ANNOUNCEMENTS



Saturday, August 19, 2017

Behaviour Centred Humanism

 Question:  Seeing the inequality and conflict among people Karl Marx gave the concept of “Dialectical Materialism” which propagated as Communism.  It envisioned that struggle between economic classes, which is at the root of human strife, shall be over by the coming of a political order based on communist ideology.  Two third of the world accepted this ideology and some serious experiments were conducted based on that.  Millions suffered huge atrocities in the hope of bringing that utopia on Earth.  These experiments with communism have been miserable failures.  We the people of the world have proven that conflict cannot be the basis of human happiness.  We have heard from you again and again that “Behaviour Centred Humanism” can eliminate problems and conflicts among human beings and samadhan (resolution) could be reached.  Can you please elaborate on this?

Answer: - Dialectical materialism hypothesizes that everything happens from the conflict of forces.  In other words, you exert force on me and I exert force on you and thereby either we both make progress or one of us makes progress at the expense of other.  It gets further interpreted as the mighty alone is worthy of surviving and the weak don’t have any moral right to live.

I have seen that there is no tussle in existence at the fundamental level.  Every sthiti (state of being) in existence is mighty (bal-sampann) because of their saturation in the supreme power.  An atomic particle is also mighty.  An atom is also mighty.  A molecule, bodies composed of molecules - all these are mighty.  All these are capable of complementariness (poorakta) with one another, which results in creation.  One couldn’t have postulated this dialectical materialism after having understood existence.  It is our own foolishness if we think that only my religion will survive, that only we will rule the world and all others will perish.  We hear such boasts as headlines and slogans on a daily basis.  Such vain cries could not achieve any definite goal or direction, nor will they ever in future.  One can make a definite program only with definite goal and definite direction.
I have studied existence to be in harmony and that’s what I teach to those who want to study.  This is my everyday work and it is no obligation on anyone.  I do this work as naturally as the air does its work, or as water does its work.  I have worked only with this concept and purpose in whatever I have done until now.  I keep finding samadhan (resolution) in my every task, at my every step.  This is the way I am happy and so is my family.  I think every family wants to become happy in the same way.  Every human being wants to become happy and wise.  No one wants to become a fool.  So much so that when you call a fool a ‘fool’ – he would tell you that you yourself are a fool!  This happens because foolishness is unacceptable to human being.  Foolishness, tussle, conflict, revolt, quarrel are unacceptable to human being.  The materialists assert that in the absence of conflict and revolt nothing at all would happen.  Instead resolution centred materialism (samadhanatmak bhautikvad) postulates – everything that is there in existence is mighty (bal sampann).  The might in human being has its utility (upyog), social benefit (sadupyog) and purpose (prayojansheelta) which become evident upon their awakening (jagruti).

The central issue here is mutual agreement in science and conscience.  Conscience means rootedness in existential purpose.  Science agreeing with conscience means our becoming capable of analysing everything according to human being’s existential purpose.  Until that happens our analysis is incomplete. Science that emerged from materialism boasted of its logical consistency but it has not been able to answer basic questions of human being such as – Who am I?  What is my purpose?  How do we become happy or unhappy?  Why do we suffer?  Why do we feel happiness?  We cannot discover truth if we begin with a lie.  There is destiny (niyati) and course of destiny (niyati-kram) in existence.  The course of destiny is in the form of movements towards resolution (samadhan).  I have tried to explain this in resolution centred materialism (samadhanatmak bhautikvad).

