THE GREAT UNIVERSE

Discourses on Society by Shrii Shrii Ánandamúrti

Copyright © 2006 Ánanda Márga Publications

Ánanda Márga Pracáraka Samgha (Central) All rights reserved

www.anandamarga.org

Contents

� Introduction � � � � � � � 4� Short Sanskrit Pronunciation Guide� � � 61 � Planning for the Mahávishva� � � � 7 � �2 � Bhágavata Dharma� � � � � � 83 � Dharma� � � � � � � 134 � A Guide to Human Conduct� � � � 145 � The Form of Sádhaná � � � � � 356 � Tantra and its Effect on Society� � � � 417 � The Base of Life� � � � � � 498 � The Family Man and the Renunciant � � � 529 � Problems of the Day� � � � � � 5310 � The Evolution of Society � � � � � 7511 � The Cosmic Brotherhood � � � � � 7812 � The Place of Sadvipras in the Samája Cakra� � 8313 � Shúdra Revolution and Sadvipra Society � � � 8814 � The Future of Civilization � � � � � 9415 � Social Justice � � � � � � � 9816 � The Practice of Art and Literature� � � 11917 � Various Occupations� � � � 15818 � The Vaeshya Age � � � � � 17819 � Education � � � � � � 19120 � Synthesis and Analysis � � � � 20521 � Civilization, Science and Spiritual Progress � 21022 � The Three Causes of Sin� � � � 21223 � Justice� � � � � � � 21724 � Niiti and Dharma � � � � � 24025 � Dialectical Materialism and Democracy � � 24826 � Do Not Delay� � � � � 25427 � The Human Search for Real Progress � � 25528 � Ideology, Goal and Devotion � � � 260

Introduction

For centuries spiritual and religious leaders have been teaching mankind how to realize the Truth within themselves. Some have instructed their followers to shun the world and its temptations; others have preached simply that individuals must lead moral lives in society to attain eternal spiritual happiness. But very few have ever discussed in detail the mun-dane spheres of government, politics, and economics. Development in these realms, so it seemed, was not important for the spiritual journey of the individual soul.

Shrii Shrii Ánandamúrti, however, is a most unusual spiritual guide. His view is that this physical, material world is neither an illusion nor a great temptation, but the starting-point of our spiritual journey; thus we must develop it even as we develop ourselves to make it a perfect base for spiritual effort. This effort is not the struggle of a few isolated individuals but the task of humanity as a whole. Human society and its institutions should not impede our progress; rather they should be carefully planned and designed to accelerate our march toward perfection.

In these discourses, Shrii Shrii Ánandamúrti discusses all the problems that beset modern mankind – governmental corruption, economic injustice, overpopulation, crime – and of-fers practical solutions for them. Our first step is to realize that the true goal of humanity, the ultimate goal of evolution, is not the amassing of more and more material wealth but the expansion of consciousness. Through proper education and practical techniques of mental expansion, humanity will come to realize that the hoarding of wealth and all the ills of corruption and scarcity it creates, are nothing but the misdirected longing of the human soul for infinite happiness – a longing which cannot be satisfied by money but only by internal bliss. Thus as human attention and activity is directed more and more toward subtler pursuits such as artistic endeavour and spiritual practice, the selfishness and greed which dominate people’s minds today will be replaced by a new feeling of love and brotherhood. As we expand our minds toward the Infinite and learn to share our mundane treasures, we will realize more and more that we are all indeed one humanity, that we are all the sons and daughters of one Infinite Intelligence Who is guiding us all to perfection. Instead of being based on competition and mutual hostility, society will be operated through mutual cooperation and love.

We are living in a most unusual time. Governmental corruption is becoming more and more painfully evident all over the world; the over-indulgence of a small segment of hu-manity and the resultant poverty of the majority is creating an imbalance that is upsetting the world’s economy. Today even the wealthy nations are beginning to learn what it means to do without. At this crucial moment in world history, proper leadership is essential. Shrii Shrii Ánandamúrti speaks of a new kind of leader, a sadvipra or “true spiritual leader.” In-stead of the most spiritually evolved members of society renouncing the world and seeking their own enlightenment in caves and monasteries and thus leaving the guidance of soci-ety to the corrupt politicians, spiritually developed individuals should take on the leader-ship of the society. Since their goal, developed by regular meditation and uncompromising

4

morality, is only the realization of the Supreme and not any mundane wealth, power or fame, there will be no chance of their corruption. Inspired and guided by them, mankind will accelerate its march toward Absolute Truth and reach new heights of spiritual and material perfection.

Note: The author’s use of the word “man” is usually intended in the general sense, i.e. “human”, and the use of him or his or he, etc. (lower case) similarly refers to both genders.

5

Short Sanskrit Pronunciation Guide

Sanskrit is the language of the terminology (and mantras) of Ánanda Márga practice and philosophy. A short guide to Sanskrit pronunciation using Roman Samskrta (Sanskrit) script is given below.

• a is pronounced as the “u” in “us”• á is pronounced as the “a” in “father”• i is pronounced as in “bit”• ii is pronounced as the “ee” in “beet”• u is pronounced as in “put”• ú is pronounced as the “oo” in “boot”• e is pronounced as in “net”• ae is pronounced as the “a” in “made”• o is pronounced as in “top”• ao is pronounced as the “o” in “owl”• m is pronounced as the “ng” in “sing”• n is pronounced as a nasal sound at the back of the throat• t, d, and n are pronounced with the tongue at the top of the mouth• c is pronounced as the “ch” in “child”• ph is pronounced as the “f” in “father”• sh is pronounced as in “she”• all other consonants followed by an “h” are aspirated (i.e. the original sound

of the consonant followed by a “ha” sound)• s is pronounced between “sh” and “s”• y is pronounced as “j” at the beginning of a word and “ia” in the middle or at

the end of a word• v is pronounced as “v” at the beginning of a word and “w” in the middle of a

word• jiná is pronounced “gyá”, as in jinána (pronounced “gyána”)

6

Planning for the Mahávishva

Now the universe has become very small. People are able to travel from one planet to an-other. When there was no convenience of conveyances, Lord Krsna planned the Mahábhárata to unite the scattered India. Today the universe has become small. Planning for Mahávishva (The Great Universe) and not Mahábhárata (Great India), is required.

The guiding factor behind the creation of the Mahábhárata was dharma – the creation of a great human society in which there would be peace, happiness, fraternity and no poverty. In that period, it was the rule that the country was held responsible if a person died of starvation. Not merely this, if there was an early death, if a child of five or so died, people regarded it as a flaw in the ruling structure. Today you have to create Mahávishva (The Great Universe), and the guiding principle behind it will be that all human beings are the progeny of the Supreme Progenitor. Hence all are His children, hence all should live to-gether – nay, will have to live together. Black or white, literate or illiterate, small or tall, all are the children of the same Father. Hence all will have to live together.

So the important thing is that all are the progeny of the Supreme Progenitor. According to this, there will be unity in the physical stratum, and so will there be in the psychic and spiritual strata. But to strengthen this unity yet more, there is one more factor which should be there, and is there – that factor being the common goal for all the children of the Su-preme Father – the merger of all in Him. All have come from Him and are in Him; there-fore, all people will have to live together.

Remaining together is natural for you, and to remain disunited is something unnatural. You know well that unnaturality is not tolerated by Prakrti. Unnaturality is ultimately destroyed. So it is natural for human beings to live together and to make a great Universe. By not do-ing so, and by mutual fight, all will be destroyed. This is the law of Prakrti. Hence, united you will have to remain, this is your duty. So that the people of the world may remain united, it is your duty to bring the Mahavishva as soon as possible. There will be peace and happiness in the Universe, and, established in one indivisible ideology, humanity will march ahead toward the Supreme Goal. Victory be with you!

3 December 1967, Ranchi

7

Bhágavata Dharma

Today’s subject of discourse is “Bhágavata Dharma”. The word “bhágavata” means “per-taining to divinity” and dharma means “inherent characteristic”, so Bhágavata Dharma means “the way of life which leads to ensconcement in the supreme stance”. Dharma is a natural propensity, an inherent characteristic. It refers to a particular spiritual way of life. Each and every object in this universe has its own innate characteristic, or svabháva (Sva means “own” and bháva means “propensity”). The innate characteristic of fire is to burn whatever it meets. The innate characteristic of human beings is to practice spirituality. To make a clear distinction between spiritual practice and the other natural tendencies of mind in the mundane sense, such as eating and sleeping, the term “Bhágavata Dharma” is used to describe the higher tendencies. Bhágavata Dharma refers to the innate tendency which leads human beings towards the Supreme Entity, which arouses in them a sponta-neous love and attraction for the Supreme Entity. In fact, in each and every human being there is love and attraction for the Supreme Entity. The human being who does not feel this attraction hardly deserves to be called a human being. Such a being is no better than a sub-human, although in human form. It is Bhágavata Dharma that clearly distinguishes human beings from animals. Even a thief who feels love for the Supreme Entity in the core of his heart, merits being called a human being. But a so-called virtuous person or a man of knowledge who feels no love for the Supreme Entity should not be considered a human being, because in such a person human dharma is wanting. Human beings are character-ized by their Bhágavata Dharma. They have a spontaneous attraction for the Supreme, which non-humans do not possess. Hence, human beings have a glorious existence; ani-mals do not.

Áhára nidrá bhaya maethunain ca sámányametad pashubhiirnaránám;Dharmo hi tesamadhiko visheso dharmena hiináh pashubhih sámánáh.

This shloka clearly illustrates that human beings devoid of Bhágavata Dharma are just like animals. I have already said that if human beings lack Bhágavata Dharma they are actually worse than animals. Animals do not have a developed intellect or consciousness; human beings do. If human beings fail to utilize their developed intellect and consciousness, choosing to avoid the pursuit of Bhágavata Dharma, they are the enemies of humanity and a slur on the human race. Their actions, having no relation to Bhágavata Dharma, should be considered contrary to humanity and their innate characteristic. Their future is bound to be doomed, like that of a huge tree struck by lightning. The downtrodden masses who long to better themselves should embrace the path of Bhágavata Dharma. The easiest and most natural way for human civilization and humanity to grow is through Bhágavata Dharma. There is no other way. Hence, those who sincerely seek the welfare of humanity must up-hold Bhágavata Dharma.

Bhágavata Dharma is dependent on three factors: vistara (expansion), rasa (flow) and sevá (service). The literal meaning of the word vistára is expansion, that is, to direct the mind toward the vast Cosmic Entity. This psychic movement towards the vast Cosmic Entity is

8

not dependent on external factors. To move towards that Supreme Entity one must first overcome and transcend all sorts of meanness and pettiness. Hence, a follower of Bhág-avata Dharma must wage a relentless fight against these limiting tendencies within his or her own mind, as well as in the society at large.

When the mind is confined within the narrow limits of pettiness a polluted atmosphere of sin spreads all around. But when the human mind expands, the effulgence of virtue be-comes increasingly manifest and humanity is exalted to the heights of divininity.

Vistárah sarvabhútasya Visnorvishvamidam jagat;Drastavyamátmavattasmádabhedena vicaksanaeh.

Visnupurána –Trans.

[This universe is nothing but the expansion of all the fundamental factors of Visnu. Hence, wise people identify this whole universe with their own self.]

Only human beings can expand their minds because only they have the opportunity to follow Bhágavata Dharma. Now the question is, how can human beings follow Bhágavata Dharma, and when should they begin?

Human beings should practice Bhágavata Dharma from their childhood, from the age of five. Human life is more valuable than the lives of other creatures. Hence every creature unconsciously yearns to attain a human frame because only with a human frame is it pos-sible to practice spirituality and perform noble deeds. The scriptures state that the practice of Bhágavata Dharma should commence at childhood. Those who embrace Bhágavata Dharma look upon this entire creation as a manifestation of Visnu (Parama Purusa). A small effigy of Visnu is not the real image of Visnu for them. They love the manifest form of Visnu because they are in an inextricable relationship of love with Parama Purusa.

Anayamamatá visnoramatá premasamgatá.

The exclusive love for Visnu can be called prema or divine love because one is in love with the Supreme Entity in whose mind resides the entire universe. By creating the quin-quelemental world He bas made Himself accessible to His created objects. Even a small blade of grass is His creation. Hence the followers of Bhágavata Dharma who expand the mind, will certainly see every object of this universe as an expression of their dear Lord. They will therefore show equal respect for each and every entity.

A religion or cult which does not encourage spiritual elevation but keeps the human mind confined to narrow limits, and depicts God in various imaginary forms, is far removed from Bhágavata Dharma. In Bhágavata Dharma there is no scope for differentiations and distinctions. The religion or philosophy which causes the human mind to become so ana-lytical that it distances itself from the one integral Entity is contrary to Bhágavata Dharma. Those following Bhágavata Dharma strive to create unity and synthesis in the midst of dis-unity and analysis.

9

The second factor is rasa, or flow. Whatever is happening in this universe, whether natural or supernatural, is due to Cosmic Will. Everything depends on His grace. Whatever human beings think, say or do is only possible due to Cosmic Grace. This entire universe is a Macro-psychic conation – everything originates from the thought waves of the Macro-cosm. Thus He witnesses everything at the same time.

The major difference between the unit mind and the Cosmic Mind is that whatever the unit mind imagines is only transformed into action on certain occasions. The external projection of the unit mind is only possible when it is fully concentrated. But for the Cos-mic Mind nothing is external – this entire universe is within His mind. The Cosmic thought-waves appear to be something external for us. The Macropsychic thought waves are his Svarasa (flow). Likewise, for externalization various waves emanate from the unit mind. In the first case the psychic waves are the svarasa of Parama Purusa. But mental waves, created by various thoughts, are the svarasa of microcosms.

Microcosms differ from one another due to the differences in their individual flows. All microcosms want to move according to their own individual flows. They endeavour to di-rect their internal thoughts and actions according to their individual flows. That is why the thoughts, actions and lifestyles of microcosms are so diverse. When you walk along a road a cobbler looks at your feet, a washerman looks at your clothes, and a barber looks at your head. The difference in their outlooks is due to the difference in their individual flows.

All microcosms create their own individual flows, in adjustment with the Macrocosmic flow. Hence the individual flow of every microcosm is directly controlled by Parama Pu-rusa. I have often said that Parama Purusa is not guided by your intellect or desires, but moves according to His own wishes. You will never have any opportunity to question Him. You will have to move around Him, whether you like it or not. If your individual flow does not maintain an adjustment with the Macrocosmic flow your longings will never be ful-filled. Everyone longs to attain so much but only attains a fraction of what is desired. If one’s longings are not in perfect adjustment with the cosmic waves one can never attain success.

Kii habe iccháy iccháte kii haiKrsna icchá viná phal phalená.

[Does individual desire have any value? Without the approval of the Supreme Entity noth-ing can succeed.]

You wish to attain something, but if your desire is not approved by the Supreme Entity, then you will not attain success in your mission. This is the second factor – rasa tattva of Bhágavata Dharma. What is rasa tattva? When human beings are in deep love with Parama Purusa they begin to know His nature and follow His will accordingly. Such individuals become invincible and victorious in the world. Most people are overwhelmed by His greatness, but sádhakas know the secret of becoming great. Thus the basic spirit of rasa sádhaná is to direct one’s individual desires and longings towards Parama Purusa. Only in this way can a sádhaka achieve fulfillment (rddhi) and success (siddhi). In the scriptures this has been called rásaliilá. Created beings, will have to move according to the Cosmic

10

Will; there is no other way. Learning, intellect and personal status become meaninngless unless they are directed towards Parama Purusa. After realizing the Supreme truth intelli-gent people start moving according to Parama Purusa’s desire, saying, “Oh Parama Purusa. I have nothing to ask of you. Let thy will be fulfilled. I want nothing else.”

The third characteristic of Bhágavata Dharma is selfless service (sevá). When you offer something to a person and expect to receive something in return, it is a sort of commercial transaction. But when you have no desire to receive anything in return for services ren-dered it is called true service, and here lies the basic difference between true service and commercial transactions. You might have seen newspaper advertisements in which a cer-tain company says it has been rendering service to the people over a long period of time. But the question is, can any commercial institution truly “serve” the people? Are they not merely involved in a commercial transaction of one form or other?

Service can be of two types: internal and external. This entire universe is the expression of the greatness of Parama Purusa, and therefore, whatever a person does for a particular liv-ing being is as good as rendering service to Parama Purusa. Wherever you are, and what-ever you may be, whether you are leading a family life or the life of a recluse, you need to serve all created beings for they are the veritable expression of the Supreme Entity. While serving living beings one should never allow a feeling of vanity to develop. One should always remember that one is serving Parama Purusa and none other. Had Parama Purusa not come in your contact in the from of living beings, you would not have an opportunity to serve Him. He comes to you as a sick person or as a beggar to solicit your assistance. Naturally you are more grateful than the person you serve because Parama Purusa has given you the opportunity to serve Him. Thus everyone should render external service.

Japakriyá and dhyána should also be practiced with the ideation that one is serving Parama Purusa. This is internal service. If this is done one will achieve intense psychic concentration. Of course one must serve without expecting any reward in return. If this spirit of service is fully awakened during japakriyá one will attain eveything. A service-minded sádhaka can attain liberation merely by repeating naina mantra, but a Yoga who performs higher spiritual practices will attain nothing in the spiritual sphere if he or she shuns service.

If internal service is not rendered properly, true external service becomes impossible. Hence it has been said,

Atmamoksártham jagaddhitáya ca.

Individual salvation is also a service to humanity. Internal service (átmamoksártham) leads to fulfillment or immortality; external service (jagaddhitáya ca) leads to universal welfare. Thus both internal and external service have equal importance. External service purifies the mind, and with a pure mind one is more capable of rendering service to one’s ista. Every sádhaka should render both types of service.

The mind thinks; it creates micropsychic waves. The merger of micropsychic waves into Macropsychic waves is a natural process. This merger is possible for every human being in

11

the rendering of external and internal service. Thus Bhágavata Dharma is a social dharma, a human dharma that easily can be followed by all. Whether people are aware of it or not, all are moving towards the nucleus of Bhágavata Dharma. Everyone’s individual journey ultimately terminates in Parama Purusa. Just as the earth is moving around the sun, and the moon around the earth, similarly every individual human being is moving around Parama Purusa. Your sádhaná is nothing but an attempt to reduce the distance between yourself and Parama Purusa.

One’s nerve cells, glands, and sub-glands are created according to one’s individual flow. In fact, various structures are created based on this individual flow. The various thoughtwaves of the mind are all identified with the individual flows. All microcosms, knowingly or un-knowingly, are rotating around the nucleus of the Cosmic Cycle. No one is separated from the Supreme Entity. Living beings attain different physical bodies according to their re-spective psychic waves. And with their individual minds and bodies they move around the Cosmic Cycle. This movement continues as long as they feel that they are separated from Parama Purusa. But as soon as the tiny drop finds the vast ocean it automatically merges in that ocean. The distance between the two is removed and there remains no separate exis-tence for either. The two become one. But until that final union is achieved unit beings will have to move like bullocks trudging around the oil mill.

When sádhakas establish themselves in Bhágavata Dharma, by virtue of vistára, rasa and sevá, their journey comes to an end. They become one with the Nucleus, one with Parama Purusa. At that stage they realize the secret of the divine sport of Parama Purusa. This is the true dharma of human beings – Bhágavata Dharma.

In the Giitá Lord Krsna said that to pursue one’s own dharma is the best and safest path, whereas the pursuit of other’s dharma is extremely dangerous. The endeavour to satisfy physical needs is common to both humans and animals, but this endeavour alone does not lead to supreme welfare. Rather, if people become totally engrossed in gratifying their crude desires, they will most probably become extremely crude. Hence, although Bhág-avata Dharma is human dharma, and is a somewhat difficult path, people should follow this path, and not the path of animal dharma. If they do follow animal dharma their rapid degeneration is inevitable.

One should remember that here dharma does not refer to any particular religion. These religions have nothing to do with one’s svadharma, with the pursuit of one’s innate char-acteristics. Unfortunately, this is how the Giitá bas been misinterpreted by a section of the people. The dharma of all human beings is one and indivisible, and that dharma is Bhág-avata Dharma. Establish yourself in that dharma and your victory is assured.

30 December 1966 DMC, Jamalpur

12

Dharma

Whose directions are to be obeyed? One should always follow and observe dharma. It embraces all; no one is distant from it. Therefore dharma will not teach differences, it will not teach distinctions of high and low, it will not teach untouchability. It will, instead, teach fraternity. Why? Because the voice of dharma comes from God Himself.

Dharma is to you what water is to fish. What sustains you is dharma. If you leave dharma you die. If dharma goes, everything goes. There is a story about a king who wanted a good market in his capital, but businessmen and merchants were reluctant to come because the city was somewhat unpopular. So the king thought out a plan: he offered to buy all those articles or commodities which could not be sold in the market by evening. This offer at-tracted the businessmen and merchants, and soon a big market was established. One day a businessman went to the king and showed him an idol of the goddess of misfortune which he could not sell in the market. Nobody wanted to buy it, for it would mean ruin to him and to his family. The king, bound by his offer, bought the idol and placed it in his palace.

That same night he saw a woman weeping. When he asked her why, she told him that she was the goddess of good fortune and that she could not live in a place where the goddess of misfortune was also living. The king said that he was helpless and could not remove the idol: he was bound by dharma. So the goddess of good fortune left the palace. Then the king saw a gentleman, who told the king that he was the god of good fortune and could not live in the palace after the goddess of good fortune had left it. The king expressed his inability to help him, so the god of good fortune also left the palace. After him several large and small gods living in the palace left it for the same reason, but the king told them all that he was bound by dharma. Then the king saw another person. When he inquired, the person said that he was dharma and he could not live in the palace after all the gods had left it. The king said that it was for dharma that he had kept the idol in the palace, it was for dharma that he had given shelter to the goddess of misfortune. Under these cir-cumstances, dharma could not leave the palace. Dharma could not deny the king’s state-ment, so he agreed to continue to live in the palace. Soon after this, all those gods who had left, quietly entered the palace from the back door. Even the god and goddess of good fortune returned, hiding their faces.

Marching ahead is life. Crushing the pebbles of hindrances and obstacles with a stroke of your feet, disdaining the frowns of winds, tornadoes, meteors and roaring thunders, and rendering all superstitions to ashes without any second thought… march on and on. God is with you. Victory is yours.

