying forest, or fire burnt the old trees, it left

a question in his mind. He tried to figure out all those things and sum up with one explanation – Supreme power. Fear of existence led man to bow down in front of natural calamities. Some of them became dedicated to do rituals that showed acceptance of some abstract unexplainable identity and that fear of existence molded man to believe in hell and heaven. The word Religion itself signifies kind of bonding. The bond may be between man and GOD or the man and his beliefs. Behind 4200 religions 4200 beliefs are there. Those beliefs do depend on geographical limits. The people living in the icy cold glaciers wait for the Sun. They worship it as it brings food and opportunities to sustain life. As soon as the Sun comes out ice starts melting. Once land covered with ice become valley of beautiful flowers.

Life comes out of the caves and blooms to the fullest. On the other hand the people of desert always welcome rain with heart felt gratitude. It is like a boon to them. The rough arid desert once again grows corps and the empty stomach enjoys it with dance and songs.

Religion of different regions always differs from each other in certain rituals but still they are basically conveying the same message of humanity. They way

of living, natural resources, people’s behavior, social life, economy, do effect religious believes.

One thing is certain in all the religious beliefs that we should adhere to religious principles and should maintain boundaries that religion has restricted for us. Religion says man had fallen from heaven as he had lost his innocence and purity. Man cannot live without the help of someone who resides in the sky. Noah did believe in his God so he was saved but the nonbelievers did not believe on Noah’s God so they were lost in the high tide. How partial God was!

Here comes a vital point --conversion. Every single thought, every single belief always tries to influence the other. This is how belief and thoughts live their life. As religion depends on belief, one’s religion does influence others. Some say if you do not follow my religion then be ready to stay in infinite hell. They do explain categories of hell and also define sufferings that one would feel. Some do business with religious conversions in exchange of service and hospitality.

They say, they would help you if you leave your ancestral faith and accept whatever they believe.

Previously man used to live in tribes.

Their resources used were limited.

They had two options, one to reproduce resource either by hunting or cultivation and the second is stealing from others. We have seen in history that Saxons attacked Rome, Mughals

attacked undivided India. Their motive was not only to acquire land but also to gain resources and mass. One country cannot be defeated until the attack breaks down its cultural unity.

Organized religion does this. According to old historical notes and evidences, ancient warriors did carry religion on their sword and forced people to convert. Even today conversion is happening in exchange of government benefits, job, and basic needs of life.

Once fear of existence has become religion of mankind now.

So what is the goal of life?

Is it certain that we have to bow down against fear of existence? Do we have to follow old laws which needs renovation to keep pace with new age? Should we consider that there is someone in the sky and if we do not beg in front of him, he will not help us out? Is there any truth behind religious business of conversion?

There are lots of questions to be asked.

There is a lot of hypocrisy to be stopped. Truth of life is much more complex than man made religion. There is a truth that man has been seeking since he stepped out from cave. What was behind every Altamira picture? Was that just a strategy before hunting? Or man just tried to portray the truth which is the source of all knowledge, necessity of our existence!

Whenever the mass felt crisis of being and becoming there was always a savior who showed us the way of living. That savior fulfilled the need of that age to the extreme. They are fulfiller the best

of the age. Human appearance is the ultimate form of evolution. There is nothing to evaluate physically but the soul has infinite scope to meet the extreme goal. The savior of the age comes to fulfill this sole purpose. Until we do not realize how pure our existence is, we will always feel the fear of existence. As soon as we lit a light in a dark room the fear of dark goes away. There is no GOD who can illumine the room but only us. The savior has done this for himself and set an example that we could also do that.

Those savior did not come to create religion. They are the way to reach the ultimate truth that is to know himself truly.

Sri Sri Thakur Anukulchandra is fulfiller the best of this age. He came with scientific explanation of Dharma.

He said “The stay of all existence is Dharma, and He is the Supreme Fulfiller. Dharma never becomes many. It is always one. There is no variety of it. Views may be many-even as many as there are people. Still, Dharma cannot be many. In my opinion, to speak of Hindu Dharma, Christian Dharma, Mohamme-dan Dharma, Buddhist Dharma, etc. is wrong; rather, they are so many views.

In fact, there is no opposition in the views-different views, the same wayfeeling One in many forms. Each faith is for the expansion of avowed activity. That can be in many forms and as much as is gained by the

expansion, so much the realizationwisdom. So dharma is based upon realization-to be ‘real’ in nature.”

So boldly explained and surely it servers the purpose of life. He said “Contraction is dejection. Expansion is delight. There is a lack of happiness in that which brings weakness and fear in the heart and that is grief.” Our fear of existence has a face of unknown desire. We do not want to lose anything yet want everything in our life. In every corner of this world we do seek pleasure, peace. Unfortunately it slips out from our finger. He said “Desire unfulfilled is misery. Don’t expect anything. Be prepared for every situation. What can grief do to you? Nobody is miserable by nature. If one wishes, he can drive it out.”

His holy advice on dharma is like theseTo know Dharma is to know the root cause of anything, and to know that is wisdom. Attachment towards the Source is devotion, and wisdom is in proportion to the degree of devotion.

Devotion and wisdom will be as much as is gained through that attachment.

As much as you are attached to a subject, so much wisdom do you have about that subject. The purpose of life is to drive away ‘want’ completely, and that is possible only by knowing the Cause. Exhausted in want, the mind seeks Dharma or the Supreme Being, otherwise not. “What will remove ‘want’, and how?”

From this thought the question of the

Supreme Being arises at last. What upholds the existence of an object is Dharma. So long as that remains unknown, nothing is known exactly.

Truly no religion defines the basis of life so well. But where is our lack of doing dharma. Sri Sri Thakur warned us on this –“First of all, we must wage war on weakness. We must be bold and brave; for weakness is sin incarnate! Drive it away at once--this depressing, blood-sucking vampire!

Say--you are bold. The offspring of Might; believe--you are a son of Father the Supreme! Before all else, be daring, be sincere. Then it is clear you have the right to enter the kingdom of heaven. With the least weakness you cannot be truly sincere, and as long as your thoughts and words do not agree, the dirt within shall not be touched. Once word and thought become alike, the dirt cannot collect within. The hidden rubbish floats up in words and sin cannot be weakness; to fail to succeed, no harm; carry on; don't stop!

That unblemished effort must carry you toward the goal. Weak mind are always suspicious. They can never trust. Their faith has been lost; so they are generally sickly, tricky, sensually inclined. For them all of life is a burning. Ultimately joy and sorrow are dissolved in despair. What a pleasure, what is pain ‘they cannot differentiate. If asked, they sigh, "What's the difference?" Ever restless, their lives deteriorate in

dullness. Love and regard has no place in the weak heart. To be anxious about one's own distress, suffering or death on seeing that of others and to be broken, bewildered and distraught thereby is weakness. But the eyes of those who are strong are always seeking for a remedy in everything they do and in such a way that no one is shattered while in that condition. To find the remedy with love, as did Lord Buddha, is the sign of a courageous heart. Say not you are timid! Say not you are a coward! Say not you are evilminded! Look towards Father! Speak fervently," Oh, I am your son. Within me there is no more dullness, no more weakness. I am no longer a coward!

Never again forgetting you will I run towards hell with my back towards your light crying, 'Darkness, darkness, darkness'!"

Sri Sri Thakur believes on conviction not conversion. He asked Hindus to be true Hindu, Muslims to be true Muslim, Christian to be true Christian. But to be that we need a living example and that is Him. We need a teacher who would teach us lessons of life rather than helpless seeking towards sky. From the very beginning of human history man himself had erased obstacles by their own hand. The nature gave him cave he made house for him, the nature gave him raw food-he learned the use of fire and cooked for himself. Nature gave him heavy rainfall –Man made electricity out of it. So there was man on every important turnings of human

evolution. There was fulfiller the best who inspired mankind to be good against all evil. Sri Ramchnadra, Sri Krishna, Sri Buddha, Jesus Christ, Mohammad Rasul, Sri Ramkrishna Paramhansa, Sri Sri Thakur Anukulchandra - they all are teachers of mankind . Human civilization was moved forward by their holy boon not by fear of hell or inferior offering towards lifeless stones.

At the end of this discussion I would like to utter the master’s holy dictum‘Do never die, nor cause to death; but resist death to death’.

Bandepurushottamam.

LAW AND ORDER AS PER SRI SRI THAKUR’S IDEOLOGY Debasis Bhattacharya (M.A, LLB) Former Additional District and sessions judge

Law is just what propels or brings Order. Both the words are synonymous. We always look forward to an orderly system. A true, faithful and orderly disciple becomes disciplined on his own to the tune of his guru. When it is the State, it makes law. A good lawmaker paves the way to a good social life. Man is a social animal. To protect humanity, the nature, including the beasts, the law is enacted for a beautiful society, nay the world. So, there is also international laws, and International Court of Justice at Hague.

There are State and National courts to adjudicate and decide disputes between parties, which are civil and criminal in nature. Civil disputes also include matrimonial disputes. Criminal disputes are generally fought between the State in one hand and the accused on the other.

No one can be said guilty until convicted.

It is said that law is blind. It does not act on his own, but is goaded by man. It is blind, as one of the three maxims of Mahatma Gandhi.

The British laws are exhaustive in nature and are still in vogue in India.

The Code of Civil Procedure, the Code of Criminal Procedure, the Evidence Act, the Contract Act are of British make and are still working very well with some amendments in consonance with the present day situations.

At this juncture, the Prophet of the modern age and saviour, Sri Sri Thakur Anukulchandra descended on earth to give solace to the people and to free mankind from the shackles of misery.

Sri Sri Thakur Anukulchandra's main philosophy of law is amply and ably described in His words, 'Judge to correct and console', 'To judge one is not to punish, but to correct, to console'. We see that the 'jails' have been transformed nowadays into 'correctional homes', a principle of which Thakur ji spoke long ago. About independence of judiciary, He spoke long ago. 'Judiciary is the rescue of people from the clutches of a cliquish octopus and it is not to satisfy the whims of administration'.

Eventually, the executive was separated from judiciary in 1973 by the enactment of the Code of Criminal Procedure, 1973.

He was the forerunner to say, 'Listen with sympathy', 'Listen with attentive sympathy to those who wish to speak to you, but be not coloured, be active to console the accused and the complainant, and make them friendly to each other'. He also said, 'He who can discern the law and adjust it with compassionate consideration is a seer.

“Love controls the law that upholds existence with all it’s magnanimity.”

Regarding civil order, He was most specific. He said, 'Fewer the criminals, better the administration', 'Punish first administering officers, then peace-guards because they are responsible for keeping the household of every citizen peaceful with compassionate service and fellowfeeling, - it is for this that they are paid by the people...'. And, then, 'Suffering of the people is a discredit for the state officials'. 'Peace-guards is an excellent coinage.

The nation, nay the world needs and seeks active compassionate judges and peace-guards to save the nation and the world.

LAW SHOULD OBEY THE SEER Law should obey With every obeisance The Seer The Incarnate, The Installer of it Otherwise hell-storm Is inevitable.

WHO CAN ADMINISTER LAW ?

Law can create being But it cannot administer itself ; He alone can administer law In whom Energetic, compassionate,

References.

1.The Message 2. Discourses of Sri Sri Thakur

Considerate mental faculties exist.

(The Message Vol. 4)

FINDING A TRUE GURU Dr. Kriti Bhaswar Singh Birla Institute of Technology Mesra (Noida Campus) (Currently on deputation to Royal Univ. of Bhutan)

In the recent weeks, we have heard about the conviction of self-made baba or guru.

This news and earlier sentencing of another baba has led to wide debate and criticism not only from general public but even from their followers. The self-proclaimed baba or guru do not satisfy others with the wealth of service, love or devotion.

Over and above they unleash the tyranny of trampling follower's faith with their wrong deeds and frighten them with the fear of doom in order to collect regular gifts from them.

Incident like what happened in past week can leave an innocent person with a deep scar in his mind and leave him or her ever suspicious. What is more interesting to observe in these cases is not only literate but people who are educated are also trapped.

In this article, I shall discuss primarily the traits of a true guru. I begin with the purpose of life that is the realization of God by each soul. Then, how one can have realization of god and need of guru is discussed. The role of guru in one's life is summarized in

the following paragraph. Then I discuss the traits of guru as explained by Sri Sri Thakur is listed and discussed. Finally, I end up with the anticipation that every one of us should find a true guru to achieve the ultimate aim of everyone's life that is god-realization.

Faith is such a delicate and personal matter that it cannot be shown in the form of some mathematical equation.

One of the prerequisites is total surrender of oneself to the guru (or sadguru). This reminds me of a folk tale named ‘Three Hermits’ written by the great novelist Leo Tolstoy; there lived three old hermits on an island. They were so simple that the only prayer they offered the lord was: ‘we are three; Thou art three- have mercy on us!’ Great miracles were evidenced during their naïve prayer. The local bishop came to know about them and their inadmissible prayer and then decided to teach the three hermits- the canonical invocations.

The bishop arrived on the island and taught them many customary prayers.

When the bishop left the island on a ship, he saw a radiant light following his

ship. As it approached, he saw the tree hermits, who were holding hands and running on the waves to reach the ship.

Upon arrival they asked the bishop: we have forgotten the prayers that you taught us, can you repeat them once again? The bishop replied, ‘continue to live with your prayer!’

Our soul is encased in a body to perform duties on this earth. All religious scriptures declare man to be not a corruptible body, but a living soul. We are born with past karmic action and through our action we accumulate karma in present life, which in this life we want to extinguish. Swami Vivekananda said “The end of all religions is the realization of God in the soul. Ideals and methods may differ but that is the central point. That is the realization of God, something behind this world of sense-- this world of eternal eating and drinking and talking nonsense-- this world of shadows and selfishness.

There is that beyond all books, beyond all creeds, beyond the vanities of this world, and that is the realization of God within yourself”.[1] Now the question is: How does one have realization of God? Why do we need guru? Who can be called a true guru? The answer to the first and second questions can be understood by what Lord Jesus Christ had said: ‘I am the way, the truth, the life – none can come to the Father but through me’.

Further, in St. John’s Gospel it is said ‘No man hath seen God at any time;

the only begotten Son, which is in the bosom of the Father, he hath declared [him]’. Therefore, we need guru for realization of God. In Bhagavad Gita Lord Krishna says, "Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me." The word Guru has come from Sanskrit -root gu, “darkeness,” and ru. “that which dispels”, thus guru or spiritual teacher is said to be “dispeller of darkness”. Sri Sri Thakur said “He, in whom the doctrines of being and becoming have got revealed or had got revealed, is verily the Guide or Guru. He, who gives such doctrines directly to someone, is his Ideal, Guru or Guide”. In every age sad-guru comes to show us the way to live life and overcome our fixations to various complexes. But these prophets are seldom recognized by all in their life-time. “Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.” [2] When asked – ‘In modern civilization many people say, what is the role of a Guru? God is there and I am there – do not understand the need for someone intermediary? To which Sri Sri Thakur said “Godhood is nothing but collection of all those traits that constitute God. The one, who worshiping Godhood, i.e., the collective traits of God, has been able to characterize them and as a result, these traits naturally manifest themselves in his words, thoughts, ways and actions, only he is a Guru. Godhood

verily reside in him[1]. That is why it is said, ‘Brahma vit Brahma eva bhavati’ (The realiser of Brahma [God], becomes Brahma Himself) Without such a God, in the form of a Guru, I do not know if there is any other way available for our progress.

Jesus has said, ‘ I am the way, the truth, the life – none can come to the Father but through me’. What does it mean?

Does it not say the same thing? So the one, who does not have an Ideal – a materialized Ideal, and thus there is no love, devotion or adherence to him, the one who has not actively fulfilled anyone, i.e., has not been successful in fulfilling anyone’s wishes, how can he be a Guru? [3] Now let’s explore to the question -who can be called a true guru?

Sri Sri Thakur has beautifully explained the traits of a true guru. He said, “A nescient/ignorant man who does not know the path to colligate himself, how will he colligate another. Four things are to be observed in a Guru (1) His sayings match with that of past prophets, solemn seers, forefathers and heavenly deities and there is no contradiction in his sayings with them.

(2) He believes or not that every person in the world has the unique instinctive urge for existence and the God has given right to fulfill each one hankering for Becoming. (3) How much he himself is devoted to the God? The signs of his true devotion to God is that he will be disinterested in

self-aggrandizement but will be enthusiastic to the glory of the God. (4) Further, it to be seen that there is no contradiction between his words and action.” [4] This summarizes in simple words a test of a true guru. Anyone can satisfy oneself if he or she has really found a true guru for himself or herself. Firstly, a true guru sayings and instructions should not contradict with those of past prophets. Actually, the prime laws, mother doctrine - a synthesis of religions and philosophies, are those which are absolutely essential for each and every individual’s being and becoming and they are universal, eternal – like, adoration to Ideal, devotion for Guide (Guru), purity of food, purity of action, purity of thoughts etc.

It develops and deepens as the ages roll along, but its foundation and center remain the same.

Therefore, at the foundation we can observe that all religion or sects teaches fundamentally same thing. The only difference may be because of time, place and situation. So, the present guru should be fulfiller of all the Past Gurus! Fulfiller the Best comes to establish Dharma— the uphold of existence, and to invigorate every being and every life.

Secondly, a true guru nurtures His each disciple uniquely according to each disciple’s instinctive urge for existence.

He only understands that every individual being is His child. He longs for each individual to fulfil, protect and

nurture Him with service and acquisition in concord with the environment so that every being by dint of his own labor and individual distinctiveness may keep his own existence intact and expanding and so move forward on the eternal road of evolution.

In Mahabharata, even though all Pandava and Kaurava went to learn from guru Dronacharya, but each were trained uniquely. So, we find no one better in archery than Arjuna!

Thirdly, a true guru will avoid selfadvertisement. He will sing glory of all past prophets, remain devoted and reverential to all the past Gurus. He will preach that none else but the Almighty God is to be worshiped. He is one and unique. Surrender to the One and only! His focus will be on chalan-puja (following the footsteps of guru) rather charan-puja (worship of lord’s feet).

And finally, there will never be any conflict between a true guru’s word and his action. Being the master of His complexes he will speak what is in his heart: universal truths.

"As the different streams having their sources in different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee." [5] So, we should not wait for our liberation and find a true Guru. In “The Over-Soul,” Emerson had written: “A man is the façade of a

temple wherein all wisdom and all good abide. What we commonly call man, the eating, drinking, planting, counting man, does not, as we know him, represent himself, but misrepresents himself. Him we do not respect; but the soul, whose organ he is, would he let it appear through his actions, would make our knees bend…..We live on one side to the deeps of spiritual nature, to all the attributes of God.” When some American travelers asked Sri Sri Thakur - if Christ is so vital, why didn't he make us love Him? If God is omnipotent, why did He make it so difficult? When God is so powerful, why did he give us freedom to move against Him? Sri Sri Thakur said – “I think that along with man, God created servants or complexes for him. And though he created man, He has no control over men's desires. As God is a self sufficient entity, so also, He has left all in the same condition. He has given no less endowment to anyone. Man is free to utilise these possessions in any way he chooses. He may move towards God or he can ignore and disown Him and run after his passions and complexes. Then, instead of servants, they become his masters and make him enjoy the world in their fashion. Thus, the more the son of God subjects himself to his servants, the more he moves towards the jaws of death. For example, having been born of the father, the child has the liberty to go against his wishes. But, if inspite of this liberty he doesn't take advantage to it &

instead follows his father with an urge for good, i believe, he profits.

Similar is the case with humanity in general. The more we move towards the source, the more good we acquire.

And I believe: he who ignores the Source, ultimately is deprived of all resources” [6] I would like to conclude it by a small story, it goes like this – A saint was sitting on an elevated rock besides a flowing river for long time. Observing him, a passerby enquired his, ‘I have seen you sitting here for long, can I help you in anyway? To which the saint replied, ‘I am waiting the flow of water to stop so that I can cross this river’. The man was surprised and remarked, ‘how can this flow stop?

The saint said ‘I don’t understand why then men wait to reach God!’ Vande Purushottamam

Reference: 1. Excerpts from the Lecture of Vivekananda at Hartford, USA. 2. Bhagavad Gita, Chapter 9, verse 11 3. Nana Prasange Vol.1, Ninth Edition, Dec-2001, Page 13-14 4. Alochana Prasang, 5th Ed. Page 67 5. Swami Vivekananda's at The World Parliament of Religions, Chicago, 1893 6. ANSWERS TO THE QUEST by Ray Hauserman.

IDOL WORSHIP OF HINDUS ======================= Q: Hindus are idolaters. Isn't it?

Thakur: Hindus are never idolaters, rather they are the Hero-worshippers.

Wherever they have found an abundance of power, they have accepted it as the power of God - the Supreme Being. Defying the source of power(which is God HIMSELF) they never regard any other source.

Whenever there is the exception, whenever, defying the source of the power, some other source is considered as potent or powerful, that source is considered as ASURIK or demonic.

This is what I observe.

Q: You say that the Hindus are not idolaters. But without worshipping any one, even without doing anything, we can remain Hindus. Don't we have any Ideal? Don't we have anything to do?

THAKUR: Hindu dharma means the Aryan dharma. The Aryan Philosophy is the Philosophy of Hinduism, the Aryan seers are the Hindu seers. Those who regard all these things are Hindus.

Christianity too, has written evidence of respecting the past seers, similar to Hinduism. They are expected to respect all the past Gurus including the Present one. This is what their scriptures say.

Ref [Nana Prasange, Vol. 1, page 9, page 16, 9th edition]

Meditation, an effective way to alleviate Poverty in Sree Sree Thakur Anukulchandra’s Ideology Rajarshi Roy, SPR Senior IT Professional, London e-Mail: RRoy.SatsangUK@yahoo.co.uk Phone: 0044-7868098775

The definition of poverty varies considerably depending on the situation and place.Despite the many definitions, one thing is certain; poverty is a complex societal issue. No matter how poverty is defined, it is without doubt an issue that requires everyone’s attention. It is important that all members of our society work together to provide the opportunities for all our members to reach their full potential. It helps all of us to help one another. Here, how poverty can be alleviated by practicing meditation in the ideology of SreeSree Thakur Anukulchandra (1888-1969), world teacher, guide, philosopher and founder of Satsang, has been explained.

Meditation is a practice where an individual trains the mind to induce a mode of consciousness. In other words, meditation includes techniques designed to promote relaxation, build internal energy or life force and develop virtues like compassion, love, patience, generosity and forgiveness.

Although meditation has been

Practiced since antiquity as a component of numerous religious traditions and beliefs, modern science has discovered that practicing meditation has multiple benefits. Meditation, like mental hygiene keeps us physically fit and healthy, mentally focussed and sane.

Intellectually, it brings such sharpness, keenness of attention, awareness and observation; emotionally, we feel lighter, softer,and purer and we are able to let go of all the past garbage. It also creates positive vibrations around us, influencing our behaviour with others, and others behaviour towards us.

Meditation also provides the most effective relaxation in the shortest time.

Numerous styles of meditation are practiced, and various types of activities are referred to as meditative practice, but one of the most effective ways of practicing meditation is the one followed in Satsang, as devised by Sree Sree Thakur It is an effective combination of Focussed and Transcendental Meditation.

Transcendental Meditation technique, a

process of "automatic selftranscending," involves silent repetition of a specialized mantra or sound. Focused meditation involves focusing on a superior object intently as a way of staying in the present moment and turning off our internal dialogue.

Satsang meditation comprises repetition of mantra, the Holy Name, the source of human energy, provided by Sree Sree Thakur Anukulchandra (Sree Sree Thakur). At the same time it is prescribed to concentrate on an effective meditative image at the third eye (the pineal gland), during meditation process.

Now it will be important to understand how practice of meditation can be effective in alleviating poverty. As per the law of nature, there is a reason for every incident, every success, every failure or every problem we face in the society. Sometimes we can appreciate these reasons or causes very easily, sometimes we cannot fathom them, owing to our limited level of consciousness. Unless we know the reason or cause of any issue, we cannot find the effective solution to resolve the issue or problem. In this context, it is important to note that Sree Sree Thakur strongly believed in the theory of "cause and effect". He connected the reverent concept of spiritualism with the cause and effect of every incident in our life in a very intriguing fashion in the following novel message:

“The ideas and activities that lead man towards the Cause are Spiritualism” Probably this is the most unique definition of Spiritualism provided in any scripture in the history of human civilisation.

