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💡 Pillars of Existence
0**. Initiation
1. Jajan
2. Jaajan
3. Ishtabhriti
4. Swastayani
5. Sadachar**
🔥 Panchabarhi & Saptarchee ******
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The Object of Jaajan
Jaajan is necessary with along with Jajan. Jaajan means infusing the Ideal in the environment. Both the words Jajan and Jaajan have been derived from the root—‘Jaj’. One of the meanings of the root ‘Jaj’ is harmonization.
So Jajan means to bring in concordance between the Ideal and one’s internal world and Jaajan means to exalt the environment in tune with the Ideal by infusing Him among them. Through the pursuit of these twin practices a concord is achieved among Ideal, individual and environment. And this alone is the prime objective of Dharma. Because it is only through this that every individual can advance towards the attainment of integrated life and growth along with the entire human society in a coordinated manner.
Sree Sree Thakur says—“Jaajan means to come in contact with people and to infuse your Ideal-centric ardour in them with an inspiring zeal of serviceable dexterity through words, conduct, behaviour, association, assistance and actual deeds in a manner that impels them to be untotteringly fastened and attached to your Ideal with all vital urge being attracted, enthused and tinged by your concentric adherence, as a result of which they develop a tenacious continuity in imbibing the immortal culture of life and growth with an upheaval of spontaneous regard and devotion leading to worship, sacrifice, devout offerings and communion with the Ideal in a normal loving embrace”.
Here we see that the fundamental thing is to impart our Ideal-centric adherence to others. So we must possess the thing that we seek to impart. Adherence to Ideal is something positive. The more we shall possess it, the more shall we able to impart it. Now let us analyze what this adherence is. Let us describe it in his words,--
“Our life-urge normally tends to run towards him, who is the object of our utmost attachment. And we naturally imbibe his character and traits as we endeavour to please him and win his heart”.
We gain adherence to Ideal to the extent we imbibe his philosophy of life out of an ardent attachment to him and an urge to be upto his liking by effecting an Ideal-centric adjustment in our personality. Then our mind is tinged with a kindred hue. We seek to fulfill and establish him with all we have. The eyes, face, nose, ears, gaits, words, behaviour etc. of the person who has been really immersed in the Ideal with a loving interest and whose whole being has been thoroughly wedded to that living embodiment of love constantly proclaim the Ideal in a spontaneous manner. A man who has been absorbed in the Ideal can make others get themselves absorbed in him. We must assimilate that in our character which we seek to impart to others with a view to moulding them.
The principal instrument of self-transformation is ‘Jajan’. The more we shall absorb ourselves in ‘Jajan’ with an intense adherence, the more shall we be anointed and imbued with his ideas. His knowledge and attributes will evolve within us according to our capacity and individual distinctiveness. Jajan normally evokes a joyous and concentric urge in us to fulfill the Ideal with our adjusted thoughts and activities. This delightful and relishing absorption in the Ideal will serve to make our ‘Jaajan’ unfailing and lively. Moreover, Jaajan means to stir man to the inmost depths of his being, to activise his benign sentiments and to rouse him to an enlivening consciousness by dispelling his inertia and callousness through the impact of one’s energizing spirituality. In order to accomplish it we shall have to unlock tremendous energy by the aid of our spiritual practices, assimilating that in the domain of our life. Our character must reflect it constantly. Again, we shall have to cautiously avoid all hostile thoughts, words, deeds and moves like stern ascetics. Otherwise there will be a setback in our spiritual life. Thereby the glow of our personality will grow dim and so our “Jaajan’ also will not be effective.
So thus we see that ‘Jajan’ and ‘Jaajan’ are inseparable. There can be no Jaajan without Jajan nor there any ‘Jajan’ without ‘Jaajan’. In this context Sree Sree Thakur has observed—“Whenever ‘Jaajan is not accompanied by ‘Jajan’, it invariably invites the destruction of individuals, the society and the nation in the long run. Because if the inspiring agency becomes afflicted and depressed due to lack of proper self-culture, ignorance possess and overpowers it and unceasingly tries to assert itself with a terrible force. So, if a ‘Jaajak’ (propagator of the Ideal) continues to infuse people without being thoroughly interested in the Ideal with a corresponding personal conduct, it is likely to bring in colossal disaster.”
Again, if we exclude ‘Jaajan’ it serves to weaken our urge for ‘Jajan’ and active fulfillment of the Ideal. So Sree Sree Thakur has said—“Jaajan makes men eager and accustomed to serve the life and growth of people along with their environment, inducing them to be untottering in their adherence and thus enables them to engage themselves accordingly in actual deeds with all urge of existence by arousing their meditative ness with an upheaval of emotional fervour. And, it is through this that it continues to enrich people by providing them glowing endowments of realization. If you deprive yourself of it in your meditation and cogitation will gradually dwindle into depression. So, if you aspire after attaining immortality by engaging yourself in meditation and ‘Jajan’; never abandon Jaajan and the effort to intensify your concentric serviceable efficiency in your day-to-day life.”
So Jaajan is needful for our own welfare, because it enlivens and augments our adherence to the Ideal. So the Jaajak should have a regardful attitude towards the person he tackles with a consciousness that he offers him an opportunity to infuse the Ideal, wherein lies the highest enjoyment of his life. This regardful attitude of a devoted Jaajak towards the person he deals with reciprocally rouses in him a deep sense of regard for the Jaajak. In short, the Jaajak should not entertain such an idea that he is going to instruct or help someone. In fact by Jaajan he is helping himself. Because the more he will be able to impart his conviction to others the more will his conviction be strengthened and the more his environment will be Ideal-centric and elated, the more will his go of life be pleasant and comfortable. And if he cannot succeed in elevating his environment, the environment itself will pull him down. So ‘Jaajan’ constitutes one of the cardinal duties of our day-to-day life. To go without Jaajan even for a single day is to indirectly allow the anti-existential elements lying within and outside us to be nurtured. In a word, it is tantamount to inviting danger for us out of our own delinquency. So, so long as we are able, we should by no means ignore the duty of daily Jaajan. To remain elevated and untainted along with our environment we should ceaselessly resort to Jaajan to purify ourselves and our environment, otherwise defects will accumulate in all of us to such an extent that it will be difficult for us to rectify the same. One of the main reasons of the predominance of distorted conceptions and perverted go of life in the present day world is the lack of the habit of Jaajan combined with corresponding conduct in the sphere of individual life. In some places there is observance of principles without any active effort for propagation. Again in some other places there is active propagation which is divorced from observance of principles in personal life. So, benign enlightenment is not playing a dynamic role in the social structure. The soul of Jaajan lies in love and a serviceable attitude which are vibrant with a consistent move calculated to enhance the interest and establishment of the Ideal. This urge impels us to be interested in all. When we become interested in others in an Ideal-centric vein they also become interested in us and along with that in our Ideal.
We shall have to understand deeply the different aspects of the definition of Jaajan which we are discussing here. The prime object of Jaajan is to ligare people to the Ideal by attracting and inspiring them through the transmission of our own concentric adherence. Generally we have recourse to language adopting it as the principal instrument for the fulfillment of this purpose and we labour under the delusion that all that is meant by effective Jaajan is simply a good talk. But Sree Sree Thakur has said that our Ideal-centric adherence has to be imparted to others with an inspiring zeal of serving efficiency through words, conduct, behaviour, association, assistance and actual deeds. If all these factors are not coordinated as much as possible, mere words will not serve our purpose. The basic fact is that if we are really sympathetic to people and sincerely seek their welfare, then we automatically engage ourselves thoroughly in doing such things as ensure their welfare. Then these activities flow naturally. Thereby people become regardful to us in a spontaneous manner. But if our regard is deeply rooted in the Ideal, we can immediately direct their regard towards him. And we invariably do so actually, in as much as we are convinced of the fact that the Ideal is the abode, of the welfare of all. The more a man is centred in him, the more does he find fulfillment in life. Not only do we make men abler by ligaring them to the Ideal but in this process we also acquire greater ability. It is thus that Jaajan or imparting Dharma develops and elevates everyman along with his environment.
From this standpoint Jaajan is the best form of public service. Because at the root of all the sufferings of humanity there lies passionateness. And, Jaajan means to turn passionate people to be inclined towards the Ideal or being, to dissuade them from the path of annihilation and goad them towards unfoldment and becoming. And this can be accomplished when the Jaajak himself possesses a well-adjusted, regard-inducing character imbued with a concentric serviceable urge for upholding and protecting others. Moreover he has to mould his character in such a way that whoever comes in contact with him is automatically enlivened and inspired by getting a peaceful comfortable and safe shelter in him. People must feel satisfied and happy in his company, so that they may take him as one of their near and dear ones. His intense loving touch should enable people to be energized with an yearning for life and growth.