Date unknown

13

A Guide to Human Conduct

Introduction

Morality is the foundation of sádhaná (spiritual practice). It must, however, be remem-bered that morality or good conduct is not the culminating point of the spiritual march. As a moralist one may set an ideal for other moralists, but to do this is not something worth mentioning for a sádhaka (spiritual aspirant). Sádhaná, in its very start, requires mental equilibrium. This sort of mental harmony may also be termed as morality.

People often say, “I follow neither a religion nor rituals; I abide by truth; I harm nobody and I tell no lies. This is all that is necessary; nothing more need be done or learnt.” It should be clearly understood that morality is only an effort to lead a well-knit life. It will be more correct to define morality as a dynamic force rather than a static one, because balance in the extroversial spheres of life is maintained by waging a pauseless war against all opposite ideas. It is not an intro-external equilibrium. If the unbalanced state of mind takes a serious turn by pressure of external allurement, and if the mental disturbance is found to be intense, it is likely that the power for internal struggle may yield and conse-quently the external equilibrium, the show of morality, may at any moment break down.

That is why morality is, no doubt, not the goal, not even a static force. The morality of a moralist may disappear at any moment. It cannot be said with any certainty that the mor-alist who has resisted the temptation of a bribe of two rupees would also be able to resist the temptation of an offer of two hundred thousand rupees. Nevertheless, morality is not absolutely valueless in human life. Morality is an attribute of a good citizen and it is the starting point on the path of sádhaná.

Moral ideals must be able to furnish human beings with the ability as well as the inspira-tion to proceed on the path of sádhaná. Morality depends on one’s efforts to maintain a balance regarding time, place and person and therefore there may be differences in moral code. But the ultimate end of moralism is the attainment of Supreme bliss and therefore there should not be any possibility of any imperfections of relativity. It cannot be said that the ultimate aim of human life is not to commit theft; what is desirable is that the tendency to commit theft should be eliminated. Not to indulge in falsehood is not the aim of life; what is important is that the tendency of telling lies should be dispelled from one’s mind. The sádhaka starts spiritual practices with the principles of morality, of not indulging in theft or falsehood. The aim of such morality is attainment of such a state of Oneness with Brahma where no desire is left for theft; and all tendencies of falsehood disappear.

In the sádhaná of Ánanda Márga, moral education is imparted with this ideal of oneness with Brahma, because sádhaná is not possible without such a moral ideation. Sádhaná de-void of morality will divert people again towards material enjoyments and at any moment they may use their mental power, acquired with much hardship, to quench their thirst for meagre physical objects. There are many who have fallen from the path of Yoga or Tantra Sádhaná and are spending their days in disrepute and infamy. Whatever little progress they

14

achieved through forcible control of their instincts, was lost in a moment’s error in pursuit of mundane pleasures.

It must, therefore, be emphasized that even before beginning sádhaná, one must follow moral principles strictly. Those who do not follow these principles should not follow the path of sádhaná; otherwise they will bring about their own harm and that of others. Ácáryas must have noticed that people of over-selfish nature fear Ánanda Márga itself for fear of following its strict moral principles. They are concerned that the spread of Ánanda Márga may inconvenience the fulfilment of their mean, selfish desires and therefore, they malign the Márga in an effort to conceal their own weakness and dishonesty. But remem-ber that those who are lacking in moral spirit do not deserve to be called human beings. However hard they may try, their tall talk alone cannot camouflage the meanness of their minds for a long time.

Yama Sádhaná

The first lesson of human conduct is Yama sádhaná. We shall discuss all the aspects of Yama sádhaná. You know that Yama consists of five principles – Ahimsá, Satya, Asteya, Brahmacarya and Aparigraha.

Ahimsásatyásteyam Brahmacaryáparigraháh yamah.

The practice of these five principles achieves control by different processes. The word samyama in Sanskrit means “regulated conduct”. It should be clearly understood that samyama does not imply destroying something or somebody.

Ahimsá

Manovákkáyaeh sarvabhútá námapiidá namahimsá.

Ahimsá means not inflicting pain or hurt on anybody by thought, word or action. This word is wrongly interpreted by many. Some so-called learned persons in fact, define the word ahimsá in such a manner that if one adheres to it strictly, it is impossible to live not only in a society but also in forests, hills and caves. In such an interpretation of the term ahimsá, not only is killing prohibited, but even to fight a defensive fight is not allowed. By tilling the land one may cause the death of innumerable insects and creatures under the earth’s surface. Therefore, the use of a plough is not permissible. The followers of such an interpretation of ahimsá say that those who want to lead a religious life should not use the plough themselves, but employ other low-born people to do the same to save themselves from the sin of destroying life. Sugar must be poured into the abodes of the ants; no matter whether human beings have food or not. The poor must spare their blood from their bod-ies to save insects, the born enemies of human beings.

15

This is no definition of ahimsá. It merely causes confusion. It is contrary to true dharma; it is against the very laws of existence. Even the process of respiration involves the death of numberless microbes. They are all living beings and to save them one will have to stop breathing. The administration of medicines to the suffering will have to be stopped, be-cause such medicines cause the destruction of disease-causing bacteria. If ahimsá is so interpreted, where will such interpreters be able to stand? They will have to give up even filtered water, because the process of filtration of water means destroying the insects that cause impurity. It is also not possible to drink impure water, because then it is likely that such microbes might die in the stomach.

In the post-Vedic age this type of ahimsá was practiced in India for a long period, and as a result life for ordinary citizens became very miserable. The populace viewed with fear the religion dominated by this so-called ahimsá. They were forced to accept an atheistic be-lief, and they left the path of dharma. Devoid of any code of conduct, and intent on giving first preference to their own selfishness, such atheists became a burden to the society and to the world. Those who wanted to enforce the so-called ahimsá-influenced religion, be-came impractical and impotent by nature. Thus there is a pressing need in the modern age to re-think these historical facts from a new angle of vision.

This age was followed by another wherein another new definition of the word ahimsá was propagated. According to this definition, himsá meant to cause pain to living beings, but did not include the slaughter of animals for food. This idea is very much mistaken. If causing pain amounts to himsá, the slaughter of animals for food must also be called himsá, because the animals do not offer their heads willingly at the altar of death for this cause.

Recently one more interpretation for this word has been heard. It somewhat resembles the second definition described earlier, but it even lacks the simplicity or sincerity of that in-terpretation. According to this interpretation, ahimsá means non-violence or non-application of force. Possibly it is this interpretation which has distorted most the meaning of ahimsá. In all actions of life, whether small or big, the unit mind progresses by sur-mounting the opposing forces. Life evolves through the medium of force. If this force is not properly developed, life becomes absolutely dull. No wise person would advocate such a thing, because this would be contrary to the very fundamentals of human nature.

The champions of non-violence (so-called ahimsá) have, therefore, to adopt hypocrisy and falsehood whenever they seek to use this so-called ahimsá for their purposes. If the people of one country conquer another country by brute force, the people of the defeated nation must use force to regain their freedom. Such a use of force may be crude or subtle and as a result, both the body and mind of the conquerors may be hurt. When there is any applica-tion of force, it cannot be called non-violence. Is it not violence if you hurt a person not by your hands but by some other indirect means? Is the boycott movement against a par-ticular nation not violence? Therefore I say that those who interpret non-violence and ahimsá to be synonymous have to repeatedly resort to hypocrisy to justify their actions. The army or police are necessary for administration of a country. If these organizations do

16

not use force even in case of necessity, their existence will be of no meaning. The mark of so-called ahimsá or non-violence on a bullet does not make the bullet non-violent.

Those who are not adequately equipped to oppose an evil-doer should make every en-deavour to gain power and then make the proper use of this power. In the absence of abil-ity to resist evil, and in the absence of even an effort to acquire such ability, declaring one-self to be non-violent in order to hide one’s weaknesses before the opponent may serve a political end, but it will not protect the sanctity of righteousness.

The meaning of the word ahimsá in the sphere of sádhaná has already been explained. According to its correct meaning, one will have to guide one’s conduct carefully to ensure that one’s thought or actions cause pain to nobody and are unjust to none. Any thought or action with the intention of causing harm to someone else amounts to himsá. The exis-tence of life implies destruction of certain lower forms, no matter whether there is inten-tion of doing harm or not. The process of respiration kills thousands of millions of proto-plasmic cells. Whether one knows it or not, in every action such living cells are dying and being destroyed. The use of prophylactics means destructions of millions of disease-carrying germs. The crop-eating insects, parasites, mosquitoes, bugs, spiders, etc. are also being killed in innumerable ways. This is necessary to maintain one’s livelihood; it is not with the intention of causing pain to them. Such acts also, therefore, cannot be classed as himsá; they are to be done for self-defense.

As a result of clash and cohesion within the physical structure of every entity and also for the maintenance of structural solidarity at every moment, a process of formation and de-formation is always taking place. Rice is obtained from paddy – is there no life in paddy? Paddy can sprout. It is also capable of reproduction. For the preservation of the physical body you prepare rice by killing the paddy. Do you have any intention to harm anybody while preparing rice? It is thus seen that life depends on other forms of life for its very ex-istence. There is no question of himsá or ahimsá here. If this is conceived as himsá living beings will have to subsist on bricks, sand and stone. Even breathing will have to be stopped or one will have to commit suicide.

It is, however, very necessary to remember two things in respect of edibles. First, as far as possible, articles of food must be selected from among those items in which development of consciousness is comparatively little; i.e., if vegetables are available, animals should not be slaughtered. Secondly, under all circumstances before killing any animal having devel-oped or under-developed consciousness, it must be considered whether it is possible to live in a healthy body without taking such lives.

The human body is constituted of innumerable living cells. These cells develop and grow with the help of similar living entities. The nature of your living cells will be formed in ac-cordance with the type of food you take. Ultimately all these together will affect your mind to some extent. If the cells of the human body grow on rotten and bad-smelling food, or on the fresh flesh of animals in which mean tendencies predominate, it is but natural that the mind will have a tendency of meanness. The policy of eating, without due consid-eration, whatever is available cannot be supported in any case, even though there may not be any question of himsá or ahimsá. It should not be your policy to do what you wish. You

17

must perform actions after due thought. For continued subsistence a policy will have to be adopted for taking food; otherwise it will be against the code of aparigraha. What apari-graha means will be explained later.

Himsá and the use of force are not identical. Sometimes the use of force may result in himsá, even though there is no thought in the mind to cause pain. When the pressure of circumstances compels the use of force against certain individuals resulting in himsá, such individuals are termed as átatáyii in Sanskrit.

Ksetradárápahárii ca shastradhárii dhanápaháhAgnidagaradashcaeva sadete hyátatáyinah.

“Anyone who, by the use of brute force, wants to take possession of your property, abducts your wife, comes with a weapon to murder you, wants to snatch away your wealth, sets fire to your house or wants to take life by administering poison, is called an átatáyii.” If any person or a nation wants to occupy all or part of another country, the use of physical force against such invading forces is not against the principle of ahimsá. Rather, by a wrong interpretation of the term ahimsá or by interpreting himsá and brute force as identi-cal, common people will have to suffer from loss of wealth, happiness, or other hardships.

Sometimes it so happens that people instead of convincing superstitious people, injure their sentiments by their behaviour. A perusal of history shows that the antagonists of idolatry have, on many occasions, destroyed beautiful temples which were unique exam-ples of architecture. They destroyed the beautiful images which represented the expres-sions of sculptural art. All these acts are extremely violent, because they cause severe pain to the idolaters, and consequently the idol-worshippers adopt an obstinate attitude to-wards idols even though they are fully convinced that idol-worship is futile. As a result, not only is the spiritual progress of the idol-worshippers hampered, but the progress of the whole human society is retarded. It is worth noting that even if in any country all the peo-ple without exception give up idolatry, the spiritual aspirants, who follow the principles of brahmacarya, will preserve images carefully in museums out of appreciation for sculpture and aesthetic taste. They will not destroy these beautiful works in any circumstances. De-stroying a work of art also results in the destruction of the sense of subtle appreciation, and this is in no way proper.

While the mind is still attached to religious or sectarian signs or submits to superstitious rituals, it remains engrossed in crude objects. Any crude method to prevent such sectarian superstitions will cause reactions in the mind and this will hamper sádhaná. The best course, therefore, is to help these persons to expand their minds by means of Brahma bhávaná – cosmic ideation – and only in that case will they be able to give up supersti-tions easily.

The principle of ahimsá, one of the aspects of Brahma sádhaná, must have been clearly understood now. Let us now consider whether parents punishing a child amounts to himsá or ahimsá. No, it is not himsá because there is no intention of causing harm or pain at all. The purpose of such punishment is not to make the child shed tears, the purpose of such action is only correction. Whether it is a thief or a robber or a gentleman or a friend or

18

anybody else, any action with a true spirit of rectification cannot be termed as himsá, no matter how harsh it may seem.

It must now be clear that in day-to-day life it is not at all difficult to follow the path of true ahimsá. Taking meat as food is harmful in hot countries, especially where vegetables are available in abundance. However, under medical advice, as a diet after recovery from ill-ness or as one of the constituents of medicine, eating meat cannot be called either himsá or greed, because the meat is eaten under those circumstances only to maintain life. In extremely cold countries people eat animal flesh, wear animal skins and burn animal fat under the pressure of necessity.

Heroism is revealed in fight against aggressors. Consider the Rámáyana, the great epic. It describes Shrii Ráma waging a war with all his might against Rávana, who abducted his wife. Shrii Ráma’s action was in no way against the principle of ahimsá, because he did not invade Lanká with any desire to conquer the territory or to cause harm.

Consider the Mahábhárata. Mahápurusa Shrii Krsna had insisted to the Pandavas to take up arms against the Kaoravas, because the Kaoravas were aggressors (átatáyii) who had taken possession of the land by force. No one would accuse the very incarnation of love, Shriiman Maháprabhu, one of the great revolutionists in the social and spiritual world, of adopting ways associated with himsá; but he too pounced like a lion on the tyrant Kázii (Judge). If himsá and use of force were synonymous, Maháprabhu, the incarnation of mercy, certainly would not have done so.

The use of force against an aggressor is valour and desisting from such use of force is cow-ardice. But the weak people must assess their strength before indulging in violent conflict with a powerful aggressor; otherwise, if a fight is started without acquiring proper strength injustice may temporarily triumph. In history such an error has been called “Rajput folly”. The Rajputs always went forward with courage to resist Mughal invasion. No doubt, they fought valiantly, but they faced the enemy without assessing their own strength. They suf-fered from intrigues and internal dissensions and hence they always lost battles and died a heroic death. It is, therefore necessary to acquire adequate strength before declaring a war against an aggressor. To pardon aggressors before correcting their nature means encour-aging injustice. Of course, if you find that the aggressor is bent on destroying you, whether you use force or not, it would be proper to die at least giving a blow to the best of your might without waiting to assemble the adequate forces.

Satya

Parahitártham váunmanoso yathárthatvam satyam.

Satya implies proper action of mind and the right use of words with the spirit of welfare. It has no English synonym. The word “true” or “truth” would be translated in Sanskrit as “rta” (to state the fact). The sádhaka is not asked to follow the path of rta. One is to practice sa-tya. The practical side of satya is dependent on relativity, but its finality lies in Parama

19

Brahma, the Supreme Spiritual Entity. That is why Brahma is often referred to as the “es-sence of satya.”

Satyam jin ánamanantam Brahma.

Even though the objective of a sádhaka is to achieve that ultimate entity, in the process sádhakas have to deal with the relativity of their surroundings. Humans are rational beings: they possess in varying degrees the capability to do what is necessary or good for human-ity. In the realm of spirituality such thought, word or action has been defined as satya.

For example, a person rushes to you for shelter. You do not know whether he is guilty or not, or perhaps you know for certain that he is not guilty. He is followed by a ruffian bent on torturing him. If this terrified man seeks refuge in your house, and then the ruffian comes and asks you regarding his whereabouts, what should you do? By adhering to rta or truth you would inform the ruffian of his whereabouts. Then if he is murdered, will you not be responsible for this murder? Your mistake may have resulted in the murder of an inno-cent person. By adhering to rta or truth you become indirectly guilty of this heinous crime. What would be your duty if you followed the correct interpretation of satya? It would be not to reveal the whereabouts of the person and rather to misguide the aggressor so that the refugee may safely return home.

Suppose your mother is taking food. A letter is received about the death of your maternal grandfather. If mother enquires about the contents of the letter, what reply will you give? If you adhere to “truth”, you will reveal the news of her father’s death, which will cause a great shock to her mind and she would not even be able to take her food. It would be preferable in this case to state that all is well in their family. After your mother has had her food, a mention of her father’s illness would prepare the ground for her to bear the news of the tragedy. In this way, even though something other than truth was uttered, the dignity of satya has been maintained.

Asteya

Paradravyápaharano tyágo’steyam.

Not to take possession what belongs to others is asteya. It means non-stealing. Stealing may be of four types:

1. Physical theft of any material object. Ordinarily those persons who steal material ob-jects are called thieves. But thieves are not only those persons who flee with stolen objects after committing armed robbery. Whatever is taken in possession by the use of brute physical force, of arms or of strength of intellect, whether it is money or goods, amounts to theft, because behind such actions there is the intention of taking others’ property deceit-fully. However, acceptance of anything like money, crops, gold, etc., in exchange for money in a proper way is not theft.

20

2. Psychic theft. Here you did not take material possession of anything, but you planned it in your mind. This also called theft, because you have mentally stolen. Only the fear of law or of adverse criticism prevented you from doing the action physically.

3. Depriving others of their due physically. Even if you do not take possession of what be-longs to others, but you deprive others of what is their due, you become responsible for their loss. This is also stealing.

4. Depriving others of their due mentally. If you do not actually deprive anybody of what is justifiably their due, but you plan in your mind to do so, that too amounts to theft.

Some explanation here is necessary regarding the third and fourth types of theft referred to above. You may have seen that many educated people travel by train without purchasing proper tickets. They do not directly steal money from the Railway administration, but they deprive the railway administration of its due. A little thought will reveal that there is a sort of barter relationship of the passengers and the railway administration and therefore tick-etless travel amounts to theft of the type referred to under 3 and 4 above. Those who travel by train have obtained the facility from the railway administration. By purchasing tickets they pay for that facility in full and consequently the railway administration cannot be held in high esteem for rendering a social service. When the railway is not rendering free serv-ices, not to pay one’s travelling fare is theft.

Consider for a moment: what type of person commits such a theft for a few rupees only! Often people of the type indulge in all types of tall talks, freely criticize the leaders, and accuse them of corruption and nepotism. If their shortcoming is pointed out, they plead “It is difficult to live in the world with such strict morality. Those who run the railway admini-stration in such a manner deserve it – this type of theft is justified.” Missionaries or ascetics who convey a divine message, or political leaders with the noble purpose of doing good to the country, are seen to be often indulging in ticketless travel. This is a daily occurrence. Bribing government employees to evade income and other taxes, or demanding travelling allowance for a higher class when they actually travel in a lower class, these are all noth-ing but cheating. It is not only theft, it is also pettiness.

All these tendencies to steal are contradictory to the code of asteya. In many cases even educated people often act knowingly against the principle of asteya or do not want to ac-cept that petty stealing violates it. The author was once questioned by an acquaintance who was a Railway employee as to why he had purchased a full ticket for a nephew aged thirteen years, when a half ticket might have done (half tickets being permitted up to the age of twelve only).

There are some moralists who do not want to cheat any particular individual, but do not consider anything wrong in cheating the well-to-do or the government. Many a shop-keeper would sell adulterated commodities to his customers but entertain his own friends and guests with genuine items. It should be remembered that all actions with such a psy-chological background are against asteya. The easiest way of practicing asteya, as in the case of all other principles of Yama and Niyama, is auto-suggestion. If people, right from the childhood, remember these codes and remind themselves what is correct, they will not

21

go astray when they grow up – even in the midst of temptations – and they will be able to maintain the high standard of thoughts and character.

Brahmacarya

The correct meaning of brahmacarya is “to remain attached to Brahma”. “Brahmani vic-aranam iti Brahmacaryam”. Whenever people do some work or think of doing any work extroversially, they look upon the object, with which they come in contact, as a crude fi-nite entity. Because of their constant aspiration for material achievement their mind is so engrossed in material objects that their very consciousness becomes crude. The meaning of practicing brahmacarya sádhaná is to treat the object with which one comes in contact as different expressions of Brahma and not as crude forms. By means of such an ideation, even though the mind wanders from one object to another, it does not get detached from Brahma because of the cosmic feeling taken for each and every object. As a result of this preya sádhaná (extroversial approach) is converted into shreya sádhaná (introversial ap-proach) and káma into prema. ([Preya means attraction towards crude material objects, while] shreya means attraction towards the ultimate reality. Káma means desire for finite objects and prema means desire for the Infinite).

Many misinterpret brahmacarya to mean preservation of semen. It should be remembered that neither the word Brahma nor the word carya has any relevance to the word “semen”. Moreover, even physiologically such a preservation of semen is a bluff. Either owing to the disease in certain glands or by the use of similar other processes, unless one becomes maimed, it is not possible to observe such brahmacarya. It is certainly true that if the cor-rect meaning of the word brahmacarya is accepted (that is, to feel the Cosmic Entity in every material object), control in life becomes essential, but such control does not imply disobeying the laws of nature. Control means to abide by nature’s laws.

The prevention of the discharge of semen by some special measures or prevention of its surplus formation by fasting is ordinarily termed as so-called brahmacarya. For those who are not married, this so-called brahmacarya (which is really not brahmacarya) has some meaning, because it reduces the possibility of sexual excitement and thus prevents a dis-charge which may occur due to excitement while awake, asleep or dreaming. This is be-cause when there is no formation of surplus semen, there is no physical desire to waste it. Further consideration will, however, show what this so-called brahmacarya is worth. Are the prevention of formation of surplus semen and the loss of surplus semen not one and the same thing? All that can be said is that the first alternative is good for the unmarried and the second for the married.

People who by different suppressive methods seek to prevent the discharge of semen, cre-ate a bad reaction on their body and mind. Their bodies become rough and lack in lustre. A suppression of the sexual desire results in other desires, especially anger, taking a more terrible form. In the olden times only the actual meaning of brahmacarya was accepted. Later, when society was dominated by the intelligentsia, the so-called monks, who had taken to complete exploitation, thought that if ordinary citizens were allowed to pursue

22

spiritual practices, they might lose the machinery of exploitation at any moment, of which they were so fond. If common people are inspired by spiritual ideals their rationality will grow and grow. The monks realized therefore that the people will have to be kept maimed and helpless. Fear and inferiority complex will have to be infused in people to exploit them. They found that such an exploited mass consisted of ordinary worldly people, most of whom were married. If, therefore, the loss of semen was anyhow declared as anti-religious, they would be able to gain their end without difficulty.