According to Him, Spiritualism does not mean the mere practice of some religious rituals; rather it depicts the means to pursue the causes of every effect or every incident that we have been us.

So as per Sree Sree Thakur’s ideology, nothing happens "by chance" in nature.

Out of ignorance, people tend to overlook the cause of their miseries and blame God, their circumstances or their fortune for their hardships. He always preached to concentrate more upon the cause of the state rather than just suppressing its symptoms. Hence if we know the cause of the being in the state of poverty we can find the solution for alleviating poverty.

If we analyse thoroughly then we can find that there is always a complex giving rise to almost all the difficulties in our life including our economic condition or being in the state of poverty. To improve our analytical capability, we need to improve the level of our consciousness by unleashing the latent energy in our brain. In this context Sree Sree Thakur’s following message is very relevant: “Through meditation and repetition of the Holy Name, the brain cells are stimulated and gradually become more

responsive; thus the sharpness of the senses is increased.”

It is known fact that successful people are more organised in their daily life and they use their brains more than those who are not so successful. By practicing meditation as prescribed by SreeSree Thakur Anukulchandra, we can utilise our brains more and increase our productivity.

SreeSree Thakur defined economy in very simple language as follows: “Progressive profitable adjustment of household affairs that makes each and all inter- interested with their environment in an equitable distribution of norm and nurture is economy as I think”.

Every person in the society is connected with the economy of the society or country.So unless every person becomes wealthy, society can’t be wealthy.Once one devotee asked Sree Sree Thakur the following question: If everybody’s economic problem is solved, then will there be peace in the world?

In response to this question, SreeSree Thakur said: "If there is peace, then the economic problem will be solved. If the scarcity of ‘Dharma’ is abolished, then the scarcity of ‘money’ will be abolished.

‘Dharma’ is the prime and pioneer of life.

‘Dharma’ brings meaningful adjustment of all factors of life.

So, if ‘Dharma’ flares up then economic adjustment becomes normal.

Because, through the adjustment of complexes only,our ‘activities’ are adjusted.

And only ‘Adjusted activities’ create wealth.

Wealth is nothing but the accumulated result of need fulfilling effort...."

In conclusion, if we want to eradicate poverty around the world, then being Ideal centric (attaching ourselves with the Ideal and facilitating the attachment of others with the Ideal, Sree Sree Thakur Anukulchandra), is the easiest and surest solution.

Vande Purusattam.

ISHWAR, ALLAH, GOD - ALL ARE THE NAMES OF THE SAME ONE! This is what I understand—

by Ishwar I mean the nurturing and protecting Agent who nurtures and protects us.

By Khoda I understand— the Supreme, He who upholds us properly, Also, the word God— derived from the root ‘Hu’, meaning worship— means He whom we invoke in our difficulties and troubles, sorrows and sufferings, He to whom we pray for strength so that we may get rid of miseries and become exuberant, illuminated and unhampered in existential go.

So you say— all these are the attributes of Ishwar (God) ; therefore I say everybody’s Ishwar is the same.

We pray to Him ‘ prayer means to move in an appropriate and excellent manner by which we maintain, enrich and illuminate our existence.

Whatever anyone may say, Ishwar has no partner ; He is the sole Master of the totality of existence including all individuals of the whole universe.

By moving in accordance with the laws and principles which the Seers and Great Ones have declared to us and by accepting Him who is the Saviour and Master of our being and becoming and doing and moving in accord with Him in a conscientious way, we can acquire existential well-being, So, whatever anyone may say, whether you call him a Hindu, Muslim, Christian or anything else, Anything anyone may do with Ishwar as goal is worship of the One. About Allah it is that the Atharva Veda called Him Allah and that Allah means He who receives all that exists.

So you see we try to make God have a partner by giving prominence to the sect.

Is there any other form of inordinate selfish greed Like this ?

In fact, in essence, we invoke the self-same One for exalting the agility of our existence and for making it blissful— according to our individual tradition, custom or mode.

When we ignore a Hindu, a Muslim or a Christian in our effort to pursue God do we not in fact ignore Him ?

For worshiping divine attributes we foolishly divide the upholding glow of the Upholder and the Lord of the world with an obnoxious outlook.

Does this ever become meaningful ?

It never does.

Communities may grow around the observance of customs, food habits and marital relations etc. ; we feel the divine glow in and through the existential customs, forms of worship and ceremonies prevalent to different times and climes, suiting individual circumstances and tastes.

When you as a Hindu are not helping a Muslim to live and grow, when you as Muslim are not serving a Hindu in attaining growth and becoming, when you as a Christian are not striving for the becoming of a Hindu or a Muslim, when you are not sympathising with him, when you are not saving him from danger with serviceable endeavour, in whatever language, or with whatever expression you may manifest this attitude that is the moment that you are ignoring God. Even if you simply punish an evildoer without trying to correct him that also in my opinion amounts to the same offence.

You observe daily prayer or perform namaz*, Do you not purify yourself according to the instructions given by your Seer or Prophet ?

I think that the custom of purification before worship declares—be purified, pray of God, be disciplined, be nourished in love, being inspired to the good, exalt each and everyone

with an apt nurturing glow in an all-fulfilling agility nurturing specific distinctiveness— with loving serviceable compassion, and this will be a practical dedication of your life to God. Ignoring this, you may create millions of communities— but that will intensify division-provoking Satanic growth, and heaven will turn into a non-entity for you.

So I say if you are a follower of Dharma everybody will become your divine wealth, and if you are against of Dharma or in any other way, you will be the object of the cruel stare of a Satanic blaze.

Keep in mind— inspite of the differences of opinion among men, nobody can be alienated from the Dharma of God, but they can be alienated from the Dharma of Satan— though there may be many differences in the existential tradition and family culture of different individuals ; and Dharma means upholding conduct, conduct for being and becoming and conduct for the perfect knowledge of well-being.

Prophets or Advents, whatever you call Them are Nurturers of specific characteristics and all-fulfilling, nowhere do They countenance divisive complexes ; They do according to the necessities of time, place and persons ; They move on with an apt co-ordination with the previous Ones ; those who make a division among these Prophets

are still in the grip of distortion.

In fact, the real worshippers of God, who are disciplined Hindus, disciplined Muslims, and disciplined Christians, are united in a cordial active pursuit ; however many names God may have, all Prophets are worshippers of the same One ; though there may be some differences among Them according to Their order in the sequence of evolution.

This is what I understand with my humble intellect ; so I say— is it good to bewilder people for the sake of sects ?

(Adarsh-Binayak, 111)

Towards a new life II Riddhi Dipan Dasgupta Agartala, Tripura Integrated Masters Degree (English) B. Ed (1st Semester) ‘I wish I could die’ Two boys were walking down the road, discussing the various oddities of life when suddenly one of them makes this momentous declaration. His friend couldn’t help but snicker, ‘Seriously bro? How many times are you gonna repeat it now?’

‘You don’t believe me? Damn you!

One of these days for sure you’ll find me dead…only then would you know ’ The friend somehow stopped himself from making yet another smart comment, and instead inquired, ‘Okay, ok…chill…but tell me what’s it this time? Yet another ditch?’

‘No’ ‘Then…don’t tell me you been playing blue whale?

Show me your hands…gotta check for cuts ‘n bruises’ ‘No…it’s not that…just sick of life is what.’

‘How come? Come, tell me.’

The boy bit his lip a while, and then said, ‘You know how my family is…everyone’s so good, so great…but me? I suck!

In a family of seraphim I’m a goddamned skirt-chaser! Gigabytes of unsavory stash…and you know what else…I look at everyone in my family…so perfect…and here I am − a creep! Damn! That Radiohead song must have been made for me!’

His friend consoled him, ‘Ah well, Dean, it happens! This is the age you know and all. What’s the big deal? You have been a creep all lifelong.’ And he burst into raucous laughter. ‘Pardon me, just couldn’t help myself.’ Cue more laughter.

Dean was utterly furious. This was absolutely insulting. ‘Damn you Harry, stop it. Go drown in some hell hole for all I care!’

Harry grinned.

‘Awww…cho chweet…but still, what’s up with all that? You goin’ all Eat Pray Love? Need a Guru Gita do we? Or even better − the Ancient One! You get superpowers and all! Just beware of Dormamu though.’

If looks could kill, Dean was giving the best of his death glares and Harry could swear his life was halved then and there.

‘You find this funny? Can you imagine the sheer shame and embarrassment I’ve been feeling the last few days?

I’ve sworn myself off gals, don’t even look them in the eyes no more. No internet no TV for me. But they still crop up like hell-heathens. You know the stuff I’m addicted to? All my fetishes? Damn! Can you believe it?

Everytime I sleep there they are – parading before me one after another!

Enticing little demons! Urgh!!! I vomit blood just at the sheer thought of it! All my preparations all my attempts at avoidance everything I do falls apart just like that! What depths of debauchery! It’s like drugs you know!

The sheer shame of it! Tell me what hope do I have? Can someone as fallen as me be redeemed ever?’

Harry could joke around but at heart he was a sincere friend. Realizing the deep crisis his friend was in, so he asked, ‘Are you being serious when you say you wanna change or is it just another whim that may lapse before the season gets over?’

Dean replied, ‘As sincere as I ever can be. I’m sick of myself! Look at my parents, my sisters, everyone…so perfect…and here I’m…a damn weirdo…If it could change me I would even hang myself!’

‘Huh…I guessed alright…it’s the blue whale speaking’ Harry laughed.

‘Damn man…What’s with all that negativity? You know what your problem is? Trying to repress yourself!

Believe me, repressing cannot be the cure. What good is it if I place tons of weight over my flaws and act the perfect goody-two-shoes for society…the flaw is not gone…merely shoved into the unconscious…slowly chafing away at my barriers, biding its time, waiting for when I shall be the most unguarded, and then BAM! In the worst humiliating way imaginable it shall emerge…probably a decade later…and the world be like O gosh! Can you believe He did this! But you know what you are…tell me what could save your face that time? Nothing but more Lies!

‘Repression is a short cut, a coward’s way out. Flawed to the core. A person’s rage, envy, pride, gluttony, debauchery and all that stuff that they try to just clip away like that, you know snip-snap…it’s mere superficiality.

Mere eye wash…You try shoving it down but it’s never really gone. It’s an ever-present nightmare.’

Dean was crest-fallen. His exact sufferings had just been put into words, and well…he was hopeless, no way in sight. ‘Is there no way out?’

Harry replied, ‘It is not through repression. As for what’s the way…well, let me tell you a story…

‘There once was a rich young man

Called Shrona…probably a prince or something…anyway, guy was famous for his lifestyle…you know carpe diem plus Richie Rich, a really sinister combination…

‘His palace had everything we could dream of! The most beautiful women of the world, the finest wine, etc etc…

‘Well guess what? The guy goes to Lord Buddha for initiation!’

Dean was quite shocked… ‘No way!’

‘Aye man…as Lord Buddha said what goes to one extremity goes for the other one too. ’ Something in Dean’s expression spoke that he didn’t quite get it. Harry couldn’t help but laugh.

‘O Dean…how to say it…okay…think of a pendulum…what happens when it goes extreme left?’

Dean replied, ‘It then moves rightwards.’

‘Yep! That’s correct. And once it reaches extreme right it again goes left…in a way you may say that all the time that it chased one extreme it was simply gathering momentum for the reverse. It was the same with Shrona…a craving for the extremes.

This way or that hardly mattered.

‘When it came to being filthy rich and enjoying the luxuries he had gone to the extreme…there was nothing to top what he had…so he now seeks the opposite one…and just as opulent his indulgence was…now his renunciation was extreme as well.

‘Other monks walked on well-paved roads, but Shrona won’t do that. He walked through thorns and brush, his feet drenched in blood. Other monks sat in the shade of the trees; Mr. Shrona stood in the sun. You seen those robes that Buddhist monks wear…well the rest all wore those, but Shrona, just a loin cloth, then one day he stopped wearing that too.

‘The other monks ate once a day, Shrona ate once in two days. The others would sit down to eat; but Shrona…nope…the guy would eat standing up. Other monks kept a bowl, but not Shrona…he just ate whatever fit in his hand.’

Dean was staring wide-eyed. This Shrona seemed more and more hardcore.

Harry continued, ‘Shrona used to have the body of a Greek God…you know eight packs and all…But in just three months, it was all gone…feet blistered, skin black... shriveled up… he was a mere bag of bones.

‘Soon he stopped eating…then stopped drinking water...and the journey of extremes continued till it was declared he could at best last a day or two…it was now that Lord Buddha finally went to his door.’

Dean heaved a sigh of relief. ‘Finally.

So what did He say?’

‘Well…you know, as a prince, Shrona was quite passionate about playing veena…had great skills too…Using the veena analogy, Lord Buddha asked him

whether music could arise if the strings of a veena are too loose?

‘Shrona said no…not possible at all…

‘Then the Lord asked that what if the strings are tightened too much…could music arise?

‘Shrona says nope…if strings are too taut they will snap…forget music, only the sound of snapping strings we’ll have.

‘Do you follow, Dean?’

‘Kind of…but…’

Harry smiled… ‘You see Lord Buddha then said to Shrona that in the veena of life, if the strings are too tight music does not arise nor if they are too loose…the strings need to be set to medium…neither too tight nor too loose…and well, that is one of the greatest skills of a musician…bringing the strings exactly to the middle…something not every tom dick and harry could do...

‘Lord Buddha said to Shrona…that He had been waiting for the moment Shrona arrives at the new extreme…and now that he had, it was time to wake up…The Lord pointed out the problem with Shrona’s love of extremes…whether the strings be too loose, as earlier, or too taut, as now, both were unmusical… Now is the time, come to the middle.’

‘Shrona finally woke up to the fatal flaw in his pursuit of the extremes, and found his true calling, tears flowing from his eyes.’

Having spoken this far, Harry finally paused and stared long at Dean, whose eyes had the glow of slowly finding some vague shadow he couldn’t still clearly recognize. After a moment of silent pondering…Dean spoke, ‘Harry…I can see my flaw now…but what’s the middle path?’

Harry replied, ‘See, it’s nothing complicated. It’s simply about neither blindly pursuing your instinctive passions, nor blindly repressing them which would instead make you what I call a psychological amputee. The middle path is one where instead of repression one adjusts, not abruptly but over time.

‘You see…Dean…you don’t need to live in monasteries for the rest of your life…it’s totally fine if you live with your family and have a normal family life, you can still become a more complete man…all you need is someone who has gained completion himself…

‘Just look at Shrona…his life was changed by the touch of the Living manifestation of the Ideal Lord Gautama Buddha…because without a Living Ideal w ho has perfected what he teaches, all scriptures are mere bookish tutorials that only serve you a fraction of the way…only by surrendering unto a true guide may your true potential bloom forth and you attain your true self…truly speaking, Shrona’s life changed the moment he surrendered at the feet of Lord Buddha and sought his

initiation.’

It took Dean quite a while to absorb this, and then he asked, ‘But what can such a person help me truly overcome my failings?’

Harry replied, ‘The path of a disciple, you see, is of active service towards the Lord. The more sincere you are in your efforts, the closer you feel towards Him, and the more shall He rub off on you. Consider it kinda like an imprint. Your thoughts, your wordings, actively used for His service, change without you even consciously trying yourself. Rage? No need to repress…just channelize it to work with more passionate zeal for the Lord.

Avarice?

No need for repression…greed for more and more work to do and be blessed in His service…Envy? Feel envious that others could work so well they get more opportunities to serve Him well…slowly all your flaws all your complexes all your instincts shall in being directed towards His service resolve their internal turmoil and make you more balanced without any effort on your part.

‘This is the path of devotion. Nothing complicated…just Love without expectations.’

Dean had a newfound spark in his eyes.

He couldn’t help but remark, ‘You know what Harry? You do know your stuff.

‘There’s just one thing I’m wondering…There are so many

churches out here, so many branches, sub-branches…the same Bible doesn’t read the same in different hands…If I applied your principle here, alas! Which version of it do I take as my guide?’

Harry chuckled.

‘That is a problem…and not just yours…a great reason for the mess we have made of ourselves is that we try following the words of seers and not the seers themselves…and boy what a mess it is.’

‘No way out then?’ Dean was worried again.

‘Well…you see…incidentally I do happen to know of someone whose guidance I have admired, respected and, to the best of my abilities, applied…someone who has given path breaking guidance to Hindus, Mohammedans, Christians and atheists alike… in a way that it all forms an organic whole, no branches disrupting one another, instead coming together as one…various aspects of the same truth realized in myriad different ways.’

‘Wow…who would that be?’

‘My spiritual guide, my Teacher − Shree Shree Thakur Anukulchandra.’

Dean frowned. ‘Hey, I am not converting, I tell you.’

Harry laughed. ‘Who said anything ‘bout converting? My Teacher doesn’t advocate conversion; rather what He professes is convergence. According to Shree Shree Thakur, God is One, Dharma is One. That one God, whether you call Him God, Khoda or Ishvar does it really matter?

‘You see…the various so-called religions that we speak of, Shree Shree Thakur calls them various views, different ways of realizing the One in different forms…views that have no inherent opposition as such, only what we create by mistake. A Christian initiated unto Him becomes a truer Christian, a Muslim becomes a more perfect Muslim; and like that.

‘But more than that…my Teacher has given His divine guidance regarding every single field possible…be it politics, administration, literature, medicine, science and technology, philosophy, economics, law, jurisprudence, linguistics, eugenics, genetics, quantum mechanics, and what not. The more you delve the more you shall lose yourself – so vast His world is!’

Dean was filled with anticipation and couldn’t help but ask, ‘How do I receive initiation?’

Harry smiled, ‘Right away if you wish to. Just come over to my house, I shall call my uncle. He is a Saha PratiRitwik, someone who acts as a medium for Shree Shree Thakur to reach out and initiate a disciple.’

Dean giggled in happiness! ‘Sure bro!

This shall be my first step towards a new Life!’

Engulf me in thy Love!

Dr. Kritiranjan Nath Engulf me in thy Love, O lord!

Break me free, O mightiest one!

From the shackles of grief and guilt.

The weight of thy heavenly beings, The Stars, The moon, The sun Outmatched by the fiery flames of my flaws, Where Peace is a distant turmoil, A Long lost war, never won!

Rinse my wounds! O lord!

With thy glorious, soothing stream Of goodness, of Love, Of peace Bathe me in thy nectar of heavenly bliss!

In the sea of sorrow,grief and tears!

Carry me O lord!

In thy pristine pious Ship,

Rid me of all fears!

HEALTH SECTION

AN INTRODUCTION TO HOMEOPATHY Swarashtra Srivastava BSc (Zoology), MA (English) Varanasi AETHIOPS MINERALIS Sulph and Quicksilver, or Black Sulphide Mercury (AETHIOPS MERCURIALISMINERALIS) This preparation is of use in scrofulousaffections, ophthalmia, otorrhœa, painful, irritating, scabby eruptions, hereditary syphilis.

Skin Eruptions. Favus-like, scrofulous, herpetic and eczematous.

Relationship Aethiops Antimonalis--(Hydrargyrum stibiato sulfuratum).--(often more effective than the above in scrofulous eruptions, glandular swellings, otorrhœa and scrofulous eye affections, corneal ulcers. Third trituration). Compare: Calc; Sil; Psorin.

Dose The lower triturations, especially the second decimal.

AETHUSA CYNAPIUM Fool's Parsley The characteristic symptoms relate mainly to the brain and nervous system, connected with gastro-intestinal disturbance. Anguish, crying, and expression of uneasiness and discontent, lead to this remedy most frequently in disease in children, during dentition, summer complaint, when, with the diarrhœa, there is marked inability to digest milk, and poor circulation. Symptoms set in with violence.

Mind Restless, anxious, crying. Sees rats, cats, dogs, etc. Unconscious, delirious. Inability to think, to fix the attention. Brain fag. Idiocy may alternate with furor and irritability.

Head Feels bound up, or in a vise. Occipital painextending down spine; better lying down and by pressure. Head symptoms relieved by expelling flatus (Sanguin) and by stool.Hair feels pulled. Vertigo with drowsiness, with palpitation; head hot after vertigo ceases.

Eyes Photophobia; swelling of Meibomian glands. Rolling of eyes on falling asleep.Eyes drawn downward; pupils dilated.

Ears Feel obstructed. Sense of something hot from ears. Hissing sound.

Nose Stopped up with much thick mucus.Herpetic eruption on tip of nose. Frequent ineffectual desire to sneeze.

Face Puffed, red-spotted, collapsed. Expression anxious, full of pain; linea nasalis marked.

Mouth Dry. AphthĂŚ. Tongue seems too long. Burning and pustules in throat, with difficult swallowing.

Stomach Intolerance of milk; vomiting as soon as swallowed or in large curds. Hungry after vomiting. Regurgitation of food about an hour after eating. Violent vomiting of a white frothy matter. Nausea at sight of food. Painful contraction of stomach.

Vomiting, with sweat and great weakness, accompanied by anguish and distress, followed by sleepiness. Stomach feels turned upside down, with burning feeling up to the chest. Tearing pains in the stomach extending to Ĺ“sophagus.

Abdomen Cold, internal and external, with aching pain in bowels. Colic, followed by vomiting, vertigo, and weakness. Tense, inflated, and sensitive. Bubbling sensation around navel.

Stool Undigested, thin, greenish, preceded by colic, with tenesmus, and followed by exhaustion and drowsiness. Cholera infantum; child cold, clammy, stupid, with staring eyes and dilated pupils. Obstinate constipation; feels as if all bowel action is lost.

Choleraic affections in old age.

Urinary Cutting pain in bladder, with frequent urging. Pain in kidneys.

Female Lancinating pains in sexual organs. Pimples; itching when warm. Menses watery.

Swelling of mammary glands, with lancinating pains.

Respiratory Difficult, oppressed, anxious respiration; crampy constriction. Sufferings render patient speechless.

Heart Violent palpitation, with vertigo, headache and restlessness. Pulse rapid, hard and small.

Back and Extremities Want of power to stand up or hold head up. Back feels as if in a vise. Aching in small of back. Weakness of lower extremities. Fingers and thumbs clenched. Numbness of hands and feet. Violent spasms. Squinting of eyes downward.

Skin Excoriation of thighs in walking. Easy perspiration. Surface of body cold and covered with clammy sweat. Lymphatic glands swollen. Itching eruption around joints. Skin of hands dry and shrunken. Ecchymosis. Anasarca.

Fever Great heat; no thirst. Profuse, cold sweat.Must be covered during sweat.

Sleep Disturbed by violent startings; cold perspiration. Dozing after vomiting or stool. Child is so exhausted, it falls asleep at once.

Modalities Worse, 3 to 4 am, and evenings; warmth, summer. Better in open air and company.

Compare: Athamantha (confused head, vertigo better lying down, bitter taste and saliva. Hands and feet icy cold); Antimon; Calc; Ars; Cicuta. Complementary: Calc.

Dose Third to thirtieth potency.

(Ref: Materia medica by Dr. William Boericke)

Various medicinal plants and their uses Pradyot Kumar Nayak Student, Msc Ag. (Horticulture) OUAT, Bhubaneswar, Odisha LEMONGRASS SCIENTIFIC NAME- Cymbopogon citratus FAMILYPoaceae COMMON NAMESSanskrit: Bhustrina Odia: Dhannantari Bengali name - Gandhabena Hindi- Gandhatrina English name – Lemongrass, Citronella, Oil grass, West Indian lemon grass HABITAT- Lemongrass is native to tropical Asian countries like Sri Lanka and India where it grows in abundance. While lemongrass grows naturally in tropical grasslands, it is also widely cultivated in all the tropical regions of Asia for commercial purpose.

Presently, lemongrass is cultivated as a cash crop in different parts of the globe. For best growth, it requires anything between bright sunlight and light shade and a damp soil having excellent drainage system.

PLANTING- Lemongrass is hardy and an uncomplicated addition to an herb garden.

You don’t even have to seek out a special cultivar because growing lemongrass is practically effortless. The plant is propagated by division of the mature bunches i.e. the stalks.

PARTS USED- Above ground parts MEDICINAL PROPERTIES▪Lemongrass has a cooling energy which helps to soothe your stomach and keeps your digestive functions in check. It contains a component called citral that helps to digest food.

▪Lemongrass tea is your detox tea. It is packed with antioxidants that help in detoxing and cleansing you from within. It helps in removal of toxins from the body by relieving fluid retention.

▪ ▪

▪

▪

▪

The essential oil of lemongrass is used as aromatherapy for muscle pain.

It can also be tried on the face to help clear up acne and clean skin pores, and the fresh leaves can be crushed and rubbed on the skin as an on-the-spot outdoor insect repellent.

Lemongrass works as an antiseptic and is effective in treating infections such as ringworm, sores, Athlete’s Foot, scabies, and urinary tract infections because of its antimicrobial and anti-fungal properties.

Lemongrass is used in the manufacturing of deodorants due to its cleansing and antibacterial properties which help to combat unpleasant body odor and prevent fungal and bacterial infections. It can also be added to foot baths to for sanitizing sore and odorous feet.

Lemongrass is safe for use in moderation, but should be avoided by young children, pregnant women, and people with kidney or liver disease.

BRAHMI SCIENTIFIC NAME- Bacopa monnieri FAMILY- Plantaginaceae COMMON NAMESSanskrit- brahmi, tiktalonika Odia- brahmi Bengali name - brahmisaka Hindi- brahmi, baam English name – waterhyssop, thyme-leafed gratiola, herb of grace.

It was initially described around the 6th century A.D. in texts such as the Charaka Samhita, Atharva-Veda, and Susrut Samhita as a medhya rasayana–class herb taken to sharpen intellect and attenuate mental deficits. The herb was allegedly used by ancient Vedic scholars to memorize lengthy sacred hymns and scriptures.

HABITAT- It is perennial or sometimes annual. It grows gregariously and often forms dense mats in marshy places, the banks of pools and along streams and ditches. It can tolerate brackish water. It is mostly found in rice fields. Propagation is often achieved through cuttings. It is known to grow under varying soil and climatic conditions. The plant performs exceptionally well in poorly drained soils and waterlogged areas under subtropical conditions.

Bacopa monnieri is distributed in tropics and subtropics of the world: in Sri Lanka, India, Nepal, China, Taiwan, Viet Nam and Pakistan. It is also found in Florida, Hawaii and southern states of USA and the Meditearranean Basin.

PLANTING- You can grow brahmi from seed or cuttings, but apparently it is easier to grow from cuttings. To grow from a cutting, you’ll need to clip a brahmi stem with leaves, and place the bottom of the stem in water. Change the water daily, and in about a week you’ll see some roots start to grow.

Brahmi loves water, and it’s roots do not go deep, so be sure to keep it well watered. If you live in a hot climate, your brahmi plant will probably do better in a shady position, but in cooler climates it will grow well in full sun. It is not frost tolerant so if your winters are rather cold, consider planting brahmi in a pot that you can move to a warmer spot for the colder months.

PARTS USED- Whole Plant MEDICINAL PROPERTIES▪ Brahmi has been found to be very beneficial in the treatment of anxiety neurosis and mental fatigue. It has been found to significant improve IQ levels, general ability, behavioral patterns and mental concentration in children. Brahmi is useful for

     

improving mental clarity, confidence and memory recall. For these uses of Brahmi, it has been widely used by students.

Brahmi is also used for the treatment of epilepsy, insomnia, asthma and rheumatism.

Studies have also shown Brahmi to possess anticancer activity.

Brahmi is effective against diseases like bronchitis, asthma, hoarseness, arthritis, rheumatism, backache, constipation, hair loss, fevers, digestive problems etc.

Brahmi is bitter in flavor, in India the plant is used in salads, soups, as a cooked leaf vegetable, or pickled.

Research has shown that Brahmi has Antioxidant, Cardiotonic and Anticancer properties.

The plant is also used for all sorts of skin problems- eczema, psoriasis, abscess, ulcerations- it is said to stimulate the growth of skin, hair and nails.

PHOTO GALLERY

Sri Sri Thakur Anukul Chandra

Sri Sri Thakur and Sri Sri Boroma

Pradhan Acharyadev Sri Sri Borda

Jagat Janani Sri Sri Boroma

Sri Sri Thakur Anukul Chandra

Acharyadev Sri Sri Dada

BANGLA CONTENT

বা​াংলা সূচীপত্র

১. সত্যানুসরণ ২. নারীর নীতত্ ৩. আশীষ বাণী ৪. মূততিপূজা ও তিছু িথা ৫. শ্রীশ্রীঠািুররর দৃষ্টিরত্ মা দূর্া ি –-------------------------------------------- িুমাররশ পাল ৬. উপনয়ন সংস্কার -------------------------------------------------------------- ঋত্ায়নী ৭. অরলৌতি​ি নয় ললৌতি​ি ------------------------------------------------------ অতময় মৃধা ৮. সবার প্রত্ীি তবশ্বপ্রভু শ্রীশ্রীঠািুর অনুিূলচন্দ্র (িতবত্া) ------------ নররন্দ্রনাথ রায়

৯. আরলার পরথ উতরণ (িতবত্া) ---------------------------------------------- মনদীপ বযানার্জি ১০. তনরবদন (িতবত্া) -------------------------------------------------------------- সমর িুমার লবাস

॥ সত্যানুসরণ ॥

জর্রত্ মানুষ যত্-তিছু দু​ুঃখ পায় ত্া’র অতধিাংশই িাতমনী-িাঞ্চরন আসর্ি লথরি আরস, ও দুর া লথরি যত্ দূরর স’লর থািা যায় ত্ত্ই মঙ্গল । ভর্বান্ শ্রীশ্রীরামিৃষ্ণরদব সবাইরি তবরশষ ি’লর বরলরছন, িাতমনী-িাঞ্চন লথরি ত্ফাৎ---ত্ফাৎ---খুব ত্ফাৎ থাি ।

িাতমনী লথরি িাম বাদ তদরলই ইতন মা হ’লয় পরেন । তবষ অমৃত্ হ’লয় লর্ল । আর মা মা-ই, িাতমনী নয়রিা । ‘মা’র লশরষ ‘র্ী’ তদরয় ভাবরলই সর্ব্নাশ ি । সাবধান ! মারি মার্ী লভরব ম’র না । প্ররত্যরির মা-ই জর্জ্জননী । প্ররত্যি লমরয়ই তনরজর মারয়র তবতভন্ন রূপ,

এমনত্র ভাবরত্ হয় । মাত্ৃভাব হৃদরয় প্রতত্ষ্টিত্ না হ’লল স্ত্রীরলািরি ছু​ুঁরত্ লনই---যত্ দূরর থািা যায় ত্ত্ই ভাল ; এমন-তি মুখদশনি না িরা আরও ভাল ।

॥ নারীর নীতত্ ॥ নারীত্বের অপলাপ

মরন রাতখও--লত্ামার সংসর্ য ি তদ সর্ব্তবষরয় ি

যথাযথভারব উন্নতত্ বা বৃর্ির তদরি চাতলত্ না িতরল--লত্ামার নারীত্ব তি

মসীতলপ্ত হইল না ? ৮।

জগজ্জননী দুগতত্নাতিনী গ মাত্বের আগমত্বন ধতরত্রী আজ আনত্বে মুখতরত্। আর এই মা আনেমেীর এই পূত্বজাৎসত্বব পরমত্বেমমে শ্রীশ্রীঠাকুর অনুকূলচত্বের ঐিী আতিস্ বাণী​ীঃ আতিস্ বাণী​ীঃ "মা লসই আতশ্বরনর আবার আতবভিাব হ'ল, লদবীপরের উচ্ছল ঊতম-তবতিরণায় ি দীতপ্ত-অতভসারর প্রিৃতত্র ধৃতত্-ত্ৎপরত্ায় সবাই লযন 'মা মা!' ব'লল উচ্ছল হ'লয় উঠরছ, আনন্দ-উরেলনী ত্ৎপরত্ায় সবাই বলরছ'মা আবার এল ; মারয়র আর্মনী ত্ৎপরত্া মানুষরি উদ্দাম ঊজ্জী ি'লর ত্ু লরছ; সবাই লয মারিই চায়, মা ছাো আর র্তত্ই বা িী আরছ িা'র! লস অভাবরি আপূরণী ত্ৎপরত্ায় তনুঃরশষ ি'লর উচ্ছল দীপনায় উন্মাদ উদ্দীপনায় আসরব; মা আবার আসরবএই ভারবর অতভনন্দরন

সবাই সজার্ সন্দীপ্ত হ'লয় উরঠ চরলরছ, মা আসরবএই তচন্তা, এই মনন-ত্ৎপরত্া মানুষরি দীপ্ত ি'লর অনর্লি িৃতত্-দীপনায় সন্দীপ্ত ি'লর ত্ু রলরছ, লবাধরনর লবাধপ্রবণ-ত্ৎপরত্ায় প্ররত্যরিই অরপো িররছমা ! এস ;আনন্দতবধুর লবদনা-ত্ৎপরত্ায় উদ্দীপ্ত হ'লয় আশা-সন্দীপনী উচ্ছলত্ায় প্ররত্যরি তশি ও সুন্দর লবাতধ-ত্ৎপরত্ায় মারি লপরত্ চায়, মারি উপরভার্ িররত্ চায়ঐ আনন্দময়ী উচ্ছল সন্দীতপ্তর উদ্দীপনী আিুলত্া তনরয়; মা আমার! ত্ু তম এস, আমারদর মাথায় হাত্ তদরয় লিারল-িাুঁরখ তনরয় আবার এি ু আদর ির, চুম্বন-চতররের তবভবদীপনী উচ্ছলত্ায় সবাইরি তবশাল ি'লর লত্াল, প্ররত্যরির অন্তুঃিররণ ত্ু তম জাগ্রত্ থাি, ত্ু তম দীপ্ত হ'লয় চল,

প্রীতত্-িঙ্কণ-ত্ৎপরত্ায় লত্ামার হারত্র তশর্িনী-শরে নূপুররর উদ্দীপনী তনক্করণ সবাই লনরচ উঠুি, সবাই লত্ামারি জতেরয় ধরুি, ত্ৃতপ্ত এি া তবশাল তবস্ত্ৃতত্ তনরয় িৃতত্-উচ্ছ্বারস উদ্দীপ্ত হ'লয় উঠুি, লবাধ-বরাভয় প্ররত্যি অন্তরর তশিসুন্দর ত্ৎপরত্ায় সুপুঙখ ত্াৎপরযযি লবাধনার লবাধদীতপ্তরত্ উরেলনী ত্াৎপরযযি উচ্ছল হ'লয় উঠুিএি া তনভুল ি র্তত্ তনরয়; মারয়র আদরই লত্া সব, লসই লত্া তপত্ৃপরের আবাহি; ত্াই, বে আশাসবার অন্তুঃিররণ ত্ু তম জার্, তপত্ৃপেরি উচ্ছল ি'লর লত্াল, সবাই বাুঁচুি, সবাই থািুি, সবাই উদ্দীপ্ত লহািএি া তনরর আনরন্দ প্ররত্যিরি জীয়ন্ত ি'লর ত্ু রল; যা'র মা আরছত্া'র তি অভাব আরছ মা! অভাবও লয ভাবঘন হ'লয় উচ্ছল সন্দীতপ্তরত্ র্িত্মুখর ত্ৎপরত্ায় আর্মনীর মাত্ৃসুরর সব যা'-তিছুরি উদ্দীপ্ত ি'লর ত্ু রল থারি; মা আমার! ত্ু তম থাি, সন্তারনর অরমাঘ উদ্দীপনী ত্ৎপরত্া উচ্ছল হ'লয় উঠুি,

িৃত্ী হ'লয় উঠুি, দীপ্ত হ'লয় উঠুি, জ্ঞানতবরভার ত্ৎপরত্ায় বযর্িত্বরি সাথি ি ি'লর, সব যা'-তিছুরি তবতহত্ ত্ৎপরত্ায় আতলঙ্গন ি'লর লস জানুি সব, লস িরুি সব, লস বুঝুি সব; অভাব-অন ন দু​ুঃখ-ি​ি যা'-তিছু আরছ সব পতরপূণত্ারি ি লেরি আনুিতশি ত্ৎপরত্ায়ত্া'তদর্রি িৃতত্মুখর ি'লর, প্ররত্যরির অন্তুঃিরণ লবাতধদীপনী দীতপ্তরত্ দীপ্ত ি'লর ত্ু রল অন ন-অবরহলারি দূর ি'লর তদরয় তশিসুন্দর ভ্রাত্ৃরত্বর প্রীতত্-বন্ধরন লত্ামারই চরণরবদীরত্ সিরল সমরবত্ লহাি, ধরুি, িরুি, আর উচ্ছল হ'লয় উঠুি; ত্ু তম থাি, সর্ব্ারঙ্গ ি ত্ু তম থাি, সমস্ত পদরেরপ লত্ামারই চলন চত্ু র ত্ৎপরত্ায় তশি সুবীেণী ত্াৎপরযযি সাথি ি হ'লয় উঠুি, লবাধনার লবাতধ প্ররত্যরি লবাধ ি'লর সংহতত্র তবশাল ত্াৎপরযযি অরচ্ছদযভারব ত্ৎপর হ'লয় চলুি, লত্ামার এি ু আদর সবাইরি এমতন ি'লরই অরমাঘ ি'লর ত্ু লুি​িৃতত্দীপনী আরলাি-লারসয,

লরার্-লশাি-দু​ুঃখ-দতরদ্রত্া যা'-তিছু আরছসব তমসমার হ'লয় যাি, উচ্ছল হ'লয় উঠুি সবাই মা! ঘরর-ঘরর বযাতপ্তর তবশাল উজ্জিনায় সবাই লত্ামারি উপরভার্ িরুি, ত্া'লদর মা আরছ, তনরন্তর তনয়ত্ তশি তনয়তত্র আবাহন-আিুল উচ্ছল দীপনা লযখারনলসখারন মা িা'লরা চেুর দীতপ্তর বাইরর নয়রিা, এস, মা আমার! এিবার নাও, এিবার ধর, মাত্ৃহারা আমরা লযন লিউ না হই।।“

(৩০লশ আতশ্বন, শুক্রবার,১৩৭১ বাংলা / ইং- ১৬/১০/১৯৬৪)

॥ মূততগপূজা ও তকছু কথা ॥ (ইসলাম প্রসরঙ্গ গ্রন্থ লথরি সংর্ৃহীত্) পুণযভূ তম এই ভারত্বরষ ি িরনাত্ীত্ িাল লথরিই চরল আসরছ তবতভন্ন লদব-লদবীর পূজাচিনা ও নানাতবধ আচার-অনুিান । এইসব পূজানুিান লি লিন্দ্র িরর তবতভন্ন স্থারন জাতত্-বণ-সম্প্রদারয়র ি তবরভদ ভুরল সিরল লমরত্ উরঠ আনন্দ-উৎসরব, এি তমলন-লমলায় পতরণত্ হয় পূজানুিানগুরলা । আবার িখনওবা এই মূততি পূজা লি লিন্দ্র িররই তবতভন্ন সম্প্রদারয়র মরধয লদখা যায় মত্তবররাধ । লিউ মূততিপূজার স্বপরে ত্ু লিউ তবপরে । পারস্পতরি এই মত্াননিয অরনি সমরয়ই ভয়ঙ্কর সাম্প্রদাতয়ি তহংসারও িারণ হরয় ওরঠ । তিন্তু প্রিৃত্ সত্য া তি ? তি লাভ হয় এই মূতত্ি পূজা িরর ? লিনই বা এই মূততিপূজার আরয়াজন আর লিনই বা ত্া তনরয় এত্ তবররাধ ? এইসমস্ত প্ররের মীমাংসার উরদ্দশয তনরয় তবংশ শত্রির মাঝামার্ঝ সমরয় লমাহাম্মদ খতললর রহমান ও িৃষ্ণপ্রসন্ন ভট্টাচাযযি নারম দুইজন উচ্চতশতেত্ পর্িত্ বযর্ি শরণাপন্ন হরয়তছরলন এি অসাধারণ বযর্িরত্বর অতধিারী, লশ্বত্-শুভ্র লপাষাি পতরতহত্ এমন এি মহাপুরুরষর সরঙ্গ, তযতন সমগ্র তবরশ্ব শ্রীশ্রীঠািুর অনুিূলচন্দ্র নারম পতরতচত্ । শ্রীশ্রীঠািুররি প্রে িরা হয় তহন্দুরদর লপৌততলিত্া ও মূততি-পূজা তবতধর বযাপার তনরয় এবং জানরত্ চাওয়া হয় লয এই বযাপারর মুসলমানরদর সারথ তহন্দুরদর তমল তিভারব সম্ভব । উতরর পরম লপ্রমময় শ্রীশ্রীঠািুর

বলরলন---“পার্ল নাতি ? লপৌততলিত্া তি ? িৃতত্ বা ভাবপ্রত্ীিত্া বা িারিত্ার উপাসি বলুন ? আর লিান-না-লিান রিরমর তভত্র-তদরয় লিই বা ত্া নয় লস াও বলুন ? ঋতষরদর লিত্ারবও মূততিপূজার িথা নাই । লিারাণ শতরফ, বাইরবল বা লবৌি-গ্রন্থাতদরত্ও মূততিপূজার িথা নাই । লযখারন ওসব বযবস্থা আরছ ত্া’ লদবত্া বা hero-লদর পূজার িথা । ভর্বান-পূরজার িায়দায় ওসব পুত্ুলু ত্ু ল, র্রু, লমাষ--- ওসব লনই বাবা ! আর লদবত্া িথার মারনই হ’লচ্ছ---তযতন, লয বা যাুঁ’রা মানুরষর প্ররয়াজনরি পূরণ ি’লর, ত্া’লদর পতররপাষরণর স্বাথ ি হ’লয় দাুঁতেরয় িৃত্জ্ঞ অরঘযর ি অতধিারী হরয়রছন ! ঐ রিম পূজা, পার্ব্ণি যা’-তিছু তহন্দুরদর---ত্া’ ভর্বৎ-অনুগ্রহসম্পন্নরদরই ।** ভর্বান-পূজার এিমাে তচজই হ’লচ্ছ ্ জযান্ত পুত্ুল ঐ পয়র্ম্বর, পীর, ঋতষ, আদশ ি বা ইি । এুঁর বা এুঁরদর অনুসরণ না িররল, ভর্ির ারন আনত্ না হ’লল, লপাষণ ও বি​িরনর লসবায় আপ্রাণ না হ’লল,----তবনযস্ত জ্ঞারনর, তবনযস্ত ভূ রয়াদশরনর ি অতধিারী তিছুরত্ই হওয়া যারব না ! আর এই দশনি তবরশষ সূক্ষ্ম, তবরশষ ত্ীে্ণ না-হ’লল লখাদারি উপলতি িরা তিছুরত্ই যারবনা ! এ বাবা িরঠার সত্য--- সব মাতনরির এি লজল্লা---সবাই ঐ িথাই ব’ললরছন । বাহয-পূজার িথা আযযঋতষরা ি অবজ্ঞার সুরর লিমন-ি’লর তবতনরয়-তবতনরয় ব’ললরছন, এই লদখুন ত্া’র এি া ললাি--

“উতরমা ব্রহ্মসদ্ভারবা ধযানভাবশ্চ মধযমুঃ। অধমস্তরপাজপশ্চ বাহযপূজাহধমাধমুঃ॥”* *[অথাৎ, ি সিলস্থরল ব্রহ্মদশনি সবারপো ি উৎিৃি । ধযান মধযম, স্তুতত্ ও জপ অধম, বাহযপূজা অধরমর ও অধম ] এর মারন িী বুঝরলন ? এই অর্স্ত যাুঁ’লত্ তবরা হ’লয় উরঠরছ ত্াুঁ’র প্রতত্ লয প্রাণঢালা ান---যা’-নাতি শত্ তবপ্লবতবধ্বর্স্তর তভত্ররও এি া তনতবে ত্ৃতপ্তর অনুসরণ সৃষ্টি ি’লর চলার আনরন্দ চালায়,---লসই ভাবই হ’লচ্ছ উতম ! আর পরপর ওগুতল সব ত্া’র চাইরত্ অরনি িম---আবার ান-ফান লনই, অথচ লিবল বাইররর পূরজাপাতল তনরয় মত, এরত্ তিছু হয়- য় না বাবা---ওরত্ শুধু যা’ হবার ত্াই-ই হয় !” **[ ‘লদবত্া’ িথাষ্ট আতসয়ারছ ‘তদব্’ধাত্ু র উতর িত্​্ত্ ি ৃ বারচয অ িতরয়া । তদব্ধাত্ু মারন দীতপ্ত পাওয়া । তযতন স্বীয় র্ক্রয়ার জনয জনসমারজ দীতপ্তমান্ তত্তনই লদবত্া । মুসলমান-সমারজও স্বীয় বীযয-প্রভারব ি দীতপ্তমান্ বতলয়া হাসানলহারসরনর পূজা লদবপূজার নযায়ই প্রচতলত্ রতহয়ারছ । “অর্ণয মুসলমান মহরম িরর । পতরষ্কার আতঙ্গনার মরধয চাতরষ্ট লিারণ চাতর া িলার্াছ র্ারে । ত্াহারত্ অরনি তনশান খাো িতরয়া লদয় । ঐ সিল িলার্ারছর মরধয উচ্চরবদী বাুঁরধ । আর, পতরষ্কার মাষ্ট র সতহত্ দুগ্ধ তমশাইয়া ছাতনয়া হাসান-লহারসরনর দুইষ্ট প্রতত্ভূ প্রস্তুত্ িরর । ত্ৎপর ত্াহা রিবণ ি ও সবুজবরণরি দুইষ্ট িাপরের থতলয়া মরধয রাতখয়া পূরর্ব্াি ি লবদীর উপর স্থাপন িরর । ত্থায় দুইষ্ট লমামবাতত্ ও ললাবান জ্বারল । নানাতবধ খাদয হাসান-লহারসরনর নারম অতত্বাতহত্ িতরয়া দশম তদন উৎসর্ ি িরর । এইরূরপ নয় তদন হাসান-

লহারসরনর ঐ প্রতত্ভূ ত্ার্জয়ার মরধয স্থাপন িতরয়া ঢাি-লঢাল বাজাইয়া, যুরির অতভনয় িতররত্ িতররত্ লশাভাযাো িরর । সন্ধযার সময় িারবালার মারঠ তর্য়া ঐ দুই প্রতত্ভূ র িবর লদয় । ত্ৎপরর ত্ার্জয়া জরল তবসজ্জিন লদয় । শাস্ত্রতবরুি হইরলও লযমন বহু অজ্ঞ তহন্দু লপৌততলি---অথাৎ ি মৃততিা-তনর্ম্মত্ি প্রত্ীরি প্রাণ প্রতত্িা িতরয়া পূজা িরর, লত্মতন লিারাণ-তবরুি হইরলও বহু অজ্ঞ মুসলমান লপৌততলি ।” -----“তহন্দু ও মুসলমান ধরম্মরি সমন্বয়”----শ্রীবর্ঙ্কমচন্দ্র লাতহেী ।

॥ শ্রীশ্রীঠাকুত্বরর দৃষ্টিত্বত্ মা দূগাগ ॥ কুমাত্বরি পাল, কলযাণপুর, ত্রত্রপুরা এখন শরৎিাল, আর শরৎ মারনই িাশফুরলর লসৌন্দরযযি ভরপুর মরনারম প্রিৃতত্, শরৎ মারনই ছতব আুঁিা নীল আিাশ, শরৎ মারনই তশউতল ফুরলর র্রন্ধ ভরপুর বাত্াস, আর শরৎ মারনই বাঙ্গালীর লশ্রি উৎসব শাররদাৎসব, দুর্তত্নাতশনী ি মা দূর্ার ি আরাধনা । এই দূরর্াৎসবরি ি লিন্দ্র িরর নানা ঐতত্হয ও নানা িল্পিাতহনী প্রচতলত্ আরছ আমারদর সমারজ । তিন্তু এইসমস্ত িল্পিাতহনীর অন্তরারল তি সত্য লুতিরয় ররয়রছ ত্া আমারদর অরনরিরই অজানা । আমারদররি লসই অজানার অন্ধিুপ লথরি মুি িরর আমারদর জ্ঞানচেু উন্মীতলত্ িরার জরনযই এবার এই তবশ্বদুতনয়ার মাতলি স্বয়ং এই ধরাধারম আতবভূ ত্ ি হরয়রছন পরমরপ্রমময় শ্রীশ্রীঠািুর অনুিূলচন্দ্ররূরপ । জ্ঞানত্াপস ভির্রণর লিৌত্ু হল তনবারণ িররত্ তত্ুঁ তন নানারিরম বযি িরররছন তবতভন্ন লদব-লদবীর পূজার বাস্তব তভতত, শারদীয়া পূজার প্রিৃত্ রহসয, জর্ন্মাত্ার প্রিৃত্ স্বরূপ । শ্রীশ্রীঠািুর মা-দূর্ারি ি িখনও মাষ্ট র প্রতত্মা তহসারব লদরখনতন । তত্তন বরলন, প্রতত্মায় যাুঁরি পূজা িরা হয়, তত্তন প্রতত্ঘররর লদহধারী মা । ত্ার মারন, তনরজর মারয়র উপর ভর্ি ভালবাসা যার যত্ জীবন্ত, ত্ার িারছ দূর্াপূ ি জার সাথিত্া ি ত্ত্ লবশী । তনরজর মারি খুশী

