writers research online dissertation and thesis repository research essay on depression help with ptcas essay best term papers professional writing fees

sex movies

سكس عربي

arabic sex movies

سكس

maturetube

سكس xxx

Jeevan Vigyan - 8: Lesson-29 : Value Consciousness

Published: 18.10.2018

UNITY OF MANKIND (UNIVERSAL ONENESS OF MAN)

The difference between man and other animals is that he has a brain and he can think. When man began to use his brain to analyse his surroundings, the process of learning begin. He examined the nature and properties of various objects that he saw around him. He experimented with them. On the basis of these examinations and experiments he deduced principles and formulas. With this knowledge and experience he was admitted in the sphere of Science. In other words we can say that a scientists is a person who uses his knowledge and experience to discover the physical and material world. This knowledge of the physical world came to be known as Science. No doubt Science has provided countless material comforts to man but along with that it has posed a great threat to human life. The invention of nuclear weapons has today brought mankind to a point from where total destruction is quite at hand.

When we deploy our knowledge and wisdom to see and know ourselves, it is called self-appraisal. When we go deeper in this quest, the Thought Process begins. We think over a question or a problem or a situation and soon a second thought appears. This second thought is in the form of an alternative to the first thought. How does the alternative thought (Vikalpa) originate? Which particular thought one should follow, the first one or the second one? Which thought should be shunned? Who decides this course of action? On certain occasions, who tells us, "How can such as good person like you do this sort of contemptible thing?" Who tells us, "Never commit such a mistake. It would be extremely harmful". On such and other occasions, alternative thoughts also such a thing! Whatever may be the circumstances or consequences!" And sometimes we think of a single thought and at that moment no alternative thought appears. Why? When does such an occasion arise?

There are endless questions that can be posed in this regard. A long discussion on such thought (Sankalpa) and alternative thought (Vikalpa) can be undertaken.

But this is not the time to do it. But one must keep up and sustain this kind of self-appraisal. This stage is that of the awakening of the spirit of self-appraisal. Examine, experiment and retain the details of their results. Analyse them continuously, they are the thresholds of intellectual fields. Enter into this inner world of yours, try to establish rapport with it and you will experience an indescribable kind of joy. When the pleasure of material comforts decreases, we begin to attain intellectual heights. Our emotional development embarks upon the journey of progress. Our mind (Thought Process) begins to shed its restlessness. We are able to concentrate on the Dhyan aspect. This quality of concentration develops our power of determination (Sankalpa Shakti).

The first step of the Sankalpa Shakti is called the ANUVRAT. The Sanskrit word ANU means THE ATOM i.e. the smallest particle available, that which cannot be sub-divided any further. The word VRAT means VOWS. Self imposed limit (Maryada) and Determination (Sankalpa). Therefore, we can say that Anuvrat means a voluntary acceptance of values and principles. It inspires us to follow those values that enable us to lead a positive and happy life. These values have always brought solace to mankind in general. Some of them are as follows:

  1. Tolerance (sahishunta)
  2. Modesty (mriduta)
  3. Mercy (karuna)
  4. Fearlessness (abhaya)
  5. Self-imposed discipline (atmanushasan)
  6. Self-dependence (svavlamban)
  7. Abstinence (anasakti)
  8. Altruism (paropkarita)
  9. Truth (satya)
  10. Devotion to Duty (kartavia nishta)
  11. Acceptance of the unity of mankind (manviya-ekta)
  12. Mental equilibrium (mansiksantulan)
  13. Patience or perseverance (dhairya)
  14. Co-existence (sah-astitva)
  15. Secularism (sampradaya nirpekshata)
  16. Harmonious Viewpoint (samnavyatmak drishtikon)

The first ten values of the life have already been the subject of our contemplation and anupreksha in previous classes. Now we will concentrate on and experiment with the remaining six. As before, the basis of our exercise will be Anupreksha only. We will discuss each value separately here. At the end of our discussion we will talk about the different stages of the spiritual development i.e., the different stages of Anupreksha exercise of each value. While practicing these exercises we will concentrate on the waves generating within us and on the desired changes that occur in our thought process and behaviour. This will help us to advance gradually in the field of spiritualism.

