আসসালামু আলাইকুম ওয়া রহমতুল্লাহ, ভাই জান আমি আপনাদের এক জন গল্প স্রতা, তাই কুরআন শরীফ এর বাংলা যদি আপ্নের নরম গলায় পরে সোনাতেন, তবে বুঝতে পারুক আর না পারুক, বহূ মানুষ শুনবে আসা করি। সেই সাথে সকল ধর্ম গ্রন্থ, ধন্যবাদ।
Uncritical historians, particularly those with nationalist predilections, confound the greatness with the happiness of a nation. The greatness of a nation in the past is erroneously measured by the magnificence of the royal court and the opulence of the ruling aristocracy. It is conveniently overlooked who paid for that greatness and splendour, and what was the condition of the multitude who tilled and toiled so that the rulers could put on the flattering garb of greatness, magnificence, and renown. Invariably, the life of the multitude was devoted, not voluntarily but under duress, to produce the material that went into the making of that glorious garb of equivocal greatness. In the early and mediaeval ages, the productivity of labour was necessarily much lower than at present. Consequently, exceptional grandeur of royal cities, imposing magnificence of courts, flaunting extravagance of the nobility, vain stateliness of public and private architecture and the wasteful richness of temples and mausoleums, were not possible unless national income was very disproportionately distributed. As a matter of fact, those very monuments of national greatness testify to the endless oppression and grinding poverty of the masses. They represented a futile effort to conceal the decay of the established social order and the consequent destitution and degradation of the people. Historical research has revealed the fact that external splendour of the Roman Empire reached the apex just when the barbarous system of slavery was eating into the very foundations of the imperial structure. That was the era of Augustus and Constantine. Later on, Justinian satisfied his vanity of eclipsing the magnificence of his vainglorious predecessors just when the economic fabrics of the empire were in ruins, and wide spread bankruptcy and destitution of the toiling masses were flaming the superstition of monasticism. For the construction of the Great Wall of China, more than twenty five per cent of the entire social labour was withdrawn from productive activities. The result inevitably was a disastrous famine which reduced the population of the country by half. It was precisely in that period that Buddhist monasticism flourished in China, and the impatience for the bliss of Nirwana urged thousands of unhappy fanatics to the incredible practice of hurling themselves down from high mountains which, by virtue of those inhuman acts, acquired the reputation of possessing miraculous charms. [M.N.Roy: The Heresies of the Twentieth Century; 'The Cult of Asceticism and Renunciation', 1940]
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এই সিরিজটি বেশ ভাল হচ্ছে। সিরিজ এগিয়ে যাক।
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আসসালামু আলাইকুম ওয়া রহমতুল্লাহ, ভাই জান আমি আপনাদের এক জন গল্প স্রতা, তাই কুরআন শরীফ এর বাংলা যদি আপ্নের নরম গলায় পরে সোনাতেন, তবে বুঝতে পারুক আর না পারুক, বহূ মানুষ শুনবে আসা করি। সেই সাথে সকল ধর্ম গ্রন্থ, ধন্যবাদ।
Uncritical historians, particularly those with nationalist predilections, confound the greatness with the happiness of a nation. The greatness of a nation in the past is erroneously measured by the magnificence of the royal court and the opulence of the ruling aristocracy. It is conveniently overlooked who paid for that greatness and splendour, and what was the condition of the multitude who tilled and toiled so that the rulers could put on the flattering garb of greatness, magnificence, and renown. Invariably, the life of the multitude was devoted, not voluntarily but under duress, to produce the material that went into the making of that glorious garb of equivocal greatness.
In the early and mediaeval ages, the productivity of labour was necessarily much lower than at present. Consequently, exceptional grandeur of royal cities, imposing magnificence of courts, flaunting extravagance of the nobility, vain stateliness of public and private architecture and the wasteful richness of temples and mausoleums, were not possible unless national income was very disproportionately distributed. As a matter of fact, those very monuments of national greatness testify to the endless oppression and grinding poverty of the masses. They represented a futile effort to conceal the decay of the established social order and the consequent destitution and degradation of the people. Historical research has revealed the fact that external splendour of the Roman Empire reached the apex just when the barbarous system of slavery was eating into the very foundations of the imperial structure. That was the era of Augustus and Constantine. Later on, Justinian satisfied his vanity of eclipsing the magnificence of his vainglorious predecessors just when the economic fabrics of the empire were in ruins, and wide spread bankruptcy and destitution of the toiling masses were flaming the superstition of monasticism.
For the construction of the Great Wall of China, more than twenty five per cent of the entire social labour was withdrawn from productive activities. The result inevitably was a disastrous famine which reduced the population of the country by half. It was precisely in that period that Buddhist monasticism flourished in China, and the impatience for the bliss of Nirwana urged thousands of unhappy fanatics to the incredible practice of hurling themselves down from high mountains which, by virtue of those inhuman acts, acquired the reputation of possessing miraculous charms.
[M.N.Roy: The Heresies of the Twentieth Century; 'The Cult of Asceticism and Renunciation', 1940]