ও ত্ৃপ্ত না ি'লর হাজার ঢাি-লঢাল বার্জরয় দূর্াপূ ি জা িররলও লিান ফল হয় না । ত্াই দয়াল ঠািুর বরলরছন--"ভর্বত্ীপূজা িতর, ত্ার মারন--তনরজর মারিই উপাসনা িতর ।“ তত্তন শুধু পূজার লবদীরত্ দশভূ জা প্রতত্মা নন, ঘরর-ঘরর জীবন্ত তেভূ জা জননী । প্রতত্ষ্ট ঘররর মা জর্রত্র মারয়রই এিষ্ট রূপ । মা-দূর্া ি 'দশভূ জা' মারন ত্াুঁর দশ হাত্ । অথচ ঘররর মা তযতন ত্াুঁর লত্া দুই হাত্ । ত্া'হরল এই দশ হারত্র ত্াৎপযযি িী ? ত্ার মারন, তত্তন দুই হারত্ দশ হারত্র িাজ িররন । তযতন মা, তত্তন এিাধারর ঘররর বধূ ও র্ৃতহণী । স্বামী-সন্তান সহ পতরবাররর প্রতত্ষ্ট মানুরষর জনযই ত্াুঁরি সবদা ি ত্ৎপর থািরত্ হয় । এরদর লসায়ার্স্ত ও খাদযখানার দাতয়ত্ব ত্াুঁরই হারত্ । যার লযমন দরিার, তত্তন ত্ার লত্মতন আহাররর বযবস্থা িররন । গুরুজনরদর লসবাযত্ন িররন । লছা রদর তশো, লালন-পালন ও ভারলামরন্দর তদরি নজর রারখন । ত্াছাো, বাইররর আত্মীয় ও বন্ধুবান্ধব বাতেরত্ এরল ত্ারদর সুখসুতবধা লদখা ও যথাতবতহত্ পতরচযযাি িরা, ত্াও ত্াুঁরিই িররত্ হয় । এই সমস্ত তিছু বজায় লররখও সংসারর এি ু সাশ্রয় তিভারব িরা যায় ত্ারও লচিা ত্াুঁর থারি । এইভারব র্ৃহস্থালীর সব তদরি সমানভারব লেয লররখ সব িাজ সুষ্ঠু ও সুন্দরভারব ি'লর চরলন লয মা,

চলতত্ িথায় ত্াুঁর সম্বরন্ধ বলা হয়, তত্তন লযন দুই হারত্ দশ হারত্র িাজ িররছন। এই হ'ল দশ হারত্র ত্াৎপযযি । লসইজনয পূণ ি নারীরত্বর প্রত্ীি মা-দূর্ারি ি আমরা দশভূ জারূরপ লদখরত্ পাই, যা' তিনা প্রতত্ ঘররর প্রতত্ষ্ট মারয়রই স্বরূপ বা প্রিৃতত্ । মা দূর্ারি ি তনরয় িথা বলরত্ লর্রলই িরয়িষ্ট পতরতচত্ শেমন্ডলী আমারদর মরনর লিারণ এরস ভীে িরর; লযমন--- লবাধন, প্রতত্মার চেুদান ও প্রাণ প্রতত্িা, মতহষমতদি নী, শারদা, তবসজ্জিন ইত্যাতদ । চলুন আমরা এখন আমারদর এই অতত্ পতরতচত্ শেগুতলর প্রিৃত্ অথ ি জানার লচিা িতর শ্রীশ্রীঠািুররর জ্ঞারনর আরলারি । ববাধনীঃ লদবী পূজার প্রাক্কারল তবল্ববৃরে হয় লবাধরনর অনুিান । লবাধরনর তভত্র তদরয় সূতচত্ হয় মারয়র আর্মন । তিন্তু এই লবাধন বযাপার া িী ? লবাধন মারন জার্রণ, লচত্ন ি’লর লত্ালা । তবশ্বজননীরি পূজা িররত্ লর্রল ইর্ন্দ্রয়গ্রামরি সদাজাগ্রত্ রাখরত্ হয়--যারত্ লিানতদরি লিান ত্​্রুষ্ট না ঘর , লিান অসৎ-প্ররলাভরনর িারছ লযন আমরা নতত্স্বীিার না ি’লর বতস, বৃততর লমাহময় আিষণষ্ট ি রি ষ্টঠিমত্ ধ’লর লফলরত্ লযন লদরী না হয় । ত্া’ছাো, লিাথায় িার সারথ লিমন বযবহার িররত্ হরব লস সম্বরন্ধও লযন আমারদর লবাধ তচররচত্ন থারি । লবারধর এই জার্রণ ঘ াবার উরদ্দরশযই হয় লবাধন র্ক্রয়ার অনুিান । েতত্মার চক্ষুদান ও োণ েতত্ষ্াীঃ পূজার সময় প্রতত্মার চেুদান ও প্রাণপ্রতত্িা িরা হয় । ত্ার মন্ত্রও আরছ । ঐ মন্ত্র পাঠ ি’লর িরণীয় অনুিান িররলই লদবত্ার লচাখ ফু ল, প্রতত্মা প্রাণ লপরলন । তিন্তু এই বযাপার া তি আমরা সতত্যই লবাধ িতর ? প্রিৃত্ চেুদান হ’লচ্ছ আমার চেু ত্াুঁর চেুরত্ দান িরা । তত্তন বযর্ি, তবষয় ও বযাপাররি লযমনভারব লদখা পছন্দ িররন, আতম লযন

লসইভারব লদখরত্ অভযস্ত হই । আর প্রাণপ্রতত্িা হ’ল লদবত্ারি পূজরির প্রারণ প্রতত্ষ্টিত্ িরা । লদবত্ার তদবয গুণরার্জ অনুশীলরনর তভত্র তদরয় তনজ তনজ চতররে ফুষ্ট রয় লত্ালা । এমনত্র হ’লল ত্রবই চেুদান ও প্রাণপ্রতত্িা ষ্টঠিমত্ হয় । নত্ু বা ত্া শুধুমাে বাতহযি অনুিারনই পযবতসত্ ি হয় । িারদাীঃ দূর্াপূ ি জা শরৎিারল হয় ব’লল মাদূর্ার ি আররি নাম ‘শারদা’ । তিন্তু শারদা বা শরৎ শেষ্ট এরসরছ ‘শৃ’-ধাত্ু লথরি, অথ ব ি ধও তহংসা । শ্রীশ্রীঠািুর বরলন--- “মা অসৎ তনররাধী প্রচিা । তহংসাত্মি যা’-তিছুরি তনহত্ ি’লর তত্তন রোরি সম্বুি ি’লর লত্ারলন ।” মাদূর্ার ি ধযানমরন্ত্রও আমরা পাই ত্াুঁর অিশর্ির িথা, যার সবগুতলই হ’ল অসৎ-এর তবরুরি মহাপরাক্রমী শর্ি । মারয়র ‘শারদা’ নারমর সাথিত্া ি এইখারন । মতিষমতদগনী​ীঃ মতহষাসুর বধ িররতছরলন ব’লল মারয়র এি নাম ‘মতহষমতদিনী’ । মতহষমতদিনী’ মারন শ্রীশ্রীঠািুর বরলন, তত্তন ‘আত্মম্ভতরদম্ভতবজতয়নী’ । অসুররর থারি অপররি বর্ঞ্চত্ ি’লর তনরজর লভার্সুরখর ধান্ধা । ত্ার জনয লস পাতরপাতশ্বিরি ি ত্ার ললাভ ও তহংসার তশিার ি’লর জজিতরত্ ি’লর লত্ারল । এমনত্র অসুর স্বভাব সম্পন্ন মানুষরদর মা তনয়তন্ত্রত্ িররন, ত্ারদর সতাতবররাধী চলনর্তত্রি তনরুি িররন । ত্াই তত্তন ‘অসৎদলনী’, ‘অসুরনাতশনী’ । অভয় দান িররন সমগ্র জীবিুলরি, ত্াই তত্তন ‘অভয়া’ । তবসজ্জগনীঃ দূর্াপূ ি জার চত্ু থ ি তদবরস দশমীরত্ দূর্াপ্রতত্মার ি তবসজ্জিন হয় । এই তবসজ্জিরনর ত্াৎপযযি িী ? মা-লি জরল েুতবরয় লদওয়ার নামই তি তবসজ্জিন ? না । ‘তবসজ্জিন’ শেষ্ট লভরঙ্গ তদরয় শ্রীশ্রীঠািুর বলরলন, শেষ্ট তব-সৃজ্ ধাত্ু লথরি উৎপন্ন, তবরশষ প্রিারর সৃষ্টি িরা । লয মাত্ৃপূজা আমরা িরলাম, লসই মারয়র সবমঙ্গলমিাতরণী ি লেহসুন্দর ভাব ও চতরেরি

তনরজর অন্তরর তবরশষভারব সৃি অথাৎ ি দৃঢ়তনবি ি’লর লত্ালা চাই । আমরা লযন ঐ তদবযভারব ভাতবত্ হ’লয় উষ্টঠ, মারয়র লসবায় আমারদর বৃততগুতলরি তনরয়ার্জত্ িতর, ত্খনই হয় তবসজ্জিরনর সাথিত্া ি । ত্াই, দূর্াপূ ি জা লিবলমাে পুষ্পতবল্বপরের এবং ঢািরঢারলর পূজা নয় । এ পূজা মানবত্ার এি তবরা তমলন-উৎসব । মাত্ৃ-আরাধনায় রত্ যারা, ত্ারদর উরদ্দশয ি’লর শ্রীশ্রীঠািুর এি জায়র্ায় বরলরছন--“সব লজরনা ত্ু তম, আর সব লত্ামারই লত্ামারত্ ।” লদবত্ার তদবযভাব অন্তরর তবসৃি (প্রতত্ষ্টিত্) িরার তভত্র তদরয় মানুষ তদবযরচত্নাসম্পন্ন হ’লয় ওরঠ । আর এমন ভাব থািরলই পূজার উরদ্দশয তসি হয় । বাুঁচা-বাোর রীতত্গুতল লমরন সবাইরি তনরয় উেিনার ি পরথ এতর্রয় চলা, এই হরচ্ছ পূজার সাথিত্া ি । জয়গুরু ॥

(শ্রীশ্রীঠািুররর দৃষ্টিরত্ "লদব-লদবী" গ্রন্থ লথরি সংর্ৃহীত্ )

॥উপনেন সাংস্কার॥ ঋত্ায়নী আযযি সমারজর অবশয িরণীয় দশতবধ সংস্কাররর অনযত্ম হল উপনয়ন সংস্কার । দশতবধ সংস্কাররর মরধয শ্রীশ্রীঠািুর সবরচরয় লবতশ গুরুত্ব আররাপ িররতছরলন তববাহ ও উপনয়ন সংস্কাররর উপর । শ্রীশ্রীঠািুর মরন িররত্ন এই সংস্কাররর মাধযরমই এিজন মানুষ ত্ার গুরুর িারছ সম্পূন ি রূরপ আত্মসমপরণর ি মাধযরম তনরজরি রূপান্ততরত্ ি'লর পতরণত্ হয় এি িৃষ্টিবাহী নত্ু ন মানরব । এই সংস্কার আযয-তেজরদর ি পতরপূণ ি বযর্িত্ব প্রদান িরর । এই পতরপূণ ম ি ানব সতা জীবন বি​িরনর নীতত্-তবতধ গুতল তনরজর সতার সরঙ্গ লযমন আতীিরণ িরর লত্মতন সমারজর সাতবি ি তবিাশ ও তববি​িরনও সহায়ত্া িরর আজীবন ধরর । এই সংস্কারই মানব জীবরনর উরদ্দশয তনি​িারণ িরর লদয় । "আমারদর র্ন্তবয হ'ল- ঈশ্বরপ্রাতপ্তধারণ-পালন-সরম্বর্তসি বযর্িত্ব, ত্ার উপায় হ'লচ্ছ আচারযযি সর্ক্রয় অনুরতত্, ত্ার লথরি আরস-আত্মতনয়ন্ত্রণ, পতরবার-তনয়ন্ত্রণ, সমাজ-তনয়ন্ত্রণ, রাষ্ট্রতনয়ন্ত্রণ; আর, এই রাষ্ট্রতনয়ন্ত্ররণর তভত্র-তদরয় সারাতবরশ্বর সরঙ্গ লযার্সূে রচনা ি'লর সব া তনরয় তববি​িরনর তদরি এতর্রয় চলা, আর, এই সবগুতলরি সাথি ি ি'লর লত্ালা-ঈশ্বরর; আর, প্রাতপ্তর পরম লবদনা এইই।"

শ্রীশ্রীঠািুর বরলরছন উপনয়ন িথার মারনই হ'ল, গুরুসমীরপ উপনীত্ হরয় িৃষ্টির িারি তচন্হ-স্বরূপ যজ্ঞসূে এবং আত্মতনরবদরনর প্রত্ীি স্বরূপ তশখা ধারণ িরা । গুরু বা আচাযযই ি হরলন ব্ররক্ষ্মর বযি মূততি । ত্াুঁর অভযাসবযবহার, চাল-চলন ও গুণাবলীরি স্বীয় ববতশিয অনুযায়ী আয়ত িররত্ লর্রল প্ররয়াজন শ্রিার সরঙ্গ ত্াুঁর সঙ্গ ও লসবা িরা, ত্াুঁর আরদশ পতরপালন িরা, ইচ্ছা পতরপূরণ িরা ও ত্াুঁর তনরদিশ অনুযায়ী অনুশীলন িরা । আচাযযরি ি বলা হয় ব্রক্ষ্মদ তপত্া । তত্তন ব্রক্ষ্মজ্ঞান দান িররন । এই সংস্কার আমারদর পূর্ব্ত্ন ি ঋতষ ও আমারদর পূবপু ি রুষরদর সারথ সংরযার্ স্থাপন িরর । প্রাচীন আযযি সমারজ উপনয়ন সংস্কার ছাো লিউ তশো গ্রহণ িররত্ পাররত্ন না । এই সংস্কাররর মাধযরমই আযযি তেজ দীতেত্ হরত্ন উপযুি গুরু বা আচারযযর ি োরা । আচারযযর ি োরা দীতেত্ না হরল বা উপনয়ন সংস্কার গ্রহণ না িররল লসই বযর্ি শূদ্র তহসারব র্ণয হরত্ন । িারণ এই সংস্কাররর মাধযরমই এিজন তেজ সমারজর িৃষ্টিরি গ্রহণ িরার পরথ অগ্রসর হত্ । এই সংস্কাররর মাধযরম বযর্ি এি নত্ু ন জন্ম লাভ িরত্ । ত্াই ত্ারদর তেজ বলা হয় । তেজ হওয়ার মাধযরমই বযর্ির তশো গ্রহরণর মূল ধারায় প্ররবরশর অনুমতত্ তমলত্ । শ্রীশ্রীঠািুর অনুিূলচন্দ্রও দীো তনরয় তশো গ্রহরণর িথাই বরলরছন । অথব ি লবরদ বলা আরছ- দীো দারনর পর, উপনয়ন

সংস্কার পালন িারল, আচারযযর ি ত্ত্ত্বাবধারন তত্নতদন তত্ন রাত্ তেজরি িা ারত্ হত্ । চত্ু থ ি তদরন এি নত্ু ন মানুরষর জন্ম হত্ । লসই তদন সমস্ত লদবিূল লসই তেজরি লদখবার জনয উপতস্থত্ হরত্ন । লস ঘাস তদরয় বত্তর লমখলা পতরধান িরত্, দাুঁতে লর্াফ চুল মুন্ডন িরর শুষ্ক িাঠ সংগ্রহ িরত্ যরজ্ঞর জনয । প্রাচীন শাস্ত্রিারররা যরজ্ঞাপবীত্ ধাররনর বযাপারর সুতনতদি​ি িরর তিছু না বলরলও, মনুসংতহত্ায় যরজ্ঞাপবীত্ ধাররণর বযাপারর তনতদি​ি িরর বলা আরছ এবং যরজ্ঞাপবীত্ ধাররণর উপর গুরুত্ব আররাপ িরা হরয়রছ । এই যরজ্ঞাপবীত্ ধারণই তেজ হবার প্রত্ীি তহসারব র্ণয হত্ । শ্রীশ্রীঠািুর ঋতত্বি সংরঘর মাধযরম জাতত্, বণ ি তনতবরশরষ ি সিলরি দীো দারনর িথা বরলরছন । এই দীো গ্রহরণর পর সৎসঙ্গীরা তনজ তনজ বণ ি অনুযায়ী প্রাজাপত্য িরর উপনয়ন সংস্কাররর মাধযরম যরজ্ঞাপবীত্ ধারণ িররত্ পারর । এই উপনয়ন সংস্কার লয শুধুমাে আযয-ভারত্ ি বরষ ি প্রচতলত্ তছল ত্া নয় । ফাসীরদর মরধযও এই জাত্ীয় সংস্কাররর প্রচলন তছল । ফাসী লছরললমরয়রা ছয় বছর তত্ন মাস বয়স অতত্ক্রম িরার পর দীো গ্রহণ িররন । ত্খন ত্ারদর বলা হয় "নওজাত্" । ববতদি যুরর্র পরবত্ী সময়িারল অথাৎ ি উপতনষরদর যুরর্ যখন আশ্রম ধম ি (ব্রক্ষ্মচযয,ি র্াহিস্থয, বানপ্রস্থ ও সন্নযাস) ও বণ ি( ব্রাক্ষ্মণ, ের্েয়, ববশয ও শূদ্র) সৃষ্টি হল, ত্খন আচাযযি হরয় উঠরলন ব্রক্ষ্ম জ্ঞান লারভর অনযত্ম মাধযম । প্রতত্ষ্ট ছােরিই গুরুর্ৃরহ র্মন িরর উপনয়ন সংস্কাররর

মাধযরমই দীো গ্রহণ িররত্ হত্ । দীো গ্রহরণর পর শুরু হত্ ত্ার ব্রক্ষ্মচারীর জীবন । ত্ারি জীবন যাপন িররত্ হত্ তভো বৃততর মাধযরম । আবার এই তভো অজিন হত্ পাতরপাতশ্বিরি ি লসবা দারনর মাধযরম । এই ভারবই তেজ তনরজর ও গুরুর ভরণ লপাষরণর মাধযরমই ধীরর ধীরর হারত্ িলরম তশো গ্রহণ িরত্ । আচারযযর ি িারছ লথরি ত্ার লসবা িরর তশো গ্রহণ িরর হারত্ িলরম জীবন বধরনর ি প্রণালী তশখরত্ন তেজরা । এই ভারবই প্ররত্যিষ্ট গুরু র্ৃহ হরয় উরঠতছল তশো দারনর মূল লিন্দ্র । বত্িমান তবশ্বতবদযালরয়র মরত্াই লস যুরর্ও সরর্ব্াত্মু ি খী তশো প্রদান িরা হত্ গুরুর্ৃহ গুতলরত্ । ত্রব এ যুরর্র তশোর সরঙ্গ ত্ৎিালীন তশোর অনযত্ম মূলর্ত্ পাথিয ি হল লয, লসই যুরর্ তশো লদওয়া হত্ বংশর্ত্ ববতশিয, গুন ও তশোথীর প্রবণত্া অনুযায়ী । িারি তদরয় পতরবাররর বা সমারজর বা লদরশর তি জাত্ীয় উন্নতত্ হরব লসই অনুপারত্ তশোথীরি তশোদান িররত্ন আচাযযি । শ্রীশ্রীঠািুর এই তশোরিই আবার তফতররয় আনরত্ লচরয়রছন । লস জনযই তত্তন বরলতছরলন শার্ন্ডলয তবশ্বতবদযালরয়র িথা । এি এি বরণরি লেরে এই উপনয়ন সংস্কারর ব্রত্ী হবার বয়স এি এি রিম তছল । লয তনতদি​ি বয়রস এই সংস্কার হত্ ত্ারি বলা হয় প্রশস্ত িাল । ব্রাক্ষ্মণরদর প্রশস্ত িাল ৮ম বষ ি মরধয, ের্েয়রদর প্রশস্ত িাল ১১শ বষ ি মরধয, আর ববশযরদর প্রশস্ত িাল ১২শ বষ ি মরধয। লিারনা িাররণ উপররাি সময়িাল অতত্বাতহত্ হরল প্রজাপত্য িরর উপনয়ন তনরত্ হত্ । বণরভরদ ি প্রাজাপত্য িরর উপনয়ন লনবার বয়স হল:-

ব্রাক্ষ্মণ- ১৬শ বষ ি ের্েয়- ২২শ বষ ি ববশয- ২৪শ বষ ি বত্িমারন এই উপনয়ন সংস্কার িাল চরক্রর চারপ পরর তিছু া পতরবতত্িত্ হরয়রছ । তেরজর তনজ পতরবাররর বয়স্ক সদসয এখন এই সংস্কাররর আচাযযি হন এবং সাতবেী ও র্ায়েী মরন্ত্রর মাধযরম উপনয়ন, তবদযারাম্ভ, লিশান্ত ও সমাবত্িন সংস্কার এিই সরঙ্গ সম্পন্ন হয় । এই সময় তত্নতদন ব্রত্ধারীর খাদযগ্রহরণ ও বযবহাতরি জীবরন তিছু া তবতধ তনরষধ থারি । চত্ু থ ি তদরনর পর লস পুনরায় পূরবরি জীবরন তফরর যায় ও আরর্র মরত্াই সমস্ত িাজ িরর । বত্িমান িারল এই সংস্কার শুধুমাে যরজ্ঞাপবীত্ ধাররণর মরধযই সীমাবি হরয় লর্রছ । শ্রীশ্রীঠািুর আমারদর সত্ি​ি িরর তদরয়রছন এই সংস্কার সম্বরন্ধ । তত্তন প্ররত্যিরিই এই সংস্কার গ্রহণ িররত্ বরলরছন । এি সময় শ্রীশ্রীঠািুররি মন্মথদা (লদ) র্জরজ্ঞস িররতছরলন "আতম যতদ উপনয়ন না তনই, অথচ সদাচার, নাম ধযান ইত্যাতদ ষ্টঠি রাতখ, ত্াহরল েতত্ তি?" প্রত্ু যতরর শ্রীশ্রীঠািুর বরলতছরলন- "তবতহত্ ভারব উপবীত্-গ্রহণ আযযি তেজরদর এি া অবশয পালনীয় ববতশিয-সম্মত্ আচার বা সংস্কার । আমরা যখন লিান লমৌতলি ববতশিয, সংস্কার বা আচার লি ignore (উরপো) িতর, ত্খন অজ্ঞাত্সারর অনয সতারপাষনী ববতশিয, সংস্কার বা আচাররিও ignore (উরপো) িররত্ শুরু িতর। ওরত্ চতরে তঢরল হ'লয় পরে । [আরলাচনা প্রসরঙ্গ-৯/ ত্াং- ২৭/১২/১৯৪৬]

উপনয়ন সংস্কাররর জনয বাুঁশ এবং শুষ্ক ঘারসর এিষ্ট মিপ বত্রী িরা হয় । ব্রত্ধারী সংস্কাররর তদন মারয়র সারথ লশষ বাররর জনয এিই পারে লভাজন িরর । এর িারণ, অনুিারনর পর লস ব্রক্ষ্মচারীর জীবরন পদাপনি িরর । ত্ারপর ত্ারি লসই মিরপ তনরয় আসা হয় । মিরপ যরজ্ঞর আগুন জ্বালারনা হয়। ত্ার মুন্ডন িরা হয় লেৌরিাররর োরা । শুধুমাে ষ্ট তি রাখা হয় । ত্ার পতরধারন থারি শুধুমাে লিৌতপন। ব্রত্ধারী এই অবস্থায় ত্ার গুরু বা আচারযযর ি তনি এরস বরল- "আতম আপনার তনি উপতস্থত্ হরয়তছ ব্রক্ষ্মচযযি পালরনর জনয । আতম ব্রক্ষ্মচারী হরত্ চাই।" গুরু বা আচাযযি ত্ার প্রাথনা ি স্বীিার ি'লর ত্ারি উতরীয় প্রদান িররন এবং মরন্ত্রাচ্চারণ িরর বরলন- "লদবগুরু বৃহস্পতত্ লযমন ইন্দ্ররদবরি বস্ত্র প্রদান িরর জীবরন দীঘায়ু ি ও সমৃি হবার সিীবনী প্রদান িররতছরলন, আতমও লত্মতন লত্ামারি আশীবাদ ি িতর।" ব্রত্ধারী লয লমখলাষ্ট ধারণ িরর ত্া তত্নষ্ট ভারজ ভাুঁজ িরা থারি- যা তত্নষ্ট লবদ যথা ঋিরবদ, সামরবদ ও যযুরবদি এর প্রত্ীি । এই তত্নরবরদর জ্ঞান ব্রত্ধারীরি সমস্ত অশুভ শর্ির হাত্ লথরি রো িরর। এই লমখলা বণরভরদ ি ত্ু রলা, পশম তিংবা হতররনর চামো অথবা ঘারসর হরয় থারি । লমখলা ধাররণর পর গুরু বা আচাযযি মরন্ত্রাচ্চারণ িরর যরজ্ঞাপবীত্ প্রদান িররন । এই যরজ্ঞাপবীত্ বণরভরদ ি তবতভন্ন ররঙর হরয় থারি । ব্রত্ধারীর লর্াে ও প্রবর অনুযায়ী তত্ন অথবা পাুঁচষ্ট তর্ুঁ লদওয়া থারি । যজ্ঞ সূে বাম িাুঁরধর লথরি দতেণ বাহুর নীচ তদরয়

িররত্ হয় । এষ্ট বদরঘযি চার আঙুরলর ৯৬ গুন বে হরয় থারি । এই চার আঙ্গু ল জীবরনর মূল চারষ্ট উরদ্দরশযর প্রত্ীি ধরা হয় । ধম্ম, ি অথ, ি িাম ও লমাে। তত্ন ভাুঁজ িরা সূে তত্ন গুন স্বত্ুঃ, ত্মুঃ ও রজুঃ এর প্রত্ীি । যজ্ঞ সূে ধাররণর সময় সূরযরি তদরি ত্াতিরয় মন্ত্র উচ্চারণ িরর ত্া ধারণ িররত্ হয় । লযরহত্ু সূযযরদব ি শর্ির প্রত্ীি ত্াই ত্ার তদরি ত্াতিরয় মন্ত্র সহ ত্া ধারণ িররত্ হয় । এরপর গুরু বা আচাযযি ব্রত্ধারীরি অর্জন (িারলা হতররনর চামো তদরয় বত্তর) প্রদান িররন পতরধারনর জনয, দন্ড ( বাুঁশ, পলাশ তিংবা লবল র্ারছর লথরি বত্রী ) প্রদান িররন এবং ত্ার বুরি হাত্ তদরয় ত্ারি তশষয তহসারব গ্রহণ িররন । এরপর ব্রত্ধারী এিষ্ট তশলার উপর উপরবশন িরর । এরপর গুরু বা আচাযযি ত্ারি পতবে যরজ্ঞ আহুতত্ তদরত্ বরলন । আহুতত্ দারনর পর গুরু বা আচাযযি সাতবেী মরন্ত্র ত্ারি দীো প্রদান িররন । এইভারবই লস হরয় ওরঠ ব্রক্ষ্মচারী ও তেজ ।। সাহাযয সূে১) Aryan Sanskaras: Cult of personality cultures the country By Dr. Yogakar Jha (Ligate-Dec-2006) ২) আরলাচনা প্রসরঙ্গ ৩) অখন্ড জীবন দশনি

॥ আত্বলৌতকক নে বলৌতকক ॥ অতময় মৃধা, বতসরহা উতর ২৪ পরর্না পরমতপত্ার দয়ার িথা তলখরত্ বরস লভরব পার্চ্ছনা লয লিাথা লথরি শুরু িররবা ! আমার এই জীবন াই লত্া পুররা া চলরছ ত্াুঁর দয়ায় । ত্রব ‘দয়া’ মারন ‘তদরয় পাওয়া’ । ত্াুঁরি তনুঃস্বাথভারব ি তিছু তদরল বা ত্াুঁর জনয িররল এই দয়া পাওয়া সম্ভব । ত্ারমারন তি এই, যারা ত্াুঁর জনয সৎিরম ি (সরাসতর) তনতলপ্ত ি লনই ত্ারা “ত্াুঁর দয়া” পারচ্ছন না ? আসল িথা তিন্তু লস া নয় । আমরা প্রতত্প্ররত্যিষ্ট মানুষই পরমতপত্ার সন্তান, আর পরমতপত্া সবার প্রতত্ই লেয রারখন, দয়ার পরশ লদন । তিন্তু যারা পরমতপত্ার িারজ তনুঃস্বাথভারব ি সরাসতর তনয়ত্ যুি থারিন, এিমাে ত্ারাই লসই দয়ার অনুভূতত্ া উপলতি িররত্ পাররন । আসল িথা া হরলা, সবই উপলতি আর অনুভূতত্র উপর দাুঁতেরয় আরছ । আজ এমনই এি উপলতির িথা আতম তলখরত্ চরলতছ । ঘ নাষ্ট সদয তিছুতদন আরর্ই ঘর রছ, যার লরামহষি ি মুহুরত্ির িথা ভাবরল আতম আজও লিুঁ রপ উষ্টঠ । আতম রসায়ন তবভার্ (Chemistry) এর ছাে । ঘ নাষ্ট লযতদন ঘর আতম লসতদন M.Sc. final year এর practical exam তদর্চ্ছ । সবার আরর্ আমারদর লযাবরর তরর (Laboratory) পতররবশ সম্বরন্ধ এি ু ধারণা তদরয় লনই; আমারদর Lab-এ ানা ছয় ঘন্টা দাুঁতেরয় দাুঁতেরয়

Practical িররত্ হয়, Lab-এ experiment এর জনয যার যার তনরজর desk-এ burner (বাতত্/ তশখা) জ্বালারনা হয়, তভত্রর লিান Fan লনই, উপরন্তু burner (আগুরনর তশখা) যারত্ তনরভ না যায়, ত্ার জনয lab-এর সমস্ত জানালা-দরজা বন্ধ থারি । ত্ারপরর থারি নানানরিম reagent/ Chemical এর উৎি র্ন্ধ । যাইরহাি, এবার আসল ঘ নায় আতস । এমনই lab-এর পতররবরশ আমরা পরীো তদর্চ্ছ । আতম লয experiment া িরতছ ত্ার িারজর এি া লছাট্ট অংশ হরলা,--- র্াঢ় (concentrated) H2SO4 এর সারথ তনতদি​ি পতরমাণ জল ও experimental regeant তনরয় reat িরর সমপতরমাণ solution এর অরি​ি​ি িররত্ হরব । িাজ া অরনি সময় সারপে (Approximately two hours), ত্ত্েণ শুধু solution- া লি observation-এ রাখরত্ হরব । র্াঢ় H2SO4 সম্বরন্ধ এি ু বতল, এষ্ট শরীররর লযরিান অংরশ এি ু তছ রি লার্রলই ত্ত্েণাৎ পুরে যারব এবং চামো পুরে িারলা হরয় যারব । লসইসরঙ্গ হরব অসম্ভব যন্ত্রণা । লচারখ লিানভারব তছ রি লার্রল অন্ধ হরয় যাওয়ার সম্ভাবনা প্রবল । Lab-এ আমার দুই বন্ধুরি এরিম পতরতস্থতত্রত্ পররত্ লদরখতছ, ত্রব ত্ারা খুব অরল্পর জনয লবুঁরচ তর্রয়তছল । ত্রব আমার রো পাওয়ার পুররা বযাপার াই চরমত্ম আশ্চযযজনি ি ।

আমার practical test এর িাজ া প্রায় লশরষর পরথ । দুই ঘণ্টার িাছািাতছ সময় হরব এিনার্ারে observe িরর চরলতছ solution এর সামরন দাুঁতেরয়ই । তিন্তু lab-এর তভত্রর অসহয র্রম আর অস্বর্স্তির পতররবশ আমারি অরনি াই ক্লান্ত িরর লফরলতছরলা । ত্াই, পারশর ঘরর লর্লাম লচারখ-মুরখ জল তদরত্ । জল তদরয় তফরর আসার মুহুরত্ি পারশর ঘর লথরি তবি আওয়াজ িরর তিছু এি া burst িরার শে হল । আমরা বন্ধুরা ত্ৎেণাৎ ছুর লর্লাম পারশর ঘরর, সযার ছুর এরলন । পারশর ঘরর তর্রয় তনরজই তশউরর উঠলাম । আমার experimental solution সহ Conical flask ষ্ট burst িরররছ ! চাতরতদরি িাুঁরচর ু িররা আর acid এর ছোছতে । লমরঝর লয জায়র্াগুরলারত্ acid পরেরছ, লসই জায়র্াগুরলা িারলা হরয় লর্রছ । Concentrated acid েতত্িারি, তিন্তু উতপ্ত / ধুমায়মান Concentrated acid-এ মানুরষর organ গুরলা damage িরর মৃত্ুয পযন্ত ি ঘ ারত্ সেম । তিন্তু লিান এি া অদৃশয শর্ি লযন ষ্টঠি দুঘ ি নার প্রািমুহুরত্ি আমারি পারশর ঘরর ল রন তনরয় তর্রয় আমারি রো িররলা । তিন্তু শ্রীশ্রীঠািুর আমারদররি লিানধররনর অরলৌতি​িত্ায় তবশ্বাসী না হরয় বরং ললৌতি​ি বাস্তব িাযিারণ ি সম্বরন্ধ সজার্ হরত্ তশতখরয়রছন । তবজ্ঞারনর ছাে আতম, ত্াই সমস্ততিছুরই িাযিারণ ি বযাখযা িরা িতিবয । এই তবষরয় ‘তনউ রনর 3rd law’- া খুব মরন পেরছ,--- “প্ররত্যি র্ক্রয়ার এিষ্ট সমান ও তবপরীত্মুখী প্রতত্র্ক্রয়া বল আরছ ।” বাবার মুরখ প্রায়শুঃই এি া

িথা শুতন, “ইিভৃ তত্, আমারদর জীবরনর বদবিার আর পুরুষিাররর মরধয সমন্বয় সাধন িরর ।’’ আর নাম-ধযান মানুরষর শরীররর সুক্ষ্ম অনুভূতত্গুরলারি জাতর্রয় ত্ু রল । ত্াই, লসতদন আতম এই দুঘ ি নার হাত্ লথরি রো লপলাম সুক্ষ্ম অনুভূতত্ সষ্টঠি সমরয় সজার্ হওয়ার িাররণ । ভাবরল অবাি লারর্ লয, পরমতপত্া এবার আমারদররি বাুঁচার ত্ু ি তহসারব যা-যা বরল লর্রছন, প্ররত্যি া তবষরয়র তপছরন ররয়রছ তবজ্ঞারনর অর্স্তত্ব । এই ইিভৃ তত্, নাম-ধযান ও ষ্টঠি ত্াই । পরমতপত্া চান না, ত্াুঁর সন্তানরা তবপরদর মুখ লথরি রো পাওয়ার জনয অনবরত্ ত্াুঁরি লেরি তনরজ পঙ্গু হরয় বরস থািুি । পরমতপত্া ত্ারিই সাহাযয িররন, লয তনরজই তনরজরি সাহাযয িরর । তত্ুঁ তন চান ত্াুঁর সন্তারনরা ‘অমৃরত্র পুে’ হরয় উঠুি । ত্াই তত্ুঁ তন এবার এমনই অস্ত্র তদরয় লর্রলন, যার বযবহারর মানুষ তনরজই তনরজরি রো িররত্ পারর । আর লসই অস্ত্রষ্ট হরলা “ইিভৃ তত্” । এিমাে ‘ইিভৃ তত্র’ জনযই লসতদন বেসে দুঘ ি নার হাত্ লথরি আতম রো লপলাম । সবরশরষ পরমদয়ারলর এি া বাণীই বারবার মরন আসরছ--“যত্ই আসুি আপদ তবপদ লযমনই লহাি প্রাণ,--ইিভৃ তত্ আরনই আরন সবার পতরোণ ।” জয়গুরু ॥

॥ সবার েত্ীক তবশ্বেভূ শ্রীশ্রীঠাকুর অনুকূলচে ॥ নররন্দ্রনাথ রায়

অনন্ত অসীরমর মারঝ লত্ামার তবরাজ লত্ামার প্রতত্ষ্ট েরণ েরণ। লপ্রম ভালবাসার আতলঙ্গরন লবুঁরধ ররয়তছ লমারা শুধুই পারবা পতবে দরশরন ।। তনত্য সাথী হরয় ত্ু তম তফররছা তবশ্ব িলযারণর এিরমবাতেত্ীয়ম্ রূরপ । সন্ধান লত্ামার লপরয়রছ মানুষ িল্পরলারির সৃষ্টির উত্থারনর ভূ রপ ।। না চাতহরত্ দু'হাত্ বাতেরয় অরঝারর তদরয়রছা জীবরন চলার রাস্তা ।

এ রাস্তা িখরনা যারবনা মাপা বদঘযি ও প্ররস্থর অযুত্ বন্ধরনর সাতবি ি সফলত্া।। ত্ু তম প্রভূ তবশ্ব তবপদ হন্তা বুরঝতছ লত্ামার সিল রূরপর অবস্থারন। মানুষ লত্ামার িারছ আরয়র মূরলয পতরনত্ হয় শুধু ভালবাসার চরম তনরীেরণ ।। িখন লিাথায় িী ভারব িা রব জন মানুরষর বদনর্ন্দন জীবন যাপন । লস াই লত্ামারি ভাতবরয় লত্ারল সিল িারজর পতরিল্পনা তনরয় সারােণ ।। তি তনরয় তলখরবা লত্ামার প্রশস্ত জীবরনর অমৃত্ ধারার রস। জর্ৎ লযখারন হার লমরনরছ অসাধারণ জ্ঞারনর ভান্ডাররর সমুদ্র মন্থরনর বশ ।। মানুষরি তদরয়রছা আরলারির তদশা, তনত্য সংসারী লসরজ অতত্ সাধারণ পিতত্রত্। সবার সহজ উপারয় জ্ঞারন বুর্িরত্ চমি লাতর্রয় মুখ তনুঃসৃত্ বাণী রসারলা মধুর িৃতত্রত্ ।। পার্ল হরয় ছুর রছ জনত্া লত্ামার অমৃত্ বাণীর বন্দনায় আনরন্দ আিুল র্তত্রত্ ।। লত্ামার অনুিম্পায় লজরর্ আরছ পৃতথবী বৃহৎ তিছু পাবার তচর প্রত্ীোয় । অনুসন্ধারন সব লপরয় লর্তছ লমারা

যা লররখ তর্রয়রছা অত্ু ল ঐশ্বরযরি িৃতত্ ধারায় ।। তবশ্ব বাসী আজ র্তবত্ি শুধু লত্ামার অিুন্ঠ দারনর প্রতত্র্ক্রয়ায়--- প্রতত্ষ্ট পদরেরপ । ববত্রণী পার হওয়ার সময় পারছ ররয়রছ ঐ মুি ধারার লরাত্ধারায় লমরপ ।। সারা তবশ্ব আজ রণ সংহারর মত ভুতলয়া ধম ও ি জাতত্র আপন ববতশিয রূপ । এখারনই ররয়রছ শাতন্তর দূত্ ঠািুর অনুিূল সবাইরি আপন িতরয়া চুপ ।। এরসা এরসা ভাই ত্বরা ির লদখরব যতদ মঙ্গল রূরপর সমার্রম ভ্রাত্ৃরত্বর বন্ধন । এখরনা সময় আরছ তবরবি ত্াই বরল লপছরন না লথরি হও বীর লযািা আগুয়ান ।। সবার পূরণ িররত্ ত্াুঁর আর্মরন তবশ্ব মানব হরয়রছ পতরতচত্ এি ঈশ্বর আল্লার প্রতত্তনতধরত্ । সারাষ্ট জীবন উন্মুি হরস্ত তবতলরয় যারবা ত্াুঁর লদখারনা পতরিল্পনার সমস্ত তবতধ পিতত্রত্ ।। আর্জ এ শারদ প্রভারত্ বর্ন্দনু লত্ামায় অরঢল লপ্ররমর পরশ বুতলরয়। অিলী লরহা লমার সুঁতপয়া লত্ামার শ্রী পাদ পরে পূণাহ ি ু তত্র আরলাি তমতলরয় ।। চাইতছ লত্ামার অমৃত্ বাণীর পুষ্পদল সম তনযযাস ি । বাুঁচাও জর্ত্রি এই সতন্ধেরণ অতপয়া ি লত্ামার যশ ।।

॥বরন্দ পুরুরষাতমম্ ॥

॥ আত্বলার পত্বথ উতরণ ॥ মনদীপ বযানার্জি, ইন্দুস, বাুঁিুো, পর্শ্চমবঙ্গ তিরস হই লমারা ত্ন্ময়, লত্ামা ভুরল িী বা চাই, শুিরনা মরুর উষ্ণ মাঝারর পথ চরল িী বা আনন্দ পাই ? মরণ সমুরখ আরছ লয লসথা ত্বু মায়া, মরীতচিার পারছ পারছ অলস আরবরশ লধরয় যাই ।। শূনয দৃষ্টিরত্ হায় লচরয় আরছন তপত্া, ত্বু ত্াুঁর পারন

িভু না ত্ািাই ।। আরলয়া লি আরলা লভরব প্রত্াতরত্ হই বারবার িী দরিার আর শূনয লি আতলঙ্গন িররত্ যাওয়ার ? চরলা যাই এইবারর উতররণর পরথ--আর না ত্াতিরয় আর না তফরর ॥

॥ তনত্ববদন ॥ সমর িুমার লবাস, িলিাত্া লত্ামার আশীবারদ ি জীবন হল আরলািময়, লত্ামার আশীবারদ ি িার সিল তবপদভয় । লত্ামার লপ্ররমর স্পরশ, ি ভরর সিল তদি

আনন্দ আর হরষ ি । লত্ামার িরুণা অপার, মুরছ লদয় যত্ অহংিারীর তমথযা অহংিার । দূর িরর যত্ মতলনত্ার তমথযা অবেয়,

আুঁধাররর মারঝ অপরূপ সারজ লযন প্রভাত্ সূরযাদয় ি । পাবনা লথরি এরসতছরল ত্ু তম সুদর ূ লদওঘরর, হাজার ত্ারার

আরলাি মালার তিরণ সারথ িরর । স্বরের মানুষ লদহধারী হরয়,

খুতশর ভান্ডার তনরয় এরল বরয় মত্িযরলারির ত্রর । লির লর্রছ িত্তদন, আজও আরছা ত্ু তম হৃদয় মারঝরত্ উজ্জ্বল অমতলন । আজও সিল িারজর মারঝ, লত্ামার লেহছায়ার সুর ঝংিার বারজ । লহ ঠািুর,

লমারদর এই জীবন, লত্ামাতর রাত্ু ল চররণ িতর তনরবদন--িতর তনরবদন ।

HINDI CONTENT

ह िंदी सूहिपत्र

❖

विजया की आशीष

❖

कथा प्रसंग -------------------------------------------------------------- श्री श्री ठाकुर

❖

नामध्यान: मानि समाज के विये एक िरदान --------------------------घनश्याम नायक

❖

पावथि​िता, विज्ञान एिं परमावथिकता-------------प्रोफ. अिक कुमार चक्रिती (स.प्र.ऋ.)

❖ आदशि के प्रवत सच्ची वनष्ठा ----------------------------------------------अिंकृता वसं ह

‘हिजया' की आशीष जीिन का दीप्त अनुिेद

जब ही अंतर को वशष्ट कर दे ता है , आपकी सारी बोधदीप्तप्त जब ही वसक्त हो जाती है दीप्त िेद तत्परता से श्रीदीप्त उद्वे जना में,जो कुछ भी है सबकुछ को उच्छि करते हुए,

सत्तादे िता सब चतुवदि क स्वयं को व्याप्त कर िेता है ; जीिन में वसक्त होकर िह जब सभी को संिवधित करते हुए चिता है , तब िह उस तत्परता में ही जो कुछ भी है सबकुछ को

अवभदीप्त कर दे ता है ; प्रत्येक अंतः करण उसकी सुष्ठु पररचयाि में पररिेश के सबकुछ को उच्छि कर दे ता है , और तभी उत्ताि कर दे ता है सभी की वशष्टसुन्दर कृवत तत्परता को, जीिन इसीतरह से ही विकवसत होता है ,

असत् -दिनी असुर-नावशनी

आत्ममभरी-दं भाविजवयनी मवहषामवदि नी की संतान हो तुमिोग,असत् को विदवित कर आसुररक पराक्रम का अिसान कर दे ि-विवकरण में उच्छि हो जाओ,

उज्ज्वि हो जाओ, उत्ताि हो जाओ, जागो, दीप्त बनो, तुम्हारा जो भी है उन सब को

वशष्ट अनुिेदना में अजच्छि कर दो जाग उठे उच्छि दीपािी, और, िह सबकुछ को उद्दीप्त कर अमृत-उत्साररणी कर दे ।

कथा प्रसङ्ग (प्रथम खण्ड) प्रश्नकत्ताि : श्री सुशीिचंद्र बसु वदनां क : रवि​िार, २०श पौष, १३४२ प्रश्न । सुनने को वमिता है , नाम-ध्यान आवद करते -करते अनुरप्तक्त आती है ― िह कैसे होता है ? आप तो िह-सब कुछ भी बोिे नहीं ? श्रीश्रीठाकुरजी । वजसपर अनुरक्त होकर नाम-ध्यान वकया जाता है , उसपर ही अनुरप्तक्त बढ़ जाती है । नाम में हमारी स्नायु और मप्तिष्क की कोवशकाएँ और भी साड़ा-प्रिण होते रहते हैं , * और, वजसपर मेरी अनुरप्तक्त रहती है उसकी ही वचं ता िगी रहती है ; और यही िगे रहने के कारण, साथ ही साथ नाम करने के कारण उसकी वचंता और-और बढ़ती जाती है । और, यही बढ़ना आप्तखरी में मप्तिष्क को भरकर स्नायु के अन्दर से स्रोत की तरह समि रक्तमां सपेवशयों को उत्तेवजत कर उसी तरह अथाि त् िह पररपूरण हो पाये, ऐसे कमि में ज़ोर-शोर से वनयोवजत करता है । यह है नाम और वचंता का सार । तुम यवद तुम्हारे आराध्य के बनाम चोरी की वचंता करते हो, या नारी की वचंता करते हो, तब तुम्हारी यही आसप्तक्त उसपे िगे रहने के कारण, नाम करने की उत्तेजना वमिकर, मप्तिष्क भरकर स्नायु के अंदर से रक्तमां सपेशी को उत्तेवजत कर यह चोरी या नारी― की खेती के कमि में तु मको वनयोवजत करे गी । और, इसमें ही तुमको पयाि िोचन के अंदर से कायदा-किाम ढूंढते -ढूंढते उसके पररपुरणी आहरण के अंदर से चिाती रहे गी । होगे तुम चोर, होगे तुम िंपट । यह है आसप्तक्त-योग से नाम की मवहमा ।

िह जो है , ' स्वाती नक्षत्र का जि, पात्र विशेष से फि' ; जैसे पात्र में तुम्हारी आसप्तक्त या अनुरप्तक्त रहे गी, नाम के माध्यम से उसे अगर उत्तेवजत करते हो, िही ही, जैसे मैंने बोिा, िैसे ही बढ़े गा । -------------------------------------------*" ततः प्रत्यक्चेतनावधगमोह्यिरायाभािच ।“ विषयिती िा प्रिृवत्तरुत्पन्ना मनसः प्तथथतीनीिंवधनी । ― पातंजि योगसूत्र, समावधपाद ------------------------------------------प्रश्न। अच्छा, नाम करने से मप्तिष्क और स्नायु की ऐसी उत्तेजना क्ों होगी ? और आसप्तक्त के साथ नाम करने का एक सहज सम्पकि कहाँ है , िह भी तो समझा नहीं जाता ! श्रीश्रीठाकुरजी । मनुष्य के अं दर जो एक आवदम आसप्तक्त है , वजसके द्वारा िह सब समय कुछ-न-कुछ को पकड़ कर यह आसप्तक्त के द्वारा खुद के अप्तित्व के सम्बंध में सजग रहना चाहता है ; िह जो सजग रहता है , और दू सरों से खुद को अिग समझता है , उसका कारण ही है यह आसप्तक्त । कारण, िह जब भी कोई-कुछ के साथ इस आसप्तक्त से युक्त होकर खुद को बोध करता है , यह बोध के साथ-साथ वजसमें िह युक्त है उसको उपभोग करता है । हो सकता है िह – िही बन जाना चाहता है या रहता है , नही ं तो उसको खुद का करना चाहता है । तभी वफर अन्य प्रत्येक विषय, उस आसप्तक्त को