And the result was promptly achieved. Ordinary worldly people began to think that they, by leading a married life, had committed a serious wrong, a heinous sin: they had in-dulged in activities against brahmacarya. The monks observed celibacy and were, there-fore, far superior. The so-called recluses took advantage of the situation and have, without difficulty, been exploiting the society.

Whether these recluses in fact are naesthika brahmacáriis (those who do not waste semen at all) cannot be decided by arguments. This can be decided by medical test. But it can be said without doubts that many of the so-called monks will not pass this test.

Marriage is a natural function like bath, food, sleep, etc. Therefore, there is nothing to be condemned in it, nor does it go against dharma. When a great man or an elevated sádhaka is not prohibited from taking food, etc., there is no reason why he or she should be de-barred from marriage. But proper control is no doubt greatly needed, not only over food and sleep, but in every walk of life. The lack of such control causes disease. Food is essen-tial for life, but absence of control over eating causes indigestion. A bath is refreshing, but in absence of control over bath, i.e., a long-continued bath, would make one catch cold. Similarly, marriage has its function but the absence of restraint in married life would cause various diseases in body and mind.

Marriage is slightly different from other natural functions in life, such as eating, sleeping, etc. Marriage is not so essential for life as are food and sleep.

The need for marriage differs with individuals. That is why in the opinion of Ánanda Márga every individual has complete freedom in matters of marriage. For example, marriage of those persons who suffer from some physical or mental disease, or who are not financially well off, or whose present circumstances are not favourable for marriage (i.e., where mar-riage can cause unhappiness), is not desirable. Those who are constantly engaged in the fulfilment of an ideal, or those who have to spend the greater part of their day in earning their livelihood or some mental occupations, should not marry, because they will not find it possible to fulfil their family commitments properly. The marriages of such people are harmful to the society in many cases. Although marriage is not desirable for those who are suffering from some disease or whose circumstances are not favourable to getting married, there remains a possibility of their indulging in vices stealthily if they are not married. To avoid this, they should work for the attainment of some high ideals or do rigorous spiritual practices. The psychological degeneration which is inherent in the suppression of psychic tendencies can be avoided only by an effort to fulfil a lofty ideal.

23

It has been said earlier, and it is being repeated, that one has to exercise control in every sphere of life, whether big or small. Such control does not imply killing the desire but controlling it. Desires and tendencies are natural attributes of a living being. Therefore, those who want to kill the desires should better adopt some easy method of committing suicide instead of pursuing any difficult method of spiritual practices. I do not find any reason to support the so-called vrahmacarya for those who are Shaeva, Shákta, Vaesnava, or who believe in Puránas, because their deities, Shiva, Visnu, Krsna and others, were what is commonly known as worldly people. In Purána the names of their wives and chil-dren are also mentioned.

Dharma is based on satya, “Dharma sah na yatra satyamasti.” “Where there is no satya there is no dharma.” This peculiar interpretation of brahmacarya may contain anything and everything save except satya. Hence there is no dharma or Brahma in it.

Humanity has to progress towards the ultimate reality by accepting what is truth. That is the path of a sádhaka; that is the path of dharma. It may be a privilege to parasitic religious professionals to deny what is simple truth in practical life, but thereby the sanctity of dharma cannot be maintained. It is not the path of satya, it is nothing but hypocrisy.

Aparigraha

In case of enjoyment of any material object, the control over the subjectivity is called brahmacarya while the control over objectivity is aparigraha.

“Deharaksá tiriktabhogasádhanásviikaro’parigraha.” Non-indulgence in the enjoyment of such amenities and comforts of life as are superfluous for the preservation of life is apari-graha. For our existence we require food, clothes, and also a house to live in. Provision for old age and money and cultivable land for one’s dependents are also essential. Therefore, a number of factors have to be taken into consideration to determine an individual’s ne-cessity for the preservation of life. It may be that the requirements of any two persons are not similar. It is therefore, difficult to determine the minimum requirements for any par-ticular person, because it is entirely a relative factor. The minimum requirement of a per-son can, to some extent, be determined and decided by the society.

For example, no one shall accumulate more than a certain amount of money or no one shall possess more than a certain number of houses or no one shall be owner of more than a certain area of landed property. But it is not possible for the society to fix the minimum limit in all spheres. Even after setting a limit for land, property etc., it is not possible to fix a quota in respect of edibles. The voracious may overeat and be attacked with diseases, the seekers of luxury may overspend on their luxuries and incur debt. That is why it will be easier for an individual to be established in aparigraha, if the individual and the society work together cooperatively. Those items of personal requirement which are left to the dis-cretion of the individual largely depend on the conception of that individual’s happiness and comforts.

24

This also changes according to time, person and place. For example, one person may eas-ily bear certain physical hardships, while another person under the same circumstances may possibly die. Under these circumstances the latter requires greater comforts of life than the former to remove his or her difficulty and this will not be against aparigraha. The place is to be considered also. In the summer season in India woollen clothing is unneces-sary, but it is a necessity in Siberia during that time. Time should be considered also. The minimum necessity of an ordinary person today is not limited to the minimum necessity of an ordinary person in prehistoric age. The reason is that the objects of pleasure are more easily available today and will be available even more easily in the future. Therefore, while practicing aparigraha, if the time factor is neglected, one will become unfit for social life and will have to withdraw from the physical world. Advocating the use of [raw sugar], i.e., gur, in the age of sugar, and bullock-cart in the age of railways, has no meaning in the practice of aparigraha. Today for an ordinary person whose time is not more valuable than that of another, travelling by aeroplane is definitely contrary to aparigraha, whereas travel-ling by rail is certainly not against aparigraha.

That is why I said that the society may help individuals to be established in aparigraha by setting a standard in certain spheres of life. But the complete establishment in aparigraha ultimately depends on the individual.

Aparigraha is an endless fight to reduce one’s own objects of comforts out of sympathy for the common people, after ensuring that individuals are able to maintain solidarity in their physical, mental and spiritual lives for themselves and their families.

In practicing aparigraha the objects of pleasure will increase or decrease with person, place and time; but the definition of aparigraha, as mentioned above, will be applicable to all persons, in all countries and at all times.

How to Live in the Society

The establishment of an ideal society depends on the mutual help of the members and their cooperative behaviour. This cooperative behaviour depends on the practice of the principles of Yama and Niyama; so, spiritual practices, especially the practice of Yama and Niyama, are the sound foundation of an ideal society.

It is often noticed that individuals incur debt because of their violating the principles of Yama and Niyama, especially due to their extravagance – and as a result, they approach the society for relief. In this connection I must point out that just as the society is duty-bound to give relief to individuals by combined efforts, so also it must have control over the conduct of individuals, over their practice of the principles of Yama and Niyama, and also over their expenditure. Not to consult anybody at the time of spending money but to ask for help from all when in debt, is not a good practice. Such a mentality cannot be en-couraged.

25

To purchase, by incurring debt, serge where tweed will do, or gaberdine where serge will do, is surely against the principle of aparigraha. Similarly, people should take food which is nutritious but not rich. They have to give up the practice of feeding others with money taken on loan. That is why social control over the individual’s conduct and expenditure is indispensably necessary. Hence, all Ánanda Márgis, when they see other Márgis acting against the principles of Yama and Niyama, must make them shun this habit either by sweet or harsh words or by dealing even more strictly. Thus they will have to make the so-ciety strong. Henceforth I direct every Ánanda Márgi to keep strict vigilance on other Ánanda Márgi to make them practice the principles of Yama and Niyama and also to ac-cept calmly directions of other Márgis in this connection.

I am also giving one more advice in regard to aparigraha. If any Márgis have to spend on anything in addition to the fixed expenditure (for example, expensive clothing, ornaments, articles of furniture, marriage, building, etc.), they should, before incurring such expendi-ture, obtain a clear order from their ácárya, unit secretary or district secretary, or any other person of responsible rank. Similarly, permission is to be obtained before taking loan from any businessman or money-lender. Where one’s own ácárya or any person of responsible rank is not easily available, consultation or rather permission is to be obtained from any other ácárya, táttvika or any right-thinking member of the Márga. Every member should follow this instruction strictly.

Niyama Sádhaná

The initial phase of the yaogika cult is the practice of Yama. This has already been ex-plained. Today’s discourse will be on the practice of Niyama. The practice of brahmacarya is held in higher esteem than the other four items of Yama. Similarly, in Niyama, the most important item is Iishvara pranidhána. To be more clear and concrete we may say that out of the ten principles of Yama and Niyama the remaining eight are subordinated parts of the two items, brahmacarya and Iishvara pranidhána. While dealing with their specialties, we may say that Yama sádhaná is the practice of the physical and psychic strata while the Ni-yama sádhaná carries equal weight in mundane, supramundane and spiritual strata.

Shaoca

The first aspect of Niyama sádhaná is shaoca. It means purity or cleanliness. It can be sub-divided into two parts, one relating to external sphere, i.e., external cleanliness, and the other to mental sphere, i.e. internal cleanliness.

Shaocantu dvividham proktam báhyamábhyantarantathaMrjjalábhyam smrtam báhyam manahshuddhistathántaram.

The proper use of soap, water or other cleansers to keep the body, clothes or surroundings clean is external cleanliness. By this cleanliness the physical objects with which people are directly associated are cleaned and made fit for use.

26

When people, driven by instincts, direct their mental stuff blindly towards the objects of pleasure without taking any help from their conscience – or when mind ultimately gets crudified by being constantly goaded by selfish motives – whether or not they think of doing harm to others, their minds get distorted. The complexes by which this distortion occurs are the dirts of the mind. For example, if any acquaintance suddenly earns much name, fame or knowledge, many will develop a feeling of jealousy towards him. People suffer from mental trouble at the prosperity of others; they do not give the least thought as to how much potentiality they themselves possess to earn those things or to acquire those qualities. Though that fortunate person did no harm to them, yet being overpowered by jealousy they create trouble for, or think ill of, him or her.

Where selfish interest is hampered, the minds of even the so-called honest people also be-come distorted within a very short time. Just as one’s clothes and houses get dirty very quickly in a dust storm, so also the mind becomes much more polluted by the storm of even insignificant passion in much less time. Therefore, it is a necessity to maintain the cleanliness of body, dress and house, but the need to keep the mind clean is still greater. Cleansing the mind is a far more laborious job than cleansing the body, clothes, house, etc.

Intelligent people should not, therefore, allow their mental purity to be stained. You must always guard against the tempest of passion. You must not yield to such storms. One more difference between external and internal cleanliness is that to remove external dirt – while cleansing the body, clothes or houses – one has to come in contact with impurities for some time. But in the mental sphere the cleansing process does not require your coming in contact with any filth. The application of force is necessary to remove the impurities. The weight of the actual gold can be determined only by removing the impurities from the gold.

The application of force must be a special type of action. External shaoca is an external activity and mental shaoca is an internal activity. If the impurity of selfishness, which, by entering into every cavity of the mental body, makes it weak – makes life a heavy burden – it has to be removed, it has to be burnt and melted in the fire of sádhaná. Such sádhaná is just the opposite of mean and selfish sádhaná; it is such that no impurity, no black spot, remains in the mind. The feeling of selflessness, the feeling of universalism is the only remedy to remove mental impurities. People who have fascination or temptation for any material object, can gradually remove that mental pollution arising out of selfish [motives] by adopting just the reverse course. Those who are very greedy for money should form the habit of charity, and they can serve humanity through such a practice. Those who are an-gry or egoistic should cultivate the habit of being polite, and they should serve humanity through that practice. Therefore, only selfless service to humanity and the efforts to look upon the world with a cosmic outlook alone can lead to establishment in mental shaoca.

Human beings’ desire to acquire things from others knows no bounds. Their hopes are never quenched, but their spirit of giving to others is very meagre. Generally when people do give something to others, the intention of charity or service is absolutely secondary; their predominant feeling is to receive something in exchange. In other words, they have

27

extreme greed to garner fame by one hand and give charity by the other. A sádhaka will have to adopt the opposite course to get rid of the burning flames of greed, he/she will have to develop an infinite desire to give to others with no intention at all of obtaining anything from them. You will have to establish yourselves in the realm of infinity by smashing the fetters of unit ego.

You must have seen many people who become angry and sorrowful at the time of his dis-tress saying, “I helped those persons in their adversity, served them so much on their sick-bed, but today they are so ungrateful that they do not even cast a glance at me.” They may even curse, “God is witnessing everything – they will have to reap the consequences of their actions.” You know that such remarks are an extremely vulgar expression of mental meanness. Such persons have not done sádhaná for mental purification, nor have they truly served anybody in adversity or sickness. In fact they took advantage of other people’s distress and gave them some assistance as an advance; but the motive behind such assis-tance was to recover it with full interest.

A question may be raised as to how much people should donate for shaoca sádhaná. Should they make paupers of themselves? Where service is the goal, people should fully observe aparigraha, acquiring only the bare necessities of life, for themselves and their direct dependents, without which they cannot live, and utilize the rest for the collective welfare of the universe.

But one who is dedicated to an ideal must be prepared to gladly and eagerly give up one’s all – even one’s life – for the collective interest. Even in a house where food is not abun-dant, you should keep something for the residents of the house to appease their hunger, and donate the rest to the needy. In this case, thinking of the residents’ necessities is not narrowness or meanness, because the preservation of life is certainly very important, though not the ultimate aim. When one is fighting for an ideal, however, to accept defeat means to plunge in severe gloom. Where there is not the least possibility to remove the gloom, one will have to sacrifice everything to uphold one’s ideal. You should always be ready like an armed soldier to meet such exigencies.

Santosa

Tosa means the state of mental ease. Santosa, therefore, means a state of proper ease. Contentment is not at all possible if the individual is running after carnal pleasures like a beast. As a result of extroversial analysis, the objects of enjoyments go on increasing both in number and abstraction and that is why one’s mental flow never gets any rest. Under such circumstances how can one attain perfect peace of mind? Achieving the desired ob-jects may give one pleasure for an hour or so, but that will not last long. The mind will again run in pursuit of new objects, leaving behind the objects already tasted – the long-cherished objects will lose their importance. This is the rule; this is the law of nature.

Human desire knows no end. Millionaires want to become multimillionaires, because they are not satisfied with their million. Ask the millionaires if they are happy with their money. They will say, “Where is the money? I am somehow pulling on.” This answer indicates

28

their ignorance of aparigraha. But such feelings have another adverse effect on body and mind. Out of excessive fondness for physical or mental pleasures people become mad to earn money and amass wealth. As money becomes the be-all and end-all of life, the mind gets crudified. Constant hankering after money results in negligence of one’s health, and this makes the body unfit. Therefore, santosa sádhaná lies in being contented with the earnings of normal labour, without any undue pressure on the body and mind. To remain contented, one has to make a special type of mental effort to keep aloof from external al-lurements.

You are aware that there are two effective methods to detach the mind from tendencies; one is auto-suggestion and the other outer-suggestion. If anyone always tries to think thoughts just opposite to the mean tendencies which occupied the mind, a change in one’s nature is bound to occur. This is auto-suggestion. A change in one’s nature is also brought about if such ideals are repeatedly conveyed to one’s ears by some external agents. This is called outer-suggestion. In the case of santosa sádhaná the aspirant must always follow auto-suggestion.

Santosa sádhaná does not imply that you should allow yourself to be exploited or op-pressed by someone who takes advantage of your simplicity, and you should tolerate it silently. It is by no means proper for you to give up your right of self-preservation or your legitimate dues in life. You have to go on fighting with concerted efforts for the establish-ment of your rights. But you must never violate the principle of santosa by wasting your physical and mental energy under the sway of excessive greed.

Tapah

Tapah means to practice penance to reach the goal. To practice shaoca it is not necessary to undergo physical discomfort to serve humanity. A donation of ten rupees brings no physical discomfort for millionaires. It is, therefore, not tapah for them but this gift helps them in practicing mental shaoca. There must be one and only one purpose behind the practice of penance and that is to shoulder sorrows and miseries of others to make them happy, to free them from grief and to give them comforts.

Just like shaoca sádhaná, in the practice of tapah there must not be even the least bit of commercial mentality. Shudrocita sevá (physical service) in almost all cases relates to ta-pah. Therefore, those who are afraid of physical labour or hate the shúdra (labourer) can never become a tápasa. If you serve sick people who are in great pain for hours together to give them needed relief, this is tapah; but if you serve them with the selfish motive of se-curing their assistance in your bad days, the entire effort of tapah is lost in a moment. Ta-pah sádhaná is, therefore, to be above selfishness. As a rule, practice of tapah will lead to mental dilation, and this dilation will certainly help a sádhaka, to a large extent, in prac-ticing Iishvara pranidhána. The sádhakas of tapah know that the served is Brahma, their cherished goal. They are servants and the service rendered by them is their sádhaná.

The very purpose of tapasyá of those who ready themselves to render service to the served only after consideration of their caste, creed, religion or nationality is defeated, because it

29

is not possible for them to serve with due sincerity with such a lack of large-heartedness. Those who look upon the served only as an expression of the Cosmos and look after their comforts selflessly develop devotion or love for the Supreme in a short time. When love is aroused, and devotional sentiment is expressed, what else remains to be achieved?

What place does knowledge or reasoning occupy in tapah sádhaná? This is a very impor-tant question. Truly speaking, far greater knowledge is required to render service pertain-ing to tapah than to render service pertaining to shaoca. Tapah devoid of knowledge is bound to be misused.

The opportunists will misuse your energy by extracting work from you to serve their selfish ends, and at the same time this will deprive the real sufferers of their due services from you. A rich miser approaches you with a tale of woe and entreats you to give him relief.

Being moved with pity, if you do what is needed to relieve him of his suffering, the very purpose of tapah will be defeated, as it is without any knowledge or reasoning. The end result of your service will be that the rich man whom you have served will become more miserly and more selfish and will, in the future, try to deceive in a greater way people who dedicate themselves to the service of humanity. Secondly, as you will, to some extent, know his inner motive, you will become mentally depressed and you will also develop a hostile attitude towards him.

Therefore, while following the principle of tapah you should ascertain fully well whether the person you are going to serve, really needs your service. Only then should you engage yourself in service.

In practicing tapah you should always give consideration to those who are inferior to you and not to those who are superior. Your responsibility is greater for those who are weaker, poorer, less educated, more ignorant and downtrodden in comparison with you. Your re-sponsibility is very little for those who are above your level, who are better off and more powerful than you. Therefore, you will have to ascertain with discrimination where your responsibility lies and to what extent; otherwise all your time, energy and labour em-ployed in tapah will be in vain. To banquet the rich is of no use – give food to the starving. There is no need to send presents to your superiors – send medicine and food to the sick. Don’t waste your time in flattering the rich; it will yield no result. Conquer the hearts of the underprivileged by your sympathetic behaviour and accept them in your society.

You cannot attain Brahma by tapah, if it is devoid of discrimination; because in such cases you do not make the proper use of objects. Of course it is better to do something than nothing and with this end in view, tapah even without discrimination has some value. It has some psychological benefit. Buddha said,

Win the miser by charity,Win the liar by speaking the truth.

You can definitely influence a miser by your charity, and there is nothing bad in this; but it is not what is understood by the term “tapah”.

30

There is another peculiarity in tapah. When the activities of human beings are not guided by discrimination, they are goaded by instinct. Tapah with discrimination changes the course of action and leads people towards emancipation. Of course, devotion also gives rise to discrimination but such devotion cannot be aroused in those who have not experi-enced Cosmic Bliss.

Svádhyáya

Svádhyáya means the clear understanding of any spiritual subject. In ancient days students carried on their day-to-day svádhyáya in the hermitage of the rsis. But the circumstances have changed and the term svádhyáya has also lost its meaning with passage of time. Nowadays reading religious scriptures without grasping the meaning is also considered to be svádhyáya. Religious professionals have misguided the public by their misinterpretation of the term svádhyáya. They say, “These are the results of reading such-and-such books; it matters little whether you understand the meaning or not. If you cannot find time to read books, simply touch your head with them thrice; or if you have no time to hear religious sermons, offer fruits or sweets to the deity. This will yield the same result. This is the real thing”.

Svádhyáya means not only to read or hear a subject, but also to understand its signifi-cance, the underlying idea. Acceptance of the outward or crude meaning has only led to the corruption of Vaesnava and Shákta sádhaná and this ultimately greatly distorted peo-ple’s religious belief. For example, one aspect of Tantra sádhaná is called mámsa sádhaná. What is this mámsa sádhaná?

Má shabdát rasaná jineyá tadamshán rasaná priyeYastad bhaksayennityam sa eva mámsa sádhakah.

“Ma” means “tongue” and “mámsa” means “action of the tongue”, i.e., vocal expression. The sádhaka who takes mámsa (vocal expression) every day, i.e., who practices control over speech, is a mámsa sádhaka. How beautiful the meaning is! But the so-called inter-preters who are dominated by their material desires never hesitate to slaughter innocent goats at the altar of the deities in the name of mámsa (meat) sádhaná. The number of goats to be sacrificed is determined by the number of those who will eat the flesh. Alas! what an interpretation!

To understand the underlying meaning of what is laid down in scriptures, the idea is to be grasped first; otherwise the proper spirit will never be realized. If I say, “Shaondikah surálayam gacchati,” it will naturally mean “The liquor merchant is going to the liquor (surá) shop.” But if I say, “Náradah surálayam gacchati,” it means “Nárada is going to the abode of surá (heaven).” But in the former case it was the house of surá, i.e., liquor shop. Thus the same word carries different meanings in different contexts. You have now under-stood how cautious you have to be in practicing svádhyáya. Those with vested interest seek to keep the public away from the true spirit of the true shástras, because this facili-tates their exploitation.

31

Iishvara Pranidhána

There may be many interpretations of the term “Iishvara.” But it commonly means “the controller of this universe”. He who controls the thought-waves of this universe is Iishvara. Therefore, “Purusottama” and “Iishvara” are not identical conceptions. In philosophy the word “Iishvara” has one more meaning – it is the witnessing counterpart of the objective Prakrti where the static principle is dominant. It is the witnessing entity of the causal world, it is the magnified essence of prájin a, it is an entity free from all bondages.

Klesha-karma-vipákáshae raparámrstah Purusavishesa Iishvarah.

Whatever may be the minor differences, to a sádhaka, Iishvara is understood to be nothing other than Saguna Brahma or God.

