महर्षि दयानन्द कृत व्यवहारभानु: की एक झांकि

22 Jul

विध्या-प्राप्ति के उपाय

प्र – विध्या किस-किस प्रकार और किन कर्मों से प्राप्त होती है?

उ – विध्या चार प्रकार से आती है:

  1. आगमकाल – आगमकाल उसको कहते हैं कि जिससे मनुष्य पढ़ाने वाले से सावधान होकर ध्यान दे के विध्यादि पदार्थ ग्रहण कर सके|
  2. स्वाध्यायकाल – स्वाध्यायकाल उसको कहते हैं कि जो पठन-समय में आचार्य के मुख से शब्द, अर्थ और सम्बन्धों की बातें प्रकाशित हों उनको एकान्त में स्वस्थचित होकर पूर्वापर विचार के ठीक-ठीक ह्रदय में दृढ़ कर सकें|
  3. प्रवचनकाल – प्रवचनकाल उसको कहते हैं कि जिससे दूसरे को प्रीति से विद्याओं को पढ़ा सकना|
  4. व्यवहारकाल – व्यवहारकाल उसको कहते हैं कि जब अपने आत्मा में सत्यविद्या होती है तब यह करना यह न करना, वही ठीक-ठीक सिद्ध होके वैसा ही आचरण करना हो सके|

यह चार प्रयोजन हैं तथा अन्य भी चार कर्म विध्या प्राप्ति के लिए हैं|

  1. श्रवण – श्रवण उसको कहते हैं कि आत्मा मन के और मन श्रोत्र-इन्द्रियों के साथ यथावत् युक्त करके अध्यापक के मुख से जो-जो अर्थ और सम्बन्ध के प्रकाश करनेहारे शब्द निकालें उनको श्रोत्र से मन और मन से आत्मा में एकत्र करते जाना|
  2. मनन – मनन उसको कहते हैं कि जो-जो शब्द, अर्थ और सम्बन्ध आत्मा में एकत्र हुए हैं उनका एकान्त में स्वस्थचित होकर विचार करना कि कौन शब्द किस अर्थ के और कौन अर्थ किस शब्द के साथ सम्बन्ध अर्थात् मेल रखता और इनके मेल में किस प्रयोजन की सिद्धि और उलटे होने में क्या-क्या हानि होती है? इत्यादि|
  3. निदिध्यासन – निदिध्यासन उसको कहते हैं कि जो-जो अर्थ और सम्बन्ध सुने-विचारे हैं वे ठीक-ठीक हैं व नहीं? इस बात की विशेष परीक्षा करके दृढ़ निश्चय करना|
  4. साक्षात्कार – साक्षात्कार उसको कहते हैं कि जिन अर्थों के शब्द और सम्बन्ध सुने, विचारे और निश्चय किए हैं उनको यथावत् ज्ञान और क्रिया से प्रत्यक्ष करके व्यवहारों की सिद्धि से अपना और पराया उपकार करना आदि विध्या की प्राप्ति के साधन हैं|

आइये अब हम इसको साधारणतया आज के वातावरण में देखें| एक मोटा सा दृष्टांत सेकेंडरी स्कूल के विद्यार्थी का ले लीजिये| वह विद्यार्थी जब कक्षा में पड़ता है तो उसका कर्तव्य होता है कि वह बड़े ध्यान से अपने अध्यापक की बात सुने और ग्रहण करे| यह आगमकाल कहलाता है| श्रवण कर्म इसी के अंतर्गत आता है – विद्यार्थी जो भी अध्यापक के मुख से अपने श्रोतों द्वारा सुनता है वह मन से अपने आत्मा में एकत्र करता हे अर्थात sub-conscious में याद कर लेता है| स्कूल में जो सिखा है उसको विद्यार्थी घर आ कर अपने स्टडी रूम में जा कर आलस्य आदि दूर कर के अपनी टेक्स्ट बुक खोल के जो कक्षा में सीखा है उसे अपनी टेक्स्ट बुक से मिला कर और विचार कर के परिपक्व कर ले ताकि वह पूरी तरह से मन में बैठ जाए| इसे स्वाध्यायकाल कहते हैं| कर्म रूप में इसे मनन करना कहते हैं| इसके बाद वही विद्यार्थी का कर्तव्य होता है कि वह दुसरे विद्यार्थियों से मंत्रणा या प्रैक्टिकल करके, तर्क – वितर्क करके जो समझा है उनको सिखाये और स्वयं सीखे| इसे प्रवचनकाल कहते हैं| कर्म रूप में यह निदिध्यासन कहलाता है अर्थात तर्क-वितर्क, टेक्स्ट बुक्स आदि द्वारा निश्चय पर आना| इसके बाद अब जो समझा है उसे प्रैक्टिकल में लाना – उदाहरणत दो द्रव्यों के मिलाने से कौन सा द्रव्य बनता है उसे प्रैक्टिकल Titration के द्वारा जानना|इसे व्यवहारकाल कहते हैं| कर्म रूप में यह साक्षात्कार कहलाता है – जो कक्षा में सिखा था उसको विचार करके, निश्चय करके, यथावत प्रयोग में लाना||

 

यह तो एक मोटा सा उदहारण था; इसी को सूक्ष्मता से अपनाते हुए ऋषिओं की शिक्षा द्वारा अपने जीवन के व्यवहारों में मानवता के उत्कर्ष के लिए लगा दीजिये| यह धर्म का रास्ता हो जायगा और वास्ताव में आप विध्या ग्रहण करना शुरू कर देंगे|

—– पंडित प्रशांत शर्मा

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धर्म

15 Jun

–पंडित प्रशांत कुमार शर्मा जी के ब्लॉग ‘धर्म’ का हिंदी अनुवाद

–अनुवादिका: श्रीमती शान्ता देवी सिंह जी

 

आरम्भ करने से पहले, मैं सभी धर्म प्रेमियों से आग्रह करता हूँ कि आप मेरा मंतव्य मेरी वेबसाइट “Melbourne Arya” के “Statement of my beliefs” सेक्शन में देख लीजिये| मेरा उद्देश किसी का अपमान करना या नीचा दिखाना नहीं है, किंतु मैंने इस लेख के द्वारा धर्म के विषय को समझाने का प्रयास किया है| यदि इस लेख से किसी को दुःख पहुँचता है तो मैं क्षमा प्रार्थी हूँ|

प्रशन – धर्म क्या है?