तोड़कर उसको वफर िे अपनी ओर खींचना चाहते हैं । ऐसे में उसका बोध होता है , ― कैसे िह दू सरों से अिग है , िह क्ा है , और िह भिा क्ा चाहता है ! इस प्तखंचाि को सूरत कहा जा सकता है । * यह जीि के अप्तित्व का जैसे एक चुम्बकीय (magnetic) अवभव्यप्तक्त है । मनुष्य वजसपर आसक्त होता है , उसके मप्तिष्क में स्वभाितः स्वतः ही उसकी ही वचंता िगी रहती है । और, जबभी ऐसी वचंता उसके मप्तिष्क में िगी रहती है , तभी अन्य ि​िु उसके इं वद्रयों के दरिाज़े पर धक्का दे कर उस युक्त आसप्तक्त को तोड़कर उसको चोरी कर िे जाना चाहते हैं या वछनकर िे जाना चाहते हैं । तभी आती है उसकी ि​िु विषयक पयाि िोचना । और, यह पयाि िोचना के अंदर से , िह वजसमे युक्त है उसके पररपूरण का संभार ढूंढ़ता रहता है । उससे उसकी आती है जानना या अनुभूवत । इस जानने से िह चुन िेता है ― क्ा उसके प्रयोजन के पक्ष में अनुकूि है , और क्ा भिा प्रवतकूि है ! और वफर यह अनुरप्तक्त वजस ि​िु में युक्त रहती है , समि मप्तिष्क की कोवषकाओं की जैसे उस वदशा में एक वनश्छि संिेग रह जाता है । इस अनुरप्तक्त का िेग वजतना अवधक होता है , उतना ही उसको, प्रवतमुहूति में हर बार ― यह वनश्छि िेग रहने के बािजूद, उसके अन्दर से नयी तरह से पाना चाहता है । मनुष्य की यह स्वतः-उत्साररत अनुरप्तक्त या आसप्तक्त तभी वजसमे िह आसक्त है , उसके नाम को उसका प्रतीक बना िेती है । यह नाम वजतनी गहराई से मन के भीतर आिोडन करता रहती है , यह वनश्छि प्तखंचाि उतनी गहराई से टू टने िगता है और जुड़ता रहता है । फिस्वरूप, क्रमशः इस जगाने िािे संघात से मप्तष्तष्क की तंवत्रकाऐं ऎसे की शारीररक विधान की समि कोवशकाएँ ऎसे और संिेदनशीि

होती रहती हैं । यह संिेदनशीिता के माध्यम से, िह वजनमें अनुरक्त है उनको और सूक्ष्म से सूक्ष्मतर रूप में अनुभि और उपभोग कर चिता रहता है । नाम की क्षुधा मनु ष्य के अंदर स्वतः ही यहीं से आरं भ होती है ! यह सब नाम है साधारणतः अवभष्टात्मक या इष्टात्मक या िणाि त्मक नाम । और वफर ऐसे चिते -चिते वजतनी ही हमारी कोवशकाएँ संिेदनशीि और संिेदनग्रहण - प्रिण हो उठती हैं , उतना ही हमारे अंदर एक ताप का उद्बोधना होने के कारण, क्रमशः सं िेदनशीिता के माध्यम से अनेक प्रकार के अनाहत शब्द, ज्योवतः और दशिन नज़र में या अनुभि में आती हैं । जैसे ॐ , रं , ह्ीं , क्ीं आवद शब्द । * वफर, इसके अनुपावतक ज्योवतः और दशिन के भी अनेक प्रकार हैं । कोई कोई जबभी जो अिथथा में समासीन रहने के कारण उक्त व्यापार के अंदर दे के चिने पर जो-शब्द अनुभि में आता है , िह शब्द और तदनुपावतक दशिन ही सि​िशुद्ध जो कुछ घटता है , उसके द्रष्टा ही हैं िही व्यप्तक्त । इसीविए शाश्त्र में है , यह मंत्र के द्रष्टा यह ऋवष इत्यावद । और वफर, िही शब्द-जप, और द्रष्टा के प्रवत अनुरप्तक्त-युक्त वचन्तन से , यह सब बात मनुष्य में और सहज से एिं शीघ्र-शीघ्र होता है । इन सबको शास्त्र में बीजमंत्र कहा गया है । ¥ मान िीवजए, मैं यवद ॐ शब्द जप करता हूँ , मेरी आसप्तक्त यवद उसके द्रष्टा के ऊपर युक्त रहे , तभी ॐ जप के सवहत उसका अथि अथाि त् वजनमे गमन करता है िही―मतिब द्रष्टा―उनकी वचन्ता, मेरे चिने के मागि का सबसे श्रेष्ठ चीज़ है । और यह ॐकार ही िही पुरुष के, उनके सबकुछ को िेकर―जो िह अर्ज्िन वकया है पथ में, पयाि िोचना में, अनुभूवत के माध्यम से― उनका ही िाचक अथाि त् उनको ही िही कहा जाता है या उनका ही नाम िही है । ¥¥

सु― रम् ( आसक्त, अनुरक्त होना ) + त ( भाि में ) से सूरत बात वनष्पन्न हुआ है अथाि त् वजसके द्वारा आसक्त या अनुरक्त होता है । * शृणुयाद्दवक्षणे कणे नादमन्तगितं शुभं । प्रथमं वझञझीनादन्व्ष्ण िंशीनादं ततः परः ।। मेघझझिर-भ्रमरीघन्टाकां स्यन्ततः परं । तुरीभेरीमृदंगावदवननादानकदु न्व्षदुवभः ।। एिं नानाविधो नादो जायते वनत्यमयसासात् । अनाहतस्य श्दस्य तस्य श्दस्य यो ध्ववनः ।। ध्वनेरन्तगितं ज्योवतज्योते रन्तगितं मनः । तन्मनो वि​ियं यावत तवद्वणोः परमं पदम् ।। ― घेरण्ड संवहता, ५।७८―८१ ¥ बीजम् कारणम् इत्यमरः । और, मननात् त्रायते यस्मात्तस्मान्मस्त्रः प्रकीवत्तितः । इवत मत्स्यसुक्त । ¥¥ तस्य िाचकः प्रणिः । ― पातंजि उनका िाचक हुआ है प्रणि अथाि त् ॐकार । इसीविए और वफर है " तर्ज्पिदथिभािनम् ।" ॐकार जप एिं उसका अथि, अथाि त् वजनमें िह गमन करता है या वजनमें यह ॐकार साथिक हुआ है , उनकी ही भािना या ध्यान करणीय है ― यही योगशाश्त्र का विधान है । वबन जि बूँद पड़त जँह भारी नहीं मीठा नही ं खारा ।। सुन्न-महि में नौित बाजे , मृदंग बीन वसतारा । वबना बादि जँह वबजिी चमकै, वबन सूरज उवजयारा ।। वबना नैन जृह मोती पौंहे ँ वबन शब्द सुर उचारा ।।

जो चि जार ब्रह्म जँह दरशै आगे अगम अपारा ।। ― कबीर अथाि त्, िह शून्य महि में नहित बजता है ― मृदंग, िीणा, वसतार । बादि वबना िहाँ वबजिी चमकती है , सूयि के वबन उद्भावसत है िह धाम । नयन वबना िहाँ शुभ्र ज्योवत उद्भावसत है , शब्द वबना िहाँ संगीत ध्ववनत होता है । जहाँ दृवष्ट जाती है , िहाँ ब्रह्म दृष्ट होते हैं , जो सबके आगे अगम, अपार हैं । (अनुिादक : सुवमत पटे ि )

नामध्यान: मानि समाज के हिये एक िरदान घनश्याम नायक Sanofi Pasteur, Hyderabad किी युग के सि​िश्रेष्ठ आपूरयमाण महापुरूष परम दयाि परम प्रेममय श्री श्री ठाकुर अनुकूि चंद्र जी जीि जगत का सावि​िक कल्याण और मुप्तक्त के विये इस युग का सि​िश्रेष्ठ चरम िर (अष्टादश िर) बीज नाम (शब्द) जीि जगत के बीच मे िेकर आये हैं । "****मी" नाम जो गािे , सोई तरे , कि किेश सब नाष, सुख पािे सब दु ख हरे । ऐसा नाम अपार, कोई भेद न जानई..." (उपसना) नाम के जगत मे वजतना विभप्तक्तकरण है , उसमे "****मी" नाम को सि​िश्रेष्ठ माना गया है । ये नाम एक स्पंदन (vibration) है । जगत मे वजतने नाम हैं , समि नामों की रचना इसी नाम से हुयी है । िर भेद मे ये नाम (vibration) अष्टादश िर का है । इस नाम की सृवष्ट विश्व जगत की आवद सृवष्ट से है । शास्त्र मे है , नाम और नामी अभेद हैं । नाम मतिब सात नाम या बीज नाम जो स्पंदनात्मक है । नामी माने बीज नाम के स्रष्टा (आवद पुरूष)। जैसा िैणि शास्त्र मे बोिा गया है ... "जेई नाम सेई कृण भोजो वनष्ठा करर, नामेर सवहत फीरे न आपनी श्री हरर"। बाइबि मे भी है ...

"In the beginning was the word, and the word was with God and the word was God."

श्री श्री ठाकुर भाि​िणी मे बोिे है ...

"I am spirit, my current is Radha". अथाि त हम ही हैं चैतन्य, मेरी धारा ही है राधा। इसका मतिब ****मी नाम वजस िर का नाम है उस िर के माविक श्री श्री ठाकुर जी हैं । इस बात को उपासना वकताब की विनती प्राथिना मे स्पष्ट रूप मे िवणित वकया गया है (चरम िर की बात) । तप: प्रकाश पुिक के रचवयता श्री सुरेश चंद्र मुखोपाध्याय ने विखा है वक सतनाम का उच्चारण ठीक तरह से करना चावहए। अगर उच्चारण सही नहीं होगा तो दीक्षा की उमर बढ़े गी सही िेवकन साधन जगत में बढ़ोतरी होना असंभि होगा। "उषाय वनशाय मंत्र साधन चिाय फेराय जप, यथा समय इष्ट वनदे श मूति कराई तप" उषा और वनशा में एकां त भाि से नाम ध्यान करने से विशेष फि वमिता है । उषा वकसे कहते हैं ? खना िचन में विखा है "डां के पाखी ना छाड़े बासा" उसे कहते हैं उषा। इसका मतिब सूयि उदय के ठीक पूि​ि समय को उषा कहते हैं । वनशा मतिब गंभीर रात। इस समय के अिािा भी पू रे वदन में कभी भी आप अपने मन के अंदर नाम का उच्चारण कर सकते हैं । प्रधान आचायि दे ि परम पूज्यपाद श्री श्री बड़दा इष्ट प्रसंग में बोिे हैं वक खाना खाने के साथ-साथ नाम ध्यान नही करना चावहए। कम से कम 45 वमनट या 1 घंटे के बाद बैठना चावहए। वकस थथान में नाम ध्यान करना चावहए

उसके बारे में श्री श्री ठाकुर जी ने भाि िाणी में बोिा है । "ध्यान करवब मोने , बोने , कोने"। इसका मतिब है ध्यान सदा वनजिन, एकां त, अंधकार थथान में और मन ही मन में करना चावहए। प्रवतवदन दो बार कम से कम 45 वमनट और उससे ज्यादा समय वनजिन में बैठकर ध्यान करना चावहए। बैठने के आसन के बारे मे श्री श्री ठाकुर जी ने कहा है की सदाचार पूि​िक अपने वबिर पर या कंबि के आसन में बैठना चावहए और अपने शरीर को सुखासन की भंवगमा मे रखकर नाम ध्यान करना चावहए। नाम करने की प्रणािी के बारे में श्री श्री ठाकुर जी आिोचना प्रसंग खंड 13 मे बोिे हैं वक वदन में एक बार कम से कम चक्र फोटो का दशिन करके नाम ध्यान करन चावहये । चक्र का दशिन करना मतिब “To live in the horizon of his command”. इष्ट स्वाथि प्रवतष्ठा में वनविड़ होकर चक्र को कम से कम 2 से 3 वमनट दे खकर आं खों को धीरे धीरे बंद करके इष्ट के गुण को स्मरण करके नाम करना चावहए। आज की भागदौड़ भरी वजंदगी में हम सब खुवशयों के पीछे भाग रहे हैं । एक विद्याथी अच्छें नंबरों से पास होने के विए वचंवतत रहता है , िह पास हो जाता है , पर खुशी नही होती, वचंता होती है , सोचता है जब नौकरी िग जाएगी तो खुवशयाँ वमिेंगी, नौकरी भी वमि जाती है , वफर भी िह आगे सोचता है ,प्रमोशन होने पर खुवशयाँ वमिेंगी पर उसे और आगे की वचंता होती है । िह हमेशा भविष्य की खुवशयाँ पाने में िगा रहता है और ितिमान की खुवशयों को व्यथि जाने दे ता है , िह कभी यह नहीं समझ पाता वक खुवशयाँ कहीं बाहर नहीं , वकसी भविष्यि में नहीं बप्ति अभी हैं , यहीं हैं , उसके अंदर है , उसके अंतमिन की शां वत मे हैं , और इस

खुशी को िगातार महसू स कराने िािा माध्यम ही ध्यान है । योग का अथि है – आत्मा को परमात्मा से जोड़ना । ध्यान में जाकर ही इस कायि को वकया जा सकता है । ध्यान िगाने का मतिब यह वबिुि नही ं है वक आपका शरीर बेजान या मृत हो गया है जैसे नींद में होता है । यह ध्यातव्य है – “वनद्रा अचेतन ध्यान है और ध्यान सचेतन वनद्रा (Sleep is unconscious meditation and meditation is conscious sleep)”. संत कबीरदास ने कहा है – “ तेरा साई तुज्झ मे, ज्यों पुहुपन मे िास ।“ सच है , हमारे शरीर के अंदर विराजमान आत्मा, उस परमात्मा का ही एक अंश है , तो जब परमात्मा सि​िज्ञ हैं , सि​िव्यापी हैं , सि​िशप्तक्तशािी हैं , तो हम क्ों नहीं। वजस प्रकार हीरे का एक टु कड़ा भी परमाणु सरं चना में बड़े हीरे के समान ही होगा, ठीक िैसे ही उस परमात्मा की शप्तक्तयाँ भी हमारे अंदर हैं , जरूरत है उसे जानने की, वजसने जाना िो ही उसका उपयोग कर सकता है , अन्यथा एक अज्ञानी की तरह िह हीरे को बस एक चमकदार पत्थर समझकर फेंक दे गा। इन शप्तक्तयों को ध्यान मे जाकर ही जाना जा सकता है । ध्यान में जाने के विए हमें बाहरी दु वनया के शोरगुि से हटकर अपने अन्तमिन की आिाज को सुनना होगा। अब अन्तमिन की आिाज कैसे सुनी जाय ? बहुत आसान है , अगर हम बाहर की आिाजों को सुनना बंद कर दें तो जो आिाज रह जाएगी िही अन्तमिन की आिाज है और इसे सुनना ही ध्यान या समाधी है । वकन्तु बाहर की आिाज के साथ-साथ कुछ आिाजें या कवहए शोरगुि हमारे अंदर भी चि रही होती है । आपने आँ ख और कान तो बंद कर विया पर वदमाग का सोचना अब भी जारी है - “कि ऑवफस जल्दी जाना है , घर का राशन खत्म हो गया, पत्नी को आज बाहर खाने पर िे जाना है ”

आवद आवद बातें जो हमारा ध्यान अपनी ओर भटकाती हैं वकन्तु इसे दू र करना भी कवठन नहीं। जब आप अपने कान बंद करते है , तो आपको दो आिाजें सुनाई दें गी, एक आपके धड़कन की और दू सरी साँ सों की । इन दो के अिािा एक तीसरी आिाज भी है और हमे अपना ध्यान उसी आिाज की ओर केप्तित करना है । यह आिाज वबिकुि वझंगुर की तरह होती है , यकीन नहीं आता, तो आप करके दे प्तखयेगा । धीरे धीरे आपको अन्य आिाज़े भी सुनाई दें गी जो आरं भ मे तो तेज न होने के कारण सुनाई नहीं दे गी पर जैसे- जैसे आप ध्यान करते जाएं गे ये आिाज़े स्पष्ट होती जाएं गी, कभी आप धीमी गवत से बह रहे नदी के जि प्रिाह की आिाज सुनेंगे तो कभी ररमवझम वगरती बाररश के बूंदों की । िे सारी आिाजें जो आप बाहर की दु वनया मे सुनते है , आप को अपने अंदर भी सुनाई दें गी और धीरे धीरे कब आप आत्म- अनुभूवत (Self Realization) की ओर कदम बढ़ा चुके होंगे आपको पता भी नहीं चिेगा। िैज्ञावनकों द्वारा वकए गए शोध में सामने आया है वक ध्यान की मदद से इं सान के शरीर में उन जीन्स को दबाया जा सकता है जो उत्तेजना पैदा करते हैं । ये जीन्स हैं RIPK2 और COX2 हैं । इनके अिािा वहस्टोन डीएप्ति​िेज जीन्स भी हैं वजनकी सवक्रयता पर ध्यान करने से असर पड़ता है । इस शोध में पता चिता है वक िोग ध्यान की मदद से अपने शरीर में जेनेवटक गवतविवधयों को वनयंवत्रत कर सकते हैं , वजसमें गुस्से को काबू करना, सोच, आदतें या सेहत को सुधारना भी शावमि है । इस शोध का मोविक्ूिर बायोिॉजी के क्षेत्र 'एवपजेनेवटक्स' से भी सीधा संबंध है , वजसके अनुसार आसपास के माहौि का जीन के मॉविक्ूिर िर पर थथायी प्रभाि पड़

सकता है । शास्त्र में है ... "जा आछे ब्रह्माण्डे , ता आछे वपण्डे "। जगत के स्रष्टा के अंदर जैसे जगत का सब कुछ वछपा हुआ है िैसा ही उनकी के सृवष्ट मनुष्य के अंदर उसी तरह सब गुण छु पे हैं । अगर मनुष्य संयत रहकार सही ढं ग से साधन-भजन करे तो उसकी समि शप्तक्त जागृत होकर उसे मानि से एक दे ि मानि बना दे गी इसमें कोई संदेह नहीं । || िन्दे पुरुषोत्तमम् ||

पाहथि​िता, हिज्ञान एि​िं परमाहथिकता प्रोफ. अिक कुमार चक्रिती (स.प्र.ऋ.) बात सन् 2011 के 20 वदसम्बर की है । किकत्ता के गवड़या प्तथथत श्री वहमेन्व्षदु मण्डि के घर में सत्संग का अिसर था। घर में प्रिेश करते ही मेरी दृवष्ट अपने सम्मुख श्री श्री ठाकुर के अथथायी मन्डप से वबिकुि संिग्न रखे माँ कािी की एक मूवति की तरफ़ चिी गई। समझने में दे र न हुई वक अिश्य ही कोई मन्नत रखी गई होगी। मन में एक प्रश्न उत्पन्न हुआ वक पुरुषोत्तम या ब्रह्मवषि की उपासना के साथ माँ कािी के पूजन का मेि कहाँ ? यवद मेरे मन में दो परस्पर असंिग्न आिेगों के चिते कोई ग्रप्ति उत्पन्न होती है तो इनके द्वन्व्षद्व में व्यथि ही मेरी libido (सुरत शप्तक्त) विभक्त हो जाएगी। वचन्तन, कमि या ध्यान सभी में मेरा सन्तुिन विवित होगा। जो वक धावमिक चिन के वबिकुि ही विपरीत है । इस प्रसंग में मुझे एक और घटना याद आती है । सम्भितः बात 1980 के दशक के अंत की है । अगरतिा में वमिन संघ के बगि में ही एक वकराए के मकान में उस िक्त मैं रहता था। हाँ पावनया प्रान्त से मेरा पररवचत एक गुरुभाई श्री अिवण दास बेतहाशा दौड़े -दौड़े मेरे घर उपप्तथथत होता है - मैं अगिे वदन दे िघर जाने िािा हूँ यह जानकर ही मेरे द्वार पर उसका इस प्रकार आगमन। आगे िो जो बातें मुझसे कहता हैं िो तो मुझे वबिकुि ही आचयि में डाि दे ती हैं । बात यह थी वक अिवण की माता के सन्तान बचते नहीं थे , वजस कारण व्याकुि होकर उन्ोंने माँ कािी से यह मन्नत माँ गी वक अगर उनका अगिा पुत्र बचता है तो उसके वि​िाह के पूि​ि िें वत्रपुरेश्वरी कािी मप्तन्दर में (जो वक 51 पीठों में से एक है )

माँ कािी के समक्ष दो बकरों की बवि चढ़ाकर पूजा करिाएँ गी। उनको सच में ही पुत्र सन्तान की प्राप्तप्त होती है एिं शीघ्र ही एक और पुत्र भी जन्मता हैं । कवनष्ठ भ्राता अिवण था। समय व्यतीत हुआ और भाग्य के विवचत्र मोड़ ने सबको अचप्तम्भत कर वदया जब पहिा पुत्र वबना बताए एक साधु के साथ घर-बार सब छोड़ कर भाग गया। दे िी के समक्ष की गई मन्नत अपूणि रह जाती है । और माता के मन में एक ग्रप्ति घर बना िेती है । समय के साथ-साथ वद्वतीय पुत्र अिवण का ब्याह होता है । एक कन्या सन्तान भी होती है । अतृ प्त हृदय विए ही माता परिोकगावमनी होती है । अपने वद्वतीय सन्तान के प्रसि से पूि​ि अिवण के सपने में उसकी माँ आती है बच्चे का नाम तक दे जाती है परन्तु साथ ही यह भी बताती हैं वक सन्तान जन्म िेकर भी नहीं बचेगा। होता भी यही है । अगिे बार वफर जब पत्नी गभिधाररणी होती है तो माँ के सपने मे आकर चेतािनी दे ने से िेकर इस सन्तान के भी मृत्यु तक पुरी तरह से वपछिे घटना की पुनरािृवत्त होती है । स्वभाितः वजस मानवसक त्रासदी एिं तनाि से िे गुज़र रहे थे इसका अनुमान िगाया जा सकता है । परन्तु त्रासदी की समि सीमाएँ पार कर गई जब चौथी बार गभि​िती होने पर अिवण की माँ उसके सपने में आकर कह जाती है वक इस बार प्रसिकािीन उसकी पत्नी की भी मृत्यु हो जाएगी। पररणामस्वरूप वनरुपाय हो उसे परम प्रे ममय के श्रीचरणारविन्द के आश्रय का ख्याि आया और यह जानकर वक मैं अगिे ही वदन दे िघर जा रहा हूँ मेरे द्वार पर आ खड़ा हुआ यह अज़ी विए वक मैं दे िघर