Pranidhána means to understand clearly or to adopt something as a shelter. Therefore Iish-vara pranidhána means to establish oneself in the cosmic idea – to accept Iishvara as the only ideal of life. The physical body constituted of five fundamental factors does not dis-obey the laws of the cycle of His thought-wave, extroversial or introversial. It is your mind that violates them, and this results in the degeneration of the unit consciousness; because unit consciousness is reflected in the mind and nowhere else. So Iishvara pranidhána means to move with accelerated speed towards that Supreme Shelter, God. Therefore, Iish-vara pranidhána is absolutely based on bháva, or ideation – it is a mental effort in its en-tirety. Shouting at the top of one’s voice for a big crowd to assemble, or showing devotion by beating drums, etc., has got no place in it. Your Iishvara is not deaf. Don’t shout to con-vey your mental feelings to Him.

One will have to detach the mind from worldly propensities while meditating upon Iish-vara (God). First the mind will have to be withdrawn from the limited “I” feeling, and fo-cused at a point. Then one will take the thought of the Macrocosm around that point with the help of the ideation of the mantra prescribed according to one’s own samskára (mental potentiality). He is the subtlest Entity; therefore He can be realized only through feeling and by no other means.

Perhaps you know that japa is of three kinds – vácanika, upámshu, and mánasika. Vácanika japa, the attempt to attract His attention by reciting prayers in a loud voice, is absolutely meaningless. Respect, affection, sincerity and devotion are attributes of the in-ner heart and are not to be expressed loudly in the language of flatterers. Vácanika japa, therefore, serves no purpose. However when a desire for vocal expression of an internal feeling is aroused, the divine touch can be expressed in sweet language in the form of a verse or song. As for example the mantra “Onm namaste sate sarvalokáshrayáya” occurs to my mind. Mantras of this type are very good, but they cannot serve the purpose of auto-suggestion of Iishvara pranidhána.

Verses or mantras uttered in such a low tone that they are hardly audible are called upámshu japa. Although this is better than vácanika japa, it cannot be considered an ideal

32

style of japa. Mental japa is the best process of Iishvara pranidhána. One’s ideation should be expressed mentally and the mind should be its witnessing entity.

If this mental japa is practiced regularly and properly after learning the same from a com-petent teacher, the mind will progress in a particular flow, a forward movement on the path of Pratisain cara of Brahma. The speed of the mind generated by a sádhaka by means of Iishvara pranidhána is faster than the mental speed of Brahma by which He is leading His psychic creations towards perfection through the path of Pratisain cara.

When the mental flow of a spiritual aspirant moves along the introversial phase of Macro-cosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all samskáras – and proceeds towards Eternal bliss. In this state the mind is vibrated with cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feel-ings are not physically expressed due to causes associated with the nerves, the mental vi-brations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáin ca (horripilation), vae-varna (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), vilunthana (rolling), kroshana (weeping), humkára (roaring), lálásráva (salivating), jrmbhana (yawning), lokápeksá tyága (indifference), attahásya (bursting into laughter), ghúrnana (whirling), hikká (hiccoughing), tanumotana (relaxation of the physical body) and diirghashvása (deep breathing).

The probability of such signs is very little in the case of vácanika and upámshu japa. That expression is very natural in case of those who have learned the correct process of sá-dhaná. These are associated with pleasure, and not with pain of any kind. Therefore, those who do not practice sádhaná should not be unnecessarily afraid of these signs.

When such occult symptoms appear, the sádhaka also should not worry in any way. In this state if the sádhakas pay attention to expressing those signs, their progress will be retarded. If they suppress these occult feelings, their bháva or ideation itself will be disturbed and their minds will become detached from Iishvara pranidhána. You should always remember that cosmic feeling is above everything else; it is unwise to waste time paying attention to the external symptoms of the ideation or bháva.

These occult symptoms disappear as soon as the mind is detached from Cosmic objectiv-ity. When sádhakas attain the capability to establish themselves in cosmic feeling for long periods, those ideations are confined to the mental body only and the physical body be-comes calm to a great extent.

It is desirable to practice various lessons of sádhaná alone, in a lonely place, but Iishvara pranidhána can be practiced both individually as well as collectively. In collective Iishvara pranidhána the combined mental efforts work together, and so give rise to the expression

33

of the higher signs in a very short time. Therefore, like all other aspects of sádhaná, Iish-vara pranidhána should positively be practiced alone, in a lonely place; but in addition, do not miss the opportunity of collective Iishvara pranidhána whenever some of you con-veniently meet together. The indomitable mental force aroused as a result of collective Iishvara pranidhána will help you solve any problem, great or small, on this earth. It is for this reason that you should always be zealous to attend weekly dharmacakra regularly.

Ánanda Púrnimá 1957, Jamalpur

34

The Form of Sádhaná

Paramártha is that by which the worldly afflictions are alleviated completely and the effort to attain this Paramártha is sádhaná. Where the Átman is free from all objects, that is, free from all types of afflictions, it is called Paramátman. As long as the aspirant maintains du-alistic feelings, then he or she will say that sádhaná is the process whereby Átman and Paramátman are unified.

Are Átman and Paramátman two independent entities? No, it is not so. Jiivátman, which is bound by its samskáras, moves about in the universal waves subject to the changes of birth and death. It does not attain the supreme bliss of its original form. However, it becomes Paramátman the moment it eliminates all its samskáras through sádhaná and the efforts of the indwelling unit mind. No difference remains between Átman and Paramátman except that caused by the samskáras.

Dvá suparná sayujá sakháyá samánam brksam parisasvajáteTayoranyah pippalam svádvattyanashnannanyo bhicákashiiti.

Two pretty and identical birds are dwelling in a single tree. One of them tastes the deli-cious fruit of the tree and the other witnesses it. This is a wonderful Vedic allusion. Here, the bird tasting the fruit is alluded to as the Jiivátman, and the bird which is only witness-ing is alluded to as Paramátman. The underlying meaning is that the unit soul is the entity which enjoys all the fruits and Paramátman is the witnessing entity to all the actions and reactions in the world. Jiivátman is under the influence of Prakrti, it is Máyádhiina or con-trolled by Máyá, whereas Paramátman, in whatever form He may manifest Himself is Máyádhiisha or Controller of Máyá.

Paramátman is the only Supreme Entity. Sat and Satya are equivalent words. Satya is that which is unchangeable. Every finite object is transmuted by the influence of time, space and person, that is, it suffers from consequences, but Satya does not undergo changes in accordance with changes in time, place and person. There are different kinds of customs and rituals peculiar to different climates. On account of the changes in the climates none of these can truly be called Satya. An incident which one day appears as a reality and is considered true, may on the following day be found to be incorrect and far from the truth. Thus it is found that what appeared to a person’s mind as a fact in the past is unreal in the present and what appeared, as unreal in the past assumes a real aspect in the present. Hence none of these worldly realities or unrealities are permanent truths. A single fruit is known in a particular place as a sweet fruit, while the same fruit in another land is a sour fruit due to changes in the soil. A particular object appears to the general public as white, but to the jaundice patient it appears yellow. None of the objects of the universe can be a permanent reality on account of their dependence on time, space and person. Brahma alone is the eternal reality beyond the influence of Prakrti, that is beyond the mind. His abode is certainly above the bounds of time, place and person.

35

In this manifested universe all the things that we treat as real at first sight are in fact rela-tive truths. All of them bear Svajátiiya or homogeneous, vijátiiya or heterogeneous and svagata or self-differentiations. Relative objects are only identifiable through these differ-ences. A tree, for example, is heterogeneous or vijátiiya to the houses, hills, rivers etc. and amongst the trees there are homogeneous or svajátiiya differences – the mango tree, jack-fruit tree, palm tree, etc., and amongst the mangoes, there are differences in varieties – langra, bambai etc. And there are also self or svagata differences in the trunk, branches, leaves etc. of each mango tree. Paramátman is a universal entity and is therefore above these three-fold differences.

This visible world is the mental manifestation of Brahma. He is an unparalleled and all-pervading reality. It has been said in the Shruti:

Sarvam khalvidam brahma tajjalán.

All is Brahma. Everything in the universe has been created by Him, is sustained in Him and absorbed in Him. Tantra also confirms this:

Yato vishvam samudbhútam yena játain ca tisthatiYasmin sarváni ltiiyante jineyam tad Brahmalaksanaeh.

The word Brahma means Great. It is not sufficient simply to call Him Great, since Brahma is He who has the power of making others also great. Through His grace the living beings become absorbed in thoughts of Him and attain Him, that is, Greatness.

Brhattvád Brahma, Brmhanatvád Brahma.

* * *

Yatra nányat pashyati nányacchrnoti nányadvijánti sa Bhúmá.

When a person attains that stage, then they cannot see, hear, or feel anything, they attain the rank of Brahma. But ordinarily people do not attain this state since worldly glamours keep their senses engrossed with different objects. In order to be free from the objects they have to undergo special processes. Where there is an object, the feeling of Brahma is not there. Humankind as a whole has to undergo certain disciplines in order to be free from the objective feelings. These disciplines are termed “sádhaná.”

Human beings are more conscious than all other creatures in this world, but they are also more engrossed with worldly attachments. Through intellectual powers humans invent new items for the sake of achieving pleasure, but everything manufactured is the object of intellect. It is only when these products of intellect present an impediment to the realiza-tion of happiness that people make an effort to realize the true knowledge. True knowl-edge is unchangeable. In the course of one’s research, one finds Brahma at the origin of everything and becomes prepared to attain Him. This is called “sádhana”.

It is said in the Kathopanisada,

36

Návirato dushcaritánnáshánto násamáhitahNáshántamánaso vápi prajinánenaenamápnuyát.

That is, so long as human beings fail to tranquilize their mind by detaching themselves from their desired acts, and thereby purifying their inner self, till then, regardless of how much they may study, they cannot attain Brahma.

There is reason behind whatever we say, because thoughts take their origin in Citta and the mind transforms them into action with the help of the Indriyas. The Indriyas work when the mind works; when the mind does not want to do anything, the Indriyas are also inactive. It is said in the Shástra:

Mana eva manusyánám káranam bandhamoksayoh

[Mind alone is the cause for the bondage or emancipation of human beings.]

Thus, the mind is behind all our activities, whether we direct it towards worldly objects or towards Brahma. No action is possible without the mind. The mind has infinite potentiali-ties and controlling these infinite potentialities is sádhaná.

Though the mind is very powerful it has one serious shortcoming. It cannot think of two objects concurrently.

Whenever it thinks it has one single object. Nevertheless the speed of the mind’s action is baffling. While concentrating on a particular work we may also hear others about us talk-ing. This is due to the fast acting power of the mind, which leads us to believe that the thought currents of the mind are unbroken. For example, while witnessing the pictures in cinema, we also enjoy the dialogue. The activities of the mind can be understood by dili-gently applying the mind and we see that the mind can do only one thing at a time. Therefore worldly acts and meditation on Brahma cannot be done simultaneously. It is im-possible that on one side humans will remain bound up with passion, anger, avarice etc. and on the other, will worship Brahma. The mind must be sanctified for the worship of Brahma. Apathy towards worldly objects through mental purification is not our goal. Liv-ing on this world we cannot be apathetic with regard to the world. Our object is to act, but our actions will be such that they will not bind us to the object. Many persons ask: Since both good and bad are causative for bondage, then surely inactivity is to be pre-ferred? No, this is not feasible. So long as we maintain our body we cannot be absolved from action. We must act, whether we will like it or not. Until death we will have to per-form the act of respiration.

No attachment to worldly objects will be developed if we observe Yama and Niyama, since every item of Yama-Niyama is part of Brahma sádhaná through worldly deeds. Hence when you are able to perfectly observe the spiritual practice of Yama-Niyama, your mind becomes absorbed in Brahma – the ultimate goal of this spiritual practice. For exam-ple, suppose a woman is extremely occupied in earning money. For her nothing remains in the world except money. In the same way for the aspirant who is absorbed in Yama-Niyama sádhaná and dedicated to the attainment of Brahma, there is nothing but Brahma.

37

The life of the person devoted to earning money becomes like a desert because everything except money is alien. But the aspirants of Brahma cannot call anything alien since eve-rything is Brahma.

According to the beliefs of the human beings, sádhaná is not practicable in normal life and it is necessary for an aspirant to sever connections with the home and members of the family. This is fallacious. How can a sádhaka devote himself to Brahma when he cannot even support the four or five members of his family? A person is associated with a family right from birth. Every family is beset with one problem or another. If instead of solving the problems, you leave your home and live in solitude, will you then forget about these problems? Furthermore, while in solitude you will have to think for your food and clothes. Sádhaná is possible only through this physical body, and for the sake of sádhaná it is use-less to create unnatural situations by forsaking the home. We can practice sádhaná by practicing restraint in whichever situation we are placed. The only thing necessary for practicing sádhaná is an ardent desire for it.

We should strengthen ourselves by remaining in normal situations and endeavouring to become superhuman. By developing superhuman powers we can awaken the element of eternal humanity amongst us. This eternal human entity alone is Brahma. In order to attain this power, meanness must be shunned, because this is the sádhaná for the Infinite. Feel-ings of differentiation are a great impediment. The feelings that a particular person is a Muslim, another a Hindu, yet another a Brahman and the fourth a Vaeshya come from mean thoughts. When every living being is a manifestation of Brahma, how can you know yourself, without shedding these differentiating feelings? No one is high and no one is low. Of course, according to one’s virtues and vices one is happy, one is miserable, one is rich, someone is poor, one is a fool and another is erudite, but all human beings. Differentiating feelings are the principal obstacles in the path of sádhaná and an elevated position cannot be attained without annihilating them. There is a story in the Mahábhárata.

Both Yudhisthira and Duryodhana had invited Lord Krsna to their respective houses for dinner. While on his way there, Shrii Krsna entered the house of Vidura. At that time the great Vidura was not at his house. Vidura’s wife was of very limited means and became nervous on the sudden appearance of Shrii Krsna. She did not know how to give a proper reception to Lord Krsna and there was no food in the house except bananas. Therefore, after washing His feet she seated the Lord and began to skin the bananas, and feed Him as she inquired about His welfare. Meanwhile the great sage Vidura returned home. He saw the Lord Krsna sitting and his wife, fully absorbed in feelings, feeding Him the skins of the bananas. Krsna was eating so happily, that it seemed as if He had never tasted a more de-licious food. Vidura was greatly pained to notice the folly of his wife and asked: “What are you doing? You are feeding banana skins to the Lord instead of bananas.” Vidura’s wife was taken aback and started apologizing for her faults. Vidura also implored. “O Lord, Thou hast taken a good many banana skins; do kindly oblige this poor woman by taking a few bananas.” But the Lord said, “Vidura! My stomach is full now. These banana-skins had such an exquisite flavour that there could be no superior food. So long as your wife, for-getting all differences, was feeding me, ‘I’ was there, but now that the difference between the banana and its skin has intervened, ‘I’ is not there.” This is a small story, but it is very

38

instructive. There are no differentiations before the Lord. Lord Shankaracharya was an eru-dite scholar. He has over-thrown Buddhism and revived Brahmanya religion, but there was a lack of full harmony between his principles and practices. Once after having a dip in the Ganges at Kashii, he was returning towards the road and he saw an untouchable walking with a number of dogs. For fear of his body being touched he attempted to bypass them. Then the untouchable said: “O Lord! Is this the result of your principle that there is only Brahma and nothing else? You are known by the name Brahmajin áni. The feeling of differ-entiation is developed even by treating a pariah as mean.”

The Supreme Brahma resides within the feeling “I am” situated amidst the concealed in-tuition of the mind. Our existence is in him. He exists in the sun-rays. Due to Him the per-ception of the world is possible. Having created our ego and scattered innumerable toys around us. He has hidden Himself among them. When we come to see Him in all things created by Him, our ego gets lost. The feeling of unit “I” shall be merged in the Universal “I”.

They say that women and Shúdras are not entitled to study the Vedas and acquire Brahma-Jin ána i.e. Self-knowledge. This is also a differentiation. In India women were the authoresses of the Vedic verses. Therefore, this reasoning is not sound. Veda Vyasa was born into a fisherman’s family and it is he who divided the Vedas into four parts: Rk, Yajur, Sáma and Atharva. Therefore, the idea that women and Shudras are not entitled to read the Vedas is quite fallacious. It is undesirable that any differentiating feeling should abide in the aspirants’ hearts. In the Ajinánabodhini Tantra it is said:

Varnáshramábhimánena shrutidásye bhavennarahVarnáshramavihiinascha vartate shrutimúrdhani.

Brahma is an immutable universal entity. A mother loves all her children. She does not entertain differential interests towards them, whether they are good or bad. Likewise no one is good or bad in the eyes of the Lord. He bestows equal grace on all.

The feelings of weal and woe are creations of the mind. Although the mind is limited, its orbit is vast. The aspirant undertakes spiritual practice through the mind. When the aspi-rant merges his or her mind in Brahma through sádhaná, he or she attains Brahma. They earn an eternal abode above all weal and woe and they cannot entertain any feeling of difference. They see Brahma in everything. Yájinavalkya says to Maetreyii “The Átman alone is the place for bliss. It is expedient to listen to it, to think of and to meditate on it. You will get its light by deep meditation on it. After one knows the Átman, nothing remains to be known”. It occurs in the Mundakopanisad:

Bhidyate hrdayagranthishchidyante sarvasamshayáKsiiyante cásya karmáni tasmin drste parávare.

The knots in the hearts of living beings are torn apart once they are united with Brahma, the cause of all causes. All reactions of past actions are annihilated.

39

Living beings have a desire to attain happiness and to avoid trouble. It is their Dharma to attain happiness and this desire is behind everything they do. Worldly pleasures, however, are born of attachments and do not give permanent bliss. If a person obtains one hundred rupees, he will want one thousand. In this way their desire progressively increases with the attainment of each thing desired. No sensory enjoyment is infinite. Therefore the desire for the Infinite is not satisfied through these finite objects.

Paramátman is Infinite; hence infinite happiness is only attainable on realizing Him, and for this sádhaná is a necessity. Without sádhaná there is no liberation from worldly bond-ages, Sacchidánanda is attainable through sádhaná alone.

Sádhaná can be practiced at home, by family people and it is not necessary to take to the order of Sannyása. The true meaning of the word “sannyása” is “devoted to truth”. No one can be devoted to truth except through sádhaná. The fact is that the word “sannyása” can only be used in the context of sádhaná

Oh! the followers of Ánanda Márga, march along the path of Satya and awaken the Satya hidden in you. Develop the Cosmic Consciousness that is latent in you. In the same man-ner as Bhagiratha through his sagacious powers summoned the holy currents of the Gan-gottarii through the dark mountain-chasms. Through those currents of Satya, enliven your society and carry it along on the path of the infinite ocean of inseparable souls which are awakening on the road to the Supreme Union – the holy confluence of the sea. When this is attained, there will be no mean wanderings or the externalized struggle for existence. There will be one Universal “You” who will forget is own self in the serenity of the serene, the serene, the exaltation of Consciousness and the holy touch of the supremely blessed.

c. 1955 DMC

40

Tantra and its Effect on Society

What is Tantra? The process of transforming [latent divinity] into the Supreme Divinity is known as Tantra sádhaná. The sleeping divinity in animality is termed, in the language of spiritual aspirants, the kulakundalinii. So we find that actually the spirit of Tantra sádhaná lies in infusing a [vibration] in the kulakundalinii and pushing her up towards the spiritual goal.

The significance of the term tantra is “liberation from bondage [the bondage of dullness, or staticity]”. The letter ta is the seed [sound] of dullness. And the root verb trae suffixed by da becomes tra, which means “that which liberates” – so the spiritual practice which lib-erates the aspirant from the dullness or animality of the static force and expands the aspi-rant’s [spiritual] self is Tantra sádhaná. So there cannot be any spiritual practice without Tantra. Tantra is sádhaná.

Spiritual practice means practice for expansion, and this expansion is nothing but a libera-tion from the bondage of all sorts of dullness [or staticity]. A person who, irrespective of caste, creed or religion, aspires for spiritual expansion or does something concrete, is a Tantric. Tantra in itself is neither a religion nor an ism. Tantra is a fundamental spiritual sci-ence. So wherever there is any spiritual practice it should be taken for granted that it stands on the Tantric cult. Where there is no spiritual practice, where people pray to God for the fulfilment of narrow worldly desires, where people’s only slogan is “Give us this and give us that” – only there do we find that Tantra is discouraged. So only those who do not understand Tantra, or even after understanding Tantra do not want to do any spiritual practice, oppose the cult of Tantra.

The factors behind their repulsion from sádhaná are two in number. The first is what is known as the psychology of spiritual inertness, and the second is a sort of phobia. The spiritual phobia is the greatest enemy of human society. This phobia is the main discour-aging factor.

As I was saying, the [acoustic root] ta represents dullness, and the endeavour to liberate one’s self from this dullness is known as Tantra sádhaná.

At this point I would like to say a few words about the biija mantras [seed sounds, acoustic roots] of Tantra. In this universal arena each and every action has a certain acoustic impli-cation. The fundamental sound that works behind an action is known as the seed of that action. If the different expressions of the Cosmic Self or of the Macrocosm are termed de-vatás, then at the root of every devatá there lies a particular seed or sound. That particular seed or sound is known as the biija mantra of the devatá concerned. The will power (biija bindu or kámabiija) of the Cosmic Self, [in] its first expression, takes the form of the náda (first expression moving in a straight line). After that the náda is converted into kalá [cur-vature created under the influence of mutative Prakrti], and the sensible or perceptible manifestations of this kalá are known as the jagat or “world”. The spirit of the term jagat is “passing show”.

41

So we find that the world, which is an expression of kalá, comes from the náda, and the náda comes from the kámabiija, or will force (Shambhúliun ga), of the Great. [Náda has the acoustic form of on m.] This on m is the collective form of three seed letters, a, u, and ma, representing creation, preservation and destruction, respectively. So the word on m can properly represent this manifested universe. Through proper analysis we get fifty fun-damental sounds, or acoustic roots, from onm – that is, onm is a collective form of those fifty sounds.

Every worldly action is expressed through activating waves having the potentialities of those fundamental sounds as their nuclei. The potentiality of a particular sound or the po-tentialities of more than one sound may act as nucleus or nuclei, according to the nature of the action concerned. These fundamental sounds are the creative forces of the universe, so they are known as mátrká varnas [causal matrices]. Whatever exists in the universe is [supported] by a sound of this type.

One of the things existing in the universe is contraction or dullness. Contraction or dull-ness is also something worldly. Since it exists, it will certainly have some biija mantra. The biija mantra of this dullness is ta, and the sádhaná that liberates spiritual aspirants from the influence of this ta is Tantra.

There is spiritual force in each and every living entity. The practical interpretation of Tantra is to awaken this spiritual force and expand it, with the one objective of unifying it with the Supreme Divinity. The lowermost portion of the spinal cord is known as kula, [the abode of] Svayambhú. It is called kula because it bears the weight of the main physical trunk: ku means “creation” and la means “holder” (lá + da = la). [The abode of] Svayambhúliun ga, bearing the weight of the main physical trunk, is rightly termed kula.

The unconscious animality residing in this kula in a coiled form, is nothing but the latent divine force. It gets back its original status as soon as its attachment for crude objectivities is removed. Because of its coiled form, this sleeping divine force is known as the kula-kundalinii, or the “coiled serpentine”. So the first and foremost phase of spiritual sádhaná lies in awakening the kulakundalinii from her long hibernation, with the help of a proper wave coming from a great spiritualist [and] with the help of a proper mantra. But for one’s spiritual march, just to awaken her is not sufficient. This awakened kulakundalinii must be pushed upwards, and her existence must be suspended in the non-attributed existence of Shiva [Supreme Consciousness]. To suspend the kulakundalinii in Shiva is the ideal of Tan-tra.

Dhyáyet kundaliniim suksmám múládháranivásiniimTámista devatá rupam sárdhatri balayánvitam;Koti saodáminiibhásam Svayambhúliungavesthitám.

[One should meditate on the kundalinii – residing in the múládhára cakra in a subtle and divine form – coiled three-and-a-half times – with the effulgence of a million moons – wrapped around the Svayambhúliunga.]

42

There are various glands of various types in the human structure. Each and every gland may be treated as the controlling station of a particular mental [propensity], and the inten-sity of expression of the mental [propensities] depends on the proper secretion of hor-mones from these glands. As a general rule hormones secreted from the lower glands can-not influence the upper glands, but they can, directly or indirectly, influence the glands situated at lower points. Since the sahasrára cakra [corresponding to the pineal gland] is the highest cakra, or plexus, hormones secreted by that plexus can control all other glands of the human body. Just now I said that the kulakundalinii is awakened by the force of spiritual waves, or of mantra, and these glands help spiritual aspirants by creating such a force. The sahasrára cakra being the controller of all the glands, it is the central station of all the waves and mantras.

In each and every important gland or sub-gland there resides the seed of its expression, that is, a mátrká varna. So in the sahasrára cakra there [lie the seeds] of all expressions – that is, all the mátrká varnas are there. The synthetic form of all the mátrká varnas is the on mkára [onm-sound]. So it is crystal-clear that the potentiality of expression of all the in-stincts of the human mind lies in the sahasrára cakra.

Human [staticity] can be converted into spirituality or divinity only after arriving at the sahasrára cakra. The lowermost plexus, the múládhára, is the site of crudeness, and the uppermost plexus, the sahasrára, is just the opposite, it is the site of consciousness. So people of animal instinct have no other way, if they want to free themselves from worldly illusions, than to take the kulakundalinii from the múládhára to the sahasrára. The inner spirit of raising of the kulakundalinii is for one to control the [propensities] and seed sounds of the different glands and to suspend one’s self in Paramashiva [the Nucleus Con-sciousness], whose rank is beyond the scope of all the instincts and seed sounds. It is a process of shattering the páshas [bondages] of all mental weaknesses; and after conquer-ing these weaknesses and other mental ripus [enemies], to transform animality into divin-ity. This sádhaná of the kulakundalinii is a great fight. After establishing oneself above the scope of each and every instinct, idea and seed sound, a sádhaka must go on with his or her fight, with the intention of merging himself or herself into the Supreme Entity which is beyond the arena of the world of ideation. So the sádhaná of Tantra is a great battle, a sá-dhanásamara.

The main characteristic of Tantra is that it represents human vigour. It represents a pactless fight. Where there is no fight there is no sádhaná. Under such circumstances Tantra cannot be there, where there is no sádhaná, no fight. It is an impossibility to conquer a crude idea and to replace it by a subtle idea without a fight. It is not at all possible without sádhaná. Hence, Tantra is not only a fight, it is an all-round fight. It is not only an external or inter-nal fight, it is simultaneously both. The internal fight is a practice of the subtler portion of Tantra. The external fight is a fight of the cruder portion of Tantra. And the fight both exter-nal and internal is a fight in both ways at once.

So practice in each and every stratum of life receives due recognition in Tantra, and the coordination and cooperation of the practices in all strata represents Tantra in its proper perspective. The practice for raising the kulakundalinii is the internal sádhaná of Tantra,

43

while shattering the bondages of hatred, suspicion, fear, shyness, etc., by direct action is the external sádhaná. When those who have little knowledge of sádhaná see the style of this external fight, they think that the Tantrics moving in the cremation ground are a sort of unnatural creature. Actually the general public have no understanding of these Tantrics. In the direct fight against the ripus and páshas they may appear to be unnatural for the time being, but one cannot ignore the fact that in wartime every person becomes, to some ex-tent, unnatural in his or her activities.

Those who did not understand the inner spirit of the subtler sádhaná of Tantra,(1) or those who did not or could not understand the essence of [Tantric] practices or could not follow those practices in their lives, misinterpreted the real idea and did whatever they liked ac-cording to their sweet will, with the intention of furthering their narrow individual interests and fulfilling their worldly desires. A section of the polished intelligentsia, because of their meanness and degraded tastes, misunderstood Tantra and went against its idea. Those who could not understand the inner spirit of the terms madya, mámsa, miina [matsya], etc. (known as the Paincamakára),(2) accepted the crude worldly interpretations of those arti-cles, and their Tantra sádhaná was nothing but an immoral antisocial activity.

The process of Tantra sádhaná is gradual. But with even a preliminary advancement in this sádhaná, sádhakas attain certain mental and occult powers which make them stronger than the average person in terms of mental and spiritual development. But if in the process sádhakas forget Parama Brahma, the culminating point of all our vital expression, and em-ploy their mental and occult powers to exploit the common mass and to satisfy their lusts, then the demerit lies with those individuals, not with Tantra. If sádhakas remain vigilant and alert regarding the principles of Yama and Niyama, that is, the cardinal moral princi-ples, there is little chance of their degradation. Rather with their developed mental and occult force, they will be in a position to render better service to humanity and to utilize their intellects in a better way.

People can use any of their powers or attainments either for virtue or for vice. If anyone applies his or her potentialities in evil or destructive designs instead of in good ones, then the powers or potentialities are not to be blamed – all the lapses are lapses of the person. Money can be used in various public welfare projects; yet it can also bring on various so-cials evils. Swords can be applied to suppress the stupid, but also the gentle. So is the sword or the money responsible for its own good or bad use? Certainly not. It is highly im-proper to allow the powers attained through Tantra sádhaná to become extroversial; it is proper to exercise all these attainments in more complex sádhaná, in the subtler pursuits, so that spiritual obstructions are forced out of the human mind. This spiritual attainment helps the kulakundalinii to ascend and to merge with, or unify with, Supreme Conscious-ness.

Tantra should be utilized only in the subtle field; if applied extroversially, it brings about so much of the crude impact of worldly affairs that the degeneration of a sádhaka becomes unavoidable. The power that is applied by degenerated Tantrics in the sát karma(3) of Tantra – that is, psychically killing, psychically dominating or controlling, stupefying, hypnotiz-ing, etc. – has, in reality, nothing to do with spirituality. All of these powers are simply

44

mental powers attained through Tantra sádhaná. They can be attained even without prac-ticing Tantra sádhaná, by practicing certain mental processes. But then such powers can be successfully applied only against mental weaklings. No endeavour of this sort will find any opening with mentally stronger persons. And none of these actions carries any value for a spiritual sádhaka.

To attain Tantric power one has to practice both external and internal sádhaná – has to stage a fight of both kinds. As a part of the external fight one has to apply a vigorous force or control over his or her worldly conduct and expression, while in the internal fight one has to arouse and to take up his or her kulakundalinii against one’s crude thought with all the strength of one’s intuition.

The ascent of the kulakundalinii is brought about through the practice of certain processes. At the sahasrára, or pineal gland, the kulakundalinii drinks the hormone secreted by that plexus. The biological explanation of this is that the sádhaka attains control over the flow of nectar secreted from the sahasrára (i.e., over a particular hormone secreted from the pineal gland). This flow of nectar is the main support of divine life. During this period of kundalinii sádhaná (sádhaná establishing control over the “coiled serpentine”), sádhakas attain or establish control over the ascent and descent of the [susumná] fluid. The mental trends of sádhakas are vitalized by the nectar of the sahasrára – by this hormone – and by the well-controlled movement of the [susumná] fluid, bringing the sádhakas uncommon sagacity and vigour. The blending of such sagacity and vigour adorns a sádhaka with an attractive personality, with sharp intelligence and with an unparalleled spirit. Only under the sound leadership of such Tantrics can a dharmic social and national life be lived.

On this path of human advancement from animality to divinity, everybody has a particular position and exerts an influence on society corresponding to that position. Every human being, as a matter of principle, by virtue of being Homo sapiens, certainly has equal rights with others in every walk of life, but Tantra admits specialities to individuals in proportion to their positions on metaphysical strata. Tantra does not recognize any racial, genealogi-cal, political, national or economic differences among human beings, but it does give rec-ognition to individual vigour. The fundamental difference between the Vedic Aryan ideals and the Tantric ideals is that among the Vedic ideals, much importance is granted to racial and clan differences, while in Tantra only the ideal human gets the honour. There is very little scope for spiritual development in the prayerful Aryan religion, and that is why the Aryans who settled in India gradually became influenced by Tantra. The effectiveness of Tantra in developing personality and vigour within a short span of time made Tantra at-tractive to the Aryans. So in the beginning they started practicing Tantra sádhaná, but with strict secrecy. During the daytime they would remain Aryans with their usual emblems – shikhá [sacred hair] and sútra [sacred thread] – but at night they would throw off their upaviita [sacred thread] and caste differences and practice Tantra sádhaná in Bhaeravii cakra.

Pravrtte Bhaeraviicakre sarva varná dvijátayah;Nivrtte Bhaeraviicakre sarve varnah prthak-prthak.

45

[When they sit in the Bhaeravii cakra, they distinguish only between those who are sá-dhakas and those who are not; but when they leave the cakra, they renew the traditional caste distinctions.]

Veda through its sacrificial rituals encourages materialism, while the Tantric cult through its mental and spiritual practice helps sádhakas progress towards the intuitional self – to-wards the Supreme Non-Attributional Reality.

The spirit of sádhaná is to control the extroversial trends of the mind – to guide one’s self in a proper way – so sádhaná and the Tantric cult are synonymous. Ceremonial sacrifices, prayers, and other extroversial rituals are neither Tantra nor sádhaná. Every sádhaná that aims at the attainment of the Supreme, irrespective of its religious affiliation, is definitely Tantra; for Tantra is not a religion, Tantra is simply the science of sádhaná – it is a princi-ple. In reality, can anyone stand up in any sphere of life without [sádhaná]? Can we achieve the honour, the status and the other commodities that we want in this material world without a struggle? And when we consider our aspiration for development and ad-vancement in the mental world – that cannot be brought about without a struggle either. So everywhere, whether in the crude sphere or in the subtle sphere, struggle is the essence of life. The proper role of human beings lies in [controlling] and harnessing all sorts of crude forces or trends. Thus not only is Tantra an asset in the spiritual world; but even in the most material and crude spheres of life there is no other recourse than to accept Tan-tric ideals.

Those who sparkle and arouse their vigour in the physical and the mental worlds by stag-ing a struggle against crude tendencies become superhuman persons in human frames. Such personalities, adorned with vigour and vitality, receive ovations everywhere. As a matter of fact, whatever may be the social or administrative [system of a country] – whether it is a democratic republic, or a bureaucracy, or a dictatorship – only those rule who have [invoked] vigour and personality in themselves. Vigorous personalities always rule the weaklings. If individuals having great personalities and great vigour enter into politics, they become [strong or autocratic leaders], while others bow to their command.

Personalities of intermediate category [in regard to their vigour] do not like to shoulder the responsibilities of a [strong leader]. They carry on their [autocratic leadership] under the safe shelter of a monarchical or republican government (by making the crown or the par-liament a puppet in their hand); though it cannot be emphatically stated that democracy succeeds only in countries where people lack vigour. There are many countries where the people do not lack vigour, yet where democracy has claimed success. Of course, this has a political side too. [Autocracy] makes its appearance only in those countries where the people have an ample store of vigour yet where the government has become infested with a high degree of corruption. In England and the United States of America there is no dearth of vigour, yet due to efficient forms of government, democracy has never failed. But in Pakistan and Egypt, because of hopeless and pitiable sorts of governments, the people in general have accepted [autocracy] wholeheartedly.

In this world there are also many countries where there are no honest, sincere leaders in the political sphere and whose governmental body is full of corruption, but where, never-

46

theless, democracy has not suffered any setback. Anyway, the essence of my comments lies in the fact that even in worldly affairs one’s personality is developed through Tantra sádhaná, and sádhaná meets success everywhere.

In this regard, it may be asked whether the [strong leaders] of the world practice any Tantra sádhaná or not. To this my answer will be that, perhaps unknowingly, they have always followed Tantric principles. You perhaps know that the great hero of Indian independence, Subhash [Chandra Bose], was an ardent follower of the Tantric cult.

The caste system is based on the principle of distinctions and differences. This system has constituted the greatest obstruction to the formation of a strong, well-organized, well-knit society. This system does not provide a clue to or a seed of the possibility of unity in diver-sity. The caste system is recognized by the Vedas only, not by Tantra. In the Tantric cult, although there is cent per cent scope for a person’s all-round development, nevertheless, as human beings, all remain in an equal status. That is why there cannot be any compro-mise between Tantra and the caste system.

Varnáshramábhimánena shrutidásye bhavennarah;Varnáshramabihiinashca varttate shrutimúrdhani.

–Ajin ánabodhinii Tantra

That is – Tantra has expressed in clear language – “Those who proudly espouse the caste system are slaves of the Vedas, while those who have risen above it or kicked it off, attain a place at the head of the Vedas or above the Vedas.” The present caste system of Indian so-ciety is the creation of those opportunist Vedic Aryans who entered the Tantric cult but be-cause of their lack of sincerity could not attain the desired status. The deficiencies of Vedic society have in this way inflicted great harm on Tantra.

True Tantrics will certainly allow special honour and recognition for individual potentiali-ties and vigour, but as human beings, all will be equal to them. In the Buddhist Age as well, Tantrics followed this principle. In ancient times, Bengal and Mithila were great seats of Tantra. At that time those who had advanced in Tantra sádhaná – those Brahmans, Kay-asthas, Vaidyas, etc., who were engaged in the sádhaná of raising the kulakundalinii – were identified as kuliinas. Those who were supporters of the Vedas (also known as shruti) were recognized as shrotriyas. Though as human beings the kuliinas and the shrotriyas all enjoyed equal status in the then society, the kuliinas used to receive special honour as sádhakas. Ballal Sen, the king of Bengal, was originally a Buddhist Tantric, but later on be-came a Hindu Tantric.

Tantrics are to stage a fight against all crude forces, a pauseless struggle against inequality and cowardliness. Equality in society cannot be achieved if the [basis of power] is quanti-tative alone, without any consideration of qualitative value, for today those who do not try to invoke vigour in themselves by sádhaná far exceed in quantity those who do. So it is not by democracy, but by entrusting power to the true Tantrics, that equality in the economic and social spheres must be established in this material world. The establishment of equal-ity is possible only by Tantrics and not by non-Tantrics. Of course not only in the mental

47

and spiritual arena, but in the material sphere as well, complete or cent per cent equality is an impossibility. So Tantrics have to continue their fight indefinitely. For them where is the opportunity to have a rest?

Shrávanii Púrnimá 1959 RU, Bhagalpur

Footnotes

(1) See “Tantra and Sádhaná”, section on The Crude and Subtle Paincamakára. –Eds.

(2) See “Tantra and Sádhaná”, section on The Crude and Subtle Paincamakára. –Eds.

(3) For more on the “six actions”, or “six branches”, of Avidyá Tantra, see the chapter “Vidyá Tantra and Avi-dyá Tantra”. –Eds.

48

The Base of Life

A finite entity requires a base for its existence. The base shall not only preserve its “I” feeling in physical form, but it shall also nourish the same every moment with vital energy for that entity. The subtle entity requires a base in exactly the same manner as a physical entity – the base is simply the subtle form of the physical entity.

The subtle entity with which we are always intimately concerned is the mind. The base or vitality of the mind is the collection of objects which have been contemplated, accepted or discarded. These objects in their basic states are external physical, but the mind enjoys them in their internal impression, as mental forms.

The mind of a certain individual enjoys a particular finite object either for a long time or slowly according to its samskáras. After enjoying a particular object just for a short time it wants to turn to another. The mind cannot forever enjoy any finite object because the finite objects have both a beginning and an end. In that eternal movement, that which has a be-ginning certainly has an end too. You will not be able to enjoy it for all time. The long hands of death certainly will snatch it away. People fail to comprehend this. They treat those things as pleasant which, according to samskáras, they retain in their mind for some time or which they enjoy slowly. They treat this slow speed as pleasure and call it happi-ness.

The minds of some people remain absorbed in the thought of money for a long time. They surrender the fragrance of their lives at the altar of money. Others treat the achievement of fame or having a child as the principal object of their lives. They do not hesitate to lay down their life to have a son or to achieve fame. When the mind cannot enjoy a particular object for a long period, or enjoys it hurriedly, then such an experience is called a painful experience or pain. For example you cannot look at a decomposed corpse for a long time. Similarly, after a brief talk you will dispose as quickly as possible of a person who causes you pain.

Therefore, whether an object is pleasant or painful, its finiteness cannot be your perma-nent object. You and that object are bound to separate. The mind is needed for one’s pres-ervation and for its own preservation the mind needs a safe shelter, as can hold it through-out eternity. Human beings always crave for a safe shelter. Is it not so? Will you build your house on quicksand? No, you will construct your house on the firm foundation of solid earth.

People always seek a solid base to preserve their mental potentialities till eternity and to give them vital energy in the struggle with temporal factors. Is there a solid base in this world? That which is finite cannot be the base of your life, because it will be used up and will leave your mind unsheltered. Thrusting you in the abyss of darkness, it will pursue its course on the unending path. Therefore, no one except Brahma, the beginningless, endless and infinite can be the object of your mind and the base of your life. How then in this manifested Universe, where there are multitudes of finite objects can we start a life based

49

on Brahma? The answer is that you adopt Madhuvidyá. Instead of seeing the finite and su-perficial objects as finite look upon them as the finite expressions of the Infinite or the permanent. Then the attraction for Preya and love for Shreya shall all fuse into one.

Vishvajaner páyer tale dhúlimay ei bhúmi,Sei to svarga bhúmi;Sabáy niye sabár májhe lukiye ácho Tumi,Sei to ámár Tumi.

–Rabindranath Tagore

Do you love your son? It is perfectly right that you should, however, when the son dies, you will experience great pain. Is it not so? The son is Preya, a finite entity. He cannot live till eternity. He will depart and make you weep. But if you treat your son as the expression of Brahma in the form of your son, then you will never fear losing him because Brahma cannot be lost in any span of time. He is present around you in all the ten directions.

Esa ha devo pradisho’nusarváhPúrvohajátah sa u garbhe antah;Sa eva játah sa janisyamánahPratyaun janámstisthate sarvato mukhah.

–Shruti

O Human beings, in that state, no finite object can colour your mind. You will be beyond all colours or Varnátiita. Then you will be able to give proper treatment to any finite being that you may come in contact with. Give proper treatment to the expression of Brahma in the shape of your father by serving him and paying attention to his comforts. Give proper treatment to the expression of Brahma in the shape of the earth by cultivating it and in-creasing its fertility. If you give such proper treatment to the different objects, they will not be able to degrade your mind. This is called true vaerágya.

Vaerágya does not denote renunciation, desertion or escaping to the Himalayas after leaving one’s spouse, child and family. Ánanda Márga staunchly opposes such an escapist mentality. According to Ánanda Márga, the practice of Dharma by means of vaerágya is a part of family life. Those who harbour the sentiment of running away and leaving every-thing behind are labouring under a defeatist complex. The thief, who for fear of the police, the debtor, who for fear of the creditor, the afflicted, who for inability to put up with afflic-tions, are all amongst those who take recourse to the so-called vaerágya. Such vaerágiis do not have the fortitude to face the setbacks of this world. They try to hide their cowardice under tall talks. Even when they accept the order of the so-called vaerágya, the worldly attractions do not abate in their mind. Therefore, pursuing an incorrect interpretation of the term, they insistently practice Tyága (abnegation). Consequently most of them fall from their path.

“Vaerágya” is derived from the word virága. The word “Rága” denotes attachment. The practice whereby we develop detachment from finite objects, i.e. the discipline whereby

50

the mind is not influenced by the attractions of worldly objects is vaerágya sádhaná. The true Cosmic Entity is only revealed to people with this vaerágya. This Cosmic Entity alone is the basic shelter of the human beings. It is a strong foundation which shall not, at any time forsake them leaving him forlorn. In this very Cosmic shelter you can establish your-self fearlessly for all time to come.

Bhoge roga bhayam gune khala bhayam, rupe tarunyá bhayam;Kule cyuti bhayam máne daenya bhayam vitte nrpáládbhayam.Bale ripu bhayam, shástre vádiibhayam, káye krtántád bhayam;Sarvam vastu bhayánvitam bhuvi nrnám vaerágyamevábhayam.

Áshvinii Púrnimá 1955 DMC, Calcutta

51

The Family Man and the Renunciant

Once there was a great king who by his benevolent rule had gained such affectionate re-spect that he was called Janaka, which means “father.” A certain yogi who had been re-ceiving instructions from his guru, was told that for the completion of his lessons he should go to learn from King Janaka. The yogi was dismayed that he, a monk, a renunciate, should be directed for spiritual guidance to a mere family man, and a king at that! Yet, in due respect to his guru, he went to King Janaka who was reclining upon his throne, chewing betel nut. That yogi was quite relieved when King Janaka requested him to rest for some hours before coming for his consultation. Shortly thereafter, having just completed his bath, and having hung out his underwear to dry, the yogi noticed that the capital city was being besieged from all sides, that fire was leaping from building to building outside the castle. Concerned that his underwear might be scorched, the yogi hurriedly went to save it. While grabbing for it he happened to observe King Janaka standing on his roof. Having given the command to his servants and soldiers to save the town, the king was now standing calmly on the rooftop, not deviating even slightly from his mental compo-sure. In utter amazement the yogi realized that before him was a true spiritualist – a king who had less attachment for his kingdom than the yogi for his underwear. From that mo-ment on, he accepted King Janaka as his second guru.

You see, as far as spiritual elevation is concerned, there is no difference between the householder or family man, and the renunciate. It is really a question of sincerity in spiri-tual practice. But the task of the family man is more difficult: he has to serve both his small family and his Universal Family. For the renunciate there is only the Universal Family to serve, but the family man must always maintain a balance between his small family and his large Family. He cannot neglect either one.

But I must add, that for him in whom the spirit of dedication to the Universal Family has arisen, the path of renunciation alone is suitable. A family man cannot serve the Universal Family 100 percent; he must attend as well to his small family. To dedicate oneself com-pletely to the service of the Universal Family, one must follow the life of a renunciate.

Date unknown

52

Problems of the Day

1

Parama Purusa [Supreme Consciousness] is my Father, Paramá Prakrti [Supreme Operative Principle] is my Mother, and the universe is my homeland. We are all citizens of this uni-verse. The universe is the thought projection of the Macrocosmic Mind, and it is in the ex-troversial and introversial phases of the Cosmic imaginative flow that the creation, preser-vation and destruction of all entities continues.

When an individual imagines an object, then that person alone, and no one else, is the owner of the object. For example, when an imaginary human being roams about in an imaginary green field, the imaginer, and not the imaginary person, is the owner of the field. The universe is the thought projection of Brahma [the Supreme Entity], so the owner-ship of the universe lies with the Supreme Entity, and not with His(1) imagined beings.

None of the movable or immovable property of this universe belongs to any particular in-dividual; everything is the common patrimony of all, and the Father of all is Brahma. All living beings can enjoy their rightful share of this property, like members of a joint family in the Dáyabhága(2) system. As members of a joint family, human beings should safeguard this common property in a befitting manner and utilize it properly. They should also make proper arrangements so that everyone can enjoy it with equal rights, ensuring that all have the minimum requirements of life to enable them to live in a healthy body with a sound mind.

We must not forget, even for a single moment, that the entire animate world is a vast joint family. Nature has not assigned any portion of this property to any particular individual. Private ownership has been created by selfish opportunists, as the loopholes in this system provide them with ample scope for self-aggrandizement through exploitation. When the entire wealth of the universe is the common patrimony of all living beings, can the system in which some roll in luxury, while others, deprived of a morsel of food, shrivel up and starve to death bit by bit, be said to have the support of dharma?

In a joint family every member is provided with adequate food, clothing, education and medical treatment, and amenities, as per their individual needs, according to the financial capacity of the entire family. If, however, any member of the family appropriates more grains, clothes, books or medicines than he or she requires, will that person not be the cause of distress to other members of the family? In such circumstances his or her actions will be certainly against dharma – certainly antisocial.

Similarly, the capitalists of this modern world are anti-dharma, or antisocial, creatures. To accumulate massive wealth, they reduce others to skin and bones gnawed by hunger and force them to die of starvation; to dazzle people with the glamour of their garments, they compel others to wear rags; and to increase their own vital strength, they suck dry the vital juice of others.

53

A member of a joint family cannot be called a social being if he or she does not possess the sentiment of oneness with the other members, or if he or she does not want to accept the lofty ideal of joint rights and the principle of rationality. According to true spiritual ide-ology the system of private ownership cannot be accepted as absolute and final, and hence capitalism cannot be supported either.

2

Considering the collective interests of all living beings, it is essential that capitalism be eradicated. But, what should be the proper method to achieve this end?

It cannot be denied that violence gives rise to violence. Then again, nothing can ensure that the application of force without violence, with the intention of rectification, will nec-essarily bring good results. So what should be done under such circumstances?

Nothing would be better, if it were possible, than the eradication of capitalism by friendly persuasion and humanistic appeals. In that case the peace of the greater human family would not be much disturbed. But can it be guaranteed that everyone will respond to this approach? Some people may say that a day will come when, as a result of repeatedly lis-tening to such appeals and gradually imbibing them over a long time, as well as through proper mental and spiritual education, good sense will prevail among the exploiters. This argument is very pleasant to hear. Such attempts are not reprehensible. But is it practicable to wait indefinitely for good sense to prevail among the exploiters? By then the exploited mass will have given up the ghost!

Though the humanistic approach works in some cases, in most instances it does not pro-duce any result; and even where it does work, it takes a very long time. So, wherever nec-essary, capitalism must be forced to abandon its ferocious hunger by taking strong meas-ures. But it cannot be assumed that even these measures will be completely successful, because those who appear to be under control due to fear of the law will adopt other ways to fulfil their desires. Black marketing, adulteration, etc., cannot be totally eradicated by threats or by arousing fear of the law.

Thus, stronger measures will have to be taken; that is, tremendous circumstantial pressure will have to be created. To create this sort of circumstantial pressure, the application of force is absolutely necessary. Those who believe that the non-application of force alone is ahimsá [not to hurt anyone] are bound to fail. No problem in this world can be solved by adopting this kind of ahimsá.

3

I cannot support the attitude of those who denounce capitalism at every opportunity, be-cause this allows capitalists to become alert and invent more scientific and devious ways to exploit the people. Those who lack a constructive ideology will never be capable of de-stroying capitalism, even if they speak sweet words, use threats, or create circumstantial pressure.

54

4

The ambition to become rich by exploiting others is a type of psychic disease. In fact, if the infinite longing of the human mind does not find the proper path leading to psychic and spiritual fulfilment, it becomes engaged in accumulating excessive physical wealth by depriving others. If any member of a joint family appropriates food from the family food store by using physical or intellectual force, he or she becomes the cause of misery to oth-ers. Similarly, when capitalists declare, “We have amassed wealth by our talent and la-bour. If others have the capacity and diligence, let them also do the same; nobody pre-vents them”, they do not care to realize that the volume of commodities on the earth is limited, whereas the requirement is common to all. Excessive individual affluence, in most cases, deprives others of the minimum requirements of life.

The incapability to recognize the requirements of others because of insensitiveness is a psychic disease. Those afflicted with this disease are also members of the vast human fam-ily; they are also our brothers and sisters. So, either by making humanitarian appeals or by creating circumstantial pressure, arrangements will have to be made to cure them of their ailment. It would be a great sin even to think of their destruction.

5

Even if extreme steps, such as threats and circumstantial pressure, are taken, can it be said that the nature of those with vested interests is going to be reformed? Rather, they will al-ways search for suitable opportunities to launch a counter-revolution.

To protect the common people from the clutches of exploitation, as an initial measure we will have to create circumstantial pressure, but to reform the character of these ailing peo-ple, long-term arrangements will also have to be made for their psychic and spiritual edu-cation. Human society is ready to wait indefinitely to reform their character by psychic and spiritual methods, because by then their fangs will have been broken, and by creating circumstantial pressure, their capacity for exploitation will have been snatched away.

6

Another excellent example of vested interest is the caste system! Once a section of people established its supremacy over others through the power of superior knowledge and intel-lect. Even today the descendants of that section of people want their social supremacy and opportunities for exploitation to continue unchallenged.

7

We cannot neglect even a single living being in this creation, nor can we ignore the smallest part of the universe. So, as far as possible, the industrial system should be organ-ized according to the principle of decentralization.

Industrial development in one part of the world cannot satisfactorily eradicate poverty or unemployment in another part. Therefore, in the industrial system, it is necessary to build

55

up numerous self-sufficient units, at least for those industrial and agricultural commodities which are considered to be essential for maintaining life. Otherwise people will have to suffer tremendous hardships during war and other abnormal circumstances. With the de-velopment of transportation and communication, the size of these units can be expanded.

8

In the field of industry, the necessity of both small-scale and large-scale industries will have to be accepted. For example, the requisite amount of yarn needed to meet the de-mand for cloth in a self-sufficient unit may be produced by many big yarn mills. Here the production of yarn can be treated as a large-scale industry, and with the help of this in-dustry, numerous small-scale industries will prosper. Viable weavers’ cooperatives can be established, centered on each yarn mill. Weavers will then get the opportunity to weave cloth while remaining in their own homes. They will no longer be required to leave their homes at the call of a distant large-scale industry. At the same time the weaving industry will not suffer even during times of war, because everything will be within easy reach.

The acceptance of both small-scale and large-scale industries does not mean that old ma-chinery is to be encouraged. With the development of science, advanced machinery will have to be utilized. The attempt to stop the use of sugar by advertising the benefits of mo-lasses, or to campaign against mill-made cloth by extolling the virtues of khadi [hand-spun cloth], is senseless. As long as advanced mechanization and scientific decentralization have not been adopted, molasses, hand-spun cloth and similar enterprises should be en-couraged, and their importance to the rural economy must be accepted.

Where industrialization is intended to plunder profits, obviously the policy of decentrali-zation is not likely to be supported. But where industrialization is intended to meet the requirements of society, there can be no objection to the policy of decentralization.

9

In fact, the use of advanced scientific technology means rapid mechanization. Conserva-tive people vociferously criticize this mechanization. Actually, such mechanization within a capitalistic structure inevitably brings more misery, in the form of unemployment, to the common people. That is why conservative people oppose it.

Those who want to promote public welfare without antagonizing capitalism will have to oppose mechanization. This is because when the productive capacity of machinery is doubled, the required human labour is decreased by half, so the capitalists retrench large numbers of workers from their factories. A few optimists may say, “Under circumstantial pressure other ways will be found to employ these surplus labourers in different jobs, and the very effort to find these alternatives will accelerate scientific advancement, so the ulti-mate result of mechanization under capitalism is, in fact, good.” This view, though not useless, has no practical value, because it is not possible to arrange new jobs for re-trenched workers as quickly as they become surplus labourers due to rapid mechaniza-tion. Surplus labourers are ruined, bit by bit, due to poverty and hunger. A few among

56

them try to keep body and soul together by resorting to petty theft, armed robbery, profli-gacy and other sorts of antisocial activities, but this situation is certainly not desirable.

In a collective economic system there is no scope for such an unhealthy situation; in this system mechanization will lead to less labour and more prosperity. With the double in-crease in the productivity of machines, the working hours of labourers will be reduced by half. Of course, the reduction in working hours will have to be determined keeping in view the demand for commodities and the availability of labour.

In a collective economic system the benevolent use of science will bring about human welfare. It is possible that as a result of mechanization no one will be required to work for more than five minutes a week. Not always being preoccupied with the problems of ac-quiring food, clothing, etc., people’s psychic and spiritual potentialities will no longer be wasted. They will be able to devote ample time to such activities as sports, literary pursuits and spiritual practices.

10

The necessity of the trade union movement, to safeguard the interests of workers, cannot be denied. To guide this movement along the proper path, appropriate steps must be taken.

Generally it is observed that trade union leaders do nothing to make workers conscious of their responsibilities in comparison to the extent to which they try to create in workers an awareness of their rights and demands. The best way to rectify this situation is to clearly accept the right of workers to participate in the management of industrial, trade and com-mercial enterprises. In this regard idealistic sermons or moral preaching will not bring positive results.

Another great defect in the trade union movement is that its leadership does not always remain in the hands of true manual labourers or other workers. Political leaders with party interests tend to dominate trade unions. Their primary objective is to promote the selfish interests of the party, not the welfare of the workers.

11

Industry, agriculture, trade and commerce – almost everything – needs to be managed, as far as possible, through cooperative organizations. For this, special facilities will have to be provided to cooperative organizations whenever necessary. Adequate safeguards will have to be arranged, and slowly private ownership, or the system of individual management, will have to be eradicated from specific areas of agriculture, industry, trade and com-merce.

Only those enterprises which are difficult to manage on a cooperative basis because they are either too small, or simultaneously small and complex, can be left to individual man-agement. Similarly, the responsibility for those enterprises which cannot be conveniently managed on a cooperative basis because they are either too large, or simultaneously large

57

and complex, can be undertaken by the immediate state government (in the case of a fed-eration), or by the local body (in the absence of a federation).

It is desirable that the management of industrial, agricultural, trade and commercial enter-prises not be in the hands of the central government or the world government (after the establishment of the world government). If it is, the common people will not get the direct or even the indirect opportunity to participate in the management of these enterprises. In such cases capitalists, opportunists or self-seeking politicians can easily take control of them and misappropriate public wealth.

12

In all human actions the tender touch of humanity should be present. Those with the ten-dency to not deprive others cannot, on the grounds of justice and equity, accept the prin-ciple of private ownership. The economic structures in the world today, however, are not based on human rights. In order to recognize human rights, one will have to be ready for revolutionary changes, and one will also have to welcome them. The socialization of landed property, industry, trade and commerce – almost everything – is the major objec-tive of this revolution.

Here, in this context, I deliberately have not used the term “nationalization”. Just as the slogans, “Landlords are not the owners of the land” and, “Industrialists are not the owners of the factories” are incorrect, similarly the slogans, “Land belongs to those who push the plough” and, “Factories belong to those who wield the hammer” are also incorrect. The people in general are the real owners of all the wealth in this world, and that is why I have used the term “socialization”.

Among those who support the elimination of private ownership, some consider that ade-quate compensation should be paid before taking over landed properties, factories and commercial enterprises. Others consider that, until now, the capitalist owners of such en-terprises have perpetuated immense exploitation, so the question of compensation cannot arise. If the payment of compensation continues for a long time, it is very true that the rapid welfare of the people will not be possible. Hence, the proposal to purchase the properties of capitalists cannot be supported.

It is also true that the owners of such properties are not always physically fit or financially well off. The owner of a property may be a helpless widow or an extremely old invalid. In such cases, certainly, a pension should be arranged for them. Of course, if the owner of a property happens to be a minor, then, definitely, a stipend has to be arranged for his or her upbringing and education! Even in the case where the owner is a strong and healthy man, if there is no other means of livelihood, suitable opportunities will have to be made for his income, according to his qualifications and capacities. This is the proper humanistic ar-rangement.

58

13

Those who shudder at the sight of various social vices and lament, “Everything is lost; righteousness is gone; morality has vanished…” should realize that among all the causes behind this so-called all-round degeneration, social injustice is the principal one.

Because of injustices against women with respect to their social rights and because women are economically crippled, a section of women is compelled to take to prostitu-tion. Although there are many causes of this profession, these are the main two.

Ánanda Márga recognizes that women are as dignified human beings as men. Ánanda Márga, in addition, wants to encourage women to be economically independent of men. The system in which characterless men swagger about in society while fallen women are denied proper opportunities despite their sincere desire to lead an honest life, can never be supported by justice. Women who desire to lead an honest life must be given a re-spectable place in society.

14

The dowry system is yet another glaring example of social injustice. In my book Human Society [Part 1], I have already mentioned that the dowry system has two major causes: the first is economic, and the second is the numerical disparity between women and men. With the decreasing economic dependence of women on men, the inequity of the dowry system will cease to exist. But to expedite this process, it is essential to propagate high ideals among young men and women. Our sons and daughters are not commodities like rice, pulse, salt, oil or cattle that they can be haggled over in the marketplace.

15

The cry, “Peace! Peace!” has become a craze in the world today. Can anything be achieved by such cries? There is no way to establish peace except to fight against the very factors which disturb peace. Even in the personal life of every human being, there is a constant fight between the benevolent and the malevolent intellect, or between vidyá and avidyá. At times vidyá triumphs, while at other times avidyá wins. In social life, too, this fight between vidyá and avidyá continues.

Vidyá has to fight avidyá, and in this fight wherever and as long as vidyá remains trium-phant, there is a special type of peace which may be called sáttvikii shánti [sentient peace]. Similarly, wherever and as long as avidyá remains victorious in this fight, there, also, a special type of peace prevails which may be called támasikii shánti [static peace]. Thus we find that peace is actually a relative factor.

Absolute or permanent peace cannot occur in collective life because the created universe, which is embedded in the process of Saincara [extroversion] and Pratisaincara [introver-sion] is, in fact, dominated first by Avidyá [extroversial force], and then by Vidyá [introver-sial force], respectively.(3) When the existence of the universe is rooted in the existence of these two, then permanent peace (támasikii or sáttvikii as the case may be) in the universe

59

would mean the cessation of the activities of either Vidyá or Avidyá, or both. This is why it has to be said that collective peace in the universe cannot occur except in the case of pralaya,(4) and the concept of pralaya is illogical. However in individual life human beings can certainly achieve absolute peace through sádhaná [spiritual practices]. From the worldly viewpoint I consider this state to be the pralaya of individual life.

Where government servants are strong, static, antisocial individuals maintain a low profile. Then a special kind of peace prevails in a country, and this I call “sentient peace”. Where government servants are weak, righteous people bend their heads before the dominant influence of antisocial individuals. This is also a kind of peaceful state, which I call “static peace”.

Static peace is definitely not desirable. Suppose a particular group of people belonging to a particular region oppress or attack another group of people of the same region or of some other region. In such circumstances, if all others simply remain mute spectators or resort to the path of negotiation, compromise or mutual settlement as the only solution, it should be clearly understood that they are encouraging static peace.

Now, suppose a man seems to have good relations with his neighbours, but it becomes apparent that he is about to murder his wife, what should be the duty of the neighbours? Will they remain tight-lipped, sit quietly with their arms folded, and dismiss the situation as purely a domestic affair, thereby making the murder of the woman easier, and thus as-sist in establishing static peace? No, that is not the dictum of human dharma. On the con-trary they should rush to the house, break down the door, save the woman, take suitable action against the male tyrant, and in this way come forward to establish sentient peace.

Likewise, if any country perpetrates atrocities on its minorities or attacks a weak neigh-bouring country, then the other neighbouring countries should, if necessary, resist the op-pressor with the force of arms, and thereby come forward to establish sentient peace.

Thus, those who are keen to establish sentient peace must endeavour to acquire strength. It is impossible for goats to establish sentient peace in the society of tigers.

Regrettably, it has to be said that those who hold the view that non-violence means non-application of force can neither establish sentient peace, nor defend their hard-earned freedom. Their declaration of non- violence may be deceitful, or a diplomatic manoeuvre to conceal their weaknesses, but it will never be possible to establish sentient peace through this type of approach.

16

Every atom and molecule of this universe is the common property of all living beings. This has to be recognized as a matter of principle. After recognizing this fact, statements such as, “This is indigenous and that is foreign”, “So-and-so is qualified for the citizenship of such-and-such country while others are not” and, “Such-and-such community will get certain political rights, neither more nor less than that”, are totally irrelevant. In fact, such statements nakedly expose the vested interests. Where the people of one country suffer

60

due to lack of land or food, while those of another country have abundant land and plen-tiful food, what else is it but a type of capitalism!

All people have the right to travel and settle anywhere and everywhere they like and live as dignified human beings – this is their birthright. If certain groups in any country refuse to accept this fundamental right of human beings, then it is to be understood that their slo-gans for peace are nothing but mere hoaxes intended to hoodwink the people. What to speak of this tiny earth, every planet, satellite, star, meteor and galaxy is the homeland of human beings! If anyone wants to deprive people of this birthright, human beings will have to establish it by force.

Sab deshe mor desh acheÁmi sei desh laba bújhiyá.

[All countries are my native land;I shall select my own homeland.]

17

The absence of collective outlook is the root of all evil. The strong are perpetrating atroci-ties and injustices on the weak; powerful human groups are exploiting powerless ones. Under such circumstances it is the duty of virtuous people to wage war on the oppressors. It is no use sitting quietly, waiting indefinitely for moral preaching to bring results. All vir-tuous people will, therefore, have to become united. At the same time preparations will have to continue to fight against the demons.

Those who perpetrate atrocities on collective life or on a particular human group, cannot be pardoned. In such cases pardoning not only reflects weakness, it also encourages in-justice, because the oppressors become more tyrannical. In individual life, if an innocent person is oppressed by dishonest people, the person, if he or she so desires, may pardon the oppressors, just to test his or her capacity for tolerance or for some other reason. But if the oppressors torture a human group, in that case no single individual, as the representa-tive of the group, can pardon them, and actually that person has no right to do so. If the representative acts beyond his or her jurisdiction, that person will be denounced by the group he or she represents. So it has to be said that pardoning is a practice for individual life only, not for collective life.

18

The more the human mind becomes magnanimous or expanded, the more it rises above the sentiments of tribalism, communalism [socio-religious sentiment], provincialism, etc. Often I hear people say that nationalism is an appreciable sentiment and that there is no narrowness in it. But is this true? Nationalism is also relative, just like tribalism, commu-nalism or provincialism. In some places it is more worthwhile than tribalism, communal-ism or provincialism, while in other places it is less worthwhile.

61

Let us consider, for example, the case of a Portuguese nationalist. The mental object of a Muslim communalist is certainly larger than that of a Portuguese nationalist, because the former desires the welfare of a greater number of people than the latter. This is because the number of Muslims in the world is greater than the number of Portuguese. Judged from this perspective, I cannot denounce the sentiments of a Muslim communalist in comparison to a Portuguese nationalist. Similarly, it has to be accepted that the sentiments of a Rajput casteist are broader than those of a Portuguese nationalist, because the former desires the welfare of more people than the latter. Likewise, the feelings of an Andhrite provincialist will have to be considered broader than those of a Portuguese nationalist. If one supports provincialism with seventy-five million Bengalees, it must be accepted that these feelings are more expanded than the nationalism of most of the nations of the world. (The popula-tion of most of the nations of the world is less than the population of Bengal.)

Hence it is observed that communalism, casteism, provincialism and nationalism are all of the same defective type. Those who are able to capitalize on one of these sentiments ad-vocate it volubly. In fact, every one of these sentiments suffers from the defect of ism, and is completely filled with narrowness, violence, envy, mean mindedness, etc. Those who enter the field of social welfare by creating divisions between “yours” and “mine”, sub-stantially widen the fissures of fissiparous intellect in human society.

Those who want to promote the welfare of all human beings, remaining above all sorts of parochial sentiments, have no alternative but to embrace universalism with their heart and soul – there is no other way. As universalism is totally devoid of any characteristic of ism, it is not proper to depict universalism as an ism. If everyone is looked upon as one’s own, no one remains beyond the periphery of one’s kith and kin. Naturally, then, there is no scope for violence, envy, narrowness, etc.

19

The more time is passing by, the more the glare of casteism, provincialism, communalism and nationalism is fading away. The human beings of today must understand that in the near future they will definitely have to accept universalism. So those who seek to promote social welfare will have to mobilize all their vitality and intellect in the endeavour to es-tablish a world organization, abandoning all plans to form communal or national organi-zations. They will have to engage themselves in constructive activities in a straight-forward manner, instead of resorting to duplicity and deceitfulness.