The mutual agreement in science and conscience is also the basis of my writing behaviour centred humanism (vyavharatmak janvad).  Human being wants to become happy.  The formula here is - resolution (samadhan) = happiness (sukh) and problem (samasya) = sorrow (dukh).  One must have resolution, but how?  Resolution will come about from behaviour (vyavhar).  We shall become resolved by identifying our relationship (sambandh), responding based on the values (mulya), evaluation (mulyankan) and mutual fulfilment (ubhaya trupti).  We remain stuck in problems until we become capable of identifying our relationships and our responses become based on values.  Human being is now buried deep under endless political, economic, and social problems.  They have lived and died in problems in their entire history with every era having its own problems.  Behaviour centric humanism says that way to resolution is through behaviour.  Human being is related with their environment and with other human beings.  They will have resolution in their relation with environment if their behaviour is based on niyam, niyantran and santulan otherwise they will suffer from problems there.  We did industrialization without understanding, tore the Earth’s guts apart and as a result we ourselves are suffering.  There is a question mark now on the survival of human race on Earth.  Human being will have resolution in their relation with other human beings if their behaviour is based on nyaya, dharma and satya otherwise they will suffer from problems there.  In my eyes, every human being can become resolved irrespective of who they are and what they do.  That’s the postulation of behaviour centred humanism.  Nyaya is the essence of our finding all round resolution. 

The economic resolution comes about by living with sustainability – which has been detailed in the sustainable economics (avartansheel artha-shastra). 

The way to establish humane culture is described in the human consciousness based psychology (manav sanchetnavadi manovigyan).


Human being is a unit of knowledge order (gyanavastha) therefore they could only evidence their being through intelligence (sangyansheelta).  Intelligence is in understanding of human being’s relationship with existence and thereby their becoming confident in the presence of existence, and as a result their living in universal order (vyavastha) and achieving their goal of evidencing co-existential harmony (sah-astitva). In this way, behaviour centred humanism (vyavharatmak janvad) has been postulated for all round resolution.

- Excerpt from English Translation of Jeevan Vidya - Ek Parichaya

Sunday, August 13, 2017

Reformation of Economic Order

Question:  Whole world today is in a rat race of profit making – be it in the field of business, job or even education – which you have called ‘profit-obsession’ (labhonmad).  How will we find solution to the global social, economic and environmental crises that have come up from this obsessive pursuit for profit?  What is the alternative if the world today decides to leave profit making? 

Answer: - If something fails then we can try for success by an alternative approach.  Humankind has become stuck because they don’t have any clear goal or direction.  In the absence of clear goal and direction they don’t have any definite plan and programs.  A definite program is possible only if our goal and direction is definite.  At the fundamental level it is about achieving coherence between science and conscience.  The goal of the prevalent economic order is only hoarding, luxuriousness, consumption, and over-indulgence – where definiteness is never possible.  There is no point of fulfilment for hoarding and luxury.  Not a single person among the 7 billion residing on this Earth could find the point of fulfilment of hoarding and luxury, nor can they every find it.  This is evidence of humankind’s goalless and directionless state.  If we had a definite goal and direction, our program would have been definite as well.  I call it obsession or madness because however hard one may try its fulfilment is never going to be happen.

I have seen how this obsession for profit only keeps growing.  You must also be seeing it.  What goal can be reached by growing this obsession?  At what point will we say it is enough?  Once one’s family’s physical requirements have been met, wealth would get used for nothing other than consumption, indulgences, overindulgence.  Indulgence never got fulfilment to anyone ever.  Profiteering is nothing but an obsession.  If all 7 billion of human population becomes obsessed this way, who will come to their rescue?  This discovery (anusandhan) has answer to this question.

