Life Style

A theory of individual, society and world

The complete action-plan of the world is made up of only one law and order. Whatever is seen happening in the universe, The same thing is happening in the body of the creature and the same thing is happening in the human society. It is the law of nature that the organs that make orders and give orders should be the owners of special special qualities and those who follow orders should be endowed with these qualities. human body, be an organization of human beings, Be it any industry or state work, same principle in all,The same law and order works.

The universe is considered to be the body of Brahman. All the substances of the universe, like the body, are decaying every moment. Jagtyana Jagat means the dynamic world is the body. In this, God goes on eating everyone’s life. In relation to the world, the life of the Supreme Soul, that is, the seven types of powers, which protect and maintain this world, are also called life. The Vedas say about this life-

Pranay namo yasya sarvamidam vashe.

Yo Bhootha Sarvasyeshwaro Yasmintsarvam Pratishtam.

-Atharvaveda 11/4/1

That is, salutations to the souls (we respect the souls) in whose control the whole world is. Who is the creator of all beings, and in whom everything is situated.

It is through this life that the world operates. This prana is of seven types – fire, air, energy within the atmosphere (inter-atomic energy), chemical energy (chemical energy), molecular vibrational power (molecular dynamics), earth attraction (gravity) and magnetic force (magnetic force). In this way, these seven types of prana protect and maintain the moving world. The Vedic principle is that the way the human body works, so does the moving world (sun, moon, stars etc.). The difference is that there are separate souls in the bodies of living beings, and there is no separate soul in the objects of the world. This is the reason that where the souls are entangled in the bondage of birth and death by the results of their actions, the objects of the world neither perform any action, nor are they bound by the results of their actions.

Agni refers to the fire from which the creation of the universe began. It is described in the first mantra of the first mandala of Rigveda-

Om Agnimile Purohitam Yagyasya Devamritvijam.

Hotaram Ratnadhatam

-Rigveda: Suktam 1/1/1

Meaning – O fire! We praise you (remembrance of virtues, deeds, nature). You were working in our interest before creation. You are also the one to perform the world-creation sacrifice and give us food, wealth and wealth.

This fire is the power from which the world was created.

In the Rigveda it is also said about Vayu –

Viva yahi darstheme soma arankritaah.

Tesham Pahi Shrudhi Hawam

-Rigveda Suktam 1/2/1

That is, if air (objects) is received, then it is seen (from the point of view of knowledge). It makes the things of the world the most beautiful. They are protected by the wind. This means that the motion in matter and its molecules is produced by air. That is why it is said that just as work is done in the body (with seven pranas), in the same way work is done in the world with seven pranas.

Just as the divine powers work in the body of the creature, similarly they also work in the society. Parts of the body of the animal can be divided into two categories – one that makes and orders orders and the other parts that receive or obey orders. The organs that create order are the sense organs, the mind and the intellect. The element giving orders is the soul and the organs that obey orders are the organs of action. Similarly, there is division in the society. The components of society are divided into five types of beings. They are called Panchajana in the Vedas. In Rigveda 10/53/4 it is said-

Tadya Vachah: 1st Messiya Yenasuram Abhi Deva Assam.

Urjad ut yajniyasah panchjana mama hotram jushadhvam.

– Rigveda 10/53/4

That is, we use Panchajanaah (the five parts of the society) by meditating on the Veda mantras and use the energy given by God. Get victory over the demons by this.

There are only five types of beings in all human societies, this means that in human society there are five types of people in terms of functions. In Yajurveda also these five types of people have been enumerated –

Yathema vachan kalyanimavadani janebhyah.

Brahmarajanyabhyam, Shudraya Charyayach Swaya Charanay l – Yajurveda – 26/02

That is, this my welfare speech is for the whole (including all the parts) for all human beings only. (And among human beings there are Brahmins, Kshatriyas, Vaishyas, Shudras and Arans).

Here in this mantra only five parts of human society are considered. And these parts of this society have also been compared with the human body. It has been said that the Brahmins are the mouth, the Kshatriyas are the arms, the Vaishyas are the thighs, the Shudras are the feet. Thus it is clear that the five parts of the society believe in the Vedas and the work of these five can be compared with the body. The mouth is said to be the spokesperson of the whole body in the human body. If there is any pain in any part of the body, then it is the mouth that reveals that pain. The pain may be in the feet, but it is described by the mouth. The arms are meant to protect the body and the thighs are meant to provide shelter to the whole body. The feet lift the body and carry it here and there. Society is also compared to the human body in another way. The thought machine and the command machine are mainly located in the head part of the creature. Four of the five sense organs are located in the head. Eyes, ears, nose and taste are all in the head. Skin means the senses of touch are there in the whole body, but it is also in the head. Because of this, the organs that create order in the human body and give orders are the sense organs, the mind, the intellect and the soul are in the head part of the human being. But the organs that follow the orders are spread throughout the body. Hands act as protection, feet act as Shudras, and stomach and thighs act as subjects. The anus and urinary organs are also located in the lower part of the body.

The human body and society are not compared only with the consideration of place, but their functions can also be compared. The superiority of the parts of the human body and their actions can also be compared with the human body. The best parts of society are the recipients of knowledge and those who accumulate knowledge. In other words, it can be said that the learned (Brahmin) class acquires knowledge like the sense organs, they store it and then like the intellect, after analyzing that knowledge, in order to perform the actions of the organs that follow the orders of the society. inspire. Just as the hands, feet, speech, instruments, penis and anal organs report their sufferings to the mind and intellect, similarly the Shudras, Vaishyas and Kshatriyas in society report their sufferings to the scholars and then like the mind and intellect. Scholars treat the sufferings of different parts of the society. There is also a difference between human society and different parts of the body. The actions of the parts of every human being are determined by his qualities, deeds, nature and the qualities, deeds, nature keep on changing according to the age, education and eating habits of man. This does not happen in the body. Whatever parts of the human body are made to do the work of hands and feet, they can do that work. The stomach can only do the work of the stomach. Even the functions of anus and penis cannot be changed. Keeping this in mind only the functions of the society can be divided. That is why it has been said that the Brahmin, Kshatriya, Vaishya and Shudra classes in man are determined by virtue, action and nature. It is said in Shrimad Bhagavad Gita 18/41 –

brahmanakshatriyavisham shudranam cha parantap.

Karmani Pravibhaktani Prabhavaprabhavairgunai.

-Srimad Bhagavad Gita 18/41

That is, by virtue, action and nature, human beings are divided into the categories of Brahmins, Kshatriyas, Vaishyas and Shudras.

Whether these qualities, deeds, nature are from the deeds of the previous birth, be it from the rites of the parents’ house or the education-initiation and effort of the human being, be it for whatever reason, on the basis of that one should consider the varna and the society accordingly. He should take work from them. Just as feet, eyes, ears etc. cannot do the work, similarly an illiterate or inferior person cannot do the work of teaching. A weak sick body cannot be enlisted in the army.

Thus it is clear that the entire work-plan of the world is made up of only one law and order. Whatever is seen to be happening in the universe, the same thing is happening in the body of the creature and the same thing is happening in the human society. It is the law of nature that the organs that make orders and give orders should be the owners of special special qualities and those who follow orders should be endowed with these qualities. These different types of work should be taken from those organs only so long as they have the capacity to perform their own qualities and actions. Be it human body, be it any organization of human beings, whether there is any industry or business or state work, the same principle, same law and order works in all.

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