Many people say that divergent national interests are the only impediments to the forma-tion of a world organization, or a world government. But I say this is not the only obstacle, rather it is just a minor impediment. The main obstacle is the apprehension of local leaders that they will lose their leadership. With the establishment of a world government, the to-tal domination which they exercise today in their respective countries, societies and na-tions will cease to exist.

Divergent national interests and popular scepticism may stand in the way of the formation of a world government. To allay baseless fears from the minds of the people, this task should be carried out step by step. Obstacles will have to be negotiated with an open

62

mind, and the world government will have to be strengthened gradually, not suddenly. For example, to run the world government, two houses may be maintained for an indefinite period. The lower house will be composed of representatives from various parts [countries] of the world, elected on the basis of population. The members of the upper house will be elected country-wise. This will provide opportunities to those countries which cannot send even a single representative to the lower house due to their small population, because they will be able to express their opinions before the people of the world by sending their representatives to the upper house. The upper house will not adopt any bill unless it has been passed by the lower house, but the upper house will reserve the right to reject the decisions of the lower house.

Initially the world government should go on working merely as a law-framing body. The world government should also have the right to make decisions regarding the application or non-application of any law, for a limited period, in any particular region.

In the first phase of the establishment of the world government, the governments of differ-ent countries will have only administrative power. As they will not have the authority to frame laws, it will be somewhat difficult for them to arbitrarily inflict atrocities on their linguistic, religious or political minorities.

20

With advances in technology, the mastery of human beings over space and time will con-tinue slowly to increase, so the necessity of a world government, also, will be profoundly felt. Gradually the people in one region of the world will have to interact more with the people in various other regions, and in the course of this interaction they will have to try to understand one another better.

The human race has numerous languages. Each language is our language, the language of all of us. In this context sentiments such as, “My language; your language” or, “Indigenous language; foreign language” are extremely defective. Only this much can be said: that we have many languages, but I can express myself in one or more than one language among them.

Although all the languages of the world deserve equal respect, a common language for the convenient exchange of ideas among people of different regions of the world will have to be selected. The most widely spoken language in the world will have to be accepted with an open mind as the vishva bhásá [universal or world language]. As long as the world government is not vested with full administrative authority over the entire world, different states in various parts of the world may, at their convenience, accept the world language or any other local language as their official language. What- ever language may be ac-cepted as the official language by any particular state, it will not be proper to allow any slackness in facilitating the study and teaching of the world language. Under no circum-stances can we keep ourselves cut off from the rest of the world like frogs in a well. Or, staying away from our other brothers and sisters throughout the world in the name of na-tionalism, under no circumstances should we die, breaking our heads in darkness.

63

Although, at present, English is the world language, all languages are subject to birth and death. So it cannot be said that English will continue to enjoy the same status for eternity. The most widely spoken language in the world in any particular age will have to be ac-knowledged as the world language of that age.

21

For the general convenience of the people of the world, the necessity of a world script is not as great as the necessity of a world language. But then, it cannot be denied that learn-ing languages will be easier if the different languages of the world are written in one script.

Among all the scripts prevalent in the world, the Roman script is the most scientific. But if this script is used for all spoken languages, certain practical difficulties will arise. Besides this, people are partial to their regional scripts. In my opinion it is better if the decision whether to use the Roman script for different languages or not is left to the people who speak those languages. The greater the number of people who learn the Roman script as the world script, the better it is.

There is no rule that the script of the world language of a particular age is to be the world script of that age. Rather, the script which is judged to be the most scientific script of the particular age will be the world script. The study of the world language of the age should be undertaken in that very script.

22

Compared to the world language, the necessity of a world script is much less, while a world dress is not necessary at all. Why only a world dress? In my opinion even the na-tional dress of different countries is not desirable.

People select their dress in accordance with the local climate and environment, depend-ing upon their physical needs and professional requirements, hence it is better not to criti-cize anyone’s dress. For example, the normal dress in eastern India and East Pakistan [Bangladesh] is lungi, dhoti [men’s lower-body garments] and punjabi [a style of men’s shirt], but men wear trousers, as required, while working in factories. Likewise, in north-western India and West Pakistan [Pakistan], while the traditional dress is páyjámá [loose-fitting pants] and sheroyánii [another style of men’s shirt], peasants never wear this dress while ploughing the fields. Under such circumstances, the question whether one dress is good and another is bad does not arise.

23

The human race has only one culture. I am not prepared to accept that there are numerous cultures. But then, this much can be said: the dances, songs, pronunciations and festive celebrations of various groups of the human race have their local peculiarities. These local peculiarities, or differences in manners and customs, cannot be considered separate cul-tures.

64

Such differences in the local manners and customs of human beings cannot be removed by the force of law or by dictatorial rule. If attempts are made to destroy local manners and customs, languages, and other social conventions in the name of national unity, hu-man unity, or national sentiment, in all likelihood that will result in the escalation of mu-tual distrust and violence, which will lead collective life down the path of destruction.

I am in favour of social synthesis. In my opinion, the more intimately people associate with one another and the more closely one corner of the earth comes to another corner, the more local specialities in customs and manners will create newer forms as a result of frequent intermixing. The flowers of different gardens will be gathered together and trans-formed into a bouquet. The beauty of the bouquet will be no less than the beauty of the individual flowers, rather it will be more beautiful. The melody of Dhrupada(5) will be transformed into Kheyal,(6) while classical music will be changed into kiirtana, bául, bhát-iyálii, járii, darbeshi,(7) etc.

If different countries or if people of so-called different communities show enthusiasm for increasing social interaction and matrimonial relations, within a very short time social synthesis can be achieved. To some extent we notice the positive effects of such synthesis in cosmopolitan cities.

24

The population of the world is rapidly increasing. Naturally, many people have become extremely alarmed about this. In capitalist countries there are sufficient reasons for such alarm, because in these countries the increasing population means greater poverty for the people.

In a collective economic system, however, there is no reason for such alarm. In the event of shortages in the food and accommodation of an entire population, people, through their collective efforts, will convert uncultivated regions into new cornfields [arable land], in-crease the productivity of the soil by applying scientific methods, and produce human food from the earth, water and air by chemical processes. If the earth becomes depleted of resources, the people of the world will rush to other planets and satellites in search of new land.

In capitalist countries, if people adopt birth control methods to avoid financial hardship in their families, there is nothing to be said against them. However, using birth control meth-ods which deform the bodies of men and women or which destroy their reproductive ca-pacity forever, cannot be supported, because in such cases a severe mental reaction may appear in them at any moment.

25

Science is moving fast – it is moving ahead and it will continue to move ahead. Nobody can check the advancement of science by criticizing it. Those who try to make such at-tempts will themselves lag behind – they will be rejected by the modern world.

65

Human beings will definitely be able to increase human longevity by scientific techniques. In certain special cases they will even be able to restore life to dead bodies. The endeav-our to expedite the advent of that auspicious day of science is certainly an important part of social service.

One day human beings will also learn how to produce human babes in science laborato-ries. Perhaps then it will be possible for human beings to place an order for their children and to get children according to their choice. Why should these laboratory babes lag be-hind modern humans with respect to intellectual and spiritual wealth! Those opposed to science today challenge, “Let human beings demonstrate that they can produce living en-tities!” By producing laboratory babes, the human beings of the future will give a befitting reply to this challenge.

The development of intuition will make human beings more spiritually inclined. What Sa-guna Brahma [the Qualified Supreme Entity] is directly doing today will be done increas-ingly by the human beings of tomorrow. In that age the reproductive capacity of the hu-man body will gradually cease to exist.

26

Party politics is one of the factors which stands, or tries to stand, in the way of human unity. In fact party politics is even more dangerous than disease-causing germs. In party politics all the refined attributes of the human mind, such as simplicity and the spirit of service, slowly but surely get totally destroyed. Party affiliation commands more respect than individual ability; service to self, not service to people, is the main motto; ministerial office, rather than human welfare, is considered superior; and mass deception, political somersaults, etc., are most common phenomena.

Instead of rectifying themselves, politicians want to accomplish everything through their grandiloquence. By identifying the weaknesses in others and by resorting to bombastic language, they incite one section of people against another so that they can usurp the seat of power and cling to it. Human beings will have to remain vigilant against persons of this type.

Politicians want to poke their noses into every aspect of life: social, religious, educational, literary, etc. Under the hypnotic spell of power, politicians remain oblivious of the fact that experience and wisdom in various spheres of life cannot be acquired by merely mouthing high-sounding slogans from public platforms.

27

Honest and benevolent individuals should carefully steer clear of party politics. The ques-tion may arise, In the absence of party politics, will honest individuals succeed on their own in forming governments or in serving the state? Is there any necessity for organized endeavour? In answer to this question I will say that those who are honest, who really want to promote human welfare, and who believe in a world government and the ideals of Ánanda Parivára [a blissful, universal family], must possess the spirit of mutual coopera-

66

tion. They may form themselves into boards exclusively for the purpose of rendering social service collectively (and not for fomenting politics), but it will not be proper for such boards to contest elections.

People should cast their votes for deserving human beings – not for the lamppost holding the party ticket.(8)

To further the interests of the party, party politics may publicly oppose something which is often secretly encouraged. Communalism, provincialism, casteism, etc. – none of these are considered bad for the sake of party interests. The only identity of human beings is that they are humans – living beings. Party politics strives to keep people oblivious of this fact – it tries to pulverize the psychic wealth of human beings under the steamroller of party in-terests.

28

The fight between vidyá and avidyá will continue as long as the creation exists. Politicians averse to spirituality will never be able to stop this fight by delivering high-sounding speeches from public platforms or by releasing white doves. To fight against avidyá, human beings will have to become powerful. For this, the power of weapons, psychic power and spiritual power – all three – are required.

Those who are professional hypocrites will never perform spiritual practices. Even if they deliver high-sounding speeches on spirituality to further their own interests, they will not be able to inspire the common people to adopt spiritual practices, because they them-selves lack the required strength of character. Bitterly disgusted with the deceitfulness of such leaders, the common people will not get any of the ingredients necessary to increase their psychic wealth. Finally politicians will come to depend solely on the strength of arms. Thus it is found that brute force alone is their only refuge.

29

The common people can be temporarily bewildered by the chicanery of party politics, and this is especially so when politicians happen to be good orators. By the power of their oratory, politicians try to escape from the consequences of their misdeeds. It is noticeable that politicians, to further their party interests and to enhance their individual power and position, do not hesitate even to cause suffering to millions of people. Perhaps, out of a sense of duty, the common people should impeach (in a court of justice) culpable politi-cians.

By merely delivering a few fiery lectures before less intelligent common people, the pro-tagonists of party politics tear apart all the hopes and aspirations of the common people and undermine their prosperity. Various bizarre ideas jumble the minds of the common people, and they become dumbstruck.

67

30

The fight between vidyá and avidyá will go on forever; so the necessity of more or less po-lice and military will also go on forever. But then, when the world government is estab-lished, this necessity will decrease.

As there is always fight between vidyá and avidyá, more or less class struggle, too, will continue forever. Hence those who day-dream that, after establishing a classless society, they will be able to enjoy a sound slumber with their arms and legs outstretched, will be totally disappointed.(9)

31

It is essential to keep the educational system meticulously free from the clutches of party politics. The financial responsibility for the educational system lies with the state, but the absolute right regarding formulating courses of study, evolving teaching methodology, pre-paring curricula, etc., should remain solely with educationists or the universities, but it cannot dictate to them. It may send proposals for due consideration, but it cannot exert pressure for their acceptance.

The same applies to the broadcasting networks, cinema, etc., which are crucial for im-parting mass education. It is not permissible for these to be converted into the victory drums [propaganda machinery] of party interests.

32

The question may arise, Is it possible to establish the world government and Ánanda Parivára without struggle? In reply I will say, “Yes.” The greatest social welfare for the hu-man race will be accomplished if those who aspire to establish the world government or Ánanda Parivára engage themselves only in constructive activities and selfless service, in-stead of wasting their vital energy in the vortex of politics, or in political conflicts. They will have to go on rendering social service with steadfast commitment, without any ulte-rior motive in their minds.

Those states which cooperate with such missionaries in their social service activities will be considered to be desirous of establishing the world government or Ánanda Parivára. The common people of those states which do not cooperate will become agitated, and these agitated people will form the world govern- ment or Ánanda Parivára through revo-lution. For this, the missionaries need not enter the dirty arena of party politics.

Those who want to cure society of disease will have to keep an eye on every individual, because collective purification lies in individual purification. Otherwise, by delivering high-sounding speeches from political platforms, it will not be possible to raise the collec-tive standard of living.

Only psychic and spiritual education can create sadvipras. Only those who are established in Yama and Niyama(10) – who are imbued with cosmic ideation – I call sadvipras.

68

Political leaders cannot create sadvipras by haranguing people from public platforms – this demands righteousness and the practice of self-purification in personal life. Furthermore, what type of people come to deliver lectures from these platforms? Are they not the ones resorting to mud-slinging for the sake of party politics? Most of them are blinded by their obsession for power, so what can they teach others?

Andhenaeva niiyamánáh yathándháh

[They are just like the blind leading the blind.]

33

As a system of government, democracy cannot be accepted as the highest and best. Among all the systems human beings have been able to devise so far, democracy can be considered to be the best of a bad lot. If human beings can devise a better system in fu-ture, it will be proper to accept it wholeheartedly. Many defects in democracy have been discovered by human beings who have already started rectifying them.

In a democratic system securing the highest number of votes is proof of a person’s eligibil-ity. However this eligibility is not adequately examined in all cases. In my opinion the popularity of a candidate securing the highest number of votes needs to be tested again if he or she polls less than half the total number of votes cast. In this test arrangements will have to be made so that people can vote either for or against the candidate. If the candi-date polls more favourable votes, only then will he or she be declared elected.

No candidate should be declared elected without a contest. Rich and influential people can compel other candidates, by financial inducements or intimidation, to withdraw their nomination papers. So in cases where it is found that there is only one candidate, the popularity of the candidate will have to be tested. If the candidate fails in this test, the candidate and all those who withdrew their nomination papers will forfeit the right to contest the subsequent by-election for that constituency. This means that they will have to wait until the next election.

Although the system of seat reservation(11) is against democratic principles, temporary ar-rangements for seat reservation, if desired, may be permitted for backward communities.(12) But generally it is found that among the representatives of backward communities, the number of competent persons is very few. Hence the right to contest reserved seats should not be limited to those belonging to a particular community. At the time of the primary election of the candidates for the reserved seat, however, only those belonging to the community for which the seat has been reserved will enjoy the right to vote. That is, two people will be nominated for the one seat in the primary election. Later, either of the two will be finally elected by the vote of the general public. If, in the primary election, only one candidate is nominated – that is, there is no other contestant – in that case his or her popularity must be tested before the general public. Only if a backward or minority community clearly demands seat reservation will it be adopted, otherwise not.

69

A candidate must declare his or her policies in black and white. After an election, if it is found that a candidate is acting against his or her declared policies and this is proved to be the case in court, his or her election will be cancelled.

The slogan “adult franchise” is, of course, very pleasant to hear, but the fact that voters without political consciousness weaken the governmental machinery cannot be denied. In the interests of the general public, it is desirable that uneducated and less-educated people do not have the right to vote.

Democracy is a mockery in a country of uneducated people. In such a country cunning, fraudulent persons very easily secure or purchase the votes of illiterate people. Moreover, the general public in such a country is easily misled by the propagation of casteism or communalism.

The success of democracy depends upon educated, sensible voters. Hence, in a demo-cratic country, the spread of education is of the highest priority. For the convenience of the general public, the educational system must be free of cost. No overbearing govern- ment pressure should be exerted on the educational system, otherwise the party in power will continue to propagate its ideas through the medium of education. Frequent changes in the government will also result in frequent changes in the educational system, consequently the entire system of education will be jeopardized.

No ism except universalism can be allowed in the educational system. The thirst for knowledge will have to be awakened among students, and reverence, devotion, orderli-ness and discipline will have to be taught as well. Along with this, a scientific outlook will have to be inculcated. If veneration for science is awakened, superstition will not find any room in the minds of students, nor will high-sounding isms bewilder them. Students will easily acquire the qualities to become sadvipras later in life.

34

The samája cakra [social cycle] moves on. After the Shúdra Age [the age of manual work-ers] comes the age of warriors – that is, the Ksatriya Age; next comes the Vipra Age [the age of intellectuals]; then the Vaeshya Age [the age of capitalists]; and then, after shúdra revolution,(13) in the second parikránti [peripheric evolution] of the social cycle, comes a new Ksatriya Age – the age of the ksatriyas who led the shúdra revolution. The social cycle moves on in this manner. By merely espousing idealism, its rotation cannot be checked.

One age follows another in succession. The end of one age and the advent of another can be called kránti [evolution]. The period of transition at the end of one age and at the be-ginning of another can be called yuga samkránti [transitional age]. And we can call one full rotation of the social cycle – that is, from one shúdra revolution to the next shúdra revolution – parikránti. In every age a particular varna(14) [social class] emerges, both as ruler and as exploiter.(15)

The universe and the society belong to all. Every dust particle of the universe is the com-mon patrimony of each and every one of us, so it is not at all proper to allow a particular

70

social class to perpetuate its rule. The peripheric evolution of the social cycle will con-tinue, and along with this the fight of the sadvipras against the supremacy of each social class will also have to continue.

Society belongs to all, but its leadership will be in the hands of sadvipras. The responsibil-ity for leading society cannot be left in the hands of the ksatriyas, because they will try to enforce ksatriya rule. They will exploit the non-ksatriyas and chew the bones and marrow of the weak. Nor can the responsibility for leading society be left in the hands of the vi-pras, because they will try to establish vipra rule. They will exploit the non-vipras and chew the bones and marrow of the non-intellectuals. Likewise, the responsibility for lead-ing society cannot be left in the hands of the vaeshyas, because they will try to impose vaeshya rule. They will exploit the non-vaeshyas and chew the bones and marrow of the toiling mass. Shúdras cannot undertake the leadership of society. Hence the victory mark(16) of the successful shúdra revolution indeed embellishes the forehead of the ksatr-iyas.

The responsibility for leading society can only be entrusted to the sadvipras because they are well established in Yama and Niyama – they are imbued with cosmic ideation. The social cycle will surely rotate, and as a rule the dominance of the ksatriyas, vipras and vaeshyas will take place in succession. But if sadvipras control the nucleus of society, these social classes may attain some degree of prominence in social life, but they will never be able to become the absolute rulers.

Sadvipras will never have any rest. They will have to continue fighting tirelessly. This fight is the life of living beings. In the absence of this fight, the creation will cease to exist. Sad-vipras are vipras, ksatriyas, vaeshyas and shúdras all in one, hence the leadership of the sadvipras will mean the victory of every social class.

35

All movements are systaltic. If the phase of contraction is made more stringent by the ap-plication of force, a forward galloping jump occurs in the following phase of expansion. Evolution which takes place as a result of this forward galloping jump is properly called viplava [revolution]. Similarly, if the phase of expansion is prolonged by the application of force, then the following phase of contraction will undergo greater inertia.

If any age reverts to the preceding one by the application of force – that is, if the Vaeshya Age reverts to the Vipra Age or the Vipra Age reverts to the Ksatriya Age – we can call this vikránti [counter-evolution]. Similarly, the movement of the social cycle by a backward galloping jump can be called prativiplava [counter-revolution]. Neither counter-evolution nor counter-revolution lasts long.

Today, in the modern world, the Ksatriya Age and the Vipra Age are still evident in some undeveloped countries. In most developed countries the Vaeshya Age is prevalent. In a few countries a new Ksatriya Age has emerged following shúdra revolution, and in one or two places we can even see indications of the emerging Vipra Age.

71

36

A correct spiritual ideology is the only solution to the problems confronting the world. From this perspective we can call Ánanda Márga ideology the philosophers’ stone. Just as the philosophers’ stone is meant to transform everything into gold, Ánanda Márga ideol-ogy can, most definitely, find a just and rational solution whenever it is applied to any problem.

37

Human longings are infinite. If these infinite human longings are allowed to run after ob-jects of worldly enjoyment, conflict among human beings is bound to take place. As mate-rial wealth is limited, over-abundance for one leads to crippling scarcity for others. These infinite human longings can be fulfilled only through psychic and spiritual wealth. Brahma has generously arranged infinite psychic and spiritual wealth for human beings; humanity will have to properly utilize that wealth.

Unity and benevolent intellect lead human beings towards supreme fulfilment. Reading voluminous treatises on philosophy will be of no use in awakening this benevolent intel-lect. For this, one will have to sincerely follow Yama and Niyama in individual life. To es-tablish unity, the society will have to select an ideology which remains unassailed by any spatial, temporal or personal differences. That is why only cosmic ideology will have to be adopted as the polestar of life.

I have already said that those who are established in Yama and Niyama – who are imbued with cosmic ideation – are genuine sadvipras. They alone can represent human beings. They alone can serve living beings selflessly. People will recognize such sadvipras by their conduct, dedication to selfless service, dutifulness and moral integrity.

These sadvipras will firmly declare, “All human beings belong to one race. Everyone has equal rights. Human beings are brothers and sisters!” These sadvipras will sternly warn the exploiters of society, “The exploitation of human beings cannot be allowed!” and, “Relig-ious hypocrisy cannot be tolerated!” Giving a clarion call to the fragmented human society from beneath the saffron flag, the symbol of service and sacrifice, they will proclaim at the top of their voices, “Human beings of the world, unite!” And they will sing in chorus:

Samgacchadhvam samvadadhvam sam vo manámsi jánatám,Devábhágam yathápúrve samjánáná upásate.Samánii va ákútih samáná hrdayánivah,Samánamastu vo mano yathá vah susahásati.

[Let us move together, let us radiate the same thought-wave, let us come to know our minds together,Let us share our wealth without differentiation, like sages of the past, so that all may enjoy the universe.Let our aspirations be united, let our hearts be inseparable,

72

Let our minds be as one mind, so that we live in harmony and become one with the Su-preme.]

26 January 1958 RU, Trimohan, Bhagalpur

Footnotes

(1) Brahma is the composite of Purusa and Prakrti, and is, therefore, usually spoken of philosophically in neuter gender. Here the author uses “His” (and in the following paragraph, “Father”) for Brahma to empha-size the paternal relationship that exists between Supreme Consciousness and living beings. –Trans.

(2) In the Dáyabhága system the heirs’ right of inheritance is subject to the discretion of the father. For a more detailed discussion of the author’s views on inheritance, see the chapter “Ideal System of Inheritance”, Caryácarya Part 1, 1956. –Trans.

