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A monthly, dedicated to being

and becoming of humanity

January 2023
71st Volume, 1st Issue,
Anukulabda-77

“Do never die, nor cause death,

but resist death to death.”
– Sree Sree Thakur

Editor : Moitreyi Dey

Communication Manager : Riddhi Dipan Dasgupta

Cover Photo : S V Basirhat, 24 Parganas North, West Bengal.

Photo : Graphics and Multimedia Centre, Deoghar
 Contents

christmas message 1949 436

saswati 437
editorial:The Pillars of Childhood Abandonment 438
NANA-PRASANGE - Vol iv (Translated) 439
THE TORN PAGES OF THE DIARY 442
Compiler: Atapendra Roychowdhury
PRASANGA SATYANUSARAN 446
At the Feet of Sree Sree Pitridev 448
Compiler: Subhash Musib
the redeemer of mankind 452
Rabindranath Ray
THE MESSAGE : an elucidation 455
Mitali Dey
THE FUNDAMENTALS : behaviour with people 456
Riddhi Dipan Dasgupta
supremely revered acharyadev's address at the provincial 460
workers' congress
BEING AND BECOMING: AN EXISTENTIAL CONTINUATION 463
Debaprasad Ghatak
POLITICS WEEPS ALONG 466
Kumudsankar Shome Roy
concept of equality and sree sree thakur 468
Tapeshwar Prasad
CELEBRATION OF THE HOLY 112TH BIRTHDAY OF 471
SUPREMELY REVERED SREE SREE BORDA
CELEBRATION OF THE HOLY 112TH LUNAR DAY OF 472
THE BIRTH OF SREE SREE BORDA
AROUND THE ASHRAM 475
Correspondent: Kripasindhu Rakshit
 Christmas message 1949

The breeze cometh—

breezy hum
blowing with the tidings
of life and growth—
the advent of the Love,
the Son of Man,
the child of God—
whom we bade adieu
with a denial
in cruel pricking hit,—
and love cracked,
worship bent with tears,
peace fouled,
growth groaned in anguish,
happiness turned
into fiendish glare;
this day is that—
remember,
love,
and follow Him,—
make Him alive
in your every life,
and that is the only gratitude to Him,
and that the bliss
that heaven bestows
with unity,
peace,
happiness,
and growth—
the stay of universal,
active, inter-interested love
to One.

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 saswati
(PAUPERISM)
Sree Sree Thakur Anukulchandra

38. Those who are not voluntarily active

for your profit,
and for whom spreading the verbal message
of an expedition to heaven is very easy—
are only active in lazily gaining
personal interest unopposedly—
suspect them,
for they are scorpions at heart
and their movement is also such.

39. Those who always take but never give—

or whose urge to give is very slack—
know for certain, are averse to work,
always unsatisfied, greedy and envious;
and there exist
innate ungratefulness, inclination for non-service
and anger-defiled dignified meanness,
all strewn together;
misfortune and injury are their fate.

(SLANDERING)
40. One becomes a slanderer
from the habit of blaming others
after committing mischief
and pleading innocence;
consequently, his own progress
gradually gets obstructed by his own self;
so purify yourself lest you have to blame others
by imposing fault upon them, —
beware.

Translated from Bengali.

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 EDITORIAL

THE PILLARS OF CHILDHOOD

ABANDONMENT
A leisurely stroll, with no particular intent or destination, turned into a scary outing for
a toddler, following an impromptu peep into a toy shop that happened to be just around
the corner along one of the bends on the way. The mother, an obvious companion, had
reservations in entering the shop, maybe foreseeing the disastrous outcome it would usher.
The location of the toy shop in one of the poshest areas of the city inadvertently stirred
the 'bound by a budget' sensibilities of the mother. Succumbing to the maternal instinct of
fulfilling and providing for even the seemingly less necessary wants of the child was more
often than not a frivolity that could not be indulged. Moreover, she does not have much
money on her.
However, the inevitable happens as the magical world of alluring possibilities takes the
child to a journey of self-exploration. The innocent heart craves for a toy of her choice,
blessedly oblivious to the vagaries of calculative economics. But to the mother, pressed hard
within the dynamics of her own middle class compulsions, the toys in that shop seem way
too highly priced. She tries to wane her child away from the shop but to no avail. Adamant,
The toy of her choice has to be provided for. Somehow, as she is reluctantly cajoled out of
the confines of the shop, an unexpected bout of tantrum ensues. The three year old lays
herself on the floor, right outside the shop, on her back, arm and legs flailing around, wailing
her heart out. The mother, miserably failing to stop the ongoing crisis, decides to resort to
the only way out. After telling her a couple of times what she intends to do but not getting
the required response, she walks off, leaving the child behind. At a distance, she then hides
behind one of the gigantic pillars that adorn as well as circumfer the corridors of the shopping
area. It was Connaught Place.
Abandonment is never the instinct of the mother. On the contrary, even faced with the
most hapless of situations, cradling her offspring from the harsh realities of life is always her
natural go of life. However, her’s is a perilous journey with no ‘Motherhood for Dummies’
waiting at the nearest book stall, eager to kickstart her initiation into parenting. It is a case
of ‘hits and misses’ all the way, largely depending on the instinctual drive to see her through.
She is caught between the double-edged sword of strictness and leniency.
Anyway, hiding behind the anonymity of the pillars, she watches as her child realizes
that her mother has indeed left her. She strains her neck to look at every corner and finally
when the apparent reality sets in, she is no longer the tantrum throwing brat but just a baby,
forlorn and lost without her mommy. The cry, no longer a wail, is just a call of helplessness
that craves the comforting cocoon of her mother’s embrace. The mother rushes out to gather
her child in her arms. It is a look of contrition that meets her eye. Without a word exchanged,
both realise that it has been a right of passage for them individually.
A decade and a half later, strolling by the corridors of Connaught Place, the twenty
something, having evolved, with a fair share of her own ‘hits and misses’, has a grand
declaration: revisiting ‘the pillars of abandonment’, I have come a full circle; it marked my
initiation into the journey of my spirit.

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 NANA-PRASANGE
Conversations with Sree Sree Thakur
VOL-IV
CHAPTER-I
(Translated)
Continuation...
Question: There is no doubt that those,
whose cult and clans are intact, are Aryans.
But which varna (caste) among the Aryans
would the ones whose cult is not intact,
belong to?
Sree Sree Thakur: Their varna (caste)
should be decided according to their clan.
Besides, it’s only natural that due to their
Behaviour is the
expression of the
interested libido
according to the
instinct that is
invariably anchored in
the self.
betrayal of their cult, these people should
be inferior to those whose cult and clans are
intact. Also, I don’t think that, if the marriages
of their children are arranged according to
the dictum of the Aryan culture, they will
anyhow be polluting. However, this should be
done by embracing the cult and with proper
atonement.
Question: And, which category should
those fall into whose cult and clans cannot
be verified properly but they can be identified
as Aryans?
Sree Sree Thakur: I think, we won’t be
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committing any great mistake if we closely
observe their culture for at least seven
consecutive generations and then include
them in that specific varna in which that
culture exists as an instinct. However, they
should naturally be placed at a lower degree
of that varna after appropriate atonement.
This is what my opinion is.
Question: And, how are these instincts to
be determined accurately?
Sree Sree Thakur: One should look for
them in the transgenerational habits and
behaviours. Moreover, one’s inner perceptive
abilities may also be determined through
these habits and behaviours, and together
these constitute man’s self-nature. I must
also mention that dealings and behaviour
are not the same thing. Behaviour is the
expression of the interested libido according
to the instinct that is invariably anchored in
the self, whereas dealings is the manipulative
conduct to fulfill the needs of man's passion,
complexes or interest. That’s why we can
infer man’s habits and behaviour if we closely
observe the dealings. Low instincts might
be seen to remain active even among the
enormously educated people. One just needs
to observe through the lens of his/her habits
and behaviours.
Generally, we see, whenever in society
the uphill eugenic relation or hypergamous
marriage gets restricted for whatever reason,
439
right from there, the uplifting eugenic
bridge starts to collapse and get increasingly
fragmented into idealless, isolated divisions
which create an atmosphere of mutual
contempt and spread the tendency of
hypogamous contact among the majority
of the population. This goads the society
towards demoralizing destructive demolition.
This results in ungrateful treacherous betrayal
sans any fellow-feeling among men and
in instinct-driven egoistic servitude to
complexes. And, the instinctive characteristic
of this hypogamous contact is to accumulate
and enjoy the faults of the superiors with
treacherous contempt, without nurturing
their inner fulfilling instincts and squandering
them away in streams of disregard. And,
the exact opposite of this is noticed in
hypergamy, where there is heroic submission
with reverence to the Love Lord.
Question: You are saying that in the
Western countries too this system of varna
could be adopted. If this is done, then would
this provide any solution to their different
problems such as the bourgeoise-labourer
crisis? Won’t these problems be exacerbated
if multiple segments get formed in their
society like ours?
Sree Sree Thakur: Whatever I have told
you, I have said thinking them to be beneficial
for all men across all countries. But these
rules need to be adjusted in accordance
with different spatio-temporal or human
situations. That’s it. I feel, the Aryan system
is such a disentangling system originating
from various minute and massive practical
experiences and wisdom of ages that it
already has within it the solutions to many
many problems.
Question: You have initiated many men
and women of Bengal, the outcasts and even
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the non-Hindu foreigners into this Sanatan
Aryan Dharma. Is this according to the Aryan
rules too? According to which precept are
you making them abide by the varna system?
Sree Sree Thakur: I am not the first
person to say this, isn’t it? Those who want
to be or have goodness, they follow that very
path right from the moment they come to
know doing what brings them good. I too
want this. I haven’t seen another practical,
development-oriented, assimilative system
The main motto of
the Aryan system is to
transmute acquisition
into instinct.
like the Aryan’s. The Aryan system makes
the self spontaneous and thereby transforms
it into the complete development of the
being through exercising proper control.
There is nothing like shallow or superficial
manipulation in it. The main motto of the
Aryan system is to transmute acquisition into
instinct. It is through these practices that they
completely transform the smaller into the
bigger. Wherever you find this characteristic,
know for sure, this originates from the Aryan
system. This is indeed what I feel.
Question: The Aryan sages have narrated
how man became degenerated. But why
haven’t they discussed how each varna, even
the Sudras, can be elevated to Brahminity? If
there is no such strict upward and downward
movement, won’t society become stagnant
then?
Sree Sree Thakur: How and through what
practices the Brahmins, the Kshatriyas and the
Vaishyas i.e. the three twice-born varnas, and
440
the Sudras can control and manage their daily
lives, as adequately and possibly discussed in
Smriti. Besides, what are the things that make
one degenerate have also been enumerated
there.
In sum, the Brahmins, Kshatriyas, Vaishyas
and Sudras i.e. those who have accepted
this Aryan Brahminical culture, will have to
practically work out the same Brahmin culture
in their life by engaging themselves into
professions according to their varnas, and will
thereby need to make their life progressive
through naturally developing the hereditary
specialization of the intuitive instincts. This
is the practical special characteristic of the
Aryan culture. And, whatever impedes this,
may be termed degenerated. Energized
by the active adherence to the Lord, the
system which comprises both the individual
and the society is the head and the spine of
the Aryan culture. Whatever hurts this, that,
according to me, is termed by this culture as
degeneration.
Question: In the twice-born society of
contemporary Bengal, how does one identify
who is degenerated?
Sree Sree Thakur: If the forefathers had
accepted and adhered to a particular culture
transgenerationally, had spread it through
heredity, had developed inherent instincts
according to that culture, and had thereby
been progressive in their lives, then whoever
is born in that family, however they are,
those instincts will definitely lurk from their
habits and behaviour. Similarly, when a family
follows degeneration through successive
generations, then that degeneration gets
spread through heredity and encultures
the habits and behaviour of the future
generations of that family accordingly.
The mark of a superior family is its strong
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ideal-centric deep love for or attraction to
the Sat or whatever is conducive for life and
growth. Besides, hereditary instincts may
change, in keeping with the differences in
the superiority of the families. The greater
one can fulfill vitally and physically through
minute and special care, we call one great or
superior according to that capacity. Though
instincts are one of the main constituents of
acquisition, yet we cannot always determine
one’s instinct by judging one's acquisition.
The best measure to find out one’s instinct
is to check one's habits and behaviour.
Most often, we can determine one’s innate
instincts by checking that person’s habits and
behaviour.
The best measure to
find out one’s instinct
is to check one's habits
and behaviour.
A man’s habits and behaviour should
match with the family in which one is born. If
an exception towards the inferior is observed,
it may easily be deduced that degeneration
has attacked that family. The only way to
escape this is to find out and determine the
right way to be by following the forefathers
and then by installing the Lord and the culture
in one's urge and inclination in such a way
that one's day-to-day life might be controlled
practically, naturally, and progressively,
even beyond all calculations, though active
and zestful attraction towards establishing
the Lord. However, there might exist such
degeneration which has already spread
through heredity, and in such cases it is very
difficult and painful to get rid of them.
To be continued…
Translated by Mamata Sengupta.
441
 THE TORN PAGES OF THE DIARY
(Dairyr ChHera Pata)
Conversations with Sree Sree Thakur

Compiler: Atapendra Roychowdhury

Continuation…

The root ‘Hu’ means ‘to call’, ‘to invoke’, or
‘to invite’. The yagnas that we do are nothing
but our attempt to encapsulate Him within
us. No matter how many ‘isms’ remain, there
is no greater ‘ism’ apart from existentialism.
Therefore, He is the one to be invoked
no matter what you call Him – whether
God, anything else or a communist. I don’t
understand the use of any ‘ism’ if it doesn't
help life, provide necessities of existence and
impart life.
Satyada – How can something that does
not supply life’s necessities be essential? That
can’t possibly be any form of ‘ism’.
Sree Sree Thakur – There is something
that is said…
Satyada – What exactly is immortality in
this context?
Sree Sree Thakur – We shall maintain our
immortality in this life, and we will continue
to do so in the afterlife and when memory is
retained, all complexes are dissolved. I shall
have the recollection of everything that I have
done. Adherence is the master of all these;
a rational mind comes from that adherence
and you would not have one if you turn away
from that. That is the basis of life.
Satyada – How do keen observation and

Ligate 442
other skills result from that? 17-08-1961
Thursday, evening hours
Sree Sree Thakur – That’s why it leads to
the satisfaction derived from the rendering Pulinda – What does philosophy mean?
of labour. It is satisfying to succeed after
Sree Sree Thakur – We develop our love of
trying. There is therefore no other option
knowledge to the same extent that we have
left but to act.
our love of life; if there is no love of life, there
The term ‘Go’, in Sanskrit, entails every can be no love of knowledge.
resource one has and one uses in the
Sree Sree Thakur – Stevenson did
movement of life. The term stands for the
not contradict what I claimed regarding
Brahmin, the Vedas, the Earth, and the cow.
psychiatrists. We need to be aware of the
The implied essence is that ‘Gope’ is the one
gaps within the knots where the mind is
who protects all that is there in the world.
regulated.
An individual asks Sree Sree Thakur – Can
Many people are terrified of cockroaches
we accept food proffered as offerings during
rather than dogs, to the extent that they even
If there is no love of jump away. The psychiatrist’s job is to relieve
those. It is akin to having a suspicious or evil
life, there can be no
mind. It indicates that the gaps in the mind
love of knowledge. have not been adjusted.

Ray Archer Hauserman — No space is

the worship of Narayan as prasad? available in Boral (Boral Bungalow, the earlier
name of Thakur Bungalow). There are houses
Sree Sree Thakur – I don’t understand why
all over.
you can’t.
Sree Sree Thakur – Although I first admired
Ajitda – What should be done if the
the house, I eventually lost interest in it. Now
worship is performed by a malpracticing
I like it again, but I am not sure how long I’ll
Brahmin?
feel this way. It might not have happened
Sree Sree Thakur – Then it isn’t worshipping if I could have walked around on my own.
anymore. Currently, Borokhoka (Sree Sree Borda) takes
me for a walk twice everyday. I frequently
15-08-1961
walk in this way, but a pain in the leg makes
At noon
me stop again.
Sree Sree Thakur – I have been made
A discussion starts in support of the
Thakur by you since the Kirtan era.….. I liked
static and the dynamic, mentioned in the
keeping my genealogy updated. I have traced
Bhagavata. In that context, while speaking
it back up to forty generations. I used to be
about the daẏī puruṣ, Sree Sree Thakur asserts
terrified of encountering erudite people. It
that it is the foremost attribute of God i.e., He
felt as if they might have enquiries. Upon
is the daẏī puruṣ— someone within whom
Kestoda’s (Bhattacharya) arrival, that anxiety
there is kindness tempered by discipline.
gradually subsided.

Ligate 443
 18-08-1961
Jitendra Bhai, who has arrived from
Bombay (Now Mumbai), tells Sree Sree
Thakur – I felt yesterday afternoon and also
today that a supernatural spirit wants to
come to me.
Sree Sree Thakur – Keep doing your job
properly. Whatever comes, let it.
Pathak, a young man who appeared for
his Master's examination in Mathematics at
Patna University this year, has come to Sree
Sree Thakur with Arun Ganguli. Arun says
– Pathak wants to visit his father in Dumka
tomorrow. There, his father serves as the
Assistant Headmaster. He will return as soon
as possible.
Sree Sree Thakur – Okay, he can go there.
And if he wants to assign him duties, it is
preferable to do so as soon as feasible.
the Deputy District Director of Cosi and the
Deputy District Director of Irrigation, upon
offering their obeisance to Sree Sree Thakur,
take their seats.
Sree Sree Thakur – Do you live here?
They individually state where they're from;
one lives in Patna and one in Cosi.
Sree Sree Thakur – The more spirited
Bihar becomes, the better it is merely for the
Hindus. It is Bihar that I am referring to. Bihar
doesn’t mean Calcutta (Now Kolkata).
There is no unity of its own, no recognition,
no culture. What I am trying to say is that
Keep doing your job
properly. Whatever
comes, let it.

Sree Sree Thakur asks Janardhanda

(Mukherjee) – How was your childhood?
Bihar should maintain its tradition.
Janardhanda – From the time I was sixteen
Harinandanda (Prasad) – D. D. Agriculture
years old until I was twenty-three or twenty-
is from the place of Sarkar Saheb. Sarkar
four, I was in excellent health. Prior to and
Saheb was his grand-uncle.
following that, it was bad. And currently, my
health has not been well. Sree Sree Thakur – My mother initiated
me in accordance with Sarkar Saheb’s
Sree Sree Thakur asks Janardhanda – How
instructions. How far is that place from here?
is business at the clothing store?
Harinandanda – Patna is one hundred and
Janardhanda – It seems to be operating
seventy-five miles from here and the location
smoothly. And even if it does not function
is sixty miles away from Patna.
well, mental tranquillity appears to prevail.
Sree Sree Thakur – How long will you be
20-08-1961
staying here?
Today, Sree Sree Thakur gives a Danda
D. D. A – I am leaving tomorrow morning.
(Holy Staff) to Jitendra bhai of Bombay and
says – Don’t lose it and don’t give it to anyone Sree Sree Thakur – (To the others) What
under any circumstances; use it all the time. about you?

Following beholding and bowing to Him The others – We will be leaving tomorrow
The Deputy District Director of Agriculture, evening.

Ligate 444
 Sree Sree Thakur – When will you come
again?
They – It’s hard to say. But we will try to
visit again during Vijaya Dashami.
Sree Sree Thakur to D. D. A – How old
are you?
D. D. A – Thirty-five years.
Sree Sree Thakur – Have you seen Sarkar
Saheb?
D. D. A – I had seen him when I was a child.
Sree Sree Thakur – I am seventy-three
years old.
One must first become
cultured. In the name
of caste, partiality is
not acceptable.
After bowing, they stand up.
Sree Sree Thakur – Come again if it is
convenient.
Everyone – Surely, we will visit if we come
here.
Lalbabu, an advocate from Patna, has
arrived.
Sree Sree Thakur – Have you come alone?
Lalbabu – No, my wife has also come.
Sree Sree Thakur – How are your sons
doing?
Lalbabu – They are abroad. I also travelled
abroad and stayed there for some time. They
are doing fairly well there.
Sree Sree Thakur – How do you perceive
the issue of unrest?
Lalbabu – There is tension, but it does not
seem like anything negative will take place.
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Sree Sree Thakur tells Kestoda (Sau) – You
can inform Lalbabu about the land where
I am considering building a college and
hospital. This land is adjacent to Hauserman’s
residence. Show Lalbabu the land.
Lalbabu – Will casteism be abolished?
Sree Sree Thakur – What benefit will
abolition of casteism have?
Lalbabu – I am not speaking about that. I
am curious as to whether the feeling of the
differentiation of caste would be eradicated.
Sree Sree Thakur – You are of a higher
caste. You hadn’t done anything for them
earlier in order to earn their love rather than
their hatred.
Lalbabu – My question was not directly
that.
Sree Sree Thakur – You have come into
being through your ancestors. Once more,
you are there with your son. It emerges and
survives through sperm and ovum. Because
of this, it is necessary to arrange marriages
within the same clan. One must first become
cultured. I will be destroyed if I do not develop
an inclination towards my ancestors. In the
name of caste, partiality is not acceptable.
Lalbabu – When will we overcome our
weakness with regard to castes?
Sree Sree Thakur – They are all students.
Students of Brahmins and Kayasthas.
Everyone ought to be treated with love just
like our own child. If not, nothing takes place.
Since then, when the government took away
the zamindari, that sort of thing has been
destroyed. Bipras quit their job. Anyone
who is qualified should always be given the
opportunity.
To be continued...
Translated by Kriti Sundar Biswas
445
 PRASANGA SATYANUSARAN
(DISCOURSES ON SATYANUSARAN)
“Lord Ramakrishna enjoined on everyone to remain far, far, far away from Kamini-
kanchan.”
Srikanthada raises a question - What does
‘distance’ mean?
Gurukinkarda - It means staying away from
women and wealth.
Sree Sree Pitridev - Let us discuss how
sorrow is related to women and wealth.
People think that without money there is no
happiness at all.
Gurukinkarda - Our senses are satisfied by
money and wealth.
Sree Sree Pitridev - Our senses are
gratified for sure by money and women. It is
the senses that control the body. The mind
is the ruler of the senses. People think that
happiness means spending money for one’s
own happiness, gratifying one’s senses. But
the body has its Dharma. For what purpose
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did the Supreme Father create the senses? For
the purpose of enjoyment, right? However, if
one is continuously driven by one’s senses,
then in the end the capabilities diminish
and fine sensitiveness too diminishes. Being
driven by the complexes, the senses are being
satisfied and we think that we are happy, but
the capability of enjoying itself diminishes;
hence the necessity of the discussion of the
setting of wariness arises.
People marry. They have children. But
what does it matter if they have children?
If there is eagerness for the Ista, no matter
how much attachment one has to his wife,
both husband-wife are elevated. Also having
many kids does not mean somebody is lust-
inclined. In the scriptures of our country, it
is prescripted that there exists such a time
when it is wrongful for the husband and wife
446
to not have consummated their relationship.
The sole purpose of accepting a wife is for
good progeny. In animals, nature has decided
on this thing. At the appropriate time, they
united. Why has the Supreme Father given
humans so much freedom? If you want you
can walk on the path of welfare. You can
also choose the path of decline as well. The
Supreme Father wants you to not become
enslaved by your senses.
Gaining that which brings the maximum
capital – that which is the noblest gain,
barring that I embrace extreme harm for
the purpose of satisfying my senses! I am
engrossed in this, and think that I am doing
Elixir ushers progress
in life. It brings about
expansion. It does
not have a feeling of
destruction.
fine. But this itself brings all sorts of mess
and unrest. Arguments and quarrels between
husband-wife, – are these signs of happiness?
Those who keep on working selflessly become
happy. Thakur says – ‘Man is your own, not
money – we do the exact opposite. We think
that the other should continue to have less
and we should have more. Perhaps somebody
asks for money and someone gives whatever
the person needs. I was close by and I say –
Why did you give so much? You are quite
foolish. The person then replies – Yes, I am
foolish indeed.' There are many who cannot
tolerate the act of giving.
[Ista Prasange - dated 21/11/1975 CE]
If ‘Kam’ (lust) be dropped from ‘Kamini’,
‘ini’ (she) becomes Ma. Poison becomes
elixir. And Ma is always Mother – never
‘Kamini’.
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Srikanthada - Is this alright?
Sree Sree Pitridev - It is alright for sure.
But we need to discuss it. How did poison
become an elixir?
Srikanthada - Earlier I would think of
‘Kamini’ (women) and now I don’t. Hence the
poison has become an elixir.
Sree Sree Pitridev - What happens if I think
in this way?
Haripadada - With thinking comes doing.
Sree Sree Pitridev - ‘Kamini’ means
women. If I perceive her as a mother, then
I feel happy to see her and I feel happy to
talk to her. Seeing her talk makes people feel
happy. She can do that freely. She does not
think that somebody might take it otherwise.
Mahatma Sukhdev was a liberal-minded
man. At Pushkarini, there would be women,
naked, taking a bath. Despite seeing that,
Sukhdev was indifferent and not distracted.
No thoughts crossed his mind.
Elixir ushers progress in life. It brings
about expansion. It does not have a feeling
of destruction. And poison has a sense of
destruction and decline.
Haripadada - Elixir takes us along the path
of Ista.
Sree Sree Pitridev - If we say it takes one
along the path of Ista, a question will arise
as to what is the path of Ista. What does
Ista mean? Seeing a woman, the feeling (of
lust) that arises, the feeling that I associate
with her, is sinful, a hurdle, dangerous and
a mess. If that does not happen, then it's a
good reason to be happy. Then on seeing a
beautiful woman the feeling of lust will not
arise. The feeling that one experiences on
seeing one’s mother is the one that will arise.
[Ista Prasange - dated 22/11/1975 CE]
The compiler refers to Sree Sree Borda
as Sree Sree Pitridev
447
 At the Feet of Sree Sree Pitridev
(PITRIDEVER CHARANPRANTE)

(Conversations with Sree Sree Borda)

Compiler: Subhash Musib

Continuation...