में पूज्यपाद श्री श्री दादा (िति मान आचायिदेि) के समक्ष यह बात रखूं । अगिे वदन दे िघर पहुँ चता हूँ । गोविन्द के चाय स्टाि में श्री श्री दादा बैठे हुएँ हैं । शतावधक िोग होंगे। जैसे ही उनकी नज़र मुझपर पड़ती है मैं एक वनिेदन करने की अनुमवत माँ गता हूँ । अनुमवत वमिते ही मैं उपरोक्त समि घटना उनके समक्ष रखता हूँ । उन्ोंने उत्तर में इस घटना का कारण एक अंग्रेज़ी िाक् में बताया। िाक् के शब्द मुझे सम्पूणितया स्मरण नही ं परन्तु भाि यह था वक यह मन के अिरुद्ध जवटि ग्रप्ति का वकया-धरा है । प्रवतविधान स्वरूप उन्ोंने जो कहा िह कुछ इस प्रकार है वक बड़े धूमधाम से कािी पूजा करनी होगी परन्तु साप्तिक भाि से (अथाि त कोई बवि नहीं चढ़े गी), एिं अगिे ही वदन उसी मन्डप में सत्संग का भी आयोजन वकया जाएगा। तथा पवत-पत्नी दोनों अभुक्त रहकर श्री श्री ठाकुर से प्राणवभक्षा माँ गेंगे। एक क्षणभर में समि समस्या का समाधान! जो पुत्र जन्मा उसकी आयु अब 25 के आसपास होगी। माँ भी स्वथथ है । पावथि​ि एिं अपावथि​ि दोनों ही जगतों पर इस प्रकार स्वतःस्फुति कत्तृित्व मानो श्री श्री दादा की सहजात क्षमता हो। श्री श्री पुरुषोत्तम एिं आचायि धारा का जो मानि-कल्याण हे तु यह जीिन्त प्रकाश सच में हमें आचयिचवकत कर दे ता है , िाकरुद्ध, भािविह्वि, विस्मयावभभूत हो जाते हैं हम। िें ही हैं हमारे भरोसे के वचरन्तन थथि। मुझे स्मरण हो जाता है वकस प्रकार पाचात्य वशक्षादृप्त युप्तक्तिादी वचन्तन से भड़े श्रीमान नरे िनाथ दत्त के श्री श्री रामकृण परमहं सदे ि के समक्ष माँ कािी का वतरस्कार करते हुए उन्ें केि​ि एक कािा पत्थर कहने पर जिाब में श्री श्री ठाकुर एकदम बािक-सुिभ वक्षप्रता के साथ

उनकी बोिती बन्द कर दे ते हैं । उन्ोंने बस एक छोटा प्रश्न पूछ विया था - नरे िनाथ को छत पर िे जाकर सूरज वदखाकर िे पूछे थे वक िह वकतना बड़ा है , अपनी हाथों को प्रसाररत करके बोिे 'इतना?','इतना बड़ा?', जब नरे िनाथ हँ सते हुए कहे वक सू यि इतना बड़ा है वक उसके अन्दर 13 िाख पृथ्वी प्रिेश कर सकते हैं , तो ठाकुर पूछे वक यह वफर इतना छोटा क्ों वदखता है ? 'क्ोंवक आप सूयि से 9 करोड़ 30 िाख मीि दू री पर हैं ।' यह जिाब वमिते ही ठाकुर हँ सकर बोि उठे वक 'तू भी मेरी माँ से अनेक अनेक दू र है !' श्री श्री ठाकुर अनुकूिचि जी की व्याख्या स्वभाितः आधुवनक िैज्ञावनक यु ग के ही अनुसार और भी सूक्ष्म, विज्ञान-सम्मत एिं युगोपयोगी है । श्री श्री ठाकुर के आदे शानुसार अवभधान खोिकर दे खा गया वक 'कािी' शब्द की व्युत्पवत्त 'कि' धातु से हुई है वजसका अथि है शब्द, सं ख्यान, गवत। ठाकुर जी कहे ते हैं वक संख्यावयत गवत-सम्वेग ही है कािी। अव्यक्त के वचत्त से इच्छा के योग से शप्तक्त कवणकाएँ optimum िेग को आश्रय कर वचद् अणु , परमाणु एिं अणु के कणों के सहयोग से वजस प्रकार यह पावथि​ि जगत प्रकट हुई है उसी के inner mechanism की प्रत्यक्षानुभूवत ही है कािी-पूजन का सार। इसीविए तथाकवथत थथूि पंचमाकार नहीं तीव्र केिानुध्यान से मप्तिष्क के कोषों को sensitive एिं receptive बनाकर आद्याशप्तक्त के साथ सामंजस्य थथापन करना ही है कािी-पूजन की साथिकता। यथाित सभी दे िता उस आवद कायि कारण या पुरुषोत्तम के वसफ़ि विभूवतमात्र हैं । सभी दे िों के समाहार से पुरुषोत्तम की सृवष्ट हुई है । उनके पूजन से सभी दे िताओं की पूजा साथिक होती है । एक समय था जब यह धारणा प्रचवित

मात्रा स्वस्त्रा दु वहत्रा िा न विविक्तासनो भिेत्। बि​िावनप्तियग्रामो विद्वां सं अवप कषिवत।। उनहें कुछ अनुवचत प्रतीत हुआ तो उन्ोंने िाणी को सुधार कर 'विद्वां सं नावप कषिवत' कर वदया। विखकर िे स्नान हे तु नदी की ओर प्रथथान कर गये। िौटते समय दे खते हैं वक महाविपद आन पड़ी है । आं धी के साथ तुफ़ान, मुसिाधार बाररश। आश्रय िें तो कहाँ िें? चारो ओर नज़र घु माते ही दे खते हैं वक सामने एक छोटी-सी कुवटया वदख रही है । विप्तस्मत होकर भी प्राण-रक्षा हे तु उसी में जाकर शरण विये। भीतर प्रिेश करते ही दे खते हैं वक अनुपमा सुन्दरी एक सोिह साि की युिती द्वार बन्द करती है बाररश से बचने के विए। कुछ दे र तक रुकने के बाद ही अपने मन में उन्ें तवनक चान्चल्य की अनुभूवत होती है और िें मन-ही-मन हस पड़ते हैं । तत्क्षणात् िह युिती बोि उठी "मात्रा स्वस्त्रा दु वहत्रा िा..." कहते ही सब अदृश्य। न आं धी , न तूफ़ान, न िह कुवटया, न ही युिती - वनजिन मैदान। िौटकर अपनी भू ि समझकर मूि कथन को िे वनबिदिाि रख दे ते हैं । अतः बाधा है आन्तररक। अपनी ही िृवत्त-प्रिृवत्त अवभभूवत। परन्तु इस जगत में Love is always stronger than lust। नहीं तो सृवष्ट का वटके रहना असम्भि था। जीिनीय क्षमता जहाँ वशवथि पड़ जाती हैं िहीं शुरु होता है प्रिृवत्त का खेि। यही कारण है वक जीिन के प्रवत, नि दे हधारी जीिनेश्वर के प्रवत या आचरणवसद्ध आचायि के प्रवत अनु राग ही है सभी समस्याओं के समाधान की एकमात्र पंथा। यही है यथाथि पथ। उपाय यजन, याजन, इष्टभृवत। यही है एकमात्र वचरन्तन पथ। (वहन्दी अनुिाद - ऋप्तद्ध दीपन दासगुप्ता ।)

आदशि के प्रहत सच्ची हनष्ठा अिं कृता वसंह वकसी के विए भी अपने जीिन काि में इष्ट को अनुसरण करके चिना क्ा महि रखता है , ये वसफि उनको सि​ितोभाि से अनुसरण करनेिािा इन्सान ही व्यक्त कर सकता है । पुरुषोत्तम को ठीक-ठीक अनुसरण करके उनके पथपर अविकृत रुप से चिनेिािों की सारी दु वनया ही बदि जाती है । आजकि दे खा जाए तो पूजा-पाठ बस एक वदखािा बन के रह गया है , शायद ये अवतशयोप्तक्त हो, परन्तु इस सच्चाई को अस्वीकार नहीं वकया जा सकता । हम अपने घर संसार के झंझट-झमेिे में ऐसे उिझे रहते हैं वक परमवपता परमेश्वर....सारे जग के रखिािे के विए ही हमारे पास समय कहाँ है ? मन हुआ, समय वमिा तो इष्ट की अराधना की िरना अपने में व्यि रहे वकसे समय है अपने अराध्य के विए! और उसपर से श्रीश्रीठाकुर का वनदे श पािन करने का मतिब िोगों को गिे में फंदे की तरह प्रतीत होता है । िोगों की सोच वबिुि ही विपरीत हो चुकी है , materialistic हो चुकी है । िेवकन हाँ ! वफर अगर स्वाथि पर बन आए या यूँ कवहए वक अगर कोई मुसीबत आन पड़े तो वबना कुछ सोचे,वबना एक पि गँिाये तुरंत ठाकुरजी की तरफ दौड़ जाने में दे री नहीं करते और वफर िग जाते हैं तनमन-धन से उनकी पूजा-अचिना में तावक ठाकुरजी इन मुसीबतों से इनिोगों को बाहर वनकाि​िें इनकी रक्षा करें । वधक्कार है कुंवठक सोच पर वधक्कार है ऐसी स्वाथी प्रिृवत्त पर । ऐसे इन्सानों को स्वाथी नहीं तो और क्ा कहें गे, जो ईश्वर

तक को अपने जरूरत के अनुसार इिे माि करते हैं और जरूरत पूरी हो जाने पर वफर उन्ें याद करना भी जरूरी नहीं समझते । जो ईश्वर के साथ ऐसा करे गा वफर िो एक आम इन्सान के साथ ऐसा करने में वहचवकचायेगा भी, इसमें संदेह है । ऐसे िोगों का चररत्र ही ऐसा बन चुका होता है वक, वकसी से भी इन्ें कोई मतिब नहीं रह जाता वसिाय अपने स्वाथि में जीने के अिािा । हमिोग इसी तरह के िोगों से वघरे हैं , ऐसे िोगों को पहचानने की क्षमता का विकास करना होगा, िरना हम भी स्वयं को इन परे शावनयों से वघरा हुआ पायें गे । जो इन्सान श्रीश्रीठाकुर को अपने बचने बढ़ने और उन्नवत का जररया भर सोचकर उनकी अराधना करता है , और केि​ि अराधना ही करता है , उनकी कही बातों को अपने जीिन में उतारने और उसमें स्वयं को ढािने का प्रयास तक नहीं करता, तो िो इन्सान श्रीश्रीठाकुर की कृपा या आशीिाि द कैसे पा सकता है ? कृपा का अथि ही हुआ कर के पाना । हमारा कमि ही फि के रूप में हमारे सामने आकर उपप्तथथत होता है । श्रीश्रीठाकुर की दयादृवष्ट तो सदै ि हमिोगों पर रहती है पर वबना उनके विए कुछ वकये ना उनकी कही हुयी बातों का अनुसरण वकये, उनकी दयादृवष्ट या आशीिाि द पाने की इच्छा भी रखना अपराध के समान है । एक आम का िृक्ष भी अगर हम अपने बागीचे में िगायें तो उसकी अच्छे -से दे खरे ख करनी पड़ती है , उसे वनष्ठापूि​िक यार से वनयवमत सींचना पड़ता है , तब जाकर कुछ

समय बाद िह िृक्ष फि दे ने िायक बनता है । तो वफर हम इन्सानों को जीिन प्रदान करनेिािे पुरूषोतम की इच्छाओं का क्ा ? वजनकी इच्छा के वबना एक पत्ता भी नहीं वहि सकता परन्तु श्रीश्रीठाकुर तो सदै ि ही हमें प्रे म और आशीिाि द दे ने के विए हाथ बढ़ाये खड़े हैं । अब हमें ये तय करना है वक हम उस आशीिाि द को पाने के िायक हैं भी या नहीं । जब बच्चे अपनी माता-वपता की बात नहीं सुनते । उनके सही मागिदशि न दे ने के बािजूद सही राह पर नहीं चिते तो सोवचये उस माता-वपता पर क्ा बीतती होगी ! और श्रीश्रीठाकुर तो हम सबके माता-वपता हैं , उनका अनुशासनिाद तो हमारे मंगि क्ा विए ही है । जब हम सब उनकी अिहे िना करके चिेंगे तो सोवचये जरा, परमवपता को वकतना कष्ट होगा । वजसवदन से इन्सान अपनी गिवतयों की िजह से परमवपता को कष्ट पाते हुए नहीं दे ख सकेगा, उसवदन से प्रत्येक मनु ष्य का चररत्र ही बदि जायेगा । श्रीश्रीठाकुर के बताए पथपर चिना शुरू करते ही, उसे अपने मुख से कुछ बोिने की आिश्यकता नहीं पड़े ग । उसका अयसा​ास, व्यिहार, कमि ही बोिने िगेगा । सही मायने में यही मनुष्य की असिी वशक्षा होगी । इसी संदभि में श्रीश्रीठाकुर जी की एक िाणी है :-----"To become mere expert in reading and writing Is not to be called education; Without habits, behaviour and common sense, There is no education at all." श्रीश्रीठाकुर को अपनी जरूरत बना िेना ही सबसे बड़ी उपिप्ति नहीं है बप्ति

उनके वनदे श को अक्षरशः हर हाि में पािन करके चिना ही जीिन के हर संघषि में हमारी रक्षा करता है । उनके वनदे श को पािनेिािे ना कभी ठोकर खा सकते हैं और ना ही वकसी और को ऐसी पररप्तथथवत में पड़ने दे सकते हैं । अगर अपनी अज्ञता के कारण कभी विफिता का सामना भी करना पड़ जाये तो अपनी गिवतयों को सुधारते हुए चाहे सुख हो या दु ःख अपनी हर अिथथा में उनकी मंगि इच्छा को समझने की कोवशश करते हैं । हमें हरपि ठाकुरमुखी होकर चिने की चेष्टा करनी चावहए । खाते-पीते , सोते -जागते , चिते -वफरते हर समय मन में यही धंधा होना चावहए वक कैसे हम अपने इष्ट को खु श रख सकें । जीिन वसफि भोग-वि​िास या पै सा कमाने तक ही सीवमत ना रह जाये, इसके साथ-साथ धमि उपाजिन भी वकतना कर रहे हैं , इसपर भी विचार करना होगा क्ोंवक इन्सान की पूरी सत्ता धमि पर वटकी हुई है । वबना धमि के हम अपने को ठीक-ठीक संचावित नहीं कर सकते । हमें अपने स्व को श्रीश्रीठाकुर से जोड़ना होगा । अपने हर संकुवचत स्वाथि को उनकी ओर मोड़ना होगा । हमारे हर एक कमि के केि में श्रीश्रीठाकुर ही हों, उनके प्रवत वनष्ठा एिं अनुराग को बढ़ाना ही होगा । और ये तभी संभि है जब हम पू णि रूप से स्वयं को श्रीश्रीठाकुर के चरणों में समवपि त कर दें । उनकी कही हर बात को पत्थर की िकीर मानना होगा वजसको उल्लंघन करने का खयाि भी हमारी अं तर आत्मा को स्वीकार ना हो । उनके वनदे श का पािन ही हमारे जीिन का एकमात्र उद्दे श्य हो । वजस कायि को करने से मेरे प्रभु प्रफुप्तल्लत होंगे िैसा ही कायि करने की मन में िािसा होनी चावहए । इससे बड़ा चढ़ािा

हमारे ईश्वर के विए और कुछ नहीं हो सकता वक उनके सं तान उनके बताए राह पर चि रहे हैं । अपनी संतान की कुशिता में ही उनकी हर कामना वनवहत है । िेवकन प्रभु भप्तक्त में कोई चतुराई नहीं चिेगी । जैसे अगर उनकी कही कोई बात हमारे संकुवचत स्वाथि से मेि ना खाती हो तो इसका यह अथि नहीं वक उसे हम दरवकनार करके चिें और जो हमारे प्रिृवत्तयों के अनुकूि होगा उसे आत्मसात कर िें । अगर ऐसी भािना भी हमारे मन में आये तो उसे तुरंत मन से बाहर कर दे ना होगा । हम वजतना उनके प्रवत ईमानदार होंगे उतना ही उनके कृपा के भी अवधकारी होंगे । वजस प्रकार वकसी बच्चे के गभि में रहने से िेकर उसके जन्म के पचात तक उसके शारीररक - मानवसक पोषण का विशेष रूप से ध्यान रखा जाता है तावक बच्चे का शारीररक और मानवसक विकास अच्छे तरीके से हो । उसी प्रकार हमारे जीिन के भी समुवचत विकास के विए उसे सही वदशा में पररचावित करना आिश्यक है और इसके विए गुरु की आिश्यकता है क्ोंवक एकमात्र गुरु ही हमारा उवचत मागि दशिन कर सकते हैं उनकी कही बातों का अपने जीिन में वनष्ठापूि​िक पािन करके ही जीिन को सही वदशा दी जा सकता है । जीिन रूपी डोर को परमवपता के हाथों में सौंप कर ही हम एक सफि जीिन की कामना कर सकते हैं । दयाि हमें स्वयं से दू र कभी नहीं करते अवपतु हमारे जैसे मूखि इन्सान ही अपने संकुवचत स्वाथि िश उनसे दू र चिे जाते हैं ।

इसविए हमें श्रीश्रीठाकुर को अपने मन के मुतावबक नही ं अवपतु स्वयं को उनके मन के अनुसार बनाकर चिना चावहए और उनकी बतायी राह पर ऐसे चिना चावहए तावक कोई भी दे खकर कहे --- िो दे खो! श्रीश्रीठाकुर के वशष्य ! अगर वशष्य ऐसे है तो इनके गुरु कैसे होंगे ! अगर हमारे ऐसे बनने से हम श्रीश्रीठाकुर की प्रवतष्ठा कर सकें तो हमारे विए इससे बड़ी उपिप्ति और कुछ नही ं हो सकती । || िन्दे पुरुषोत्तमम् ||

ODIA CONTENT

ସୂଚୀପତ୍ର ◆ ପରମପ୍ରେମମୟ ଶ୍ରୀଶ୍ରୀଠାକୁର ଅନୁ କୂଳଚନ୍ଦ୍ରଙ୍କ ଶ୍ରୀମୁଖ ନିସତ ୃ ବାଣୀ : – ପଥ କଉଡି ◆ ସାଧନାର ପପ୍ରଥ : – ବ୍ରହ୍ମ ସତୟ, ଜଗତ ମି ଥୟା ◆ ଅନୁ ସନ୍ଧିତ୍ସୁ ରଚନା : – ନାରୀର େକୃତ ଶିକ୍ଷା ----ଶ୍ରୀ ସୁବ୍ରତ କୁମାର ପ୍ରସନାପତି ◆ କବିତା : – ପ୍ରେମଘନ ----- ଶ୍ରୀ େଦୀପ୍ତ କୁମାର ମହାନ୍ତି

"ତୁ ମର ଚିନ୍ତା ଓ େବୃ ତ୍ତି-େପ୍ରରାଚନାକୁ ପ୍ରେତିକି ଇଷ୍ଟଙ୍କୁ ତୁ ଷ୍ଟ କରି ବାପ୍ରର ବା ତାଙ୍କୁ ପୁଷ୍ଟି ପ୍ରଦବାପ୍ରର ଆଗ୍ରହମତ୍ତ କରି ପ୍ରତାଳି କାେ୍ୟପ୍ରର ତଦନୁ ରୂପ କରି ଚାଲି ପାରୁଛ― ଠିକ୍ ଜାଣ, ତୁ ପ୍ରମ ପ୍ରସତିକିହି ଧ୍ୟ ିଁ ାନୀ ।“ ( ପଥ କଉଡି , ବାଣୀ ସଂଖୟା - ୧୯୩ )

ସାଧନାର ପଥେ ବ୍ରହ୍ମ ସତୟ ଜଗତ ମି ଥୟା ( ଆପ୍ରଲାଚନା େସଙ୍ଗ, ସପ୍ତମ ଖଣ୍ଡ, ତା - ଇଂ ୦୬/୦୪/୧୯୪୬ ରି ଖ ) ପାବନାର ଜପ୍ରଣ ଛାତ୍ର ପଚାରି ପ୍ରଲ ― ବ୍ରହ୍ମ ସତୟ, ଜଗତ ମି ଥୟା ମାପ୍ରନ କ'ଣ ? ଶ୍ରୀଶ୍ରୀଠାକୁର ― ପ୍ରମାର ମପ୍ରନ ହୁ ଏ, ତାହାର ଅଥ୍ ପ୍ରହଲା ବିଦୟମାନତା ଓ ବୃ ଦ୍ଧିୋଣତା ଅଥ୍ାତ୍ ବଞ୍ଚିବା-ବଢିବା ବଜାୟ ରପ୍ରହ ପ୍ରେଉଥିଁ ିପ୍ରର ତାହା-ହି ିଁ ସତୟ ଏବଂ ଚଳତି-ଚଳନପ୍ରର ଚାଲି ବା ନିନ୍ଦନୀୟ ଓ ଅପକର୍​୍ୀ । Complex-ର run ( େବୃ ତ୍ତିଚଳନ) େଦି predominate ( ୋଧାନୟଲାଭ) କପ୍ରର, ତା'ପ୍ରହପ୍ରଲ ଅପକର୍​୍ ଆପ୍ରସ । ଏବଂ ପ୍ରେଉ-ଚଳନ ିଁ ସତ୍ତାକୁ ଦୀନ ଓ ହୀନ କ'ରି ପ୍ରତାପ୍ରଳ, ତାହା-ହି ିଁ ମି ଥୟା । ବ୍ରହ୍ମ ଆସି ଛି ବୃ ନ୍ହ୍-ଧାତୁ ଠାରୁ । ତାର ମାପ୍ରନ ବୃ ଦ୍ଧି ପାଇବା । ସତୟ ଆସି ଛି ଅସ୍- ଧାତୁ ଠାରୁ, ତା' ମାପ୍ରନ ବିଦୟମାନତା, ସ୍ଥିତି, ଗତି, ଉତ୍ପତ୍ତି ଇତୟାଦି । ଜଗତ ମଧ୍ୟପ୍ରର ଅଛି ଗମ୍, ତାର ମାପ୍ରନ ଗମନ, ଚଳନ । ମି ଥୟା ମଧ୍ୟପ୍ରର ଅଛି ମି ଥ ୍ । ମି ଥ ୍ ମାପ୍ରନ ବଧ କରା । ବଧ୍ – ଧାତୁ ମାପ୍ରନ ନିନ୍ଦା, ବନ୍ଧନ । ବନ୍ଧନ କହିପ୍ରଲ ମ ିଁୁ ବୁ ପ୍ରେ େବୃ ତ୍ତିଦ୍ୱାରା ଆବିଷ୍ଟ ପ୍ରହବା । ନିନ୍ଦା ମଧ୍ୟପ୍ରର ଅଛି ଅପକର୍​୍ର ଭାବ । ଶ୍ରୀଶ୍ରୀଠାକୁର ପଞ୍ଚାନନଭାଇଙ୍କ ଆଡକୁ ଅପ୍ରନଇ ପଚାରି ପ୍ରଲ ― ଠିକ୍ ଅଛି ତ ? ଧାତୁ ର ମାପ୍ରନ ମ ିଁୁ ତ କିଛି ଜାପ୍ରଣ ନାହି ିଁ । ଆପଣମାନଙ୍କ ପାଖରୁ ଶୁଣ-ି ଶୁଣି କପ୍ରହ । ଭୁଲ ପ୍ରହପ୍ରଲ ଠିକ୍ କରି ପ୍ରଦପ୍ରବ । ପଞ୍ଚାନନଭାଇ ― ସବୁ ଠିକ୍ ଅଛି । ଧାତୁ ର ମାପ୍ରନ ତ ପ୍ରେ-ପ୍ରକୌଣସି ଜାଗାପ୍ରର ମି ଳିପାରି ବ । କିନ୍ତୁ ତା ଉପପ୍ରର ଛିଡାପ୍ରହାଇ ପ୍ରେଉ ିଁବୟାଖୟା