उत्तर – मेरा यह मानना है कि धर्म जीने का वह रास्ता है जिससे सबकी भलाई, बुद्धि, सत्य (अति सत्य) ज्ञान, सम भाव, सदाचार और सभी परोपकारी गुणों द्वारा मानवता का उत्कर्ष करना और नाशकारी एवं बुरे गुणों का विरोध करना है|

 

अब महर्षि दयानन्द के शब्दों में धर्म की व्याख्या करते हैं:

o   “जो पक्षपातरहित, न्यायाचरण सत्यभाषण आदि युक्त ईश्वर आज्ञा, वेदों से अविरुद्ध है उस को ‘धर्म’ और जो पक्षपातसहित अन्यायाचरण, मिथ्याभाषण आदि ईश्वर आज्ञा भंग, वेद विरुद्ध है उस को अधर्म मानता हूँ|” — स्वमंतव्यामंतव्यप्रकाश:

o   “जिसका स्वरुप ईश्वर की आज्ञा का यथावत् पालन और पक्षपातरहित न्याय सर्वहित करना है, जो कि प्रत्यक्षादि प्रमाणों से सुपरीक्षित और वेदोक्त होने से सब मनुष्यों के लिये यही एक मानना योग्य है उसको धर्म कहते हैं|” — अर्योद्देश्यरत्नमाला

o   “हे मनुष्य लोगों! जो पक्षपातरहित, न्याय, सत्याचरण से युक्त धर्म है, तुम लोग उसी को ग्रहण करो, उसके विपरीत कभी मत चलो, किंतु उसी की प्राप्ति के लिये विरोध को छोड़ के परस्पर सम्मति में रहो, जिससे तुम्हारा उत्तम सुख सब दिन बढता जाय और किसी प्रकार के दुःख न हो| तुम लोग विरुद्ध वाद छोड़ के परस्पर अर्थात् आपस में प्रीति के साथ पढना पढाना, प्रश्न उत्तर सहित संवाद करो, जिससे तुम्हारी सत्यविद्या नित्य बढती रहे|…….”  — ऋग्वेदादिभाष्यभूमिका, वेदोक्तधर्मविषय: – ऋग्वेद (मंडल १०, सूक्त १९१, मंत्र २)

महर्षि कणाद वैशेषिक दर्शन (१:२) में कहते हैं “जिससे अभ्युदय (लौकिक कल्याण) और निःश्रेयस (मोक्ष) की प्राप्ति होती, वह धर्म है|

महर्षि जैमिनि, मीमांसा दर्शन (१/१/२) में धर्म की परिभाषा देते हैं “प्रेरणा जिसका लक्षण – साधन एवं चिन्ह है, ऐसा बोधित विषय धर्म है|

 

आगे बढने से पहले चलिए हम उस प्रशन का उत्तर देने का प्रयास करें जो कई लोगों के मस्तिष्क में उभर रहा होगा.

प्रशन – मैं किस रिलिजन (मत) की ओर संकेत कर रहा हूँ?

उत्तर – मेरा संकेत ‘धर्म’ की ओर है न की किसी ‘मत’ (रिलिजन) की ओर| हम ऊपर धर्म की परिभाषा देख चुके हैं, आइये अब रिलिजन की परिभाषा देखें.

ऑक्सफ़ोर्ड (Oxford) शब्दकोष के अनुसार रिलिजन का अर्थ है:

मनुष्यों का किसी अलौकिक नियंत्रण शक्ति और व्यक्तिगत ईश्वर या ईश्वरों का आज्ञापालन और पूजा का अधिकारी होना, ऐसी पहचान का आचार और मानसिकता पर प्रभाव होना; किसी विशवास और पूजा प्रणाली.”

तुलना करने पर धर्म और मत की परिभाषा में बहुत समानता है, परन्तु दोनों पूर्णयता एक जैसे नहीं हैं| साधारणतया लोग धर्म शब्द से ही मत (रिलिजन) का ग्रहण करते हैं| लेकिन रिलिजन शब्द से धर्म की परिभाषा नहीं की जा सकती, क्योंकि धर्म तो पक्षपात रहित शिक्षा / कार्य है जिससे मानवता की वृद्धि होती है और वह किसी स्थान, जाती, मत, रंग, पंथ आदि से नहीं बंधा होता है| सच में तो धर्म पूरी मानवता के लिए है| धर्म वह है जो ऋषिओं (कृपया मेरी वेबसाइट के “Statement of my beliefs” सेक्शन में पॉइंट ४ देखिये) द्वारा प्रचार/प्रसार किया गया है; महर्षि ब्रम्हा से लेकर महर्षि दयानन्द पर्यन्त|ऋषिओं के प्रचार में कहीं भी विरोध नहीं है, जब तक की हम आचार्य सायण, महीधर, प्रोफेसर मैक्स मुलर, राल्फ टी. एच. ग्रिफित और इनके जैसे सामान्य मन वाले विद्वानों के गलत अनुवाद को नहीं पढते हैं| महर्षि दयानन्द का कहना था:

“जो कुछ भी अज्ञान से ओत-प्रोत मनुष्यों या वो जो की मत अनुयायियों द्वारा पथ भ्रष्ट किए जा चुके हैं का मानना/विश्वास है, वह सब बुद्धिमानोके मानने योग्य नहीं है| वह आस्था ही सत्य और अपनाने योग्य है जिसका अनुकरण अप्तो द्वारा किया गया है| आप्त यानि कि वो मनुष्य जो कि सत्य बोलते, करते और सोचते हैं, हमेशा मानवता के भले का प्रचार करते हैं, निष्पक्ष और विद्वान हैं; परन्तु जो भी अप्तों द्वारा त्याज्य है वह मानने योग्य नहीं है और असत्य है|”

 

अब एक बहुत बड़ा प्रश्न उठताहै:

प्रश्न – हमें क्यों धर्म का पालन करना चाहिए?

उत्तर – इस का उत्तर बहुत सरल है| धर्म हमें उन्नति, पूर्ण – सुख, समानता और मानवता की ओर प्रोत्साहित करता है| धर्म से हमारे मन, दिमाग, इन्द्रियों को पाप करने से मुक्ति मिलती है| धर्म से हमारी सात्विकता, बुद्धि, मानवता और अच्छाई की उन्नति होती है|

 

कुछ लोगों के मन में धर्म के विषय में कुछ प्रश्न उठते होंगे| मैं उनको समझाने का प्रयत्न करता हूँ:

प्रश्न – हम छल के बिना कैसे उन्नति कर सकते हैं; संभवतः हम उतना धन न कमा सकें जिससे हम ठाठदार और आरामदायक जीवन व्यतीत कर सकें?

उत्तर – इस प्रश्न का उत्तर देने से पहेले मैं आप से पूछता हूँ कि ठाठदार और आरामदायक जीवन का अर्थ क्या है? यदि हम कहें कि हम सुख और शांति चाहते हैं, तो हमे अपने आप से पूछना चाहिए कि यह सुख और शांतिमय जीवन थोड़े समय का है या सदा के किए है?निश्चय ही सदा के लिये नहीं है; क्योंकि स्वभाव से मनुष्य प्रतिस्पर्धात्मक (competitive) है और ये जलन, इर्षा आदि नाकारात्मक भावनाओं को जन्म देता है जो कि दबाव और दुःख का कारण है; जबकि धर्म का अनुकरण करने से सकारात्मक भावनाओं का उदय होता है, चाहे हमारे पास धन की कमी ही क्यों न हो| उदहारण के लिये देखा जाये तो दान करने और दीन दुखियों की सहायता करने के बाद मनुष्य की अंतर – भावना में सन्तोष की प्राप्ति होती है| कृपया मुझे गलत मत समझियेगा क्योंकि मैं किसी को धन कमाने या एकत्रित करने से नहीं रोक रहा हूँ| मैं तो केवल निवेदन कर रहा हूँ कि आप धन कमाईये परन्तु बिना लालच के और  दूसरों को बिना हानि पहुचाये| मेरा तात्पर्य यह है कि गलत रास्ते से धन अर्जित करना अनुचित है|

 

प्रशन – यह देखा गया है कि जो धर्म के पथ पर चलता है उसे बहुत कष्ट उठाना पड़ता है|

उत्तर –महर्षि दयानंद गीता (१८:३७) का वचन सत्यार्थ प्रकाश की भूमिका में देते हुए बताते हैं कि “जो – जो विध्या और धर्म प्राप्ति के कर्म हैं वे प्रथम करने मैं विष के तुल्य और पश्चात् अमृत के सदृश होते हैं|” इसका उल्टा अधर्म के लिए सत्य है – आरंभ में अधर्म गुलाब की पंखुड़ियों जैसा लगता है, पर कांटों से हे अंत होता है| इसका अच्छा उदहारण है मानवता की हत्या करने वालों का जीवन| थोड़े समय तक उनके हाथ में शक्ति और शासन रहता है परन्तु उनका अंत दुःख, कलंक और अपमान ही रहता है| प्रत्येक इंसान को धर्म का पालन करना चाहिये; चाहे कितनी ही कठनाइयों का सामना करना पड़े| यह तप कहलाता है|

प्रशन – तप क्या है?

उत्तर – नीचे दी परिभाषा से हम समझने का प्रयास करेंगें:

“जल से शरीर के बाहर के अवयव, सत्याचरण से मन, विध्या और तप अर्थात् सब प्रकार के कष्ट भी सह के धर्म ही के अनुष्ठान करने से जीवात्मा, ज्ञान अर्थात् पृथिवी से लेके परमेश्वर पर्यन्त पदार्थों के विवेक से बुद्धि दृढ़ निश्चय पवित्र होता है|….” सत्यार्थ प्रकाश तृतीयसमुल्लास: – मनुस्मृति (५/१०९)

“तप – शीत, उष्ण, सुख-दुःख आदि दव्न्दों का सहना ……….” –योग दर्शन (२:१)

प्रश्न – हो सकता है कि धर्म का पथ परिवार और मित्रगणों का हमसे  द्वेष करा दे| क्या यह सही होगा कि धर्म अपनाने के लिए हमे परिवार और मित्रगण का त्याग करना पड़े?

उत्तर – हर एक मनुष्य का कर्तव्य है कि वह अपने परिवार और मित्रों को सलाह दे कि धर्म का ही मार्ग सच्ची उन्नति और प्रसन्नता का मार्ग है| संभवतः आपकी ऐसी सलाह को वे गलत समझे और आपकी बातों पर ध्यान दिए बिना आप से द्वेष भाव रखें; तब आपके पास केवल यह रास्ता रह जाता है कि आप उनके लिए बुरी भावना नहीं रखते हुए उपेक्षा का भव अपनाये|

प्रश्न – धर्म के लक्षण क्या हैं?

उत्तर – महर्षि स्वामी दयानन्द सरस्वती ने नीचे लिखे लक्षणों को बताया है (मनु स्मृति ने दस बताये हैं)

१.      अहिंसा – पूर्णयता वैर त्याग| अर्थात विचारों में भी वैर का त्याग|

२.      धृति – सदा धैर्य रखना|

३.      क्षमा – जो की निंदा, स्तुति, मानापमान, हानिलाभ आदि दुखों में भी सहनशील रहना|

४.      दम – मन को सदा धर्म में प्रवृत्त कर अधर्म से रोक देना अर्थात अधर्म करने की इच्छा भी न उठे|

५.      अस्तेय – चोरी त्याग अर्थात बिना आज्ञा व छल कपट विश्वासघात वा किसी व्यवहार तथा वेदविरुद्ध उपदेश से परपदार्थ का ग्रहण करना चोरी और उसको छोड़ देना साहुकारी कहाती है|

६.      शौच – राग द्वेष पक्षपात छोड़ के भीतर और जल मृत्तिका मार्जन आदि से बाहर की पवित्रता रखनी|

७.      इन्द्रिय-निग्रह – अधर्म आचरणों से रोक के इन्द्रियों को धर्म ही में सदा चलाना|

८.      धी: – मादकद्रव्य बुद्धिनाशक अन्य पदार्थ दुष्टों का संग, आलस्य प्रमाद आदि को छोड़ के श्रेष्ट पदार्थों का सेवन, सत्पुरुषों का संग, योगाभ्यास, धर्माचरण, ब्रह्मचर्य आदि शुभ कर्मों से बुद्धि बढाना|

९.      विद्या – पृथिवी से लेके परमेश्वर पर्यन्त यथार्थज्ञान और उनसे यथायोग्य उपकार लेना, सत्य जैसा आत्मा में वैसा मन में, जैसा मन में वैसा वाणी में, जैसा वाणी में वैसा कर्म में वर्त्तना; इसके विपरीत अविद्या है|

१०.  सत्य – जो पदार्थ जैसा हो उसको वैसा ही समझना, वैसा ही बोलना और वैसा ही करना भी|

११.  अक्रोध – क्रोधादि दोषों को छोड़के शान्त्यादि गुणों का ग्रहण करना|

ऊपर दिए गए लक्षणों को अलग शीर्षक में समझाने का प्रयत्न करेंगे|

तो ये निश्चय हुआ कि धर्म के बिना मानवता में कोई सुधार नहीं होता इसलिये हर्ष नहीं प्राप्त होता| यही कारण है की हमे कठनाइयों से डरे बिना धर्म का पालन करना चाहिये| हर मनुष्य का उद्देश्य मानवता को बढाना होना चाहिये| महर्षि स्वामी दयानन्द सरस्वती ने नीचे लिखा बहुत ही अच्छा सुझाव दिया है:

“यदपि आज काल बहुत से विद्वान प्रत्येक मतों में हैं| वे पक्षपात छोड़ सर्वतंत्र सिद्धान्त अर्थात् जो – जो बातें सब के अनुकुल सब में सत्य हैं उनका ग्रहण और जो एक दुसरे से विरुद्ध बातें हैं, उनका त्याग कर परस्पर प्रीति से वर्तें वर्तावें तो जगत का पूर्ण हित होवे| क्योंकि विद्वानों के विरोध से अविद्वानो में विरोध बढ़ कर अनेकविध दुःख की वृद्धि और सुख की हानि होती है| इस हानि ने जो कि स्वार्थी मनुष्यों को प्रिय है, सब मनुष्यों को दुखसागर में डुबा दिया है| इनमें से जो कोई सार्वजनिक हित लक्ष में धर प्रवृत होता है उससे स्वार्थी लोग विरोध करने में तत्पर होकर अनेक प्रकार विघ्न करते हैं परन्तु ‘सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयान:’ अर्थात् सर्वदा सत्य का विजय और असत्य का पराजय और सत्य ही से विद्वानों का मार्ग विस्तृत होता है| इस दृढ़ निश्चय के आलम्बन से आप्त लोग परोपकार करने से उदासीन हो कर कभी सत्यार्थप्रकाश करने से नहीं हटते|” – सत्यार्थ प्रकाश भूमिका

 

प्रत्येक मनुष्य का कर्तव्य है कि वह अधर्म छोड़ कर मानवता को बढाये| हर मनुष्य को तर्क बुद्धि का प्रयोग करके मानवता को बढाना चाहिये और स्वार्थी मनुष्यों की शिक्षा पर विश्वास नहीं करना चाहिये| एक शिक्षक या प्रचारक जो अपने स्वार्थ के लिए सत्य शिक्षा को बदलता है वह भ्रष्ट मनुष्य है और समाज और मानवता के लिए दीमक के समान है.

 

साधारण शब्दों में, हर एक को ऐसा व्यवहार करना चाहिये जैसा की वह अपने लिये चाहता/चाहती है – उदहारण के लिये, हमे किसी को धोका नहीं देना चाहिये क्योंकि हम धोका खाना नहीं चाहेंगे|

Dharm

3 Mar

Before we start our journey in understanding and establishing Dharm in us, I humbly request all readers to read the Statement of my beliefs and disclaimer on my website Melbourne Arya. There is not a slightest intention to dishonour or discredit anyone with the below article. The article is an attempt by me to promote a general understanding of Dharm. Any offence caused by the article is regretted.

Q: What is Dharm?

A:  I consider Dharma to be the way of living by promoting the wellbeing, intellect, Satya (absolute truth) Knowledge, equality, righteousness and all other benevolent qualities for the benefit of the humanity and opposing the destructive and bad qualities.

Let us see definition of Dharm as per Maharishi Swami Dayanand Saraswati:

  • “Whatever is devoid of prejudice, and displays just conduct, consists of vocal and mental truth (Satya), is as per the directive of Ishwar (God) and is in line with the teachings of the Vedas is accepted as Dharm by me and whatever is prejudiced, unjust, consisting of lies and not in line with the teachings of Vedas is considered as Adharm by me” – Taken from Maharishi Dayanand’s statement of belief.
  • “Whose appearance is to follow the instruction of God and promote unprejudiced justice for the benefit of the entire mankind, has been tested as per Pratyaksha or direct cognizance (please see Karma section of my website to get the meaning of Pratyaksha) and is in line with the teachings of the Vedas; is suitable for all humans to consider it as Dharm.”- Taken from Maharishi Dayanand’s Aryodeshyaratnamala.
  • “Ye men! Let the end of your deliberations (Mantra) be true knowledge and the good of all beings and may they be harmonious, free from dissensions and characterised by impartiality and fairness. Mantra means deliberation in which by means of mutual consultation, conversation and instruction men investigate all things, of known or unknown qualities and virtues, from God to material objects and acquire a knowledge of them…….” – Taken from Maharishi Dayanand’s Rig Ved Adi Bhashya Bhumika, Vedokt Dharm Vishaya – Rig Ved(Sukta 191, Mantra 2 of the 10th Mandal).

Maharishi Kanaad in Vaisheshik Darshan (1:2) describes Dharm as “Through which Abhudev (prosperity) and Nishrayas (highest good – Moksha) are achieved is called Dharm”.

Maharishi Jaimini in Mimansa Darshan (1/1/2) describes Dharm as “Whose knowledge is the symbol and mark of inspiration is called Dharm”.

Before we proceed further let us try and answer a question that springs in many people’s mind.

Q: What religion am I referring to?

A: What I am referring to is Dharm and not religion. We have seen the definition of Dharm above, now let us define religion.

Definition of Religion as per Oxford Dictionary is:

Human recognition of superhuman controlling power and of a personal God or gods entitled to obedience and worship, effect of such recognition on conduct or mental attitude; particular system of faith and worship”.

Comparing the definitions of Dharm and Religion, it can be seen that they are close but not the same. The word Religion is commonly used by many people to represent Dharm. However, the word Religion cannot be used to completely define Dharm, as Dharm is the unprejudiced teachings/work for the elevation of humanity and is not confined to a particular location, race, creed, colour of people etc. In fact it is for the entire humanity. Dharm is what is preached by the Rishis (please see point 4 of My Beliefs section in my website for the definition of Rishi); from Maharishi Brahma onwards to Maharishi Dayanand. There is no contradiction in the preaching of the Rishis unless we refer to the incorrect translations by scholars like Acharya Sayana, Mahidhar, Professor Max Muller, Ralph T.H. Griffith and many more likeminded people. Below is a quote by Maharishi Dayanand:

Whatever is believed in by those who are steeped in ignorance or have been led astray by sectaries is not worthy of being accepted by the wise. That faith alone is really true (Satya) and worthy of acceptance which is followed by Aptas i.e., those who are true in word, deed and thought, promote public good and are impartial and learned; but all that is discarded by such men must be considered as unworthy of belief and false”.

Now a big question springs up as:

Q: Why should we follow Dharm?

A: The answer is simple; Dharm promotes prosperity, bliss, happiness, equality etc. for the entire humanity. Dharm frees its follower from the defects of his/her soul, mind and senses; of tendency to sin by removing ill-will against all creatures and makes him/her an ardent practiser of promoting and doing well towards the entire humanity by increasing Saatvik (pure) intellect.