Friday, June 1, 1979
It’s 8.30 a.m. now. As usual, Sree Sree
Pitridev is at Boronaatmondop. At 8.55 a.m.
the session of meditation starts and it is
followed by the reading of Sri Sri Guru Granth
Sahib.
Two devotees have come from Tripura,
Shantir Bazar. They provide the information
that a Satsang Kendra has already been
established at a beautiful place in their region.
Sree Sree Pitridev had once visited the mandir
and during that time they had a wonderful
satsang, etc. They now want to establish a
Satsang Vihar there.
Sree Sree Pitridev gives his permission.
An Officer has come with a few other
men to have a darshan (holy glimpse) of
Sree Sree Thakur. Sree Sree Pitridev notices
them from Boronaatmondop. A little while
later, He asks Ranjit da (Mondal), a teacher at
Tapoban School, to talk to them and to know
their whereabouts. Ranjit da approaches
them. After sometime, they come to Sree

Ligate 448
Sree Pitridev, introduce themselves and start
having a conversation with Him. The officer
is very happy to see and learn everything.
They say that they had heard so much about
‘Satsang’ but could not visit the ashram
earlier. Now they are feeling blessed to have
been able to visit the ashram.
Sree Sree Pitridev asks them — Did you
freshen up? Please take some rest and have
your lunch.
The man says — Yes, we have freshened
up.
Sree Sree Pitridev — Then please take
some rest.
The man — Please let us stay near you for
some time.
Sree Sree Pitridev asks Ranjit da to arrange
Whatever you do, do to
make Him (the Ideal)
happy, then everything
will work out.
for their stay at Tapoban School and also for
their food at Anandabazar.
Thereafter, a few members of the Satsang
Theatrical Club (Bhaswat Chakraborty, Babu
Roy, Prabir Deb, etc.) arrive and after paying
obeisance, inform Sree Sree Pitridev — Today
we have organised a satsang at the theatre
stage.
Sree Sree Pitridev tells them — You are
not doing anything. The pictures on the
screen are getting deformed. Don't any of
you know how to do these things? When I
was younger I could do it all. And, I am not
saying these for the sake of saying. If you do,
then you acquire knowledge and you learn. I
used to do everything in reality. Just a bit of
Ligate
general knowledge is required. Thakur has
Himself said:
“What knowledge would you impart?
If knowledge is absent in the conduct
It’s all mere babbling.”
Can’t any of you do this?
Hriti Ganguly da says — Bhaswat
(Chakraborty) and Babu (Roy) can do it.
Sree Sree Pitridev — Bhaswat would be
going to Kashi for his college studies. Who
else knows this?
In the meantime, Babu da arrives. Sree
Sree Pitridev asks him — Can’t you do this?
If possible then apply some thoughts to it
and do it. Pointing towards Amulya da, Sree
Sree Pitridev says — His father is very sharp-
witted. Can’t you do it, putting some thought
into it? Do it, and the more you will do it,
the more will you learn and the greater will
be your knowledge. Put your brain to some
use and work for the establishment of the
Ideal, otherwise, things won’t just happen
by themselves. Whatever you do, do to
make Him (the Ideal) happy, then everything
will work out. I am not a learned person, I
don't know anything, but I always know that
everything happens by His grace, and if you
try to establish yourself it will all be futile.
These Boralbangla, Philanthropy and
Raishaishana Mandir have been established
to make Thakur happy. I do not do anything
for my happiness. This is why people volunteer
to give. And by 'giving', they become happy.
If we do something for Him, innumerable
people will volunteer to give. And by giving,
what must be understood is that it is Thakur
who actually gives everything.
Even now, I engage in collections. I am
into the collection of papers, documents,
money, and many more things. Everything
449
is for Thakur. When I get some money I give
it to someone. When I go home, I give it to
the office. I don’t have a single paisa with me;
I don’t keep anything. You all roam around
under the scorching sun, but no one gives
you even a cycle. If you do everything for
Thakur, everything happens. Do for Thakur,
everything will happen.
When I was younger, during my boyhood,
everybody used to lend me their cycles. At
that time very few people were there. People
used to slander me and would be always after
me. They still are, but I don’t care. When I
used to smoke a lot, everyone used to bring
me cigarettes. They were happy to bring me
cigarettes, as I would smoke only if I wanted
to; and I wouldn’t smoke if I didn’t like to. If I
smoked a cigarette, then I would necessarily
need betel quid (paan), betel nut (supari) or
cloves (labang). Likewise, if I smoked leaf-
rolled tobacco (biri), then the leaf and the
tobacco both needed to be of a particular
quality. Everything needs to be enjoyed
properly. The Supreme Father has created all.
Inform me after readying the scenes.
It’s nothing, everything can be done. Do it
yourself, collect everything from people. If
you can manage, do it, otherwise tell me. (A
little while later) You can take from others.
But if you do anything by taking from others,
nothing will be accomplished.
Sree Sree Pitridev again speaks
encouragingly — Prepare the screens. See
that nothing disturbs anyone, anyone’s
emotions are not hurt and do everything in
that way. You are young, but I’m not. Does
anything happen without doing anything?
And if you do, it will certainly happen. Or
you go back to the same place with the same
five coins.
Sometime later, Sree Sree Pitridev says —
Ligate
Once a play was being staged at Tapoban
School. I went there and saw that the faeces
of dogs and the urine of cats were to be
found here and there. My face got smeared
with sand and dust.
Bhaswat da— Actually there were no
preparations.
Sree Sree Pitridev — Preparations can only
be made if people are there. My wish is to
ensure everyone’s well-being and betterment.
You also do the same.
Bhaswat da — You asked us to perform
‘College Hostel’ once again. We are doing it
tomorrow. There will be a play, the day after
tomorrow.
If you do everything
for Thakur, everything
happens. Do for
Thakur, everything will
happen.
Sree Sree Pitridev — Yes, do everything
properly.
Bhaswat da — Yes sir.
Thereafter they pay their obeisance and
leave for the theatre stage.
After the evening congregational
prayer, Sree Sree Pitridev is seated at
Boronaatmondop. Innumerable devotees are
around Him.
Ranjit da (Mondal), the teacher of Tapoban
School, informs — The men who came from
Hooghly in the afternoon were very happy to
visit and know about the Ashram. They were
in a hurry and so they left early for home after
taking prasad at Anandabazar.
450
 Guruprasad da (Halder) informs that his
father, Sri Sarat Chandra Halder, the Secretary
of Satsang, is better.
When a devotee from out of station
approaches to say something, Sree Sree
Pitridev notices the Kirtan troupe coming
towards his direction. He asks the man to wait
for some time. It is to be noted that when
the Kirtan troupe comes near the chamber
of Sree Sree Boroma, singing “Hare Krishna,
Hare Krishna, Krishna Krishna Hare Hare”,
If there is no respect,
nothing can happen.
One must respect the
forefathers.
and pays obeisance to Sree Sree Boroma and
Sree Sree Pitridev, all the other assembled
devotees also pay their obeisance to Sree
Sree Boroma. Similarly, when the troupe pays
obeisance to Thakur, everyone pays their
obeisance to Thakur.
Finally, two maxims are read from Saswati,
volume II, and Narir Neeti.
Sometime later, one Ashram resident
informs Sree Sree Pitridev that his son does
not listen to him.
Sree Sree Pitridev asks him — Does his
mother listen to his father? Does his father
listen to his grandfather? If so, then things
might work. The more a son loves his mother
and the more he gets attached to her, the
better. All of a sudden, one day, it happens
that the boy does not listen to the parents
and is found to be not attached to the parents
— does anything happen in this way? If there
is no respect, nothing can happen. One must
respect the forefathers. If you don’t pay
attention to that, can anything go right? We
have not listened to our parents a thousand
times. When the son will be born, he will also
be like that. That’s why one needs to listen
to one’s parents.
After some more discussions, Sree Sree
Pitridev pays obeisance to Sree Sree Thakur
and Sree Sree Boroma and leaves for Saroshi
Bhaban.
To be continued…
The compiler refers to Sree Sree Borda
as Sree Sree Pitridev
Translated by Mamata Sengupta.

THAKUR’S ANSWER ON THE DIFFERENCE BETWEEN

WORSHIP AND PENANCE
Worship (Aradhana) means the act that brings about overall proper completion
and penance that involves austerities (Tapa) means the heat generated by the effort
in overcoming the obstacles on that way. Hence, worship means “to bestow efforts
to perform something”. A centre of merit for this penance is needed. If that centre is
not present in which all our efforts find fruition, then no matter how much penance
we do, there will be fragmentation and no gathering of unifying forces within and
thereby no formation of any personality.
ALOCHANA PRASANGE, VOL-II

Ligate 451
 The redeemer of mankind
(LOK-UDDHATA)
Rabindranath Ray
Continuation...
Harishchandra Choudhury is the paternal
uncle-in-law of Monmohini Debi. He is
the zamindar of Golokpur, in Mymensingh
district. After his demise, aunt Amritsundari
Debi is made to oversee the zamindari. The
imposing estate, outstretched to Mymensing
and Dhaka, has many courts and offices of
the feudal lordship.
Aunt Amritsundari Debi had once taken
Monmohini there. Amritsundari used to
treat Monmohini affectionately as her own
daughter. Once, in the course of some
discussion, when she learns that Shibchandra
is jobless, he is summoned and offered the
job of a manager in her estates. In 1301, he
Ligate
soon takes the job at the office headquarters
of Mymensingh. Later, he is transferred to
the Sundarpur office. Finally, in 1304, he is
posted in the Aamirabad office, in the district
of Pabna. For an extended period of twelve
years, he supervises the offices of Aamirabad.
The economic condition of Shibchandra is
now improved as his monthly remuneration,
being fixed at Rs.103 by Ranima, is considered
to be quite good. Moreover, one-fourth of the
revenue collected from the area (bandobasth
salaami) under his supervision is also given
to him by Ranima. A monthly allowance of
twenty rupees is also given to Monomohini
as a stipend. Inspite of her objections, Ranima
452
insistently gives it, which Monmohini accepts
because her aunt would be pained at heart
if she didn’t; gifts from the subjects on
important occasions too would keep pouring
in. He does not want to accept them but the
subjects are tenaciously insistent. Lest they
feel bad, Shibchandra has to accept. He is
held in admiration among the subjects.
On a Thursday, Shibchandra, along with
his family, including ten-year old Anukul,
set out for Amirabad. Monmohini Debi has
a distaste for travelling on Thursdays. Even
though she joins them on the steamer, this
violation of her predilection alarms young
When an innocent
heart is first singed
by crime, one is
condemned to
experience the pain of
hell.
Anukul. After all, His mother can't be wrong,
nor her aversion to Thursday tours can be
baseless. The fact that this might augur some
impending hazard agitates his tender mind.
However, His excitement soon dissolves
the fear. On entering the steamer, urged
by a curiosity to learn and observe how the
steamer functions, He takes a tour around it
and sketches a picture of it in his mind's eyes.
On reaching Amirabad, He asks His father,
— I am going to make a steamer, would you
want to see it? Ignoring the sceptics who
rather than encouraging Him are constantly
discouraging Him, He employs a labourer and
himself gets into the making of the model of
a steamer. Within a few days a replica of a
steam-driven engine, made with iron sheets
is made. Powered by steam, the wheels of the
engine begin to spin and with a loud shrill
start to move. However, the noise produced
Ligate
gets louder indicating some malfunction.
Before the cause could be traced, the engine
explodes into pieces with a thunderous cry.
Once again the reason for His mother's
distaste to travel on Thursdays is evinced.
Mother is always right. Maybe His experiment
has met with failure as a consequence of
having undertaken the journey on a Thursday.
Such profound conviction on the utterance
of his mother! His mother’s words have had
a strong impact on His mind. In His mind’s
eye, mother had doomed Thursday forever.
For the rest of His life, never ever a Thursday
is chosen to undertake an auspicious work.
Since His boyhood days, He has been
hooked on smoking. However, His mother
has been unaware of this proclivity in her
son. Noticing her son’s demeanour, she has
a hunch and interrogates Him instantly, — Do
you smoke? To appease the fury of his mother
and being scared to the bones, the boy plainly
declines. This is the first time in His life that
He has lied to His mother. However, the
affliction experienced in His conscience is no
less than the sting of hundreds of scorpions,
tearing Him apart in torment, as if He is in
hell. It is a scary state to be in. It is as if He
is being strangled. When an innocent heart
is first singed by crime, one is condemned
to experience the pain of hell; however, on
being used to it, not doing so becomes a hard
proposition. Once habituated in falsehood,
it becomes difficult, almost impossible, to
behave otherwise. In no time, such mastery
in fabrication is so naturally attained that
it is impossible to escape it and for that
matter, even detect it. The guilty conscience,
nonetheless, can’t be silenced and the
contrite conscience condemns Him as an
unscrupulous offender. Finally, unable to bear
the pain, He confesses in exasperation, crying
His heart out to His mother for atonement for
the wrong done.
Within a short span of time, He realises
that it is sheer absurdity and stupidity to
453
take refuge in falsehood. Attainment of the
objective is made much easier with recourse
to truth, instead of lies. Hereafter, He bids
adieu to this bad habit for good.
He would recount to innumerable people
in His childhood, about the outrage of the
soul from resorting to falsity, in comparison
to the unadulterated and unblemished bliss
that emanates from its abstinence.
Being angered by the conflict-ridden
strokes of life, He would get into deep
contemplation, in that age itself, as to the
ideal and consummate words and behaviour
with people. He would notice that what
may appear as rewarding at one point in
time may turn out to be unfavourable in the
long run. Hence, a definitive approach—the
blueprint towards wholesome bliss— must
be discovered. Arrested in this impasse He
yearns to devise a solution, the absence of
which does not allow Him peace of mind. It
feels as if He is pursued by the ghosts and this
impasse continues for some days. Incidentally,
one day in the classroom, He comes across
an exercise book, the rear cover of which has
on it the printed words: “ Do unto others, as
you wish to be done by”. Reading it instantly
clears the worrisome fever of thoughts
that have so long eclipsed His mind. The
solution to His problem is found. This heralds
the journey towards the realisation and
attainment of yet another testament, back in
His youth as the main theory of Behavioural
Sciences is revealed to Him. He realises that
such words or actions as desired can stem
from an intimate compassionate empathy
Dealing is nothing but
handling of characteristics.
Ligate
towards the other and his state; and if words
and behaviour can be adjusted in accordance,
they would become consummately beautiful
and complete.
Life is a trail of mixed experiences but
it is usually observed that people do not
contemplate upon them, do not gather
experience from them and the formulation of
character and personality through regulation
remains a far cry. He is a man of a completely
different nature. Wonderfully adjusting
the many small experiences and feelings
of life, becoming the possessor of a divine
He realises that such
words or actions as
desired can stem
from an intimate
compassionate
empathy towards the
other and his state.
personality, He has relentlessly dispensed
the ambrosia of immortality. In the words of
renowned scientist Alexis Carrel: “ Among the
multitude of the weak and defective, there
are, however, some completely developed
men. He is much more than the sum of all the
facts accumulated by the particular sciences.
We never apprehend him in his entirety...
when one contemplates him in the totality
of all his organic and spiritual activities, one
experiences a profound aesthetic emotion.”
To be continued…
Translated by Anjan Chanda
-Sree Sree Thakur Anukulchandra
The Message, Vol-VII
454
 THE MESSAGE
An Elucidation
Mitali Dey