Here is an example which will enable us to understand the importance of unity amongst mankind.

Once a scientist heard someone playing a veena and he was fascinated by its music. He brought the veena home and disassembled the instrument. He was curious to find out the spot from where the music originated. He tried his best but the music did not flow. There was the silence of the graveyard in his laboratory. He examined each and every part of veena. So far he was engaged in analysis. Then he started to reassemble the veena and fixed its strings again. As he gently moved his fingers on the strings, melodious music flowed out of the instrument. The scientist realized that music did not lie in analysis but in synthesis and coordination. It is only when the veena is whole and properly tuned then the music flows out of it and fills our life with happiness. But it was analysis that gave him this knowledge.

Similarly, if we give an object or a toy to a child his first impulse is to separate its various parts. He does so because he is curious to know all about the toy. He does not know that he has analysed something but he has acquired knowledge all the same. But when the same child grows up he forbids another child to do so. Grown-ups, in fact, discourage children from analysing things. Why? It is because the grown-ups have already analysed things. They know everything about its each part. They known about its uses too. The child analyse because he wants to know. The grown-up stops him out of his experience. He knows that it is important that the thing should remain whole and intact. Happiness lies in synthesis and unity.

We see that the people in the world have drawn boundaries for themselves. Although we are all human beings inhabiting the same earth, we are identified by the name of their respective countries. People living within the boundaries of India are called Indians. People living within the boundaries of Pakistan are called Pakistanis. Further more, people are divided on the basis of caste, colour, wealth and power. And the worst is that people are divided in the name of religion. All religions of the world teach us that all human beings are one and equal. But the irony is that in the name of religion man has divided himself into so many groups. Selfishness and egoism are the root cause of all such unnatural divisions. Each one of us wants to be supreme. In order to prove one's superiority one tries to denigrate others. This desire has divided our society into so many small groups that are always at loggerheads. Man himself is the perpetrator of these divisions. Long ago the Aryans introduced the caste system in India to regulate the working of society. People were divided into four groups depending on the type of work they did. Brahmins, Kshatriyas, Vaishayas and Shudras these were the four castes. People belonging to these different castes continued in their profession. Each one was known according to his profession. In the beginning caste system did not come in the way of personal relationships. Even inter-caste marriages were quite common. Gradually the system began to deteriorate and each caste was further divided into several smaller sects. The system became very rigid. Interaction among the people of different castes gradually stopped. As a result, society became disunited; the people became compartmentalized and distinction of high caste and low caste began to gain grounds. People started discriminating one another on the basis of wealth and power. Society was divided into two—the oppressor and the oppressed. Higher and powerful became the rulers and lower and weaker became the subjects.

This is what happened in Indian society. In the world people were further discriminated on the basis of the colour of skin. Whites proclaimed themselves to be the superior race and turned the blacks into slaves. Selfishness and egoism were the chief forces behind these distinctions. Vested interests led man to form these man made divisions. Today, nations are also fighting for supremacy. The powerful wishes to rule the world. This is a very sad state of affairs for it is leading mankind towards self destruction.

Today, our society is passing through a sad phase. Man is feeling strangled because of his own greed and selfishness. These divisions and distinctions are man-made and unnatural. Those who hold their personal interests as supreme are the ones who call them natural and divinely ordered. This thinking is a great obstacle in the path of achieving world unity or universal brotherhood.

 If we can rise above the self we would be able to see entire mankind as one entity. If we see diversity in society it is because of the man-made distinctions on the basis of caste, colour and creed. The day we learn to consider these distinctions as unimportant or of merely administrative nature, our conception will change and we will strive towards unity.