There are few questions that pop up in many people’s mind regarding the practice of Dharm. I will attempt to explain the answers to those below:

Q: How can we prosper without cheating; as we might not be able to earn enough money to enjoy a lavish and luxurious life?

A: Before we answer this question, let us ask ourselves what is the purpose of lavish and luxurious life? If we answer that we want to achieve happiness then we should ask ourselves whether that happiness is short term or long lasting. Definitely it is not long lasting as we humans are very competitive by nature and that gives rise to jealousy, hatred and other negative emotions causing us stress and unhappiness; while following the Dharm gives rise to positive emotions even though one might not be as wealthy. Example of positive emotion is the emotion one feels after donating or helping another person to reduce that persons suffering. Please do not get me wrong as I’m not stopping anyone from increasing their wealth. I’m only requesting people to earn/acquire wealth without harming others and without getting sucked up by the greed in other words I’m encouraging people not to succumb to improper means.

Q: It is seen that one who follows Dharm suffers a lot.

A: Maharishi Dayanand has quoted (from Gita 18:37) in the preface of the Satyarth Prakash that “whatever is conducive to the spread of enlightenment and achievement of virtue, is poison in the beginning and nectar in the end”. The opposite is true for Adharm i.e. practice of Adharm may seem like Rose petals in the beginning but always end with thorns. A good example is the lives of the slayers of humanity. They might have held on to power for some time but have ended with humiliation, disgrace and suffering. One should always practice Dharm even though one might have to face hardships. This is called Tapa.

Q: What is tapa?

A: Let us try and understand from the below:

“Water purifies the outer part of the body, righteousness purifies the mind, study and tapa(austerity) purify the soul; here, tapa means the quality of adhering to righteous conduct (Shuddh Achaaran) in spite of bearing all kinds of troubles. Knowledge……”—taken from Maharishi Dayanand’s Satyarth Prakash 3rd Samullas – Manu Smriti 5/109

“Tapa – To bear the pairs of cold, hot, enjoyment, misery etc………” ——taken from Maharishi Patanjali’s Yog Darshan 2:1

Q: The path of Dharm might cause ill-feelings for us among our relatives and friends. Is it worth following the Dharma at the expense of our relations and friendship?

A: It becomes the duty of every person to advise his/her friends and relatives to follow the path of Dharm as it is the only way towards true prosperity and happiness. However, it might happen that those friends and relatives take your suggestion/advice incorrectly and bear malice towards you irrespective of whatever/however you try to explain; then the only option that remains for you is to keep an attitude of indifference towards them without keeping antipathy or ill feelings.

Q: What are the qualities of Dharm?

A: The following are the qualities of Dharm as explained by Maharishi Dayanand and also by Manu Smriti(from Dhriti to Akrodh):ndence of senses. Detaching senses from Adharm and always attaching senses in the practice of Dharm.

  1. Ahinsa – Harmlessness – completely shunning enmity.
  2. Dhriti – Ability and strength to have patience or in simple perseverance.
  3. Kshama – The condition of being unperturbed on the occasions of condemnation or eulogy, respect or disrespect, profit or loss and other troubles.
  4. Dum – To supress the desire for wrong doings. To check the mind from the evil and set it firm in virtuous deeds, i.e. to so control it that no vicious desires rise in it.
  5.  Asteyam – abandonment of theft. Theft is acquisition of anything without permission, through fraud or betrayl of confidence, or through any means or by anti-Vedic teachings. The reverse of it is honesty.
  6. Shauch – Internal purity by avoiding attachment, aversion, partiality etc., and external purity by washing with water and rubbing the parts of the body with earth.
  7. Indriya Nigrah – Checking the senses from vice and setting them to virtue – Freedom from the dependence of senses. Detaching senses from Adharm and always attaching senses in the practice of Dharm.
  8. Dhi – The improvement of intellect by the avoidance of intoxicants or other harmful substances, evil company idleness, vanity etc. and by the use of wholesome articles, good society and yog.
  9.  Vidhya – Acquiring the accurate knowledge of all things from the earth right up to God, and applying it in life. Knowledge means that soul, mind, tongue and action (thought, word & deed) should be in consonance with each other. (We should do as we say and as we think). Contrary to this is ignorance.
  10. Satyam – Believing and practicing truth (Satya) in every thought and deed – strict devotion to veracity – i.e. our belief about a thing should be according to the real character of that thing and so our speech and deed.
  11. Akrodh – The abandonment of anger and such other evils, and imbibing peace and other qualities – Always refrain from getting angry (Manyu is an exception).

The above qualities might be better to explain further as a different topic. Hence we leave it here.

To conclude, we can say that without Dharm there is no improvement of the humanity and hence no happiness. That is the reason why everyone should follow Dharm without fear of a little bit of suffering. Every person should have the aim to further the advancement and well – being of humans. A very good suggestion is given below in the words of Maharishi Swami Dayanand Saraswati:

“There are undoubtedly many learned persons among the followers of every religion. Should they free themselves from prejudice, accept the universal truths (Satya) – that is those truths that are to be found alike in all religions and are of universal application, reject all things in which the various religions differ and treat each other lovingly, it will be greatly to the advantage of the world, for it can-not be denied that differences among the learned create bad blood among the learned masses. This leads to the multiplication of all sorts of sorrows and sufferings and destroy human happiness. This evil, which is so dear to the heart of the selfish, has hurled mankind into the deepest depths of misery. Whoever tries to do anything with the object of benefitting humanity is opposed by the selfish people and various kinds of obstacles are thrown in his way. But finding solace in the belief that ultimately truth must conquer and not error and that it is the path of rectitude alone that men of learning and piety have always trodden, true teachers never become indifferent to the promotion of public good and never give up the promulgation of truth (Satya)”—Taken from the preface of Maharishi Dayanand’s “Satyarth Prakash”

It is the duty of every human to work towards the betterment of humanity without displaying Adharm. Every human should apply reasoning in his/her life to promote humanity and not to believe in the teachings of the so called learned people who swindle common man for their own benefit. A teacher/preacher who changes the teachings towards incorrectness to please his/her listeners is a corrupted (Bhrastha) person and a parasite on the society who is up to no good for humanity.

In simple, one should always practice and treat others as he/she would like others to treat you e.g. one should not cheat others as you yourself would not appreciate being cheated.

—Pt. Prashant.

Compromise

3 Dec

We hear the word compromise (samjotha) a lot in our day to day life; but what is compromise? Compromise can be defined as the act of mutual concession.

Before we proceed further please read the statement of my beliefs  and disclaimer on my website Melbourne Arya. I will attempt to explain as per Maharishi Dayanand’s Rig Ved Adi Bhashya Bhumika towards the end of this blog. Let us first see the meaning of Prejudice (Pakshpaat) as explained by Maharishi Dayanand to Maulana Abdul Rahman in Udaipur Shastrarth.

Jo Avidhya, Kaam, Krodh, Lobh, Moh, Kusang se kisi apne swarth ke liye Nyaya or Satya ko chodkar Asatya aur Anyaya ko dharan karna hai wah pakshpaat kahalata hai

Whatever is accepted with Avidhya (nescience), Kaam (lust/desire), Krodh(Anger), Lobh(Greed), Moh(infatuation/fascination/affection), Kusang(company of people with bad qualities) for your own personal benefit by shunning Justice and Truth(Satya) and accepting Untruth(Asatya) and Injustice is termed as Pakshpaat(prejudice)”.

 

Many big words are used by people to justify their wrong doing. Let us see the words along with their meanings as per the Oxford dictionary (Examples are given taking into consideration the Arya Samaj background. I’m associated with Arya Samaj and consider it to be a great way of developing humanity as long as we stick to the original ethics and principles):

 

Liberal – Not rigorous or literal, open-minded, unprejudiced, progressive.

While using the word Liberal people often overlook the meaning of unprejudiced and progressive. How can humanity be progressive if we are going on the wrong path? May be these people are only thinking of their progressiveness or their group. If this is the case then they will be considered prejudiced and once these two meanings are ignored then we cannot say that we are truly liberal. Let us take an example of an Arya Samaj letting go of its principles and ethics and accepting whatever is considered bad just to increase membership and fill in its coffers. This type of Arya Samaj cannot be termed as a reform movement for the betterment of humanity as hypocrisy will prevail in that Samaj eventually leading it to its downfall. The current and upcoming generation will reject attending the satsangs of that Arya Samaj as it will fail the reasoning intellect.

 

Flexible – adaptable, able to change to suit new conditions or situations.

Flexible has often been used to justify the prejudice of people. For example, let’s take an Arya Samaj planning to sponsor a student in the third world country. Fundraising would be required to collect money for this noble deed. Let us say the Samaj programs a walkathon event – funds are collected in the name of sponsoring a student. If the Samaj decides to keep some of the money (by terming it as being flexible) for its own use then it will be betraying the trust of the people who have sponsored as all the money is not utilised towards sponsorship. It is a well-known fact that fraud and betrayal are bad qualities and never contribute towards the elevation of the humanity.

 

Pragmatic – Treating facts of history with reference to their practical lessons.

We often hear that we should be pragmatic rather than dogmatic. I do agree that we should learn from the facts of history. We should deliberate and look at the benefits not just in the short period of time but in the long run before making a decision. It is a fact that if bad qualities or people who believe in developing themselves by suppressing others are promoted or encouraged to continue with their bad deeds then humanity will suffer in the long run. A good example is the downfall of the Aryas after the Mahabharat war. Let’s take an example of Arya Samaj environment – it is frequently been said in the Arya Samaj environment that we should be pragmatic by doing whatever is required to increase membership even if it means accepting and practicing incorrect teachings. These types of Arya Samajis then complain about our children and younger generation ridiculing us for our satsangs. My question is why wouldn’t they? They ridicule you because they have seen your prejudice conduct and it does not fit well in their reasoning mind. They also know that you are not able to answer their queries as you have not been true to yourself. We have to remember that “Once we start accepting wrong doings & dance to the tune of incorrect teachings to increase members, we will be seen as tied to the golden chains of slavery rather than the masters of reform”.

 

There are four elements necessary to convey and understand the complete message, let’s see them as per Rishi Dayanand:-

1.    Akankasha consists in entering the spirit of the speaker or the author.

 

2.    Yogyata in the fitness of compatibility of sense. For instance, when it is said “water irrigates” there is nothing absurd in the mutual connection between the objects signified by the words. In simple words, when we say “water irrigates” there is nothing absurd in understanding that the fields have been irrigated by means of water flowing either by canal or machines operated by human/s. The water allowed in the field is controlled so as not to harm the crops.

3.    Asatti consists in regarding or speaking words in proper sequence, i.e., without detaching them from their context.

 

4.    Tatparya is to give the same meaning to the words of a writer or a speaker which he intended that they should convey.

 

To understand the above 4 points, let us take an example from Maharishi Dayanand’s ‘Satyarth Prakash’. Few people have taken the sentence from CH3 stating that Maharishi Dayanand has inculcated the marriage of a 24 year old woman to a 48 year old man. This cannot be accepted morally and socially. However, if these people would have portrayed the whole page regarding the above it would have gone straight against them and would have displayed their dishonesty. What Maharishi Dayanand is explaining is the highest type of Brahamcharya and saying that “He that remains a Brahmachaari, till he is 48 years of age, by virtue of this highest kind of Brahmacharya acquires perfect knowledge, perfect physical strength, perfect wisdom, perfect development of good qualities, nature and characteristics, shines like the sun, enlightening all, and is enabled to master all kinds of knowledge.” Going further in this Swami Ji explains that “If a man were to remain celibate (Brahmachari) for 25, 30, 36, 40, 44 and 48 years, a woman should do so only for 16, 17, 18, 20 or 24 years, respectively.” These ages can be easily verified with the modern science that after 25 the ability of the woman to provide everything to the baby in the womb starts decreasing. The similar is true for man after 48 years (i.e. the sperm of the man starts on the path of decline by losing its full qualities).

 

The people who are only reciting the particular sentence to justify their selfishness are ignoring Akankasha i.e. not entering the spirit of the author by showing the fact the author is teaching this for the benefit of the humanity. Yogyata is not shown either by misconstruing the meaning of the topic. Asatti is not displayed as they are taking the statement out of context. Lastly the Tatparya or giving the same meaning as the author has intended is shunned also. These types of prejudiced and selfish people are the ones raping the humanity every day. The below statement by Maharishi Swami Dayanand Saraswati is for people like these.

 

“There are many people who, through bigotry and wrong-headedness, misconstrue the meaning of the author. The sectaries are the greatest sinners in this respect because their intellect is wrapped by bigotry.” –Maharishi Swami Dayanand

 

Many bigots display hatred towards the book ‘Satyarth Prakash’ written by Maharishi Swami Dayanand Saraswati due to their ignorance and prejudicial behaviour. The intention of the author is clear from the statement below (taken from the preface of the book):

……there is not the remotest idea to hurt the feelings of any person either directly or indirectly; but on the contrary, the book proposes that humans should distinguish truth (Satya) from falsehood. Thus alone can the human race steadily advance on the path of happiness, since none but the preaching of truth (Satya) is the cause of the improvement of the human family.”

 

Let us see what Maharishi Dayanand explains (taken from Rig Ved Adi Bhashya Bhumika’s Vedokt Dharm Vishaya).

 

“Let the end of your deliberations (Mantra) be true (Satya) knowledge and the good of all beings and may they be harmonious, free from dissensions and characterised by impartiality and fairness.

 

Mantra means deliberation in which by means of mutual consultation, conversation and instruction humans investigate all things of known or unknown qualities and virtues, from God to material objects and acquire knowledge of them.

 

A number of persons should combine together for making investigation into objects in respect of which they possess no certain knowledge. Everyone should give their individual opinion which forms, as it were, the essence of all the opinions and which is beneficial to all humankind and possesses the marks of truth (Satya) should be collected and all men should understand it thoroughly and should always conform to and act upon it. By so doing happiness of the right sort will increase day by day amongst humans. With a view to secure freedom to all humans and to augment the stock of their happiness humans should frame such uniform, impartial and good laws and social rules as may disseminate justice, conducive to advancement and enlightenment of all humans, help on the acquisition of noble qualities as celibacy, purity of character and devotion to duty, harmonise with the administration of the country, by means of an assembly of good and noble people, perform the actions leading to the highest aim of human existence and improve the health and increase the vigour of the body and mind. Let your minds harmonise with one another. You should keep your minds under your control so that you may be inclined towards good and be averted from bad qualities. May there be concord and harmony among your thinking faculties. All humans should put forth as much effort for terminating the suffering and increasing the happiness of all living beings as they would put forth for their own sake. Let all of your exertions be for the good and happiness of another. All humans ought to act according to the Dharm so that truth (Satya) may never fail and falsehood never prevail amongst them. Your giving’s and takings also should be according to the dictates of the Dharm.”

 

To conclude, we can easily say that we should deliberate as per the follows of the impartial, learned and wise men of the past and present and implement the True (Satya) ideas for the benefit of the humanity as a whole. One should always keep in mind that “There is no space left for reasoning when the mind is full of prejudice and avarice”.

—Pt. Prashant

God–A myth or reality

1 Apr

Before we touch the above topic, let me humbly request the readers to read it with an open mind and not with prejudice and/or preconceived mind. Not reading with an open mind might not allow the reader to get the message I’m trying to deliver and might contribute to anger/frustration in the reader.

For a higher percentage of people in the world, God does exist. However, for most of them it is just a blind belief without reasoning. Most people say that God does exist because I believe that there is God. Now if it is asked of them that why don’t they respect the belief of the Atheists that there is no Super Natural power called God? They are lost for words. Even famous people like Mohandas Karamchand Gandhi also known as Mahatma Gandhi or Bapu have displayed the same view.

Few years ago I had an opportunity to attend a workshop organized by Arya Samaj where two teams were made by the organizers to encourage the reasoning in the attendees. One team favoured for “God does exist” while the other team for “God does not exist”; let us refer to them as team1 and team2 respectively. Attendees were free to choose the teams and I decided to choose the team with topic “God does not exist” even though I am a theist. Many intelligent as well as ridiculous points were raised but team 1 was unable to drive their point home. Some of the ridiculous ideas in my opinion were “as air cannot be seen with naked eye but does exist, so does God” and “even though we cannot prove it, there is God” and many other such notions; while team 2 was successful in easily debunking their views and providing concrete views as per Charles Darwin’s evolution. Now it cannot be argued that there were no intellectuals; on the contrary there were many people with degrees, doctorate and also few Arya Samaji Purohits (me being one of them). What was missing was the reasoning in the right direction. There were few people present there (who I am confident) could have easily provided the reasoning but chose not to participate.

It is unfortunate that we, the most intellectual beings of this planet, do not give much importance to reasoning. Let us try some reasons to see if God does exist:

1. Darwinism indicates that nature is still improving (Natural selection) – it points out the deficiency in nature currently, of the best forms yet to come in future. Progression is always downwards – a simple law. This can be explained by observing the civilizations – all the way from the Aryas to date. Pt. Gurudatt Vidyarthi (a famous Arya Samaji) in his works have given the example of the Spaniards landing upon the coasts of Central America and being struck with amazement at the contrast between the state of the countries which presented the populous nations subject to the rule of systematic government and established laws, skilled in arts and manufactures, enjoying all the benefits of the organized societies. There were many magnificent buildings and temples which have been completely wiped off after the occupation of the land (similar to the fate of the East Indian nation after the invasion of the Moghuls to a different degree). It is curious that the inhabitants of these lands, who are able to design and build such magnificent buildings and infrastructures, were ignorant of the use of iron. All we have to do is compare the glorious past of the Red Indians to their present. This is a very good example of downward progression. The same is true of other civilizations like Aryas, Egyptians, etc.

2. Richard Dawkins (considered as one of the most intelligent person alive today and is a professor in Oxford university) in the chapter 3 of his book “The God Delusion” states that the 2 of the qualities of God (Omniscience and Omnipotence) are incompatible. He writes “Incidentally, it has not escaped the notice of logicians that Omniscience and Omnipotence are mutually incompatible. If God is omniscient, he must already know how he is going to intervene to change the course of history using his omnipotence”. Now if Professor Dawkins would have read the Satyarth Prakash (The Light of Truth) then the meaning of Omnipotence and Omniscience would have been clear to him. Arya Samaj’s principle # 2 has given the attributes of God (http://www.melbournearya.com/principles_of_arya_samaj.htm).

3. Let us ponder over Swabhavik (habitual) and Naimittik (bounded by rules or in coordination with rules). When we minutely think about the objects in the world we realize that there are many objects in the world. All actions in those objects are bounded by some law e.g. a child is born and grows for some time and then he starts on the path of decline and one day dies. The law we found from this example is that anything that is born changes state and dies in the end. Now that we have seen that the objects that change its state is made or born; let’s see if this world is without birth or not. Since the world is changing we can say that it has been created or born. Many people might say that they do not see the world change; only the things in it change. But if you think deeply you will realize that anything whose aspects changes is also viable to change. Since world is the collective name of visible & invisible things and all those things change; we can say that the world also changes. Hence, it is born and is destructible. Now that it’s been reasoned out that the world is created or is born; a question arises that creation is of two types – Habitual (Swabhavik) and Accidental or Occasional (Naimittik). When we go to any jungle or hill or place and see lots of trees and plants we say that these trees have grown naturally or habitually; but if we go to a garden and see rows of flowers and vegetables we say that these have been planted by some knowledgeable person. Thus we can say that there is a law or rule of sowing is working in this garden. It is a known fact that there are rules and laws of the world. Hence it can be said that the world is created or made.  Many people say that mixing of red and blue colours generate black, likewise Soul is created from Prakriti Material. Deep thinking and reasoning intellect people know that one colour is stopping the effect of the other and both of them float away from the reality and generate black. Now that we have reasoned out that the world is ever changing and hence it is born or created due to the rules and law, we can also say that it has an intelligent creator. This intelligent creator is called God. The term intelligent creator is not as per the description of many religionists but in my opinion it represents the one to be the basis of the rules and laws of nature e.g. if the temperature of the sea increases for whatsoever reason the events of the land will be affected. Similarly, if the eco system of the land goes haywire then the other events of the earth are affected. The same is true for everything you see and don’t see around you which are born (if the word createdcreates confusion with you).

  1. Another example we can try is to attempt to reason out the power or energy behind a Nebula. A Nebula in short can be described as a phenomenon of the first stage of a stars cycle. It happens from the gravitational collapse of diffused gases in an interstellar medium. These gases and the cosmic dust are created or made from Prakriti.

Gases diffuse when the adhaar (base or support) for them is removed e.g. the adhaar of hydrogen gas in a gas bottle is the bottle itself. Once this adhaar is removed the hydrogen gas in the bottle is free to mix with other atmospheric gases. Thus, becoming practically useless for the purpose it was originally filled into the bottle. Similarly, human is the adhaar or efficient cause of the gas bottle (making or creating the bottle and filling it with the hydrogen gas). What we gather from this is that the human has made the bottle from the materials already existing and filled in the hydrogen gas which also existed. Hence, the efficient cause (human in this case) has provided the adhaar for the gas to be bottled. Similarly, there has to be a power or energy as the source of adhaar for the gravitation and its collapse. An energy or power source should be present as the efficient cause for the activity of Nebula. This efficient cause cannot be soul as it is limited in its capability. This efficient cause is called God and is known by the name AUM (pronounced as OM) as per the knowledge given by the Vedas. Professor Dawkins again in Ch 3 of his book “The God Delusion has given this argument (the unmoved mover, the uncaused cause and the cosmological argument) as regress. However, any answer we do not know we can apply it as a regress. For e.g. take the notion of the earth not being flat now if we would have lived in the age when people believed this then we can apply the same regress of it being told as round and not flat. The same regress can be applied to the Soul (the second entity which is unborn and will never die) as long as we overlook the fact that something is gone from the body when it is said to be dead; that something which makes it hungry, thirsty, feeling of pain and sorrow etc.

  1. Maharishi Dayanand in his Satyarth Prakash has also said that it is God who generates a feeling of shame etc. in us when we do wrong things. However, if we are not educated enough in Dharm (I’ve used the word Dharm as Religion is not the correct word for it and unfortunately, there is not a single word in English to describe Dharm) we suppress that feeling and go on doing wrong deeds. Evolutionists describe this as the selfish gene (one that makes us help others so that we will be helped in future). The selfish gene however, fails to explain the Rishis and Yogins who gave up everything for the humanity without wanting anything in return irrespective of being offered many types of bribes. For e.g. Maharishi Dayanand was offered to be declared as an Avatar of the God by the Hindu Priests of Varanasi as long as he stops preaching the Satya (Truth again is a misrepresentation of the word Satya) and let the superstition run in the people.

There are lots of reasoning that can be shown in terms of the origin of thought, Vedas being the books of revelation etc. (I intend to write small blogs explaining these as time passes). In simple, I can only say that whenever there is a doubt in the mind; always look at the teachings of the Rishis (not the translation by Prof. Max Muller, Ralph TGH Griffith, and Sayanacharya etc. as their translations are prejudiced and incorrect). If you find it hard to understand then consult and learn from knowledgeable persons in Vedic teachings for e.g. I would not have the amount of understanding in Rishis teachings like I have now, if I would not have cleared a lot of my doubts by communicating with Acharya Ved Prakash “Shrotriya”; whom I personally consider as the most knowledgeable person present today with respect to Vedic Teachings. Let me finish with a quote from Maharishi Dayanand’s Satyarth Prakash:

“The knowledge given by another cannot be called instinctive. What is instinctive is natural, it can neither increase nor decrease nor can it help anyone to make any progress, since the savages also possess this instinctive knowledge and yet they have not made any progress. The acquired knowledge alone is the cause of progress.

All of us during our childhood did not possess accurate knowledge of right and wrong, virtue and vice, but after having studied under our learned teachers, we were enabled to distinguish between right and wrong, virtue and vice. Hence it is wrong to hold that instinctive knowledge is all-sufficient.” The Light of Truth.

—–Pt. Prashant

Holidays in Bright amid natural disaster

17 Jan

Jan 15th 2011.

Sitting on the balcony overlooking the Owens River, listening to the sound of the flowing water, native birds, I thought of writing this blog. The temperature is approximately 32 degrees Celsius with relative humidity approx. 37%. Admiring the nature and feeling calmness slowly seeping into my mind. For the past fortnight, everybody in the Australian Nation has been following the news of the devastation caused by the floods in the Australian state of Queensland, hundreds of death in the floods of Brazil, Uncontrolled fires in Perth and in the past two days the havoc caused by the flash floods in the Western Victoria.

One might think that in such a terrible time, how can people think about going to holidays? The same question I have been asking myself. But after doing four wheel driving on a washed off gravel road to a hilly lookout in Bright known as Apex Lookout, bit of walking along the bank of the Owens river, deep breathing the fresh air, dipping in the cold water of the river, shaking the swinging bridge; you come to think that you are better off helping by donating for the relief cause as there is a huge wave of volunteers and people like me will be in their way of cleaning up. The country does not and should not stop from its day to day economy generating routine – it is as important as rebuilding the damaged properties in our country due to Natural Disaster.

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Nature at its best is so calming and yet so dangerous when it unleashes its fury. The beauty of the nature generates feelings of calmness, peace, happiness while its fury generates emotions of sadness, fear, anger etc. However, the recent disasters have also brought with them some positiveness in the terms of solidarity among the nationals, bringing back the part of wildlife which is normally not seen. Whether one believes the feeling of helping others and the strength to fight the negativity and continue on is caused by the divine power or one believes the selfish gene in us has made us do that (as in the case of Evolutionists), it is unarguably true that we have displayed total solidarity, oneness in our nation. This is part of humanity – treating others as humans and helping them without prejudice. Why should we not display the same attitude in normal circumstances? It is a fact whether you are creationist or evolutionist that the power of nature is far greater than us humans.

The work of rebuilding should go on and I encourage people to donate (Many donation avenues have been set up and you can choose the one you think is best for you). Remember it is you who is helping either by volunteering in the devastated area/s or you are donating for that cause. Every little bit counts – if your donation even helps a little bit it is money well spent. May we all get the inner strength to help others.

——–Pt. Prashant.