WHERE INDOLENT EGO MOVES

“Where indolent ego moves
in a glamour-loving way
credulously,
and loiters—
abating cultural development,—
propitious progress
goes to the dogs blindly.”
—The Message, Volume-VII

In philosophy, the ‘ego’ refers generally to
that faculty of a person which is responsible
for one’s self-esteem or sense of self. In
psychoanalysis, the reason behind this
general parlance is revealed with exactness:
it is that segment of the human personality
that is experienced as the ‘self’ in opposition
to the ‘other’, and mediates (or is in contact
with) the external world through perception.
The ego is thus the definitive faculty that
helps to form an individual’s subjectivity.
In His message, Thakur takes up this
mechanism of dual contact to explain how
its impairment disrupts the individual man
and mankind at large.
With the premise already established,
the ego’s centrality to an individual’s
development is clear, but how does it affect
the rest of the world? For Thakur, every
single person is a thread in the fabric of
society, where every individual is significant
in preserving the integrity of the whole. Each
subjectivity, with all of its boons and flaws,
thus creates an impact on the wider world
and is, in turn, shaped by it; development
and progress flow from the intermingling
and friction between the cultures and
traditions that are contained and preserved
within every single person.
Thakur preempts the fundamental
principle underlying cultural studies and
highlights how an ego that seems credulous
and glamourous in its idle passiveness
lets the growth of society go “to the dogs
blindly”; the actions of a man, who appears
to glorify the sterility of doing nothing and
thus becoming nothing, percolate across the
entirety of his social circle, finally “abating
cultural development” within his ecosystem.
In a similar vein elsewhere, Thakur broadens
this idea further by relating the ego’s
indolence and passivity with an individual’s
selfishness, and connects it to how narrow
individualistic traits hamper the progress of
the world: “Where the elite are selfish, inert
and non-cooperating, villain rises and rules.”
Thakur’s message thus succinctly presents
the vision of a decrepit moral, spiritual and
societal world as the logical offset of the
deteriorating state of man – to deliver the
wasteland of the world, every individual
must be redeemed from the clutches of the
slothful ego.

Ligate 455
 THE FUNDAMENTALS
Behaviour with People
Riddhi Dipan Dasgupta

Living in society, it is inevitable that we
must interact with the people around us.
The manner in which we treat them and the
manner in which we approach them would
determine a lot about our lives. To learn how
to conduct ourselves around people, Thakur’s
life is an unparalleled inspiration. Here are a
few examples from His life and how we may
learn in this regard.
To Thakur, His devotees are like the
children of His own flesh and blood. He
cares for them from the bottom of His heart
and guides them in every way possible—
be it teaching a young lady, as if she were
His own daughter, about how to go about
selecting her prospective groom, detailing
the qualities and criteria to look out for;1 or
enquiring lovingly about the well-being and
health of His devotees.2 He loves people so
much that He always eagerly looks forward
to their visits. On one occasion, He says to
an aged devotee, that His attendants stop
people from gathering around Him as His
health is not faring well, which is why the
aged devotee must find scopes and steal his
way in. Even if he may not stay for long, he
must remain a while before departing. One
of the attendants reasons that they have no
problem with people arriving, but the reason
they stop people is because of how they
make Him speak so much. In His mysterious
way, Thakur tells the attendant to check the
maxim He had provided the day before. The
maxim is—
“Hridya hou, tripti daao,
tripti paabe onek.”
(Be cordial and give pleasure, you will find
pleasure a lot.)3
For various philanthropic and
organisational purposes, His disciples have
The more one works,
the further along one
proceeds and the
higher one may aim
next.
to collect arghya (volitional donations). This
involves interacting with people in general,
convincing them about the significance of
one’s purpose and inspiring them to forgo
pauperistic inhibitions and donate for a
superior purpose. Thakur says that this
makes His disciples increasingly capable.
The more one works, the further along one
proceeds and the higher one may aim next.

1
Cf.Debiprasad Mukhopadhyay, Diparakshi, vol.-II, p.150 (5.11.1956).
2
Cf.Debiprasad Mukhopadhyay, Diparakshi, vol.-II, p.187 (8.12.1956).
3
Cf.Debiprasad Mukhopadhyay, Diparakshi, vol.-II, p.108 (26.7.1956).

Ligate 456
During these regular interactions with people,
certain codes of conduct are mandated.
The disciples must remember that these
donations are not for their personal use but
for their Ideal. Thakur reminds His disciples
that the collected arghya is always meant for
Him, and He tells them to remember certain
points. They must never bluff people, nor ruin
someone. They cannot give it out of their
food allowance, nor by selling their clothes.
They cannot seek donations by writing letters
to outsiders. They must be like hunters while
collecting.4
The people that surround Thakur are
It is easier for a
camel to go through
the eye of a needle
than for a rich man
to enter into the
kingdom of God.
from all walks of life. It is not a gathering
of the illustrious few that would dazzle
people, and yet these ordinary people end
up proving extraordinary as they grow up
nurtured by the love and grace of Thakur.
People may often look at this gathering of
ordinary masses from a derisive point of
view, but this is a common strand among
all prophets that their coteries comprise
common or ordinary people. Despite being
a great king, the attendants of Lord Rama
were monkeys and demons. His parliament
comprised Lakshman, Hanuman, Sugriv, etc.
Similarly, only the most ordinary among
4
Cf.Debiprasad Mukhopadhyay, Diparakshi, vol.-II, pp.49-50 (14.3.1956).
5
Cf.Debiprasad Mukhopadhyay, Diparakshi, vol.-II, pp.138-140 (13.10.1956).
Ligate
the elders sided with Krishna whose early
life had revolved around cowherds. When
the Kauravas swelled with pride at having
extraordinary kings in their ranks, refused
to give half the kingdom to the Pandavas,
going so far as rejecting their demand of five
villages and refusing to give land as little as
the tip of a needle, a battle was fought and
the so-called giants all smashed. Christ too
was surrounded by fishermen and the like,
which initially caused even Mary Magdalene
to despise Him. Rama, surrounded by non-
Aryans and monkeys, formed an army with
them to rescue Sita when she was abducted
by Ravana. Those in Ravana’s camp who
still had sanity joined Rama’s camp. This He
says is similar to how soldiers ordered to
kill Mao Tse-tung would instead fire back at
his enemies on the battlefield. In common
perception, the great person is basically a
wealthy rich man. Thakur quotes Christ in this
regard—“It is easier for a camel to go through
the eye of a needle than for a rich man to
enter into the kingdom of God.” They do not
flock to the Lord as they believe it is where
the lowly people gather. But these people are
the common man.
Having listened to Thakur’s description
of this, Spencerda remarks—Man’s desire
is to love somebody. Thakur corrects him
by adding—It is to live and grow, and that
is prop of existence. Those who do not
have this do not accept all the sayings of
Christ, accepting only those that match their
passionate craves.5
In the Srimadbhagvad Gita, it is advised
that we must be nirashi and nirmam (expecting
nothing and having no attachments). Thakur
457
says that He is just unable to become so. He
cannot simply forget about a person, say any
random visitor, after momentarily caring for
him. The very first moment He sees someone,
He develops great affection for the person.
A devotee asks that if He feels thus for
everyone, does His mind not get scattered,
to which He replies that no, it’s not so since
He does not fluctuate from His path.6
While interacting with people around us,
it is inevitable that there will be arguments
or disagreements. This may often lead to an
exchange of insults. We often find it difficult
to keep our tempers in check when faced with
such situations. Speaking on this topic Thakur
says that people may say a lot in order to pull
down someone, but if the person stumbles
with that then he is truly pulled down. It could
be that many people do not like the fact that
someone is becoming greater. But when one
attains a certain degree of greatness, so that
others cannot even reach him, it is then that
people will speak well about him. One should
not be afraid and must stay alright. Thakur,
Himself, was assaulted multiple times like
this, going as far as ten to twenty times a
day. He recounts an incident when He was
merely fifteen or sixteen years of age. He
was watching a jaatraa (Indian folk theatre)
play. He was seated among the audience,
when Binod Ghosh, a member of the village
panchayat, arrived and pulled Him up by His
ears. Thakur simply went and found himself
on a high ground beyond the fencing and
remained standing all night as He watched
the play. The reason behind this humiliation
was simply that Binod Ghosh was against
Him sitting with the gentlemen. When asked
if back then, Thakur had wondered what his
fault was, He replies that His thoughts were
that Binod must have drawn some pleasure
from the act.
Later, when Thakur experienced Trance,
Binod Ghosh used to claim that it was all
false. Yet, Thakur simply ignored his words
as one would ignore the ramblings of a brat,
placing no importance on them. Thakur did
not believe in tit for tat. And even in His later
years, when He still displayed much respect
towards this person going as far as to hide
His water pipe while smoking if Binod Ghosh
appeared.
When one attains
a certain degree of
greatness,... it is then
that people will speak
well about him.
Yet, forgive He might, but His devotees
should never tolerate His assailants, no matter
how ordinary the devotee is. There was a goat
in the Ashram named Birbhadra. It attacked
Binod Ghosh one day. According to Thakur,
this was because it found the latter suspicious,
and anyone it found suspicious used to be
met with attacks.7
It often occurs that people speak ill of
others in front of us. Thakur tells us how to
tackle these incidents. Illustrating an example
He says that Hausermanda may be a friend of
Banabiharida and Saratda may be in the habit
of visiting Hausermanda out of courtesy.
Now, if Professorda (Atulda) visits Saratda

6
Cf. Debiprasad Mukhopadhyay, Diparakshi, vol.-II, p.170 (26.11.1956).
7
Cf. Debiprasad Mukhopadhyay, Diparakshi, vol.-II, pp.178-179 (5.12.1956).