All human beings want happiness, they all want to reach to some conclusion, and they all want continuity of order.  This anusandhan (discovery) has found the way for achieving it.  Economic order (artha vyavastha) is a part of universal order.
Artha (means of living) is in the form of body, mind and wealth.  The economics cannot be envisaged if we were to leave any one of body, mind or wealth from our consideration.  The economics that is taught so far calls money to be artha.  Money could be in two forms – (1) coins, (2) paper.  Paper money (currency notes) gets produced in some printing press.  Now the printing process has become ubiquitous so the forged currency notes are also there.  The modern economics therefore is no more than science of printing currency notes and minting coins.  We may have tons of money but unless we have food and water we can neither fill our stomachs nor quench our thirst.  Money is mere symbol of something of utility.  Having the symbol doesn’t mean having the thing.  Our assuming that we have the thing while all we have in hand is its symbol is plain madness.  This conflict is resolved if we recognize artha as body, mind and wealth.   Here wealth is things of human needs (objects of food, shelter and aesthetics) and aspirations (objects of telecommunication and transportation).  The economic order based on this understanding shall ensure utilization of things and not their hoarding.  For example – the grain that we grow starts rotting if we hoard it for 3-4 years.  In the same way the machines that we make are meant to be used and not for storing.  If we don’t use them they will only get rusted.  One can store to a limit but excessive wealth becomes a headache and their utilization would become inevitable.  Once utilization (upyogita) is assured, we can then devote wealth towards sadupyogita (utilization for social benefit) and prayojansheelta (utilization towards human tradition).


I understood one thing which is very significant here – the mind (jeevan) has to be there while doing any production, and with mind the body has to be there.  All production activity must have the sanyog of human being’s mind and body.  In this way we get the concept for ‘wealth’ as things that are produced for fulfilling human requirements as needs and aspirations.  If we can logically conclude this human being’s mind starts turning towards production.  The prevalent economics demeans production work and it is destroying human being’s orientation towards production activities.  Thereafter it talks of specialization which destroys productive orientation further.  The specialist, whose productive orientation has been destroyed, is believed to be someone who is ‘accomplished’!  These accomplished ones demand everything without doing any production themselves.  They demand the biggest share of production outputs!  In this way the graduates churned out by this education have no disposition for doing any production while they demand more and more of everything.  These two together make their conflict, revolt and exploitation with the world inevitable.  This is the way humankind is stuck.  Now it wants to become free.  I have become free from this trap.  I have no conflict with anyone and I don’t have any need of revolt or exploitation.  We produce more than the needs of our family.  You can also do this.  The determination of requirements happens neither at individual level nor at collective level. Family is the only place where the requirements of human being can be definitively determined.  We experience prosperity (samriddhi) by producing in excess of our family’s requirements.  This capability requires study of cyclical economics (avartansheel artha-shastra).  I have presented it in Hindi language to the world.  Its propagation will be beneficial for humankind.  It will cause no harm to any individual or any family ever.  It can only result in upkaar.  Every human being has naturally intrinsic want of becoming free from conflict, revolt and exploitation.  The stratagems adopted by present day politics shall never result in fearlessness and peace.  Peace and harmony requires implementation of cyclical economic order (avartansheel artha vyavastha).  Production happens when artha (body, mind and wealth) gets devoted to natural abundance.  The produced things in turn become the basis of nourishment (poshan), protection (sanrakshan) and social progress (samaj gati).  We become capable of producing again on the basis of this nourishment, protection and social progress.  In this way it is a cyclical process.  Things are produced when human being devotes their mind (thinking abilities) through body on natural abundance.  This is the way to end strife in human living.  Human being has intrinsic want of fulfilment or happiness; therefore they keep seeking a way for fulfilment all the time.  In their search once they find the right way they will naturally adopt it.  It is not about renouncing anything.  It is about reformation from wrong to right, from apraadh (crime) to nyaya, from war to co-existential harmony, from droha (conflict) to saujanyata (courteousness), from vidroha (revolt) to maître (friendship/camaraderie).  This reformation is not an imposition as its expectation is natural or intrinsic to human being.  You can ask each of the 7 billion population of the world whether we should engage in conflict, revolt, exploitation and war or not?  They all will say we should not engage in these.  I think no one wants strife in their life.  The cyclical economic order (avartansheel artha vyavastha) can liberate humankind from strife, conflict, revolt, exploitation and war.  The way a mad person has the intrinsic desire for mental health; humankind has the intrinsic desire for reformation from the profit obsessed economic order (labhonmadi artha vyavastha) to cyclical economic order (avartansheel artha vyavastha).  It is about awakening that which is intrinsic.  The basic principle of avartansheel artha vyavastha is “devote labour, exchange labour” (shram niyojan, shram vinimaya).  It is about producing things of our needs and aspirations.  avartansheel artha vyavastha is natural (prakrutik), destined (niyati sahaj), co-existentially harmonious (sah-astitva sahaj) and has eternal continuity (vartmaan).  We should study it thoroughly and actualize it in our living.  We should become contented and be source for contentment of others.

- Excerpt from English Translation of Jeevan Vidya - Ek Parichaya

Thursday, August 10, 2017

Supreme Power

Question:  Your entire postulation is based on existence.  You have said that matter’s presence is in the supreme power.  Whole existence is that way.  You have said – this supreme power is there at places where no units are present, and it is also there at places where units are present tightly packed.  Please explain this.

Answer: - Space as supreme power can be easily understood.  Space is a reality – which we can call ‘void’, ‘supreme power’ (satta), ‘paramatma’, or ‘God’.  What is the reality of Space?  It is the absolute reality.  It is the fundamental energy.  It is such reality in which all units (configurations of matter) are present with capability of being inspired from it.  How do units get inspired from Space for their activity?  Does Space shove units into action?  There is one hypothesis that it started with a bang, and with its push all started one by one.  The supreme power doesn’t have any trait of pushing.  It has no pulse, no movement, and no compression – so there is no question of its pushing.  It is evident that every object is energized and inspired in the supreme power.  The supreme power is omnipresent as Space.  Every unit is immersed in and encircled by Space.  Without Space there would not have been a way to separate units from one another.  The cause of units joining one another also is the presence of Space between them.  In this way Space is the basis of both composition and decomposition of units.  Space itself is the basis of continuous enrichment of units with energy (oorja-sampannta), evident as their continuous activity (kriyasheelta).

Let’s see this concept in another way.  First there are realities as units that are bounded with certain volume, and we can compare the volumes of different things.  Then there is omnipresent Space as another kind of reality for which ‘volume’ and ‘boundary’ as no meaning.

According to Materialism – Space is not present at the places where units are present; in other words the units displace Space.  Therefore it considers units to be more powerful than Space.  While in reality all units are inseparably present in Space as shoonyakarshan - which means there is no attraction (push or pull) or expression of weight between unit and the Space. Earth, Sun, Solar system, Galaxies everything is in shoonyakarshanShoonyakarshan is the state of every being.  The expression of weight is only in the mutuality of units.  For example – atoms exhibit weight due to their tendency of forming molecule with other atoms.  In the same way molecules exhibit weight due to their tendency of combining with other molecules to form a physiochemical object.  This exhibition of weight by units is called force of attraction.  The purpose of attraction force among units is their participation in the development progression or in the universal order.  For example, a stone dropped from a height within Earth’s environment falls back on Earth because of its inherent tendency of harmony.  This inherent tendency gets exhibited (while falling of stone) and is called as weight or gravitation force. 

With these illustrations we understand that all units are active and the supreme power (the omnipresent Space) is permeating all units - as its evidence every unit has kriyasheelta (activeness), niyantran (regulation) and bal-sampannta (forcefulness).  Wherever a unit may be in existence, this kriyasheelta, niyantran and bal-sampannta remain as it is – which too is the evidence of permeability of the supreme power.

- Excerpt from English Translation of Jeevan Vidya - Ek Parichaya

Wednesday, August 9, 2017

Darwinian narrative about human nature is all wrong.

Question:  How is Darwin’s theory of evolution different from what you have proposed?