ଦିଅନ୍ତି, ପ୍ରସଇଟା ହି ିଁ ତ ଏକ ନୂ ତନ ସୃଷ୍ଟି । ଆଉ, େପ୍ରତୟକ ସାଙ୍ଗପ୍ରର େପ୍ରତୟକର ଏପ୍ରତ ଅପୂବ ୍ ସଂଗତି ପ୍ରେ ଭାବିପ୍ରଲ ଅବାକ୍ ପ୍ରହବାକୁ ହୁ ଏ । ଶ୍ରୀଶ୍ରୀଠାକୁର ― ବ୍ରହ୍ମ ନିରାକାର, ନିବିକାର, ନିରୁପାଧକ ି ପ୍ରବାଲି ଏପ୍ରତ ପ୍ରେ ବକୃତା ଦିଏ ତାକୁ େଣାମ ଜଣାଏ, ତା ମାପ୍ରନ ତାଙ୍କୁ କିଛି ହି ିଁ ବୁପ୍ରେନା । ପ୍ରବୈଷ୍ଣବ ଶାସ୍ତ୍ରପ୍ରର ଅଛି ପରା, ବ୍ରହ୍ମ ଶ୍ରୀକୃଷ୍ଣଙ୍କର ଅଙ୍ଗପ୍ରଜୟାତି​ିଃ । ମୂତ୍ତଙ୍କ ୍ ୁ ବାଦପ୍ରଦଇ ଅମୂତ୍ତର ୍ ଉପାସନା ହୁ ଏ ନାହି ିଁ । ୋହାଙ୍କୁ ପ୍ରନଇ ପ୍ରମାର integrating ( ସଂହତି-ସନ୍ଦିପୀ) ଚଳନ ବଜାୟ ରୁପ୍ରହ, ଅସ୍ତି ତ୍ୱ ସପରି ପ୍ରବଶ ବୃ ହତ୍ ବୃ ଦ୍ଧିର ଦିଗପ୍ରର ଚାପ୍ରଲ, ପ୍ରସ'ହି ିଁ ଆମ୍ଭମାନଙ୍କର ସପ୍ରତୟାପାସନାର ପ୍ରକନ୍ଦ୍ରକୀଳକ । ଏହାପପ୍ରର ପିଲାମାନଙ୍କ ଆଡକୁ ପ୍ରଦଖ ିକି େୀତିମଧୁର କଣ୍ଠପ୍ରର କହିପ୍ରଲ ― ତୁ ମମାନଙ୍କୁ ପ୍ରଗାଟିଏ ପ୍ରଛାଟ ସୂତ୍ର କହୁ ଛି । େିଏ-େି ଏ ପିତାମାତାଙ୍କୁ ଭଲପାଅ, ଭକ୍ତି କର, ମାନି ଚାଲି ବାକୁ ଶିଖ, ଖୁସି କରି ବାକୁ ପ୍ରଚଷ୍ଟା କର । ତା'ପ୍ରହପ୍ରଲ ପ୍ରଦଖ ିବ, ଜୀବନ ମଧ୍ୟପ୍ରର ଏକ integration (ସଂହତି) ଆସି ବାକୁ ଲାଗିଥାଏ । ଏହି integration ହି ିଁ enriched ( ସମୃଦ୍ଧ) ହୁ ଏ ଇଷ୍ଟଙ୍କୁ ଧରି । ମି ଶ୍ର ି ମେିପ୍ରର ସୂତା ପ୍ରଦଖ ିଛ ତ ? ଏହି ସୂତା ନ ରହିପ୍ରଲ କିନ୍ତୁ ଦାନା ବାପ୍ରନ୍ଧ ନାହି ିଁ । ଅପ୍ରନକ ଶିଖଛ ୁ , ଅପ୍ରନକ ଜାଣୁଛ, ଅପ୍ରନକ କରୁଛ କିନ୍ତୁ ତା-ମଧ୍ୟପ୍ରଦଇ େଦି ଜୀବନର ସହିତ ଜଡିତ ଏକ ସୂତା ଟାଣି ନ ନିଅ, ତାପ୍ରହପ୍ରଲ ବିଚ୍ଛନ୍ନ ି କଳପ୍ରରାଲପ୍ରର ବିଭ୍ରାନ୍ତ ପ୍ରହାଇ େିବ, ସଂହତଶକ୍ତି ର ଅଧକ ି ାରୀ ପ୍ରହାଇ ପାରି ବ ନାହି ।ିଁ (ଅନୁ ବାଦକ : ସୁମିତ ପପ୍ରଟଲ )

ନାରୀର ପ୍ରକୃତ ଶିକ୍ଷା

ଥେଖକ : ସୁବ୍ରତ କୁମାର ଥସନାପତି କୃର୍ି ମହାବିଦୟାଳୟ, ଭୁବପ୍ରନଶ୍ୱର ୬ଷ୍ଠ ବର୍​୍, ଫୁ ଲ ଓ ଆଳଙ୍କାରି କ ବିଜ୍ଞାନ

'ଶିକ୍ଷା' – ପ୍ରସ ତ ଋତୁ ରାଜ-ବିଲାସୀ-ବସନ୍ତର ମଳୟ ସମୀରଣ, ୋହା ସ୍ପଶ୍ପ୍ରର ଥୁଣ୍ଟା ମହୀରୁହ ନବକିଶଳୟପ୍ରର ପରି ପଣ ୂ ୍ ପ୍ରହାଇ ପ୍ରସୌନ୍ଦେ୍ୟମଣ୍ଡିତ ପ୍ରହାଇଉଠିବା ପରି ମୂଖ୍ ମନୁ ର୍ୟ ହୃ ଦୟପ୍ରର ଅଙ୍କୁ ରିତ ହୁ ଏ ଜ୍ଞାନର ପଲ୍ଲବ । ପୁଣ,ି ଶିକ୍ଷା ପ୍ରହଉଛି ପ୍ରସହି ପ୍ରତଜସ୍ୱୀ େପ୍ରଦୟାତନ ୋହାର ଅପୂବ ୍ ଆଭା ଏବଂ ଦିବୟ ପ୍ରଜୟାତିର େକାଶପ୍ରର ଅନ୍ଧବିଶ୍ୱାସକୁସଂସ୍କାରପ୍ରର ଲୀନ ପ୍ରହବାକୁ ୋଉଥ ିବା ସମାଜ ଆପ୍ରଲାକିତ ପ୍ରହାଇଉପ୍ରଠ । ଅତୟନ୍ତ ଆନନ୍ଦର କଥା ଏହିକି, 'ନାରୀ' – ୋହା ଉପପ୍ରର ଏ ସମସ୍ତ ସଂସାରର ଧାରଣପ୍ରପାର୍ଣର ଦାୟି ତ୍ୱ ନିଭର ୍ ଶୀଳ, ପ୍ରସହି କଲୟାଣମୟୀ ମାତୃ ଜାତି ମଧ୍ୟ ଆଜି ସ୍ୱଚ୍ଛନ୍ଦପ୍ରର ଅନୁ ଭବ କରି ପାରୁଛି ପ୍ରସହି 'ଶିକ୍ଷା'ରୂପୀ ମଳୟର ସ୍ପଶ୍ । ନାରୀ ଆଜି ଆଉ ଚାରି କାନ୍ଥ ଭି ତପ୍ରର ଆବଦ୍ଧ ପ୍ରହାଇ ରହିନାହି ିଁ । ପ୍ରସ ମଧ୍ୟ ନାନାେକାର ବିଦୟାଜ୍ନ କରି ଅପ୍ରନକ ଉଚ୍ଚ ପଦପଦବୀପ୍ରର ନିଜକୁ ଅଧଷ୍ ି ିତ ଠ କରୁଅଛି । ସଭା-ସମି ତିପ୍ରର ଖୁବ ସୁନ୍ଦର ଅନଗ୍ଳ ବକୃତା େଦାନ କରୁଅଛି । ୋହାକୁ ଅବପ୍ରଲାକନ କରି ସାମ୍ପ୍ରତିକ ବୁ ଦ୍ଧିଜୀବି-ଗଣ କହି ବୁ ଲୁଛନ୍ତି, – ଆଧୁନିକ ନାରୀଶିକ୍ଷାର ଉପ୍ରେଶୟ ସଫଳ ପ୍ରହାଇଛି । କିନ୍ତୁ େକୃତପକ୍ଷପ୍ରର ଏ'କଥାକୁ ଟିକିଏ ସୂକ୍ଷ୍ମ ଦୃ ଷ୍ଟିପ୍ରକାଣ ପ୍ରନଇ ଚିନ୍ତାକପ୍ରଲ ଆପ୍ରମ ହୁ ଏତ ବୁ େିପାରି ବା, ଆଧୁନିକ ନାରୀଶିକ୍ଷା ଏୋବତ୍ େକୃତଶିକ୍ଷାର ଉପ୍ରେଶୟକୁ ସାଥ୍କ କରି ପାରି ନାହି ିଁ । ଏକଥା ସତପ୍ରେ, ନାରୀ ଆଜି ବିଦୟାଳୟଠୁ ଆରମ୍ଭ କରି ବିଶ୍ୱବିଦୟାଳୟ ପେ୍ୟନ୍ତ ପ୍ରକପ୍ରତପ୍ରକପ୍ରତ ମାନପତ୍ର, େସଂଶାପତ୍ର ଆଦି

ପାଇବାପ୍ରର ସମଥ୍ ପ୍ରହାଇପାରି ଛି, କିନ୍ତୁ ଏଇଠି ମନପ୍ରର ଏକ େଶ୍ନ ସହସା ଆପ୍ରସ, " ଆଜି ପ୍ରକପ୍ରତଜଣ ଶିକ୍ଷିତା ଆଧୁନିକ ନାରୀ ସମଥ୍ ପ୍ରହଉଛନ୍ତି 'ଶ୍ୱଶୁରାଳୟ' ନାମକ ବିଶ୍ୱବିଦୟାଳୟପ୍ରର ନିଜର ଆଶାନୁ ରୂପ ଦକ୍ଷତା େତିପାଦନ କରି ବାପ୍ରର ?" ହୁ ଏତ ଉଚ୍ଚଶିକ୍ଷିତା ଆଧୁନିକ ନାରୀ ନିଜକୁ ଅପ୍ରନକ ଉଚ୍ଚ ପଦପଦବୀପ୍ରର ଅଧ ିଷ୍ି ତ ଠ ା କରି ବାପ୍ରର ସକ୍ଷମ ପ୍ରହାଇପାରି ଛି, କିନ୍ତୁ ପ୍ରସମାନଙ୍କ ମଧ୍ୟରୁ ପ୍ରକପ୍ରତଜଣ ବା ନିଜକୁ ସ୍ୱାମୀ, ପିତା-ମାତା, ଶାଶୁଶ୍ୱଶୁରଙ୍କ ହୃ ଦୟପ୍ରର ଅଧଷ୍ ି ିତ ଠ ା କରାଇପାରି ଛନ୍ତି ? ପୁଣି ପ୍ରକପ୍ରତଜଣ ବା ସୁ-ସନ୍ତାନ େସବ କରି ନିଜର ମାତୃ ତ୍ୱକୁ ସାଥ୍କ କରି ପ୍ରତାଳିପାରୁଛନ୍ତି ? ଏ'ସବୁ େଶ୍ନର ଉତ୍ତର, ଏକ-ଏକ ଦୀଘ୍ଶ୍ୱାସ ଛଡା ଆଉ କ'ଣ ବା ପ୍ରହାଇପାପ୍ରର ! କିନ୍ତୁ ଏ'ସବୁ ପାଇ ିଁ ଦାୟୀ ପ୍ରହଉଛି ଏଇ ଆଧୁନିକ ନାରୀ-ଶିକ୍ଷା । ୋହା ସମ୍ପୂର୍ଣ୍​୍ ଅନ୍ତିଃସାରଶୂନୟ, ପ୍ରେଉଥିଁ ିପ୍ରର ନାରୀର ପ୍ରବୈଶଷ୍ଟ ି ୟ ଶିକ୍ଷା ସମ୍ପକ୍ପ୍ରର ସାମାନୟତମ ଆଭାସ ନାହି ।ିଁ ଶ୍ରୀଶ୍ରୀଠାକୁର ଅନୁ କୂଳଚନ୍ଦ୍ରଙ୍କ ଭାବଦଶ୍ପ୍ରର ନିଷ୍ାଠ , ଧମ୍, ପ୍ରସବା, ଶୁଶର ୍ ୁ ର୍ା, ସାହାେୟ, ସଂରକ୍ଷଣ, ପ୍ରେରଣା ଓ େଜନନ – ଏହି ଆଠଟି ପ୍ରହଉଛି ନାରୀର ପ୍ରମୌଳିକ ପ୍ରବୈଶଷ୍ଟ ି ୟ । ଏହି ଅଷ୍ଟପ୍ରବୈଶଷ୍ଟ ି ୟକୁ ନାରୀ େଦି ଆୟତ୍ତ ନ'କରି ପାରି ଲା, ପ୍ରତପ୍ରବ ତା ଜୀବନର ସାଥ୍କତା ବା ପ୍ରକଉଠି​ିଁ ! ଏପ୍ରତ ଶିକ୍ଷା ଗ୍ରହଣ କରି ବାର ମୂଲୟ ବା କ'ଣ ! ପ୍ରସଇଥ ିପାଇତିଁ ପରମପ୍ରେମମୟ ଶ୍ରୀଶ୍ରୀଠାକୁର ଅନୁ କୂଳଚନ୍ଦ୍ର ସମଗ୍ର ମାତୃ ଜାତି ପାଇ କ ିଁ ହିଛନ୍ତି : ପ୍ରସଇଥ ିପାଇତିଁ ପରମପ୍ରେମମୟ ଶ୍ରୀଶ୍ରୀଠାକୁର ଅନୁ କୂଳଚନ୍ଦ୍ର ସମଗ୍ର ମାତୃ ଜାତି ପାଇ କ ିଁ ହିଛନ୍ତି :

" ପ୍ରବୈଶଷ୍ଟ ି ୟ ସମୃଦ୍ଧ ପ୍ରେଉଥିଁ ିପ୍ରର ଉନ୍ନତି ପ୍ରୋଙ୍କପ୍ରର ପରି ପଷ୍ଟ ୁ ା ତାକୁ ହି କ ିଁ ପ୍ରହ ଅସଲି ଶିକ୍ଷା ତା ବିନା ପ୍ରସ ପ୍ରହବହି ଦ ିଁ ୁ ଷ୍ଟା ।" ( ଅନୁ ଶର ୍ ୁ ତି, େଥମ ଖଣ୍ଡ, ଶିକ୍ଷା ଅଧ୍ୟାୟ, ବାଣୀ ସଂଖୟା ୧୩ ) ବାସ୍ତବପ୍ରର, ନାରୀର ଅଷ୍ଟପ୍ରବୈଶଷ୍ଟ ି ୟ ଶିକ୍ଷାହି ିଁ େକୃତ ଶିକ୍ଷା । ଶ୍ରୀଶ୍ରୀଠାକୁର ଏହି ମାତୃ ଜାତିକୁ ପ୍ରେଉ ିଁ ଆଠଟି ପ୍ରବୈଶଷ୍ଟ ି ୟ ଶିକ୍ଷାଲାଭ କରି ବାର କଥା କହିଛନ୍ତି ପ୍ରସ ଆଠଟି ପ୍ରବୈଶଷ୍ଟ ି ୟ ନାରୀର ପ୍ରକବଳ ପ୍ରଗାଟିଏ ପ୍ରଗାଟିଏ ଅଳଙ୍କାର ନୁ ପ୍ରହ,ିଁ ବରଂ ନିଜକୁ ସୁରକ୍ଷା କରି ବା ସହିତ ନିଜ ପାରି ବାରି କ ଜୀବନକୁ ସୁଖମୟ, ମଧୁମୟ କରି ପ୍ରତାଳିବା ସହ ସମଗ୍ର ରାଷ୍ଟରଜୀବନକୁ ସଂକଟମୁକ୍ତ କରି ବା ନିମିତ୍ତ ପ୍ରଗାଟିଏ ପ୍ରଗାଟିଏ ଅପ୍ରମାଘଅସ୍ତ୍ର । ଏହି ପ୍ରବୈଶଷ୍ଟ ି ୟ ଗୁଡିକରୁ ନାରୀ େଦି ପ୍ରଗାଟିଏକୁ ମଧ୍ୟ ବାଦଦିଏ, ତାପ୍ରହପ୍ରଲ ତା'ର ନାରୀଜନ୍ମ ହୁ ଏ ମସୀଲି ପ୍ତ । ଶ୍ରୀଶ୍ରୀଠାକୁରଙ୍କ ଭାର୍ାପ୍ରର : " ସ୍ତ୍ରୀ ମାନଙ୍କର ପ୍ରବୈଶଷ୍ଟ ି ୟପ୍ରର ଅଛି ― ନିଷ୍ାଠ , ଧମ୍, ଶୁଶର ୍ ୁ ର୍ା, ପ୍ରସବା, ସାହାେୟ, ସଂରକ୍ଷଣ, ପ୍ରେରଣା ଓ େଜନନ ; ତୁ ପ୍ରମ ତୁ ମ୍ଭମାନଙ୍କର ପ୍ରସହି ପ୍ରବୈଶଷ୍ଟ ି ୟର କିଛି ମଧ୍ୟ ତୟାଗ କରନାହି ିଁ; ଏହା ହରାଇପ୍ରଲ ତୁ ମମାନଙ୍କର ଆଉ କ'ଣ ରହିଲା ?" ( ନାରୀର ନୀତି, ବାଣୀ ସଂଖୟା - ୫ ) ପ୍ରବୈଶଷ୍ଟ ି ୟବିହୀନ ନାରୀର ଆଧୁନିକ ଶିକ୍ଷା କଦାପି ଶିକ୍ଷା ପଦବାଚୟ ନୁ ପ୍ରହ,ିଁ କାରଣ ପ୍ରେଉ ିଁ ଶିକ୍ଷା ନାରୀକୁ ଆଦଶ୍ ପତ୍ନୀ, ବଧୂ, ସୁଜନନୀ ପ୍ରହବାର ପ୍ରସୌଭାଗୟପ୍ରର ମଣ୍ଡିତ କରି ପାପ୍ରରନା, ପ୍ରସପରି ଶିକ୍ଷାଗ୍ରହଣର େପ୍ରୟାଜନୀୟତା ବା କ'ଣ ! ପ୍ରସଇଥ ିପାଇ ିଁଶ୍ରୀଶ୍ରୀଠାକୁର କହିଛନ୍ତି : " ପ୍ରବୈଶଷ୍ଟ ି ୟକୁ ଉଲ୍ଲଂଘନ କରି ଶିକ୍ଷାର ଅବତାରଣା କରି ବା ― ଆଉ,

ଜୀବନକୁ

ନପୁଂସକ କରି ପ୍ରଦବା ― ଏକା କଥା ।" ( ନାରୀର ନୀତି, ବାଣୀ ସଂଖୟା - ୧୭ ) ପୁନଶ୍ଚ ଶ୍ରୀଶ୍ରୀଠାକୁର ପ୍ରବୈଶଷ୍ଟ ି ୟବିହୀନ ଏପରି ଅନ୍ତିଃସାରଶୁନୟ ଶିକ୍ଷାର ଭୟବହତା ସମ୍ପକ୍ପ୍ରର ଆପ୍ରଲାକପାତ କରି ବାକୁ ୋଇ କହିଛନ୍ତି ― " ପ୍ରେଉ ିଁ େିଅମାପ୍ରନ ପ୍ରଶ୍ରୟ-ଶ୍ରଦ୍ଧାନିବଦ୍ଧ ଗାହ୍ସ୍ଥୟ-ଅନୁ ଚେ୍ୟାର ଭି ତର-ପ୍ରଦଇ ଶିକ୍ଷିତ ନ ପ୍ରହାଇ ବିଶ୍ୱବିଦୟାଳୟର ପରି ଚେ୍ୟାପ୍ରର ଶିକ୍ଷାଲାଭ କରି ଥା'ନ୍ତି, ପ୍ରସମାପ୍ରନ େବୃ ତ୍ତିଗଡ ୁ ିକର ଲାମ୍ପଟୟ-ଅଭି ୋନ ଓ େଲୁ ବ୍ଧତାକୁ ଏଡିପ୍ରଦଇ ସୁସ୍ଥ ଓ ସୁପ୍ରକନ୍ଦ୍ରିକ ପ୍ରହାଇ ପାରନ୍ତି ନି, ଆତ୍ମମ୍ଭରି ଗପ୍ରବ୍ପ୍ସା ହି ିଁ ଆଧିପତୟ କରି ଥାଏ ପ୍ରସମାନଙ୍କ ଜୀବନପ୍ରର, ପ୍ରତଣୁ, ପ୍ରସମାନଙ୍କର ବିବାହିତ ଜୀବନ ସୁପ୍ରକନ୍ଦ୍ରିକ, ସୁଧୀ ଓ ପ୍ରସୌଷ୍ଠବମଣ୍ଡିତ ହୁ ଏ କମ୍, ଏବଂ ପ୍ରସମାପ୍ରନ ସୁଜନୟି ତ୍ରୀ ବି କମ୍ ପ୍ରହାଇପାରନ୍ତି । ( ପ୍ରଦବୀ-ସୂକ୍ତ, ବାଣୀ ସଂଖୟା - ୩୨ ) ସୁତରାଂ, ଆଜି େଦି ଏ ସଂସାରର େପ୍ରତୟକଟି ନାରୀ ଶ୍ରୀଶ୍ରୀଠାକୁରଙ୍କ ନିପ୍ରଦ୍ଶାନୁ ୋୟୀ ଅଷ୍ଟପ୍ରବୈଶଷ୍ଟ ି ୟ ମାଫିକ୍ ଶିକ୍ଷିତ ପ୍ରହପ୍ରଲ ଆଜିକାଲି ପ୍ରେଉସବୁ ିଁ ଦ୍ୱନ୍ଦ, େଶ୍ନ ଆପ୍ରନ୍ଦାଳିତ କରୁଛି, ପ୍ରେଉ ିଁ ସମସୟାଗୁଡିକ ତା'ର ଚଲାପଥପ୍ରର ମୁଣ୍ଡପ୍ରଟକି ଛିଡାପ୍ରହଉଛି, ପ୍ରସ'ସବୁ ଅପସରି େିବ, ଏବଂ ଆମ ଧରା ସରସ-ସୁନ୍ଦର ପ୍ରହାଇଉଠିବା ସହ ସତୟ ପ୍ରହବ ଶ୍ରୀଶ୍ରୀଠାକୁରଙ୍କ ପ୍ରସହି ମଧୁବର୍​୍ୀ ବାଣୀ : " ... ଆ ଛୁଟିଆ, ଆ ମା' ପ୍ରମାର ଧର ଦୀପପ୍ରକ ଆେ୍ୟତାନ ସ୍ଫୁରାଇ ପ୍ରତାଳ, ପ୍ରଦାଳାଇ ପ୍ରତାଳ, ତାପ୍ରଥୈ ତାପ୍ରଳ ଆେ୍ୟମାନ ।" ( ଅନୁ ଶର ୍ ୁ ତି, େଥମ ଖଣ୍ଡ, 'ପୁରୁର୍ ଓ ନାରୀ' ଅଧ୍ୟାୟ, ବାଣୀ ସଂଖୟା-୮୯ )

ଥପ୍ରମଘନ ଶ୍ରୀ େଦୀପ୍ତ କୁମାର ମହାନ୍ତି Deputy manager, Engineers India Ltd, At - Bina, Madhya Pradesh

ସବୁ ୋଣୀଙ୍କ ୋଣ ସହ ୋହା ୋଣ ପ୍ରହାଇଛି ଜଡିତ, କିପରି ପ୍ରସାଇପ୍ରବ ଅଚିନ୍ତୟ ମନ ପ୍ରର, ପ୍ରକହି ଜପ୍ରଣ େଦି ପାଉଛି ଦୁ ିଃଖ। ସବୁ କାମ ଭି ତପ୍ରର ୋହାର ଭଲପାଇବା ଫୁ ଟି ବାହାପ୍ରର, ଅନ୍ତରର ବୟଥା ପ୍ରଧାଇ ଦିଅନ୍ତି ପ୍ରସ ପ୍ରେମର ମଧୁର ପରଶପ୍ରର, ମରଣକୁ ହରାଇ ପ୍ରସ ଭରି ଦିଅନ୍ତି ଜୀବନ ଅମୃତ। ସବୁ ପ୍ରହଳା କରୁଥ ିଲା ପ୍ରବପ୍ରଳ ବନ୍ଧୁ ର ପାଶପ୍ରର ବାନ୍ଧନ୍ତି ସି ଏ, ହାରି ୋଉଥ ିଲା ପ୍ରବପ୍ରଳ ମପ୍ରତ ପ୍ରସ, ଧରି ଉଠାନ୍ତି ବାପା-ମା ଭଳି, ହାତ ଧରି େିଏ ଚଲା ଶିଖାଇ ପ୍ରଦଇଛନ୍ତି ତାଙ୍କୁ େଣିପାତ। ସବୁ ସମସୟା ର ସମାଧାନ କରି ଛନ୍ତି ପ୍ରେ ପ୍ରଗାଟିଏ ନାପ୍ରମ, ପ୍ରେମର ଅସ୍ତ୍ର ପ୍ରର ନାଶ କରି ପ୍ରଦଇ ଶାନ୍ତି ଭରି ଛନ୍ତି ହୃ ଦୟପ୍ରର, କାହି ମ ିଁ ିଁୁ ଜାଣିନଥ ିଲି ଚାଲି ବା ଜାହାଜ ଚଲାଇ ଶିଖାଇ ପ୍ରଦପ୍ରଲ।

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