Ligate 458
and remarks that how Hauserman may not
be a good man. Saratda may simply reply in
agreement and depart, but what he needs to
do is to counter him by asking that this person
(Hausermanda) has arrived here from beyond
the seven seas and thirteen rivers (from
abroad) and has a friendship with Banabihari,
why does he think ill of him?
Giving a real-life incident, Thakur recounts
how a person used to speak ill about Him
to someone. A few days later, the listener
remarked that while this man speaks so
much against Thakur, the latter has never
Thakur wants us to be
like a fist with similar
feelings for all five
fingers, not finding
faults in any.
criticised him. Rather, He has supported him
and claimed him to be a very good person.
Hearing this, the person got so incensed that
he stopped visiting Thakur for a while. He
resumed his visits later on but never spoke
ill of Thakur again.8
The crux of the matter seems to be love—
8
Cf. Debiprasad Mukhopadhyay, Diparakshi, vol.-II, p.192 (17.12.1956).
9
Cf. Debiprasad Mukhopadhyay, Diparakshi, vol.-II, p.217 (11.1.1957).
10
Cf. Debiprasad Mukhopadhyay, Diparakshi, vol.-II, p.217-218 (11.1.1957).
Devoted love
is the key to knowledge.
Ligate
endless, non-discriminating love. Thakur says
that there are no tricks to His love for the
people, while people tend to have so many
tricks up their sleeves when loving Him. When
a devotee remarks that we try to measure
love, and therefore find His love varying in
degrees, Thakur says that it is dependent on
the individual concerned. Each is different
from another. There are five fingers, but can
one determine the extent to which one may
love the thumb and the extent to which the
little finger? It depends on the man. The
meaning of love is to dwell in another’s good.
People want their own well-being but cannot
tolerate the good of others.9
While dealing with the world around
us, we may often have our sentiments hurt
or end up hurting others. Thakur says that
people do not listen to what He says, even
after repeating it time and again. They may
be nursing a hurt sentiment towards Thakur.
But while Thakur too has sentiments that can
be hurt, he does not nurture those feelings. If
a person truly believes himself to be Thakur’s,
then he will care for everything that is
Thakur’s. Thakur wants us to be like a fist with
similar feelings for all five fingers, not finding
faults in any. Instead of standing aloof and
finding faults, He wants us to work towards
whatever ensures the good of people.10
-Sree Sree Thakur Anukulchandra
The Message, Vol-VIII
459
 THE SUPREMELY REVERED ACHARYADEV’S
ADDRESS AT THE PROVINCIAL
WORKERS’ CONGRESS

(With an eye towards the massive stream of work related to the survey of dikhapa-
tras to fulfil the desire of Acharyadev, the Provincial Workers Conference was held in
Satsang Ashram, Deoghar from 13th July to 15th August 2022. Every day, as per pre-
fixed schedules, Acharyadev delivered inspiring sermons on the Ideal to the assembled
workers. This is a transcription of his speech on 7th August 2022)

PART-IV

Continuation...
What remedy has Thakur given our
workers that needs to be taught to people?
It is that jajan-jaajan-istavriti need to be
concentrically taught. And contrarily, what
do we say to people about Thakur, wherever
we go? All high-sounding words – “Thakur
had said this! Thakur had done that! Thakur
had become such and such!” A sapling – if it
does not have root, can it ever become a tree?
jajan-jaajan-istavriti is our main practice. This
is what needs to be propagated to the people
and this is what Thakur has said.
Earlier, istavriti used to be sent by postal
money order. As this method became
obsolete, remittances to Philanthropy were
made directly through the centres and
temples. Some practical problems arose there
too. There are many areas where the distance
from a brethren's residence to the nearest
centre-temple is sometimes four kilometres
to around sixteen kilometres in some areas.
Due to the need of the situation, Upojojana
Kendras cropped up in the houses of the
brethren so that Thakur’s istavriti could be
conveniently delivered to Him. There is no
account of how many people have made
istavriti a source of income. How immoral
are our minds – that is a matter that needs
introspection! The mind itself is immoral –
and in that state, one envisions the realisation
of Thakur? This is deception with one’s own
heart; a delusion indeed!
We are humans and why are we so? Thakur
talks about 'maan' and 'hush' i.e., existence
and consciousness respectively, that form the
word ‘maanush’,i.e., a human being. The one
who has this ‘existence and consciousness’
is a human being. So, if one doesn't have a
sense of what is good and what is bad for
his existence, then what kind of person is
he? One is then relegated to being just a
two-legged animal. God has made us in His
image. So, when we say – “Thakur, you can do
it, we can't!” – it means, we have not aligned
ourselves to Him in truth. We have aligned
ourselves with Him to do what He can do. Is
He just an ingredient of our ritualistic worship
and not of our behaviour, not of the mastery
itself? Then He remains an ineffective
enigma! A complete lie! But that cannot be.

Ligate 460
He is the most spiritual matter pertaining to
our existence.
The one for whom Thakur is a spiritual
matter, would be the one who would only
progress. Or else, there would be people
bustling to gather dust, off the feet of Babaida
which would give nothing and that is the
truth. If Thakur Himself had given the dust of
His foot, I doubt whether I would have taken
it! I wouldn't have. I have seen my grandfather
walking in front of me; I have seen that great
man in front of my eyes. I have never felt the
necessity of taking the dust off his feet or the
eagerness of touching his feet.
God has made us in
His image. So, when
we say – “Thakur, you
can do it, we can't!” –
it means, we have not
aligned ourselves to
Him in truth.
Then, this sort of thing is in fact a hoax. We
have made Thakur an instrument of worship,
as if embellishing Thakur and organising a
grand ceremony is a sign of attachment to
the Ideal. Even the address of 'Jaiguru' has
become an instrument of torture. One day a
child saw me on the road and spontaneously
said, 'jaiguru' to which I happily responded
with a 'jaiguru'. The next day, a large number
of parents, schooling their children, made
them stand across the road. As soon as I
came, I was greeted with a chorus of 'jaiguru,
jaiguru!' which made me realise that they
were trying to make me crazy. What kind of
torture is this? What do we want to impart to
society? Is it only this ritual-centrism that we
crave? "The ceremony holds sway, attainment
Ligate
meets a ruinous cipher!" We have not gotten
attached to you, Thakur, for these; we had
done it to be like you.
We ritwiks keep on saying all the time,
"This and that are not to be done!" Hey, who
are we to say what is to be done and what is
not? On the other hand, if during jaajan, we
fail to come up with sound arguments, we
retort, — 'Go to Deoghar for the answer.' Why
should one go to Deoghar for the answer? We
should be the ones providing the answers.
We should in fact say, — 'Wait, give me some
time. I have come to know of the conflict in
your mind and I will give you an answer." Then
we should come home and open Thakur's
books. We are not stupid. The elephant has
a huge head but we, with a small head, are
making the elephant dance. Can we ever run
with a horse? But, riding the horse, we run.
Can we fight with the tiger? So, how have
we put it in the cage? All with this head. So,
when are we going to use this head?
What was our job? It was to convert the
polytheistic minds of the society into uni-
centric minds. How was it to be achieved?
In people's homes, there are many seats of
family deities. Have we ever thought that apart
from the collection of istavriti, the Upojojana
kendras that have been established can do
other things as well? Going to the home of
a newly initiated brethren, we can at least
tell them to firstly install a seat of Thakur in
their home.
A family may be very poor. Things as well
as the people, are all together in a single
room as if piled up together and there is
hardly any space to set up a seat for Thakur.
We can go to him and say – “Why are you
nervous? There must be some fruit sellers
among your acquaintances. Collect a carton
box from him, wrap it in white paper and fix it
as an installation on the wall; let that be your
461
Thakur's seat. Firstly, have your Thakur's seat
installed and thereupon you will be able to
have a great run."
Some households have thousands of
deities who are worshipped. We can go to
those houses and say – “Why have you put
Thakur in the middle of those many Gods and
Goddesses? You can keep your Thakur's seat
separately. Do you want to hear what the
sastras say? The sastras say, 'Guru Brahma,
Guru Vishnu, Guru Debo Maheshwara'. If
Shiva is angry then the Guru will protect, but
if Guru is angry then Shiva will not be able
to offer protection. So, why have you kept
so many pictures? Rather, maintain Thakur's
seat separately.”
And,there is no use in the worship
of a thousand Gods and Goddesses? I
am telling the truth. Everyone has heard
that story of the three fishes in a pond –
Ekabuddhi, Shatabuddhi and Sahasrabuddhi.
Ekabuddhi had a single intellect,Shatabuddhi
had a hundred and Shahasrabuddhi had
immeasurable intellect. One day they heard
that the fishermen had decided to throw a net
in the pond the next day. Ekabudhi, having
a single-minded intellect always believed in
the dictum 'Be careful before danger comes';
he escaped overnight. Shatabuddhi thought
that having a hundred intellect would surely
show a way out. The net was cast and it was
caught. However, at some point, due to some
divine intervention, he escaped from the trap
and survived. And Sahasrabuddhi, in the pride
of having immeasurable intellect got caught
in the net and died. Our situation is the same
too. If we are polytheistic, when in danger,
who amongst so many Gods, will come and
save us? I can survive by the dint of some
virtuous act of the past; but, the Gods are then
confused - who does one actually worship?
Ligate
Everyone would be thinking that saving him
may be the responsibility of such and such a
God and leave the job for the designated one.
I live in Deoghar. Here in Babadham, one
of the twelfth jyotirlingas is enthroned. I have
not been to that temple till today. I was born
in Kolkata. One of the fifty-one Shakti Peeths
is located there at Kalighat. I have never been
to Kalighat temple. I have been to Guwahati
and have stayed there thousands of times.
There is a Shakti Peeth there too – Kamakhya;
but I have never visited that place as I never
felt the need to go anywhere other than to
Thakur.
However, only once in Puri, at the time of
Rath, around 12:00 am or so, I was out for a
Our job... was
to convert the
polytheistic minds of
the society into uni-
centric minds.
drive, with my mother beside me. I suddenly
found Jagannath's chariot parked in the
middle of the road. Sometimes it happens
during the Rath Yatra. I saw that there wasn't
the usual crowd around. Below some people
were singing bhajan-kirtan. Telling my mother
that I would be back in a while, I got up on
the chariot. I found Jagannathdev sitting
there, all alone. I said to Him, "You don't
have any problem here, do you?" Offering
my obeisance, I left. Such is the true colour
of God. He is alone, He is incapacitated. He
himself does not hold anyone. He can only
be found if he is embraced.
To be continued…
462
 BEING & BECOMING: AN EXISTENTIAL
CONTINUATION
Debaprasad Ghatak
Modern Man has always portrayed the
crude, harsh war torn world, where humanity
has reached the zenith of its sterility. After the
World Wars, the modern world’s problems
have become extremely intricate. The
natural world has become barren caused by
massive death and destruction, the internal
human psyche has become complex as well
as perverted. Modern man has been going
through a life-in-death situation, always in
fear of death. Moral values are lost. There is
a lack of hope in modern human lives. Faith
Being devoid of
faith results in
being devoid of
existence as well
as one's legacy,
eventually giving
birth to Existential
Alienation.
in God is overshadowed by the power of
money and personal enjoyment. And all these
are the aftermaths of excessive indulgence
of the Arishadvarga or Shadripu, i.e., the six
enemies of the mind, which are desire, greed,
delusion, arrogance and jealousy have always
been playing pivotal roles.
The source of human arrogance basically
originates from despair, which leads human
Ligate
existence towards inevitable death whether
physical or psychological. The psychological
decline can be termed as ‘Existential
Alienation’. One who has already succumbed
to utmost destruction always tries to plead
for easy salvation even at the very end of his
life. Man is ever confused with both the way
and the destination. Though physical decline
may not be a result of despair, yet on the
contrary, when it means an internal decay of
the humane state, it becomes akin to a lamp
in the temple being gradually extinguished.
It is brought about by one’s misdeeds only
because as Jean Paul Sartre says, ‘Man is
condemned to be free’, once he is out into
the world, responsible for all his deeds.
Being devoid of faith results in being
devoid of existence as well as one's legacy,
eventually giving birth to Existential Alienation.
Alienation is not only caused by an economic
depression, the common phenomena defined
by Marxism, but is also a psychological
ailment which hovers through generations.
It’s a modern predicament caused by political
as well as psychological drawbacks belonging
to a modern society. Self-estrangement is the
cup bearer of modern man’s alienation from
society. He not only procrastinates to deliver
his possibilities towards society but also takes
care of the new-born evil babe which has
been waiting to be hatched since primitive
times. This theme of reluctantly giving birth
to a psychologically retarded generation
has been brilliantly represented by a science
463
fiction horror film series named, ‘Alien’ (1979
and so on) directed by Ridley Scott. The evil
hatchlings are always lying in an ambush,
whether they are sensed or not, ready to
attack. So, it is better to kill one's ruinous
entity just to not result in a catastrophic end
almost like the Aristotelian tragic heroes.
Hopelessness causes meaninglessness
and there are two kinds in a modern world.
Firstly, when modern man finally succeeds
in discovering the future of the universe, a
jaw dropping truth, where it is being said
that quadrillions of years from now, there
will be nothing: no universe or multiverse,
no galaxies at all, even there will be no more
black holes. And this ‘nothingness’ devoid
of ‘space & time’ cannot be defined by the
laws of physics of our universe. And the
second meaninglessness is related to the
absurdity of human self—Life is inherently
without meaning— a contribution which has
no limits, affirmed by the modern French
philosopher Albert Camus. The continuation
of meaninglessness and absurdity of human
existence started from being psychologically
alienated. On the whole, there are three types
of alienation common in modern man’s
behaviour. Firstly, it is alienation from the
self as one has become a stranger to oneself.
Secondly, being estranged or alienated from
one's fellow folks. And finally, alienation of
man from God. Soren Kierkegaard’s analysis
of human existence, relates to the notion of
anxiety. In the Kierkegaardian sense, it is not
fully the sense of alienation but the emphasis
on the presence of anxiety. Kierkegaard
defined alienation caused by anxiety as this
despair that is disproportionate in relation to
the self; whoever does not have the self, has
no God. Despair leads a man to realise that
he confronts an empty void, and he is fully
responsible for his misdeeds.
Ligate
Once Mirza Ghalib portrayed his
observation of the world as he sees the world
like a playground where everyone is busy in
some mundane activity and merrymaking
which is at the same time ‘meaningless’ rather
than something of greater value as he wrote:
“Baazeecha-e-atfaal hai duniya mere aage/
Hota hai shab-o-roz tamasha mere aage” (A
children’s playing field is this world before
me A spectacle there is, day and night, before
me).
In the context of modern day India, the
ruins of political chaos and globalisation
Kierkegaard defined
alienation caused
by anxiety as this
despair that is
disproportionate in
relation to the self.
have forcefully shaken the stability of the
Indian psyche. The colonisation of India,
through which a generation, being forcefully
overthrown from his homeland and thereby
being victims of identity crisis, learns how to
motivate his aggression. Also the colonisers
set rules of hierarchy in a colonised state
founded upon binary oppositions, such as,
‘the coloniser & colonised’, ‘occidental &
oriental’, ‘the civilised and the primitive’ etc.
Like many other post-colonial writers,
Edward Said demonstrates the condition
of the ‘Orientals’ confronting the west and
argues that because of the western colonial
discourse, people who were once colonised
are still peripheral or marginalised; it has thus
affected the psyche of a whole generation
leaving them like captive animals. They do
464
not know exactly the state of their existence
and identity, and for that reason, they may be
defined in Homi K. Bhaba’s words, as being
in the ‘third-space’ or ‘in-between’.
At this wrecking point of identity loss, the
world witnesses a ray of hope, an advent of
life, majestic in its life-throbbing energy. He
is Sree Sree Thakur, according to whom, the
perfect medication for existence is absolute
faith. No matter whatever the condition, if a
Mankind is always in
search of goodness
and well-being,
obviously not
determined by the
satiation of one's
complexes.
man doesn’t have faith, he is considered to
be barren or clueless. Thakur defines faith
as follows: The conception that cannot be
affected or overwhelmed by contradictory
conception is Faith. But being ‘high and
mighty’ often comes with lack of wisdom
resulting in a way that, a particular man
being arrogant about his strength or ability
is eventually forced to realise that he is left to
the gallows at the end of his life. Emphasising
the power of faith, He further says: Deep faith
can do anything. Believe! But beware that
pride, impatience or irritations do not come
in. You shall achieve what you want.
Thakur’s portrayal of life gives birth to
a new narrative of Existentialism. In His
sacred book, ‘Satyanusaran’, He mentions
that at first we must wage war against our
weaknesses. Encouraging us to adhere to a
basic concept about life and how our lives
Ligate
should be maintained, He further says, 'Desire
unfulfilled is misery. Do not expect anything.
Be prepared for every situation. What can
grief do to you?'
Love isn’t just a mere word or a passion.
According to Sree Sree Thakur love has to
be displayed through action and sacrifice.
One has to have the ability to attribute one's
contributions to his loved ones, and above
all to the Omniscient God and thereby the
Living Ideal. Action should be accompanied
with absolute adherence. In the name of
faith, Thakur has announced that He is ready
to sacrifice an entire empire for a man or
mankind.
Mankind is always in search of goodness
and well-being, obviously not determined by
the satiation of one's complexes. Without a
master and discipline, human life is inherently
without meaning. In our solar system, each
and every planet orbits their main centre
of living, the source of their potency, the
Sun. Likewise, we have to also maintain and
sustain our existence by placing Thakur
in the centre of our minds and existence.
This whole centralised process is actually a
revolution against the dogmatisms of our
own beings. This whole process along with
having absolute faith and being submissive
without any expectations, is the matchless
contribution to existentialism that Thakur
defines as, “Being & Becoming”.
WHAT IS GOOD
What gathers
for existential welfare
with meaningful adjustment
exalting being and becoming–
is good.
The Message vol-II
465
 POLITICS WEEPS ALONG
Kumudsankar Shome Roy

Politics in objectives and realities means by the service and solace of the noble,
‘to devise means and ways for the life and
and are not obliged by them–
growth of the general public of the country’.
The greatest political diplomats should politics weeps along!”
always bear a high dynamic and magnetic (The Message, Vol-I)
personality and statesmanship so that they
With an eye to the distress of the sufferers,
command respect of the masses. Today, it
it should be the natural obligation of the
is found that political diplomats lack this
leaders to rid them of the same through
character. The general people do not get any
inspiration and impetus from their character service. There is another vital drawback in
to carry out their directives; thus national today's politics. It is divorced from religion
integration is shattered into lumps and life and the result is the prevalence of rampant
screams. corruption and anti-social activities. The
political leadership does not have a Living
In India today, there are so many political
Ideal in their lives. So, they fail to create a
groups but none has an ideal policy. The
noble feeling and lofty enthusiasm amidst
general public is thereby bewildered and
the minds of the masses. In the words of
misguided, not knowing which group is to be
Edmund Burke: True religion is the foundation
followed. Thus, society is generally divided
of society, the basis on which all true Civil
from the path of truth. Each group speaks
Government rests…. As to the real leader,
highly of its political ideologies but is found
Sree Sree Thakur emphatically points out:
that the same is not implemented properly
for the upliftment and awakening of the “The guided one
masses. The present day politics also fails who leads the sufferers
due to double dealing. The greatest problem
in Indian politics today is that the political with means of maintenance
groups cannot work together for the common that they may stand on,–
interest of all, i.e., for being and becoming of
raising their ability–
the general public. Thus, politics weeps along.
In Sree Sree Thakur’s opinion: and power of endurance

“When the sufferers, the distressed with hope, service and responsibility

and the misfortuned towards welfare and success,

are not managed is a leader–

to get rid of Him only

the heinous, foul-breathing can nature permit to lead!”
of evil (The Message, Vol-I)