Mahatma Gandhi said, "Truth is God". Lord Mahavira also said, "Truth is God". Jesus Christ said, "Love is God". Love is closely related to mercy; and not two separate entities. They in fact complement each other.

Truth and love are the basic principles for achieving universal brotherhood. It is not possible to negate love and ensure the existence of a united society.

In this significant venture, materialism cannot help us at all. Spiritualism is our only hope. A spiritualist synthesizes; he brings different elements together. He does not indulge in breaking things into pieces. The platform from where the slogan, "Mankind is one. All men are equal" originates, is the platform of spiritualism. There is no distinction of any kind on this platform. This is the basis of oneness of mankind.

The SANKALPA of the ANUVRAT is, "I believe in the oneness of mankind".

By practicing Anupreksha for SANKALPA we can adopt this value in our life. We have been revising the exercise of Anupreksha in the previous classes. The procedure of this exercise is being repeated here briefly:

  1. Mahaprana Dhvani (5 times) for 2 minutes.
  2. Kayotsarg for 5 minutes.
  3. Visualize that our inhalation is of blue colour and along with our breath, blue coloured rays are entering into our body—for 3 minutes.
  4. Concentrate and visualize that the VishuddhiKendra is totally immersed in blue colour.
  5. (a) Concentrating on the Vishuddhi Kendra, carry out Anupreksha:

    "I believe in oneness of mankind. I will never discriminate anyone on the basis of race, colour, caste and sex".

    Repeat this declaration nine times. Afterwards, carry out the exercise of Mansik Japa of this declaration nine times.

    (b) Deeply contemplate as follows:

    • Distinction of high and low between man and man creates artificial differences.
    • Humanity stands to lose from such harmful thoughts.
    • Such artificial division of mankind create a lot of difficulties in the progress and development of mankind.
    • I will never allow the thoughts of discrimination to enter my mind. I firmly believe that by means of the Prekshadhyan, the concept of oneness of mankind will be so deeply entrenched in my life that it will perpetuate even in unfavourable circumstances5 minutes.
  6. Conclude the Dhyan with the Mahaprana Dhvani2 minutes.

EXERCISE

    1. Why is it important to believe that all human beings are one? Discuss.
    2. What are the obstacles in the path of universal brotherhood?
    3. What are the basic principles of achieving unity amongst mankind?
    4. How can we formulate the concept of oneness of mankind in our life and personality?
    5. Describe the procedure of Anupreksha exercise related to the oneness of mankind.

Sources
Title: Jeevan Vigyan - 8
Authors:

Muni Kishan lal

Dr. Shiv Kumar Sharma

Shubh Karan Surana

Editor: Muni Dhamendra Kumar
Publisher: Jeevan Vigyan Academy
Edition:
2008
Digital Publishing:
Amit Kumar Jain


Share this page on:
Page glossary
Some texts contain  footnotes  and  glossary  entries. To distinguish between them, the links have different colors.
  1. Abhaya
  2. Anasakti
  3. Anu
  4. Anuvrat
  5. Brahmins
  6. Brain
  7. Concentration
  8. Contemplation
  9. Dhvani
  10. Dhyan
  11. Discipline
  12. Fearlessness
  13. Gandhi
  14. Greed
  15. Japa
  16. Karuna
  17. Kayotsarg
  18. Kendra
  19. Kshatriyas
  20. Mahaprana
  21. Mahaprana Dhvani
  22. Mahatma
  23. Mahatma Gandhi
  24. Mahavira
  25. Maryada
  26. Prekshadhyan
  27. Sanskrit
  28. Satya
  29. Science
  30. Shudras
  31. Tolerance
  32. Veena
  33. Vishuddhi Kendra
  34. vrat
Page statistics
This page has been viewed 391 times.
© 1997-2022 HereNow4U, Version 4.5
Home
About
Contact us
Disclaimer
Social Networking

HN4U Deutsche Version
Today's Counter: