Recently, the heat has become intense—by midday, the sand adjacent to the ashram heats up, turning the atmosphere in front of the ashram scorching. As the day progresses, the situation gradually becomes more bearable.
This afternoon, Sree Sree Thakur was seated under the babla tree near Kishorida's room, in the wooden structure of the Philanthropy office, hosting a gathering. The crowd started to build, and discussions grew more engaging. Hemad (De) was narrating incidents from Hitler's autobiography to Sree Sree Thakur. Thakur pointed to a particular passage and asked it to be noted, where Hitler mentioned that upstarts (sudden wealthy individuals) often avoid mingling with those from humble beginnings, fearing that others might uncover their previous hardships, which could diminish their social respect.
Hearing this, Sree Sree Thakur remarked, “But actual great people never behave like that.” Hemad then showed another part of Hitler’s biography, where Hitler had expressed a similar thought.
Sree Sree Thakur added, “If they can overcome this inferiority complex, they can rise to truly great heights.” (In the course of the discussion, Sree Sree Thakur said) “The problems we perceive from the outside about the lives of the poor are not their real issues. Only by living and mingling closely with them can one truly understand their challenges and the actual solutions. Often, the root of human suffering lies in certain flaws in character, and unless those are resolved, the suffering cannot be alleviated.”
Sree Sree Thakur shared how he had once disguised himself as a laborer, mingled with them, and worked among them to truly understand their hardships.
In the conversation, he also spoke about Sree Ramakrishna, saying, “What Ramakrishna Thakur gave to the world, no one truly understood. Many try to imitate him, but can mere imitation ever achieve the same?"
Kalida (Sen) mentioned someone who, through their gestures and demeanor, used to imitate Sree Ramakrishna. Sree Sree Thakur remarked, "It is good if there is admiration, but otherwise, such imitation can often be dangerous. Abandoning one’s individuality and adopting artificial behavior driven by a sense of inferiority is not ideal. It leads a person down the path of self-deception."
The topic of Shishupal also came up in this context. Prafulla asked, "Is this why it is said, 'Swadharme nidhanam shreyah, paradharmo bhayavahah' (It is better to perish in one’s own duty than to thrive in another’s)?" Sree Sree Thakur affirmed.
The discussion then shifted to Aryan civilization. Sree Sree Thakur said, "It is hard to even imagine the true greatness of the Aryans. The cabinet was formed with the leaders of the Brahmins, Kshatriyas, and Vaishyas. There was a proper gradation—each higher leader was selected from among the heads of these groups. The one who fulfilled the needs of the most people would be the highest leader. The Prime Minister was always chosen appropriately, and there was never any conflict over the selection of a suitable person. Foreign nations did not dare to attack Bharatvarsha. The entire society was incredibly compact and united.
The practice of anuloma marriages (marriages within compatible social orders) kept the social structure tightly bound and allowed for evolutionary benefits. For instance, if Brahmanic instincts (refined qualities of intellect and spirituality) were observed in Kshatriyas, Vaishyas, or Shudras over successive generations—five, seven, or fourteen—they would be elevated to the rank of Brahmins. Every avenue for progress was open and thoughtfully maintained.
In those days, one’s social position could not be determined by money. It was based solely on merit and character.
"Someone might possess fifty lakh rupees, while another might manage their household with just five rupees—yet the one with greater instinct (innate refinement) was considered superior. Instinct, habit, behavior, and activity were the true measures of greatness. Learning (lekhapora) was never equated with education. If it did not contribute to character development, so-called erudition held no value. The constant aim was to transform knowledge and virtues into innate refinement and wealth.
The varna-ashrama dharma was so precise, advanced, and scientific that many failed to grasp its deeper truths, erroneously deeming it discriminatory—a grave misconception. Those who, under the guise of generosity, incite the underprivileged against the scientific principles of varna-ashrama dharma are the greatest enemies of society. Sree Ramachandra's harsh stance toward Shambuka was because Shambuka’s movement was nothing more than a passion-driven raid against varna-ashrama dharma.
When the topic of the Ashwamedha Yajna came up, Sree Sree Thakur explained, "During the yajna, many people would gather, and the burning of ghee would purify the atmosphere, making it ionized, which was very beneficial for health. Inhaling the smoke would enhance one’s vitality. The yajna had designated roles like hotri, udgata, brahma, etc., functioning somewhat like a demonstration. The udgatas would chant slogans, which would deeply imprint on people’s minds. Unless principles were repeatedly conveyed to the masses in the form of slogans, they would fail to grasp and adopt them."
A devotee was taking leave. Before his departure, Sree Sree Thakur instructed him to follow the five principles of swastyayani meticulously. He also elaborated that practicing the five principles of swastyayani simultaneously ensures inevitable progress.
After the devotee left, Sree Sree Thakur returned to the previous discussion and remarked,
"I believe the horse in the Ashwamedha Yajna was not sacrificed. Instead, it was nurtured and revered as a symbol of unity and harmony. The term medha signifies union. The horse was honored, and by accepting the supremacy of the king who sent the horse with due respect, everyone acknowledged their allegiance to the king and their desire for unity and harmony with him."
Translated from Alochana Prasange Vol. 1
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