Is it not a misfortune for humanity that we are compelled
to live and breath in the air that is surcharged with atheism and
agnosticism? There are people who firmly believe that there is
no need of a God for running and managing the universal
machinery smoothly. It is all automatic and the very nature of
universe to run. They do not even bother to think whether or
not this show will come to a stop and whether or not it will
again commence and when and how. It is sufficient for them
that they are living; the earth is rotating and the planets are
functioning in their routine way. The materialistic tendencies are
reaching their peak and zenith.
Even though the generality of human population have started
feeling some sort of unrest and suffocation in the core of their
hearts and they are getting fed up with the material advancement
and try to break through this horrible net. But alas! Nobody seems
to have a torch to see the path clearly. So everybody seems to
be groping in the pitch dark, moving cautiously.
Is there a remedy for the present situation? Yes, certainly
there is a remedy. It is the faith and reverence and love to Divine
and its divinity. The history tells and presents irrefutable proof
that in the days when India was rich enough in her idealistic
thinking, devotion and reverence for Self and Superself, everybody
felt satisfied and happy within and without. They were after
quenching the inner thirst of knowledge; to know the Reality
which existed before the life commenced and which will remain
even after the show is over.
Ego is an element which played a very important role in the
development of civilizations-spiritual or material. Our seers in
ancient India found the annihilation of ego as the only remedy
to get inner peace. This annihilation of ego could be achieved
through two different and distinct ways. Let us take an example.
There is a slate with a drop of water over its surface. We have
got to remove it from there. How to do it? Now we throw some
heat and get the water evaporated and finally disappeared. This
is one way. There is another way quite opposite to the first. We
start spreading the water over the entire surface of the slate and
ultimately we find that there is no water at all.
The seers of India experimented on both the ways. Some
of them abnegated their very existence and made a complete
surrender within the hands of their God. It was known as Bhakti
cult. When Kabira says-
It is a complete abnegation of ego. There was the other camp
which we may even call Upanishadic camp. They went for
infinitival expansion of their ego or Self in other words-
"Whatever there is, it is all the expansion of my Self. There is
nothing different from and beyond this Self of mine. There again
In the words of Emerson-"I keep and pass and turn again."
It was roughly speaking Jnanamarga of the Upanisads.
We have seen the drop of water disappearing from the slate.
So far the human genius could invent only these two ways for
annihilating ego or Maya or social or spiritual dissatisfaction or
in materialistic terminology as removing obstacles in the path of
smooth and peaceful running of the society or universe.
One thing is certain we are swimming for which we are
bound to, in the waters of materialistic ocean. There are only
two ways for the adjustment-either we spiritualize the matter
or materialize the spirit. The latter is automatically happening for
the former we have got to make sincere and serious efforts. And
for this purpose Kalyana- Kalpataru is bringing out its special
issue as Divine Love Number-Divine Love which is the only
panacea for all evils-social, cultural, spiritual and so on. What
does the expression 'Divine Love' mean? Divine Love is just
like a multifaceted coin. Artiste the Supreme moulds and makes
so many toys and happily plays with them. Every creator is
innately bound to love his creation. The universe and its relation
within and without, is the proof of his complicated workmanship.
He too loves his creation. As a token of His love He provided
all necessary paraphernalia for all beings-animate or inanimate.
He has provided gravitational force and strength for the sustenance
of their position. The Upanisad says-"When His created beings
felt hungry, He supplied food." That is one aspect of divine
love-the flow of love from the Divine to its creation, (2) as
a corollary of love, this cord of innate love among the creations,
attracts them to the very source of the existence. There comes
religion, worshipping, practising penances, devotion, doing job
selflessly and realizing the non-existence of this illusory world
and some more. These are all different aspects of love divine-
a few negative and the rest positive in the forms of different
approaches, (3) in the language of psychologists love is the most
prominent among the fourteen instincts of the human beings. It
is innate. A person cannot but love whether we distinguish it
as mundane love or spiritual love i.e., love towards God.
In the present chaotic era the factor of love is most
indispensable. Since the man has converted himself into a
carnivorous animal trying to devour everybody else apart from
him, the teaching, the preaching, the extension and the expansion
along with the sublimation of love, is the only remedy, is the
only cure. Only the sublimation and expansion of our mundane
love can make us a real Karmayogi. It will reduce every type
of friction to nil. In the words of Tulasidasa-
So, this is the natural result of love sublime. O! There does
not stand a being other than me. It is all me and me. Of course,
it is an ideal state. We certainly cannot expect to expand our
love and our individuality to that standard yet there is no harm
in making sincere effort in this direction. We can certainly
cultivate in us the quality of tolerance, accommodating and
respecting the neighbour. We should certainly not make a
nuisance of ourselves and develop a helpful attitude to our
society-mates and all other creatures and side by side remembering
We should never forget that the right place for us is not the
top of an ivory tower. We have got to live in this very world
willingly or unwillingly and at the same time we cannot sit idle
even for a moment-work, work and work. So why not to make
our work as divine worship?
Next I would like to acknowledge my shortcomings and
limitations to the scholarly readers. It's a very big venture and
a subject beyond the human reach of discussion and description.
It is for the readers to judge the value and the merit of the issue.
I on my part feel simply to be an instrumental puppet in the
hands of Almighty. Anyway good or bad whatever it is, I offer
to the lotus feet of the Lord. To our readers I apologise for the
faults in this number which may be there. Side by side I thank
the scholarly authors for their contributions and so do I thank
the editorial staff of Kalyana-Kalpataru for the great and sincere
labour they have put in bringing out this issue.
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