The
yoga of devotion makes the individual linked to the divine power and with such
inclination a devotee gains the sense of divine omnipresence quite easily. Such
individual considers the diversity of all the living forms as a form radiated
out from the divine. All such forms even remain restricted to the divine and
get merged to the source after completion of life. It is similar to the act of
the formation of clouds at the ocean bed and development of streams due to down
pour from the clouds. All these acts jointly ensure the cyclic movement of
water from ocean to mountains and again from mountains to oceans through
streams. Intermediate results may be of many types and many forms, but the real
identity of water droplet remains unchanged.
Whatever
we acquire in the form of knowledge will enrich the society in different ways
and even it will enrich our efforts of feeling the omnipresence of the divine
power. Lord describes himself as an inseparable entity of different forms and
capacities which remain prevalent in the surrounding. Lord Shiva, for an
example, among Rudras is divine. Every individual in this universe are capable
of feeling the oneness with the divine, but they may not be capable of
accommodating the source as we may not be able to accommodate the sun in our
immediate surroundings. We can feel the warmth and illumination of the sun from
a safest distance. Before reaching the ground such radiation is even filtered
by the realm of atmosphere. We are absolutely incapable of assimilating the
ultraviolet radiations at even a fraction of a percent. Such radiations are
competent enough in killing any life forms. On the other hand we cannot think
about birth and manifestation of any life form without the sun.
The
person having true knowledge of the cycle of creation and destruction keep
faith on the divine power and start exploring the existence of such power
within the self. Two types of individuals see such a divine power in two
different ways: one can recognize it as an inseparable part of the self and
other can recognize it as a separate entity having no linkage to the self.
It
is more important for an individual to realise the Divine omnipresence; that
sense is the only positive impulse which is capable enough in linking up the
living form to the nature with perfect band of participatory efforts; such
effort will bring desired results during every instances of the functional
involvement of the individual in society. Vedic rituals, medicinal herbs,
worships of all types and cultivation of knowledge are nothing but different
aspects of realising the omni-presence of divine power.[2] One can recognize the role of the divine
power in different realms of creation and destruction.
Person
having noble conducts in society remain there in the memory of individuals for
a considerable time and may secure a prominent position in the history of
development. Such an individual even secure a prominent position amongst nobles
because of noble deeds. They even imply a notable influence upon the social
conducts. Their contribution in terms of knowledge enrichment may even become
the part of the treasure of Vedas. The only lord worshipped by people is the
divine power or the creation element (Purush). Common individuals do not know
that they worship the supreme creation elements in varying forms. All actions,
conducts, rituals and worships should be aimed ultimately towards worshiping
the supreme creation element (Purush).
We can even maintain our utter faith on the role of such a creation
element in making the process of all the creations true.
Even
sinners come out of the clutches of sin after knowing the ultimate fate of such
sins and start residing in the process recognizing the presence of creator
element (Purush) by the side of the holy creations. They even start recognizing
the wider form of the divine manifestation and start delivering their duty in
the society with an altered conducts. They quickly get the shelter of the
divine and start defining their role in society.
The
mighty wind blowing everywhere rests always in sky. In the same way all the
organisms rest always in the divine lord and get manifested accordingly when
time permits. At the end of one creation cycle all the organisms duly created
will be merged into the realm of materials and energy and the entire collection
of such kind of lump will be directed towards any of the black hole towards
which the centrally located star system will feel the power of attraction. The
situation of such a dramatic withdrawal of the diversity of creation may be
initiated at any moment. None of the creations and destructions of any types
are ever capable of binding the divine power in them. This creator power (the
PURUSH element in accord to Sankhya Philosophy) remains independent of the
realm of creation and destruction. It ensures the process without being
involved actively in the entire process of manifestation. Buddhism adopted
changes incorporated in Vedic rituals and other traditional doctrines, which
remained in practice through Vedic, Sankhya and Yoga based rituals.[3]
Divine
power of such a doer type may often remain non-recognisable because of the
non-association of such power in the process of creation. We often recognize
the intellect and soul holding such intellect as the creator element. The soul
and intellect can have a reflection of the creator superconscious doer element
but it cannot be ascribed directly as a doer. We also recognize the soul of an
individual as a non-destroyable entity as that of the divine power. It is similar to that of a stream of water
joins the other and a beam of light joins the other. All such sources lose their
individual identity before joining. Similar the thing is true regarding
diffusion of soul in the surrounding when any individual dies. Band of energy
get absorbed in the celestial collection and may be utilized at some other
instances randomly during some other phases of creations.
Because of
this reason material world moves through series of changes and one change is
followed by series of other changes of varying degree and intensity.
Is there any
clear distinction in the process of socialisation of human beings during which
we may witness activation of a Divine Power (in the form of a Prophet or
AVATARA) amongst us? What kind of indications may be there depending upon which
we start claiming omnipresence of such power beside us during all instances?
The Bhagavadgita highlighted it clearly during discourses in the fourth
chapter.[4]
Even the purpose of such manifestation is narrated by the Divine Power.[5]
People, along with clear understanding of the ways and means of this divine
manifestation, succeed in keeping oneself devoid of material attachment to the
nature and remain contented thoroughly; by doing so they enjoy the optimum
liberation.
Expectations in General
What we want from our immediate
surrounding will finalise our comprehensive approach with which exploration of
resources and technologies will be advanced. Our effort of linking up resources
and technology will confer the effort with which we also want people to get
associated with us. Our kind of will inflicted primarily with a sort of bias
will generate a sort of agony in the mind of other community or ethnic group of
any distant location. One sided aspiration of progress may even give birth to
the sort of agony and misconduct. It may even give birth to group clashes and
other oppressive conducts of varying types. We are witnessing similar kinds of
unrest which are mushrooming at different out pockets of our society. We are,
keeping pace with the progressive trend of conflicts, becoming bound to tackle
such problems day by day.
It is also obvious that replacement of
armed forces by the acts and conducts of nonviolent resolution may not bring
immediate result as some of the countries are badly inflicted with an intention
of grabbing resources, lands and technologies of other states without taking
care of the aspirations of people settled in the state. Violation of such kinds
of basic rules may bring nations back to the war front as some of the leading
nations remain indulged in such kind of proxy war, cold war and armed
operations. Leadership characters of those conflicting states may also put
other nations in trouble as the flow of resources, man power and currencies
went on linked and interlinked day by day since last couple of decades.
Bringing them out of such network will be easy to say but difficult to
implement.
At some instances we may come across the
situation during which some of the small and marginal stakeholders living
within the jurisdiction of a state may claim that they are in the verge of
extinction due to non-supportive policies of the Nation State. Lack of any kind
of inclusiveness in the entire framework of development plan may give birth to
such kind of separatism and unrest with which some of the states like India are
suffering. Addressing all such wills and wishes while keeping the issues of
National Security intact is really a matter of deep concern and is open for
arranging an intensive study and scholastic interventions. We cannot go on
dreaming about any rapid solution to such kinds of burning issues. Boroland of
Assam, for an example, is receiving extensive in-migration of different types
of Non-Boro Community and are agitating against such kind of state sponsored or
some sort of illegal in-migrations. Their demand for a state to safeguard their
cultural and social integrity is still a burning issue which puts even India
Government in trouble.
We have examples of such kinds of unrest
and agony in plenty. It also indicates that the state policy lacks some sort of
inclusive efforts with which such kinds of issues would have been addressed
effectively. Plans were made as a fraction of the large segments with an
anticipation of gaining participation from the reference community but their
faith, cultural blend and spiritual orientation utterly kept aside. It was also
a plan inflicted with partial motive force of development which gained a
negative response from the community members. Expectation of such type, as
state planners are coining, should have some sort of comprehensive study and a
kind of acculturation with which active participation of the community will be
advanced. We are here to sort out such kinds of comprehensive planning process
impregnated with resolutions of Peace and Nonviolence to make up our mind for
comprehensive and collective progress.
To understand our expectations in a better
way it would be better if we move on through an incident which was recorded
during execution of a welfare activity at a village level. A farmer named Budhu
received a pair of bullock from a nationalized bank. Because of certain health
problem he has lost one bullock within a span of one year. Another unpaired
bullock became useless. Bank wanted to recover the loan amount form him. He had
two alternatives. With the help of the primary teacher of the nearby primary
school he has submitted an application to the Branch Manager of the bank
requesting him to provide a bullock or to take the living one back.
The
application was of a peculiar type. This incident took place in a village under
Nimdih Block of Saraikela, Jharkhand.
Logically Budhu admitted his problem and requested a support from the
financial institution. Bank had no such provision of allocating fund for a
single bullock or to take the live bullock back. Because of that reason
application of Budhu was kept aside. He appeal for a solution remained buried
under the heap of pending applications. After
a gap of five years, a new bank officer took the charge of that branch. By that
time loan amount which remained in the name of Budhu became a major amount. By
paying such amount one can purchase two pairs of bullock similar to those
assigned to Budhu. The scheme under which Budhu received such support was under
the scheme of Integrated Rural Development Scheme sanctioned by the Government.
The matter went to the judiciary. Coming out of the problem and giving any
adequate remedy was not in the hand of Bank, Government or even Budhu himself.
The only annoying thing happening was the expenses upon the bullock which had
no adequate financial return.
There
was another Ashram School Teacher working in the locality. He was even popular
amongst villagers because of his timely services. He came to know about the
incident. The fellow teacher used to move frequently in the surrounding
villages. Because of that reason he had another farmer like Budhu having only
one bullock alive. He had arranged a meeting of both the farmer to sort out the
problem. Both the farmer decided to work together in a condition of exchanging
bullocks for alternate period of six months. Legal proceedings went in the
favour of Budhu. There was adequate scope for Budhu to take another pair of
bullock from the bank. But the offer was not considered fruitful by the fellow
farmer because of his bitter experiences that he went through recently.
This
incident tells us about the limitations of the support services of bank,
government or any other welfare institutions. Coming out of the boundary for
delivering timely relevant service requires flexibility. The kind of such
flexibility is lacking in the present day system of support mechanism.
Ultimately farmer, other socially active group and social workers came close to
sort out a solution which can give immediate ease to the victim. Because of
lack of certain technological input, the problem became a big one. There are
instruments that can be handled efficiently even by using a single bullock.
That sort of technology was absolutely unknown to both the farmers as well as
to the officials. Installation of any
system, monitoring of the same for a stipulated time span, giving support
services to the reference group for a selected period of time and helping the
person in gaining adequate pace in the production practices are some of the components
which should have adequate place in the planning of extending any financial
support. Loss of any kind at any place should be considered as a loss to the
Nation State.
It is absolutely clear that people
involved in the welfare activities rarely bring themselves perfectly in the
forefront with adequate enthu; they even lose regulations upon the system due
to complications of the planning and implementation process of schemes; lack of
spiritual blend in the entire system of financial regulation and execution of
the same is another matter of serious concern.
[1] Bhagvadgita X – 4-5;
[2] Bhagvadgita IX – 15-18:
Cultivators
of knowledge worship supreme lord as an entity. They recognize the diversified
forms of such divine power at different instances. Divine power is the worship,
Vedic chanting, the fire , the butter and the rituals. Divine is the object of
knowledge, the creator element and the Pranava (Om). It is the basis of
everything that we see. It has its presence as a creator as well as destroyer
element in the universe.
[3] Tadeusz Skorupski (2015). Michael Witzel (ed.). Homa Variations:
The Study of Ritual Change Across the Longue Durée. Oxford University Press.
pp. 78–81. ISBN 978-0-19-935158-9.
[4] “Whenever there is a decline in righteousness and a corresponding
increase in unrighteousness, The Lord manifest and become active amongst us on
earth”
……The Bhagavadgita IV 7.
[5] “Lord manifest and dwell amongst us to fulfill
various purposes; it is not confirmed but can be proposed; to protect the
righteous, to annihilate the wicked, and to re-establish the principles of
dharma; the Divine Lord appear on this earth, time to time and age after age”
….. The Bhagavadgita IV 8
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