Ligate 466
 Hence, the capacity of enhancing the
ability of the needy to establish him on the
seat of ‘welfare and success’makes one a
true leader – the natural lead. Self-awareness
is the best policy but proper self analysis is
possible only when one is attached to an
ideal. It brings self- assessment and provides
leaders with command over any situation.
Such leaders alone can fulfil the needs of
the people. Hence, a political leader should
follow the Ideal as the natural leader and
try to implement his man-making mission
in the environment to save the world from
calamities and perils of factions.
One is reminded of the thought of a well-
known western political leader who says
that it should not be forgotten as a general
rule that it is not the highest aim of man’s
existence to maintain a state or a government
Ligate
but to conserve his national character. Human
rights are above the rights of the state. The
rights of the states are to be adjusted in such
a way as to enable the states to fulfil the
human rights of its citizens. The state seems
to have no meaning if the inhabitants suffer
in their natural course of becoming.
SELF-CONTROL
To roll with all the affairs
of the Acharya
and to roll against
selfish passionate crave–
is self-control.
The Message vol-II
467
 CONCEPT OF EQUALITY AND
SREE SREE THAKUR
Tapeshwar Prasad
The concept of democratic equality, as
indoctrinated into the mass mind as a means
to control, direct and supervise the state's
governance in the interest of the people, has
belied the cherished desire of the founding
fathers, the exponents and crusaders against
the tyrannical rule of the monarchy in the
western world and copied by the Indian
crusaders against the foreign rulers. It has
prompted the ambitious men and women,
with a view to acquiring and perpetuating
economic power, to whip up emotion and
excite the intelligentsia and the youth to
organise into political groupings. All methods,
fair and fowl, are adopted for its attainment.
Ligate
Base propaganda and criticism besides
rumour, character assassination through
press, platform, radio, public demonstration
and mass agitation have become the
normal order of the day. Lawlessness and
indiscipline in the name of fearlessness have
become intolerable, resulting into increase in
political and social crimes and violence. Right
consciousness is injected and it dominates
our thought, act and conduct at the cost of
duty-consciousness. Mad race for political
power continues unabated to the extent of
ignoring the distinction of right and wrong,
good and bad, radiating all around a filthy
atmosphere of animosity, bitterness, hatred,
468
fear and sense of insecurity. Even the most
undeserving, idiotic, illiterate, irresponsible,
immoral man and woman aspire for some sort
of political power, name and fame, adoration
as matter of right and all in the name of
equality. He or she even does not hesitate
to create huddles if his or her ambitions are
not fulfilled. As such we have to re-examine
if the concept of equality is wholly wrong or
requires modification in the present context.
Apparently, distinction between man and
man does not exist in only physical and mental
features. The requirements for the sustenance
of the body are more or less the same along
The Universal Soul,
manifested Himself in
so many forms which
were never the same
or equal and imbued
them with distinctive
traits.
with the natural urge of man 'to live and to
grow'. All possess the same inborn attributes
of good and evil. Even the inner being, in
essence, called the soul, is the same— a
branch of the universal Being. But, this
sameness, in the field of gross matter and of
invisible Existence, the Soul, in the individual
being can't be called equal because of lots of
variations and differentiations. An individual
possesses certain individual characteristics
different from others, and which constitute
his personality. Nobel Laureate, Dr. Alexis
Carrel says: “The democratic creed does not
take account of the constitution of our body
and of our consciousness. It does not apply
to the concrete fact which the individual
Ligate
is. Indeed, human beings are equal. But
individuals are not. The equality of their rights
is an illusion. The feeble-minded and the
man of genius should not be equal before
the law. The stupid, the unintelligent, those
who are dispersed, incapable of attention, of
effort, have no right to a higher education.
It is absurd to give them the same electoral
power as the fully developed individuals.
Sexes are not equal. To disregard all these
inequalities is very dangerous. The democratic
principle has contributed to the collapse of
civilization in opposing the development of
an elite. It is obvious that, on the contrary,
individual inequalities must be respected.
In modern society the great, the small, the
average, and the mediocre are needed.
But we should not attempt to develop the
higher types by the same procedures as the
lower. The standardization of men by the
democratic ideal has already determined
the predominance of the weak. Everywhere,
the weak are preferred to the strong.” (Alexis
Carrell, Man, the Unknown)
The aforesaid remark obviously indicates
the ugly trend of democratic equality in an
affluent country like America, and copied
elsewhere. Nowhere in animate or inanimate
nature we find equality. Even the two pieces
of hair of a same man are not identical.
In man, as well, individual characteristics
display variation and differentiation in
attitude, aptitude, likes and dislikes, voice,
gesture, posture, thought, temperament,
wit, humour, intelligence, memory, vision,
imagination, creativeness, sense of response
and dutifulness, will force, service and sacrifice
besides a lot of good and evil qualities of
head or heart.
From the theosophical point of view, it has
to be admitted that the Supreme Father, the
Universal Soul, manifested Himself in so many
469
forms which were never the same or equal and
imbued them with distinctive traits. Had there
been equality, the question of individuality
would not arise and the feeling of you and
I would have vanished. Differentiations of
functions would be wiped off. The question
of exchange, harmony, adjustment and co-
ordination in society would not arise. As such,
scientifically, psychologically and spiritualty,
the concept of equality does not hold good.
Its obvious detrimental effect upon public
life has been lightly summed up by Sree
Sree Thakur when He says that the dream
of equality is nothing but a ‘detrimental
degenerating design’ unpropitious to
existential uphold. Hence, He says:
“Equality of man and woman is the magical
bluff of passion-tainted people.”
(The Message, Vol- V)
The baneful effect of equality can be
eradicated only when people are indoctrinated
to follow and abide by their latent natural
urge of life and growth and by rousing the
natural activities of inter-interestedness
and fellow-feeling for the co-ordinated
growth of the society like the different calls
working within the body for its upkeep. Equal
opportunity should not imply the providing
of equal material ingredients to each and
all. But it should aim at providing necessary
and propitious environment for the nurture,
protection and development of individual
latent traits and characteristics upon which
one can develop to the height of one’s
capacity. Sree Sree Thakur, elaborating the
essence of equality, in the following words,
says:
“When interest of services arrives
with a meaning of self-interest
irrespective of the high or low,
Ligate
that elates automatically
with a nourishing nurse
of the environment
just as one's own, -
Equality binds together
with the tendrils of every
individual's interest;
Otherwise,
the pose of equality
is nothing
but a sham slice
of weak, egoistic ignorance.”
(The Message Vol-I, P-121)
Individual self-interest
should identify itself
with the interest of
the society one lives
in.
It means that individual self-interest
should identify itself with the interest of the
society one lives in. Self-interest should be
used in the most comprehensive manner,
never as a narrow and perverted selfishness.
It will then alone cover the whole universe
of man. Everybody shall get favourable
opportunity for his real well-being and
growth. It shall then remove want from
the society. Cut throat competition for the
acquisition of political and economic power
shall disappear. Sympathy, forbearance, inter-
interestedness and fellow-feeling shall grow
and evil qualities of head and heart shall not
get opportunity to raise their head. Bane shall
be converted into boon.
470
 CELEBRATION OF THE 112TH BIRTHDAY OF
SUPREMELY REVERED SREE SREE BORDA
A series of auspicious ceremonies were
conducted throughout the day to celebrate
the 112th Birthday of Supremely Revered Sree
Sree Borda at Satsang Ashram, Deoghar on
21-11-22.
On this occasion, mango and plantain
trees were erected at the entrance of
Thakurbangla. White garlands were used to
decorate the homes of Ever Loving Sree Sree
Thakur and Sree Sree Boroma and the places
of regular prayer in Thakur Bangla.
The auspicious event was enlivened by
the melodic harmony of Prabhati Kirtan
performed by the Usha Kirtan team at the
Brahma Muhurta. At Boronaatmondop of
Thakurbangla at 5:59 am, in the presence of
Sree Sree Acharyadev, holy verses from Sree
Sree Thakur's sacred book Satyanusaran and
Saswati were recited in various languages.
During the morning prayer, Rev. Abin Da
also joined Sree Sree Acharyadev there.
Discussions on the Ideal were held by
Acharyadev until around seven in the
morning after which the brethren stood in a
line and extended their obeisance.
The Sangeetanjali program was held
at Thakurbangla's Boronaatmondop at
7:30 in the morning. Those who took part
in the musical performance were Sujata
Chakraborty, Devasmita Barman, Subhasree
Sarkar, Alkananda Tripathi, Pratima Roy,
Deepak Jana, Dr. Swapan Kumar Mondal,
Anubrata Chakraborty, Krishna Sundar
Das, Manoj Jha, Pradeep Chakraborty,
Pradeep Mondal, and Madhurima Biswas,
accompanied by Dipjyoti Lal. The whole
programme was compered by Tarun Biswas.
Ligate
Everyone convened for the meditative
session at 8:55 a.m. in the Boronaatmondop
of Thakurbangla in the presence of Sree
Sree Acharyadev. Afterwards, the Sri Sri Guru
Granth Sahib ji was read followed by Sree
Sree Thakur's Sambiti. Dr. Swapan Kumar and
Pradeep Chakraborty rendered two songs
respectively.
From 10 am to 12.30 pm, devotees sought
the blessings and offered obeisance to Sree
Sree Acharyadev at the naatmondop next to
Philanthropy. It was a blessing for devotees
to get a glimpse of him and bow down to
him. In the late afternoon and evening of that
day, all of the devotees partook prasad at
Anandabazar, the responsibility of which was
on Shri Ratan Sarkar and Shri Radheshyam
Samant.
The evening prayer in Thakurbangla was
held at 4:56 pm in the presence of Sree Sree
Acharyadev. The holy books Anusruti (5th
volume) and Nishtha Bidhayana of Sree Sree
Thakur were read aloud in several languages
as part of the Thakur Bangla prayer. Following
that, satsang was held and holy hymns
and songs were sung in Thakurbangla's
Boronaatmondop.
Among those who took part in the program
of songs and kirtan were Dr. Swapan Kumar
Mondal, Pradeep Chakraborty, Kripavibhava
Das, Krishna Sundar Das, Pradeepta Mondal,
and others. The ashram grounds were
illuminated brightly in the evening under the
supervision of the workers of the Bati-Ghar.
Correspondent: Tarun Kr. Pal
Translated by Nandana Deb Choudhury
21.12.22
471
 CELEBRATION OF THE HOLY 112TH LUNAR
DAY OF THE BIRTH OF SREE SREE BORDA
The holy 112th Advent Day of Supremely
Revered Sree Sree Borda was celebrated in a
grand manner at Satsang, Deoghar on 24th
November, 2022. On the auspicious occasion
of his advent day, innumerable devotees
gathered at Satsang ashram Deoghar from all
across the country and even abroad. Mangal
Ghats along with plantain plants were placed
on either side of the main entrance. Rooms
of the Supreme Love Lord , Sree Sree Thakur
and Sree Sree Boromaa along with other
regular places of worship in the Ashram were
decorated with flowers . Beautiful rangoli
designs could be seen at places.
On the auspicious day of the grand fest,
at Brahma muhurta, Vedic hymns were sung
in chorus and were broadcasted over the
mics, across the Ashram and adjacent areas.
Thereafter, the entire Ashram was caught
in the hold of a divine atmosphere with the
soulful tunes of the Nahabat resonating all
around. Before the tunes of the Nahabat
could completely fade away, a kirtan troupe
covered Thakurbangla, Saroshibhaban and
SamadhiKshetra, singing kirtans before
concluding at Manmohinidham.
Congregational Morning Prayer was
conducted at 05:59 AM, in the presence of
Supremely Revered Sree Sree Acharyadev at
Thakurbangla. Along with him, Rev. Binkida,
Rev. Shubho Da, Rev. Abin Babu, Rev. Arani
Babu among other members of Thakur’s
family were present. After prayer, to address
the auspicious occasion, Sri Richinandan
Chakrabarty recited Ashirvani bestowed by
Supreme Love Lord Sree Sree Thakur. “Tomar
Ligate
Range Hriday Amar Ranga'' was sung in
chorus, thereafter. Devotees paid oblationary
obeisance and thereafter , excerpts from the
Holy Books of Sree Sree Thakur, Satyanusaran
and Saswati were read in different languages
in the presence of Sree Sree Acharyadev.
Sree Sree Acharyadev, shared some divine
discourses on the Ideal and the devotees,
individually standing in a queue offered their
venerations at His Holy feet.
At 06:34 am, Rev. Arani Babu performed
Nandimukh rites, with Sri Ajit Bhattacharya as
the priest. Sangeetanjali – On that morning
a special musical program was organized
by the ashramites at the Boronaatmondop
of Thakurbangla. Devotional songs were
performed by Pradip Chakrabarty, Swapan
Kumar Mandal , Manoj Jha , Sandip Bhowmick,
Shamita Basu, Banditaparamita Roy, Manik
Bhattacharya, Madhurima Biswas, Shekhar
Jha, Krishnasunder Das and Kripabibhab Das
among others with Tarun Kumar Pal as a
host. Pradyut Ghata was in charge of sound
operations. Deepjyoti Lal, Pradipta Mandal,
Soumya Chakrabarty and Ganesh Bhakta were
on instruments. The musical presentations
having a soulful amalgamation of melody,
beat and rhythm enabled the devotees’
transportation into a divine domain. Everyone
enjoyed the blissful event.
Following the daily routine, at 08:55 am,
devotees gathered for a meditation session
of five minutes in the presence of Sree Sree
Acharyadev. Thereafter reading from the Holy
Sri Sri Gurugranth Sahibji was done followed
by a reading session of Sree Sree Thakur’s
472
Holy book Sambiti in different languages.
Two devotional songs were presented after
this.
The worship of Sree Sree Thakur and
Swastayan Yajna were performed at Ved
Bhavan , intending prayers for a holistic well
being of the entire mankind and the universe,
followed by the readings from different
holy scriptures. Satyanusaran, Punya Punthi,
Shrimadbhagvat Gita and Sri Sri Chandi
were read by Shri Gautam Bhattacharya,
Shri Bodhibyas Bhattacharya, Shri Jaydeb
Satapathy and Shri Gauri Prasad Bhattacharya
respectively. Panchang Pujan Rudravishek
and other main rites were performed by
Shri Vidyanand Pandey. Tulasi Arpaan and
chantings of the Durga Mantra were done
by Shri Bodhibyas Bhattacharya. The group
of above-mentioned pundits (priests ), jointly
completed the Havan smoothly. The entire
program was led and supervised by Shri
Bodhibyas Bhattacharya.
At 10:30 am, worship and Bhog were
offered to Sree Sree Thakur and Sree Sree
Boroma by Shri Saumya Bhattacharya and
Shri Shekhar Jha, as scripturally ordained.
Sree Sree Acharyadev blessed the devotees
with his divine sight at the naatmondop in
front of Satsang Philanthropy Office. He sat
there from 10:30 am till 01:00 pm.
Fruits were distributed among hundreds
of patients at the District General Hospital
of Deoghar and Satsang Duta Dipti Hospital
by Dr. Swapan Kumar Biswas, Dr. Kriti
Sunder Guru, Dr. Kriti Sunder Mandal and
Dr. Kumar Madhup. They were assisted
by Snehasish Chakrabarty, Srimanta Roy,
Sunderanand Debnath, Samiran Chakrabarty,
Gautam Pathak, Ajay Yadav and Devendra
Yadav among others. Cooperation of the
superintendent and other staff at Deoghar
Ligate
District Hospital needs a special mention.
Anandabazar – On this day , innumerable
devotees were blessed with Prasad that
had delicacies like krisharanna, bandhakopi
ghanta, chutney and payasam. Shri Biswapati
Sarkar was in charge of the entire operations
there.
Matrisammelan – Matrisammelan or a
women’s congregation was held on this
day, at 03:00 pm at Upasana Griha led by
Shrimati Suchitra Sarkar. Devotional songs
were performed and holy books of Sree Sree
Thakur were read by Ashramites and other
devotees.
Congregational Evening Prayer was
conducted in the presence of Sree Sree
Acharyadev at 04:56 PM at Thakurbangla.
Everyone joined for a meditation session
after paying oblationary obeisance . Maxims
were read in different languages from
different holy books of Sree Sree Thakur like
Anusruti and Nishtha Bidayana. Thereafter
a satsang was held wherein three bhajans
were performed and a kirtan was presented
by Shri Richinandan Chakrabarty and Shri
Jayram Singh.
Announcement of the Hour of Advent–
At 06:45 PM, the moment of Holy Advent
of Supremely Revered Sree Sree Borda
was announced by Shri Tarun Kumar Pal
at the premises before Sree Sree Borda’s
room at SaroshiBhaban, in the presence of
innumerable devotees in a vibrant, charged
and emotional atmosphere reverberating
with sound of blowing conches, ululation and
acclamation. With the sonorous chorus of
the gathered devotees, the entire place was
suffused with a divine thrill.
Light Decorations –Different parts of the
Ashram were lit by several fanciful electronic
473
lights, with collective efforts of members from Gopal Das Baul mesmerized everyone. Sound
Batti Ghar. operations were taken care of by Shyama
Band quite efficiently.
On this day, for several hours, musicians
from the famous Mehboob Band of Kolkata Another remarkable attraction of the day
performed different soulful concertos at parts was the Sports Meets organized for the boys
of Thakurbari and SaroshiBhaban. and girls of the Ashram. At 09:00 am, a sports
meet was held in the premises of Daw House.
Musical Event – At 08:00 pm, a musical
Sports enthusiasts were greatly entertained
event was held in the auditorium at
and encouraged. Among the different events
Monmohinidham. Singers from the famous
were cock fight, run, biscuit race, spoon race
folk band, Motilal Dhaki Dot Com performed
and musical chair. Rev. Antik babu and Rev.
several mind blowing folk songs . The cultural
Anwesha maa among other members from
event began with blowing of conch followed
Thakur’s family took part in the meet. Rev.
by an instrumental presentation of Jay Radhe
Chotoboudi and Rev. Tinkuda, being present
Radhe and playing of the Yog raga. And
at the premises, continued to encourage
in the second half of the event, four Baul
the participants with energetic zeal. In the
songs followed by Lalon songs and Jhumur
final part of the sports meet, prizes were
songs were presented by Bhola Das Baul.
distributed among the participants by twenty
Songs were accompanied by several musical
senior residents of the Ashram through
instruments . Gopal Das was on saxophone
a prize distribution ceremony. The entire
with Rishav Sarkar and Tanmay Das on
sports event was smoothly conducted by the
synthesizer. Rishav Kar, Tanmay Chakrabarty
collective efforts of Sourav Mukherjee, Riti
and Nepal Das were on guitar, octapad and
Sunder Roy, Manoj Kumar Shil and Animesh
dholak respectively. Gokul Chandra Das on
Chakrabarty among other youths of the
dhaak needs special mention . A soulful fusion
Ashram.
of melody, beat and rhythm was witnessed
by the devotees gathered, in the efforts of Correspondent : Tarun Kumar Pal
the artists. The musical presentations by Translated by : Arkesh Ghoshe

SREE SREE THAKUR’S ANSWER ON THE CONTEXT OF

MEDITATION.
People don't understand the essence of meditation and unnecessarily exert
themselves. Fixation makes people fools and people usually think of fixation
as meditation. There is the difference of heaven and hell between fixation and
concentration. Concentration is called real meditation. It means centre-related
thinking—in which the world of the mind and the world of the outside are related.
All conflicts and meaningless, unrelated scattered diversities, becoming relevant
to the context of the Ideal make life worthwhile.

ALOCHANA PRASANGE, VOL-II

Ligate 474
 AROUND THE ASHRAM
January 2023
Regular gatherings of innumerable
brothers and sisters of faith from different
places are seen at the ashram. Most of them
suffer from various troubles. After the offering
of obeisance to Param Dayal Sree Sree
Thakur, Jagajjanani Sree Sree Boromaa, and
Param Pujyapada Sree Sree Borda at Thakur
Bangla, they come near Rev. Acharyadev.
He sits at the Naatmondaop in front of the
Philanthropy twice a day for long hours. All
Ligate
devotees explain their issues there and seek
his guidance. Acharyadev listens to each
of them and pleases them with suitable
solutions.
An aged, widowed mother arrives to
discuss her sufferings in life. She has many
sons, one of whom lives independently with
his personal family on his own earnings. He
does not keep any connection with anybody
in the family, not even his mother. The mother
is also ill and feels lonely all the time. Due
475
to these issues, she is unhappy. Acharyadev
looks at the mother at a glance and says,
“When King Yudhisthir went to Heaven, he
had no son, brother, or wife with him. Only
Dharma was with him. Parents can be with
you in your childhood, adolescence, and
youth. But they don’t stay with you after
that. That’s why you must keep Sree Sree
Thakur with you always. Then, you won’t
feel unhappy in any way. I want it this way-
whether I am healthy or ill, may I always stay
connected with You (Sree Sree Thakur). Only
He stays with us throughout our whole lives
and beyond it. He is eternal; only He can
stay with them forever who keep themselves
connected to Him. Rest is temporary, only for
a few days.”
The work on Diksha Potros is going on
all across the country. The effort to connect
people, initiated but detached from the
Lord due to lack of suitable jaajan, with Sree
Sree Thakur again has begun. Our other
initiated brothers and sisters go to them for
yaajan, sometimes alone and sometimes in
groups. Many people are being connected
to the divine Lord again in this process.
After listening to the troubled devotees,
Acharyadev inspires them to be involved in
these jaajan works.
Acharyadev conducts discourses on
Ideal for a long time at Boronaatmondop
every morning after congregational prayer
and reading the holy maxims of Sree Sree
Thakur. During the discourses, he highlights
incidents that talk about compassion and love
that Sree Sree Thakur has for all mankind.
When one keeps his faith in Him, even the
impossible becomes possible. Such incidents
still happen. The whole environment beams
forth with divine spiritual consciousness. The
brothers and sisters of faith present there
listen to him, spellbound.
After the circumambulation of the Usha-
Ligate
Kirtan troupe at Brahma Muhurta, the
congregational morning prayer now (in
December) starts at 6:19 am in the presence
of Rev. Acharyadev, at Thakurbangla. After the
offering of obeisance, maxims from Sree Sree
Thakur’s holy books, Satyanusaran and Saswati
are read in various languages, i.e., Bengali,
Sanskrit, Hindi, Odia, Assamese, Saotali,
and English. A session of congregational
meditation begins at 9:25 am, after which
the maxims from the holy books Sri Sri
Guru Granth Sahibji and Sree Sree Thakur’s
Sambiti are read. Thereafter, two devotional
songs are performed. At this time, Rev.
Borobouranimaa arrives at the Thakurbari
and offers her obeisance. In the evening, at
4:58 PM, congregational prayer followed by
congregational mediation for five minutes
takes place in the presence of Acharyadev.
After that, maxims from the holy books,
Anusruti (Vol.-V) and Nistha-Bidhayana, are
read. In the morning, the easy meanings of
the tough words from the maxims in Saswati
and in the evening, the essence of the maxims
of Nistha-Bidhayana are read in Bengali,
Hindi, and English. Rev. Shubho Da attends
the morning prayer as well.
On 14th Agrahayan, 1429 (Eng.-
30.11.2022), Rev. Shubho Da offers Nabanna
(an offering of foods prepared with newly
harvested rice of the season) to the forefathers
at the Puja mandap in Thakurbangla. Rev.
Nobouranimaa accompanies him, and
respected Sree Ajit Bhattacharya presides as
the priest in this ceremony.
On 19th Agrahayan, Monday (Eng-
5.12.2022), the first Annual rite marking the
anniversary of demise of Sree Sree Dada
is performed following the prescript of
the Sastras. On that day at 7.30 am, Rev.
Acharyadev, with Rev. Borobouranimaa, arrives
at the abode of Sree Sree Borda to perform
the holy rites of his father. Accompanied by
476
respected Sree Ajit Bhattacharya as the priest
of the whole ceremony, Acharyadev performs
all rituals there. Along with Acharyadev, Rev.
Binki Da and Rev Shipai Da perform dankarya
(a holy ritual) at Naatmondop in front of
Philanthropy. While Acharyadev performs
Chhaydan, Rev. Binki Da and Rev. Shipai Da
performs Chardan. Sorboshree Bidyananda
Pandey, Bodhibyas Bhattacharya and Ajit
Bhattacharya perform the roles of priests at
that time. Rev. Boroboudi performs chardan
in the room of Sree Sree Dada on the second
floor, accompanied by respected Sree Subhas
Chakroborty as the priest. All mothers from
the family are present there at that time.
At 9.45 am, with Sree Subhas Chakroborty
as the priest, the ritual of Sapindikarana
is performed. Amal Chakraborty, Subrata
Chakroborty, Trilokesh Bhattacharya, Gouri
Prasad Bhattacharya, Sudipto Bhattacharya,
Dr. Kritisundar Gurung, Shekhar Chatterjee
and Shibshankar Chatterjee are there to assist
in the holy ceremony.
The holy books are read—Satyanusaran
by Sree Abhaydyuti Bhattacharya; Punyaputhi
by Sree Goutam Bhattacharya; Srimad
Bhagavad Gita by Sree Jaydev Sathpathi; Birat
Parbo by Sree Richinandan Chakraborty.
Devotees from different places across
the country arrive there to witness the holy
rituals. At midday, Ashramites take prasad
(food graced with Lord’s blessings) at
Saroshibhaban. The prasad includes - luchi
(deep fried bread), chholar daal (Bengal gram
soup), begun bhaja ( fried brinjal pieces), two
types of curry, suji’r halua (semolina dessert),
and pineapple chutney. Other devotees from
outside take the same prasad at Anandabazar
Bhawan.
In the evening, reading of holy maxims
of Sree Sree Thakur and prayer, followed by
naam sankirtan is performed. Rev. Sipai Da,
Ligate
Rev. Binki Da, Rev. Tinku Da, and Rev. Arani
Babu are present there in the programme
with Acharyadev. Thereafter, batasa(crisp
sweet cake) is distributed as prasad.
The Ashramite singers perform nearly
sixteen devotional songs written by Sree
Sree Dada from 8.00 pm to 9.30 pm at
Naatmondop in front of Philanthropy.
Everybody is well-aware of the tremendous
water crisis in Deoghar, a town situated on
the Chota Nagpur plateau. When Deoghar
became a district town in the 1980s, the daily
commute of devotees increased gradually in
Satsang, Deoghar and the water crisis became
worse. Acharyadev has been warning the
Ashramites and other devotees to prevent
water wastage for a long time. On the other
hand, He has efficiently arranged water
reservation systems by digging a well in the
ground to reserve rainwater. This system has
increased the water level in the Ashram area
and other adjacent village areas. Due to the
increasing daily commute of devotees, the
amount of wastewater has also increased.
It comes from washing huge amounts of
vegetables and rice, cleaning the floor daily
where people come to take prasad, and
cleaning hands and utensils after taking
prasad. It is the wish of Acharyadev to utilise
this wastewater to nourish the gardens
(Thakurbangla, Saroshi bhaban, Paharbari,
etc.) in the ashram through a drip irrigation
process. According to His divine wish and
instructions, the work of laying pipelines
for irrigation has been in progress since
April 2022 under the supervision of Subhas
Pradhan. The whole irrigation procedure is
expected to be ready to use within a few
days. Till now, pure water has been used for
irrigation in those gardens.
On 8th December 2022, Thursday (Bengali
date- 22nd Agrahayan), Rev. Abhrapratik
Da, the elder son of Rev. Sunti Da, tied the
477
holy knot of marriage with Mallika Devi, of faith from different parts of the country
the only daughter of Sree Bikash Ranjan caught a glimpse of the new bride of the
Chakroborty, a respected resident of Kolkata. family and took prasad on that day.
The marriage venue was C-14, Baishnabghata
The intensity of cold in these winter days
Patuli Township, Kolkata-94. On the evening
is increasing by the day. At present, the
of 10th December 2022 (24th Agrahayan),
minimum and the maximum temperatures
Saturday, the holy paksparsa (a ritual of
are fluctuating between 9° C and 13°C and
touching the kitchen for the first time) and
between 24°C and 28°C respectively.
reception ceremony took place in Satsang,
Deoghar. Many relatives and acquaintances Correspondent- Kripasindhu Rakshit
of the Thakur's family were present in the Translated by: Ishita Mondal
ceremony. Also, many brothers and sisters

SREE SREE THAKUR, ON THE EFFECTS OF MORAL

WEAKNESS.
If a person has a moral weakness, he is sweet compromising and
afraid to move strictly, lest his weakness be disclosed. So, desirous
of upholding their pride, each supports the other's weakness.
One whose conscience is strong is sweet and invigorating but
uncompromising. In spite of his grandiose protests, there is a manly
expression of a persevering compassionate personality, which makes
people ultimately respect him. But of course, there will be a group
of inferiority-ridden people who will not be able to tolerate him
at all, but what does it matter? Deep within, he will be feared and
worshipped. One can be subjected to harsh words if necessary but
when needed, the other would stand next to him in his distress and
sorrow and try to help him as much as one can, it will be seen that
he will be overcome on his own. A man of conviction is like a tiger;
even though he is not sweet, he is definitely invigorating and people
are moved by it.
ALOCHANA PRASANGE, VOL-II

Ligate 478
 SPECIAL NOTICE
It is hereby informed that after the publication of the periodicals of Satsang had been
halted for two years due to the COVID-19 pandemic, Rev. Acharyadev has expressed His
wish to have the publication resumed. Accordingly, the periodicals, viz. Alochana, Agam Bani,
Satwati, Swastisevak, Ligate and Urjana are being published again. In order to procure the
magazine, all agents are hereby requested to submit in advance, the requisite amount as per
the corresponding number of copies, through POWER JYOTI CHALLAN, within the 15th of the
current month. The soft copy of the Challan is to be sent to 9341933917 via WHATSAPP, along
with the undermentioned form, duly filled. The original Satsang copy and Devotee copy of
the filled Power Jyoti challans accompanied by the undermentioned form, duly filled, should
reach the undermentioned addresses as applicable through post or by hand latest by the 25th
of the current month.

To To
The Publisher, Alochana, The Publisher, Swastisevak,
P.O.: Satsang, Dist.: Deoghar, Pin 814116, P.O.: Satsang, Dist.: Deoghar, Pin 814116,
Jharkhand Jharkhand
To To
The Publisher, Ligate, The Publisher, Satwati,
P.O.: Satsang, Dist.: Deoghar, Pin 814116, P.O.: Satsang, Dist.: Deoghar, Pin 814116,
Jharkhand Jharkhand
To To
The Publisher, Agam Bani, The Publisher, Urjana,
P.O.: Satsang, Dist.: Deoghar, Pin 814116, P.O.: Satsang, Dist.: Deoghar, Pin 814116,
Jharkhand Jharkhand

Name of Journal/Periodical:
Number of Journal (s) Required:
Amount Deposited:
Date of Deposit:
Name of Agent:
Mobile Number of Agent:
Family Code Number:
pan/aadhar No.:
Bank Name:
Power Jyoti Journal Number:
Address of Delivery with Pincode:

For enquiries related to the magazines, the contact number: 9341933917

(Time: 10.30am to 7.30am)

N. B. It is hereby notified that the agents desiring to procure magazines in more than one
language, may do so by remitting the required amount in a single POWER JYOTI CHALLAN
but by submitting separate forms for each language based magazine, along with the name of
the magazine subscribed, the amount, bank details etc as given.
 ‘‘Be developed and develop others, but do never
spread downfall with ceremonious selfish move.’’

— Sree Sree Thakur Anukulchandra, 11-05-1948

Alochana Prasange, Vol.XI

Information for Contributors

1. Unpublished original writings, i.e., articles, poems, short stories etc related
to Dharma, Spirituality, Education, Marriage or any other subject related
to life and growth are cordially received from both experienced and new
writers.
2. Writers are expected to keep a copy of the manuscripts sent for publication
in Ligate. Writings not selected for publication in Ligate are not returned
to the author.
3. In order to maintain the explicit exposition of the writing, ideological
consistency and standard of the magazine, the editor reserves the privilege
of editing which may incur changes of words, omission or extension of
any part or reorientation of the writing without seeking permission from
the author.
4. Writings should preferably be of medium size typed double space on
one side of the paper.
5. For quotations used in the writings, adequate references should be
provided.
6. Writings should always bear the names, addresses and contact number
of the authors.
7. Articles are to be mailed to : ligate@satsang.org.in

Published and Printed by Raghunandan Dutta on behalf of Satsang. Printed at Bartaman

Pvt. Ltd., 6, J.B.S. Haldane Avenue, Kolkata-700 105. Published from Satsang,
P.O. - Satsang, Dist - Deoghar, Jharkhand-814116
Editor : Moitreyi Dey