Answer:  Darwin has tried to explain biological evolution of species based their bodily structure.  For example - body of an insect, leech, horse, cow, and in the same way human body.  He made bone structure (skeleton) as basis of his study.  He tried to explain biological evolution in terms of how the bones have became longer, stronger, wider across species - considering human body as reference (most evolved) and linking species before that one after another in a chronological sequence.  Darwinian narrative about body has some difficulties but about human nature it is all wrong.  According to him apes gradually transformed (through the natural selection of small, inherited variations that increase the individual’s capability to compete, survive and reproduce) and resulted in evolution of human body, and in this process a number of intermediate body forms came about which perished eventually in their struggle for survival.  However, according to me human being emerged from womb of some animal with enriched brain, wherein pran-sutras had the purpose of anusandhan to establish a specie tradition where jeevan could evidence its awakening.  This is different from Darwin’s theory which claims a number of indefinite body forms evolved from one specie due to variation in their environment and habitat, and the fittest among them survived.   Darwin didn’t know about jeevan.  He hasn’t postulated anything based on consciousness.  While human being is a combined from of jeevan and body.  They are still searching for traces of evolution by studying body and bones; and they give noble prizes, award degrees and jobs for these!  They consider human body as reference of evolution.  If biological evolution is all there is, then success in evolution of human body should have been enough for achievement of all human potential, but that didn’t happen as is evident.  Human being doesn’t get fully defined in the purview of body or bone structure.  Darwin himself has written that he cannot describe himself based on his own theory.  He failed to describe human being in totality.  You are calling betterment in rachna vidhi (in pran-sutra) as development – while it is jeevan that is the reference of development.  Body cannot function without jeevan.  It is jeevan that keeps the body alive.  Human being is neither just body nor is it just jeevan – human being is a combined expression of jeevan and body.

The development in atom is for the purpose of achieving constitutional completeness.  Every atom is a constitution of two or more atomic particles.  Atoms are a natural occurrence in existence.  Every atomic constitution has a nucleus and a number of particles orbiting it.  There are many kinds of atoms, and jeevan too is a kind of atom.  Jeevan atom’s constitution remains constant - it doesn’t have increase or decrease of particles from its constitution - therefore its forces and powers are inexhaustible.  This is called as ‘development’ - which takes place in an atom.  Once atom achieves development it begins its progression towards awakening.  The evidence of awakening is achieved in human being as coherence in intelligence (knowing and believing) and sensitivity (recognizing and responding) – which collectively manifests as undivided society and universal order.  Mutual recognition and response begins from atomic particles itself, which is how atomic particles maintain definite distance with one another and exhibit an orderly conduct.  The same orderly conduct of atoms collectively manifests in the form of activities of physiochemical world.  The highest form of physiochemical activities is evident on this Earth as human body.  Illusion is in jeevan’s assuming that it is the body. 

- Excerpt from English Translation of Jeevan Vidya - Ek Parichaya

कोष गठन


- श्री सुरेंद्र पाठक द्वारा 

Monday, August 7, 2017

जाँचने का मतलब

अध्ययन कराने वाला "प्रवर्तनशील" होता है.  प्रवर्तनशीलता = मनुष्य की प्रवृत्ति को ध्यानाकर्षण करना।  अध्ययन जो करा रहा है उसको सही "मान" करके आप अध्ययन शुरू करते हैं.  वह ज्ञान, विवेक, विज्ञान को लेकर जो प्रस्तावित करता है, उसको जाँचा जाए.  जाँचने के क्रम में कुछ समझ नहीं आता है तो उसको प्रवर्तनशील व्यक्ति समझाने की ताकत रखता है.  उसको स्पष्ट कर लिया जाए.  जाँचने के बाद यदि कुछ गलत निकलता है तो उस पर चर्चा या परामर्श हो सकता है.

 "सत्य यही है" - आपको मेरा ऐसा कहना अजीब लग सकता है, क्योंकि आपका अब तक ऐसा सुनने का अभ्यास  नहीं है.

प्रश्न: ज्ञान को जाँचने से आपका क्या आशय है?

उत्तर:  ज्ञान से प्रयोजन पूरा होता है या नहीं - जाँचने का मतलब यही है.  प्रयोजन है - अखंड समाज, सार्वभौम व्यवस्था।  पहले यह सोचिये कि अखंड समाज - सार्वभौम व्यवस्था चाहिए या नहीं चाहिए?  फिर यह सोचिये कि उसके लिए यह प्रस्ताव पूरा पड़ता है या नहीं?  अध्ययन पूर्वक हम इस जगह पर आ जाते हैं कि यह प्रस्ताव पूरा पड़ता है.  यदि इस जगह नहीं आ पाते हैं तो इस प्रस्ताव के अनुसार कोई नहीं चलेगा।  हम बात करते ही रह जाएंगे युगों तक!  अध्ययन में पूर्णतया तत्पर होना ही होगा।

मूल से फल और फल से मूल तक जाँचा जाए.  मूल ज्ञान है.  फल व्यवस्था है.  इन दोनों के साथ तालमेल बनता है या नहीं - इसको जाँचा जाए.  जाँचने का अधिकार हर मानव में कल्पनाशीलता स्वरूप में रखा है.  मूल तक जाने के लिए अध्ययन है.  फल तक जाने के लिए व्यवहाराभ्यास और कर्माभ्यास है.

- श्री ए. नागराज के साथ संवाद पर आधारित (मई २००७, अछोटी)

Sunday, August 6, 2017

The prevalent traditions have rotted and they cannot be reformed.

Question:  What is your opinion about common man who is caught up in the prevalent traditions?

Answer:  You have used two words – “tradition” and “common man”.  I understand tradition to be under four heads: 1. Education, 2. Religion, 3. State, 4. Commerce.  These four are at the helm of any tradition.  Every human being (common man) is onboard a tradition in one way or the other.  In my eyes the prevalent traditions have become totally rotten.  They have nothing to offer to common man, still they keep bragging to be their saviour.   While in reality, not a single person could be found who has been saved by them - the “saviours” themselves look drowned.  On this basis I say prevalent traditions have become rotten and useless. 

The hope is in human being not in these traditions.   More than 51% of every human being is meaningful - which means their reform is possible.  The prevalent traditions cannot reform; there is nothing left in them which could be reformed.  A new tradition (of humanness) itself will be established in place of these meaningless traditions.

The tradition per se will not go away.  The education tradition will remain – whether education is meaningful or meaningless.  The state will remain – whether state is meaningful or meaningless.  The present state is essentially a rule that is based on a constitution.  The constitution essentially describes how to rule by a power centre – which is to stop one mistake by making another mistake, stop one crime by committing another crime, and stop one war by waging another war. 

Can anyone be reformed by forcefully stopping them from doing something?  It is evident that more we try stopping crimes and wars by force, the more intense they become.  The commerce (business) is addicted to exploitation, which it cannot give up.  The religion is addicted to blind adulation of masses in return of their assurances of saving the sinners, turning selfish into benevolent, turning unwise into wise.  Until now there is no evidence of these assurances getting fulfilled.  Human race until today has lived in guilt thinking – “I may be wrong but the tradition is right.”  I want to open the eyes of human being, and not of these traditions.  I am not concerned about these traditions.  I am a human being and my concern is with human beings.

Question:  On one hand you say that our prevalent traditions have become rotten; at the same time you call the product of these traditions - human being - to be more than 51% meaningful.  If tradition is rotten then its product should also be rotten.  Can you please explain this?


Answer: - Those who are in heading education, religion, state and commerce of these traditions – they do not have any inquiry for reforming themselves.  The frameworks in which they operate do not have any basis to inquire about their own reformation.  That is the reason of their rotten state, while every human being has innate inquiry for own reformation.  On this basis I say that more than 51% of human being is meaningful.

- Excerpt from English Translation of Jeevan Vidya - Ek Parichaya