(3) For a more detailed discussion of the author’s cosmological system, see Idea and Ideology, 1959. –Trans.

(4) Philosophically, pralaya means annihilation. In individual life pralaya refers to spiritual emancipation, not physical death. –Trans.

(5) Dhrupada is the earliest and purest form of classical music in northern India. –Trans.

(6) Kheyal is a later blended form of classical northern Indian music. –Trans.

(7) These are various styles of Indian music from Bengal. Kiirtana (which originated in Bengal) is devotional chanting; bául is folk music sung in a particular devotional style; bhátiyálii is folk music sung by boatmen, usually while rowing on rivers; and járii and darbeshi are localized styles of folk music. –Trans

(8) In some countries, such as India, party tickets, authorizing approved candidates to contest from particular constituencies, are issued by political parties prior to elections. The “lamppost” refers to an undeserving candidate favoured by the party. –Trans.

(9) Here the author is criticizing the aspirations of a section of communists. –Trans.

(10) Yama and Niyama are the cardinal principles of human morality. See A Guide to Human Conduct, 1957, by the author. –Trans.

(11) Seat reservation is the practice whereby parliamentary seats (and also administrative posts) are reserved for particular sections of society, usually less-advanced communities or minorities. –Trans.

(12) “Backward communities” refers to those communities which have not had access to social services and education. Generally only the members of such communities have the right to contest reserved seats. (Back-ward communities should receive preferential treatment from the government until poverty has been elimi-nated.) –Trans.

(13) Shúdra revolution occurs when the warriors and intellectuals are reduced to the level of manual labour-ers as a result of exploitation during the Vaeshya Age. –Trans.

(14) The Sanskrit word varna means “colour”. Here it refers to the predominant psychic colour, or psychic characteristics, of each of the four social classes in the social cycle. (The psychic colour of the shúdras is said to be black; the ksatriyas, red; the vipras, white; and the vaeshyas, yellow.) –Trans.

73

(15) This applies to the ksatriyas, vipras and vaeshyas. The shúdra varna neither rules nor exploits the other social classes. –Trans.

(16) “Victory mark” refers to the Indian custom of smearing a special mark, usually made with the right thumb after it has been dipped in sandal paste, on the forehead of those celebrating victory. –Trans.

74

The Evolution of Society

This creation of five fundamental factors is the crudest manifestation of Macrocosmic Citta or Cosmic Mental Stuff. During the introversial phase of the Cosmic Mind, or Prati-sain cara, the quinquelemental factors came in touch with the divine powers of Puruso-ttama, the Supreme Knowing Entity, and developed the vibrations of life. The more this vi-tal energy received the brilliance of Brahma or Supreme Consciousness, the more enlight-ened it grew, and this glow led it forward on the path of self-realisation. The highest of the thinking creatures have been able to accelerate the speed of their unit consciousness ahead of the speed of attraction, or the introversial phase of Brahma. The highest living being was called a human being or mánusa, which means an intellectual being.

The development of intellect is not uniform in humanity. No two individuals are identical. In the perspective of time, the people of the ancient past had a less developed intellect than the people of the present day. Millions of years ago, when according to Brahma-cakra, or the cycle of creation, the first human baby was born, this earth was not as safe as it is today. The human beings of that era were completely surrounded by dense forests which were infested with ferocious animals and reptiles – by huge carnivorous creatures with fierce protruding teeth in search of prey. They did not have a sweet home to protect them from thunder, storms, hurricanes and meteors. The scorching heat of the midday sun tried to destroy the very life of the first human babe. This was the kind of environment in which human beings found themselves in those days.

Such circumstances were not conducive for human beings to develop their intellect or tread the path of self-introspection. In those days people employed all their energy just for their self-preservation against ruthless nature, and during that age of bitter struggle the most important thing was physical strength. In that distant age people realized the value of one thing – that might is right. As all forces were hostile to their existence, they did not feel safe living a scattered, isolated existence. So they came close to each other and formed many small clans or tribes with the sole purpose of self-preservation through col-lective struggle.

In those days the mightiest person of a clan or gotra became the group leader and was worshipped as a hero by the society. Thus there arose in the ancient past the first Ksatriyan society.

Those who first invented the use of fire through friction, who provided that pleasant touch of heat to the human body frozen by cold winter nights, became the greatest of people. This greatness was achieved by dint of merit and not by sheer physical force. Society held such people in the highest esteem as Rsis or pioneers of human welfare.

Later on human beings made food delicious and easily digestible by roasting it in fire. The person who first taught people how to utilize fire was also acclaimed as a Rsi, a disciple of the previous Rsis. Those who discovered the art of weaving cloth in order to clad the na-

75

ked human body, those who taught how to domesticate animals and provide cow’s milk for babies deprived of their mother’s milk, and those who solved the problems of trans-portation by inventing bullock carts, all of them were called Rsis. All of them were hon-oured forebears of human society and all of them are worthy of being remembered, wel-comed and revered. The Rsis were the harbingers of new innovations for society. Ksatriya society held them in highest esteem as Vipras and lavished them with honour.

Years rolled by. Human beings became more closely acquainted with the external world. They learnt to use many more objects and to utilize those objects in a better way. Some people naturally remained preoccupied with mundane objects to make them more useful. This group of people, obsessed with mundane objects, were known as Vaeshyas.

As a natural rule the Vipras or Ksatriyas gradually become subservient to the Vaeshyas just to seek out an existence. In the absence of farmers no food was available; without weavers no clothes were available – blacksmiths, potters, cobblers, leather merchants, etc. were also indispensable. Generally Vipra society had no alternative but to surrender to Vaeshyan supremacy.

Those who were entirely devoid of any of the attributes of the Vipras, Ksatriyas or Vaeshyas became the obedient servants of these groups, but all of these three classes mercilessly ex-ploited such people.

The world advanced still further. More changes occurred in the social structure. As a natural consequence of the flow of creation human beings discovered money. Money gradually became the means of physical enjoyment. This gave rise to tensions amongst people because the more money one could hoard, the richer one became. If rich people so desired they could own vast property and all the amenities of life. In the Vaeshya-dominated society the Vaeshyas were the most affluent class, and other classes were com-pletely dependent on their money for their self-preservation.

This Vaeshya-dominated society exists even today, and as a consequence of exploitation, the Viprian and Ksatriyan societies have degenerated to the level of Shúdras. It is a natural law that only a few persons can attain opulence, but the Shúdras are the majority. Today these Shúdras are collectively determined to destroy the domination of the Vaeshyas and annihilate them. There is a clear indication of the emerging dominance of the Shúdras, but is this dominance of the Shúdras an absolute truth?

Will Shúdra society remain as the final order? If the control of society slides into the hands of the Shúdras, won’t the material prosperity and the spiritual progress of humanity be ob-structed? As a consequence of the struggle for Shúdra domination people are coming to understand what type of social pattern will ensure the genuine welfare of society.

No social class should dominate society. If one class is dominant the other classes will surely be exploited. Therefore everyone is to be guaranteed equal opportunities and equal rights. For the progress of humanity a harmonious adjustment in the society is essential. A good many genius students are compelled to drop their studies for want of money, and for

76

the same reason many artists are obliged to curtail their extraordinary talent. This is due to a defective social order. This state of affairs cannot be allowed to continue any longer.

Cunning capitalists have built a fragile nest from their greedy intellect, just as the weaver bird builds a nest. In the collective interest of all human beings this nest must be smashed to pieces. Only then can human beings lead the entire society towards supreme good. Otherwise only a handful of people can ever attain perfection. Unless there is a complete transformation, it will be extremely difficult to lead the whole society to the supreme stance. The intense clashes and conflicts of the physical world will continuously turn peo-ple’s attention to external objects of enjoyment and create obstacles in the path of their spiritual progress.

In a harmonious social order no one will run after fame or wealth like a mad dog. A con-genial external environment will assist in acquiring psychic balance, and people’s internal poverty will gradually decrease.

Sa tu bhavati daridra yasya áshá visháláManasi ca parituste ko’rthaván ko daridrah.

[Those whose desires are vast become poor: If someone is mentally happy, who is wealthy and who is poor?]

O human beings, build the social structure considering the needs of humanity. Do not try to do anything for your petty personal and group interests, because whatever little you want to do with your limited outlook cannot last. The cruel touch of time will annihilate your aspirations into an oblivion that you cannot comprehend. It is not necessary to study books to know how to work, how to do, how to retain and how to renounce. Rather you should look upon every living being of the universe with sincere feelings of love and com-passion. Only then will you realize that whatever you make, retain or break is generated and controlled by the Supreme Entity. In that condition you will realize that all your posi-tive and negative activities are embedded in the all-blissful state. Through action mixed with devotion and knowledge you will find the meaning of your life, the supreme treasure of your heart. This treasure you have unknowingly kept carefully hidden in the golden cas-ket of your heart.

Sei ánanda carána páte sad rtu ye nrtye mátePlávana vaye yáya dharáte varana giiti-gandhere.

[With the silent footsteps of the Supreme Entity the six seasons burst into dance. The whole world become inundated with welcome songs and incense.]

1 January 1955 DMC

77

The Cosmic Brotherhood

Spirituality is not a utopian ideal but a practical philosophy which can be practiced and realized in day-to-day life, however mundane it be. Spirituality stands for evolution and elevation, and not for superstition in action or pessimism. All fissiparous tendencies and group or clan philosophies which tend to create the shackles of narrow-mindedness are in no way connected with spirituality and should be discouraged. That which leads to broad-ness of unison alone should be accepted. Spiritual philosophy does not recognize any dis-tinctions and differentiations unnaturally made between one human being and another, and stands for universal fraternity.

In the present environment many fissiparous tendencies are working to divide humanity into mutually-belligerent groups. Spirituality must inculcate sense in human psychology, and develop a natural affinity amongst this species of the creation. The approach of spiri-tuality should be psychological and rational, and should offer a touching appeal to the deepest psychic sentiments of human beings. Human beings should appreciate by a ra-tional analysis their relationship with the Cosmic Entity and recognize the most benevolent kindness of the most beloved Entity. Spirituality should lead human beings to the one Cosmic Truth from which they have derived their selves,(1) and which is the ultimate des-tiny. That ultimate and absolute ideal is the cosmic ideal – an ideal beyond the scope of time, place and person. It is the Absolute, without and beyond relativity. It stands with its own lustre for all times and for every factor of the Cosmos, may it be a human being or a less-evolved animal. The cosmic ideal alone can be the unifying force which shall strengthen humanity to smash the bondages and abolish all narrow domestic walls of fissi-parous tendencies.

All the sentiment-provoking ideas should be firmly opposed. This does not mean an attack on those sentiments, traditions and habits which are innate in human beings and which do not hamper their cosmic development. For example, the movement for uniformity in dress for all people will be but a ridiculous and irrational approach. Different selections of dress are the result of climatic factors and corporal necessities. Moreover, dissimilarity in dress is not detrimental to world fraternity.

There will also be many zonal or regional differences as regards other traditions and cus-toms. These should be appreciated and encouraged for the indigenous development of society. But under no circumstances should there be a compromise in principle or yielding to tendencies detrimental to the inculcation of cosmic sentiment.

The inspiration of cosmic sentiment will depend upon certain objective physical problems which must be solved on a collective humanitarian basis. In the relative objective sphere the following few fundamental problems must be attempted at [tackled] and solved. These are:

1. Common philosophy of life 2. Same constitutional structure

78

3. Common penal code 4. Availability (production, supply, purchasing capacity) of the minimum essentialities of life

Common Philosophy of Life

A common philosophy of life demands a clear conception in the human mind that the de-velopment of the human personality means an evolution in all the three spheres – physi-cal, metaphysical or mental, and spiritual. Some objective materialist thinkers have held the opinion that spirituality is a utopian philosophy, bereft of practicalities pertaining to actual problems of life. Other thinkers conceived it as a wise and intelligent device to be-fool the toiling mass. But the logical analysis given above must have clarified to thoughtful readers that spirituality is the summum bonum of life in all its aspects.

Those who think dharma to be an individual’s concern conceive it in a very narrow sense. Dharma leads to cosmic unity, inculcating in the individual mind cosmic idealism. Relig-ion, in the sense of dharma, is the unifying force in humanity. Moreover, spirituality pro-vides a human being and humanity at large with that subtle and tremendous power with which no other power can be compared. Therefore, with spirituality as the base, a rational philosophy should be evolved to deal with the physical, psychological and socio-philosophical problems of the day. The complete rational theory dealing with all three phases – spiritual, mental and physical – of human development shall be a philosophy common to humanity in general. This will be evolutionary and ever-progressing. Of course, small details may vary according to the relative environment of the age.

Nationalism is fast getting out of date. Not only has national sentiment given humanity rude shocks in the world wars of the present century, but the social and cultural blending of the present age also shows the domination of cosmopolitanism in world affairs. Vested interests, however, continue to cause certain fissiparous tendencies. There are some who fear loss of their economic or political domination and are directly responsible for these detrimental or retrograde reactions.

Same Constitutional Structure

Despite these obstacles, a social blending of humanity is in progress and needs a common constitutional structure to be evolved to cement the solidarity of the world. A world gov-ernment is also very essential for exercising full control in certain spheres; for example, there should be only one world militia.

The world government should form certain autonomous units, not necessarily national (based on problems of education, food supply, flood control, public sentiment), which should look after mundane and supramundane problems. The boundaries of these units may be readjusted to suit any change in the environment – for instance, development in the techniques of communication. Development in the means of communication brings the different remote parts of the world nearer, and the world, therefore, grows smaller.

79

With this well-developed swifter means of communication, units with bigger areas can work smoothly and efficiently.

A language must also be evolved as the lingua franca of the world. (At present English is most suitable for the purpose and no national sentiment should be encouraged to go against it.) But the local languages must be encouraged to help the indigenous literatures develop and contribute towards world progress, and thereby contribute to the common brotherhood of humanity.

Common Penal Code

A common penal code must be evolved. Legislation must be progressive and capable of gradual adjustment with the prevalent conditions. Any theory which does not hold a par-allelism with the ever-changing conditions of time, place and person, is sure to decay and be lost in oblivion. Hence, there must be a never-ending effort for amendment with a view to rectification.

Crimes are acts forbidden by the law of the government concerned, and virtue and vice (punya and pápa) are the outcome of traditional customs. The sentiments of the lawmakers are very much influenced by the prevalent traditions and customs regarding the concept of virtue and vice of the locality or of the people concerned. The sense of crime, therefore, has a parallelism with the concept of virtue and vice. The idea of virtue and vice is differ-ent in different countries. The aspirants of world fraternity should try to lessen the differ-ence and reduce the gap amongst cardinal, moral and human laws. All those actions which help in the growth of the spiritual, mental and physical aspects of human beings in general should come under the category of virtuous deeds, and those actions which go against humanity in its spiritual, mental and physical development must come under “vice”. This conception of virtue and vice applies commonly to humanity in general.

Minimum Essentialities of Life

The availability of the minimum essentialities of life plays a vital part not only in achieving world brotherhood, but also in the development of human personality. This should be tackled on a world footing, and should be based on certain fundamental presumptions. Every human being has certain minimum requirements which he or she must be guaran-teed. Guaranteed availability of foodstuff, clothing, medical assistance and housing ac-commodation should be arranged so that human beings may be able to utilize their sur-plus energy (energy up till now engaged in procuring the essentialities of life) in subtler pursuits. Side by side, there should be sufficient scope for providing other amenities of the progressive age. To fulfil the above responsibilities, enough purchasing capacity should be created.

If the supply of requirements be guaranteed without any conditions of personal skill and labour, the individual may develop the psychology of idleness. The minimum requirements of every person are the same, but diversity is also the nature of creation. Special amenities

80

should, therefore, be provided so that the diversity in skill and intelligence is fully utilized, and talent is encouraged to contribute its best towards human development. It will, there-fore, be necessary to make provision for special emoluments which can cater for special amenities of life according to the age and time. But at the same time, there should be a constant effort to reduce the gap between the amount of special emoluments and the bare minimum requirements of the average individual. The guaranteed supply of minimum re-quirements must be liberalized by increasing the provision of special amenities pertaining to the age and also, simultaneously, by bringing about a decrease in the provision of spe-cial emoluments given to the few. This never-ending effort of proper economic adjustment must ceaselessly continue at all times with a view to assisting the spiritual, mental and physical evolution of human beings, and to let humanity develop a cosmic sentiment for a cosmic ideal and world fraternity.

In this socio-economic set-up people are at full liberty in the spiritual and mental spheres. This is possible because the spiritual and psychic entities for which people can aspire are themselves unlimited, and the extent of possession in this sphere does not hamper the progress of others in their quests. But the supply in the physical sphere is limited, and hence any effort for disproportionate or unrestricted acquisition of physical objects has every possibility of creating a vast majority of have-not’s, and thus hampering the spiritual, mental and physical growth of the larger majority. So, while dealing with the problem of individual liberty, it must be kept in view that individual liberty in the physical sphere must not be allowed to cross a limit whereat it is instrumental in hampering the develop-ment of the complete personality of human beings; and, at the same time, must not be so drastically curtailed that the spiritual, mental and physical growths of human beings are hampered.

Thus, the social philosophy of Ánanda Márga advocates the development of the integrated personality of the individual, and also the establishment of world fraternity, inculcating in human psychology a cosmic sentiment. The Márga advocates progressive utilization of mundane and supramundane factors of the Cosmos. The society needs a stir for life, vigour and progress, and for this Ánanda Márga advocates the Progressive Utilization Theory (Prout), meaning thereby progressive utilization of all factors. Those who support this prin-ciple may be termed “Proutists”.

The principles of Prout depend upon the following fundamental factors:

1. No individual should be allowed to accumulate any physical wealth without the clear permission or approval of the collective body.2. There should be maximum utilization and rational distribution of all mundane, supra-mundane and spiritual potentialities of the universe.3. There should be maximum utilization of physical, metaphysical and spiritual potentiali-ties of unit and collective bodies of human society.4. There should be a proper adjustment amongst these physical, metaphysical, mundane, supramundane and spiritual utilizations.5. The method of utilization should vary in accordance with changes in time, space and person, and the utilization should be of progressive nature.

81

Hence, ours is a Progressive Utilization Theory (Prout).

5 June 1959, Jamalpur

Footnotes

(1) Unit selves, or jiivátmans, are derived from the Cosmic Self. See “Pratisaincara and Manah” in Idea and Ideology, 1959, for a discussion of the reunion of the two. –Eds.

82

The Place of Sadvipras in the Samája Cakra

Primitive human beings had no society and the whole set-up was individualistic. Even the concept of family was absent. Life was brute and non-intellectual. Nature was the direct abode and physical strength ruled the day. The strong enjoyed at the cost of the weak, who had to surrender before the voracity of the physical giants. However, the sense of acquisi-tion had not developed in them, and they worked manually, and there was no intellectual exploitation in that age. Though life was brute, it was not brutal.

If shúdras be defined as those who live by manual work or service, this primary stage of nature’s brute laws could be named the Shúdra Age, because all were manual workers. The reliance on physical power gradually led a chosen few to lead the rest by the strength of their muscles. They were the leaders of the shúdras.

Simultaneously, the family developed. And the above-mentioned leadership, once based upon the superiority of muscles, passed on from the father to the son or from the mother to the daughter, partly due to the momentum of fear and power commanded, and partly be-cause of superiority of animalic breed.

Superior strength requires the assistance of other superior strengths in the neighbourhood for all to maintain their status. Generally such superior neighbours belonged to the same parenthood or were related through matrimonial ties. Gradually the leaders by physical might started a well-knit group, and ultimately formed a class known as the ksatriyas. The age when the power to rule, or supremacy in arms, was the only material factor that mat-tered, was the Ksatriya Age. The leaders of the Ksatriya Age were Herculean, huge giants who depended on the supremacy of personal valour and might, making little or no use of intellect.

With the development of intellect and skill as a result of physical and psychic clash, physical strength had to lose its dignified position according to the growing intensity of intellectual demand in the ksatriya-dominated society. One had also to develop skill in the use of arms, and even for this the physical giant had to sit at the feet of some physically-common men to learn the use of arms and strategy. A reference to the mythology of any ancient culture reveals numberless instances where the hero of the day had to acquire specific knowledge from teachers. Subsequently this learning was not confined to the use of arms only but extended to other spheres, such as battle-craft, medicine and forms of organization and administration, so essential for ruling any society. Thus the dependence on superior intellect increased day by day, and in the course of time real power passed into the hands of such intellectuals. These intellectuals, as the word implies, justified their existence on intellect only, performed no labour themselves, and were parasites in the sense that they exploited the energy put in by others in society. This age of domination by intellectual parasites can be called the Vipra Age.

Even though the vipras came into the forefront by the use of their marked intellect, it is more difficult than in the case of the ksatriyas to maintain a hereditary superiority of intel-

83

lect. In an effort to maintain power amongst the limited few, they actively tried and pre-vented others from acquiring the use of the intellect by imposing superstitions and rituals, faiths and beliefs, and even introducing irrational ideas (the caste system of Hindu society is an example) through an appeal to the sentiments of the mass (who collectively cannot be called intellectual). This was the phase of human society in the Middle Ages in the greater part of the world.

The continued exploitation by one section of society resulted in the necessity for the col-lection and transfer of consumable goods. Even otherwise, need was felt very badly for the transport of food and other necessities of life from surplus parts to deficit parts. Also, in the case of clan conflicts, the result of the resources of one community or class versus another gained importance. This aspect was confined not only to the producers but also to those handling the goods at various stages up to the point of consumption. These people became known as vaeshyas, and ingenuity and summed-up production began to enjoy supremacy and importance, till an age was reached when this aspect of life became the most impor-tant factor. These vaeshyas, therefore, began to enjoy a position of supremacy, and the age dominated by this class is said to be the Age of Vaeshyas.

Individualistic or laissez-faire sense develops [into] capitalism when the means of produc-tion pass into the hands of a few who are more interested in personal exploitation. At this stage it can be said that the instinct of acquisition has developed tremendously. The thirst for acquisition instigated them to [develop] the psychology of complete exploitation of the human race also, and this resulted in a class by itself. In the race for greed and acquisition not all could survive, and only a few remained to dominate the society in general and the economic set-up in particular by their capital. The great majority were either duped into believing that they would be allowed to share such resources, or were neglected and left uncared-for for want of strength and did not survive the race. Such people in society ulti-mately occupy the place of exploited slaves of the capitalists. They are slaves because they have no option other than to serve the capitalists as labourers to earn the means of subsis-tence.

We may recall the definition of shúdras as persons who live by manual work or labour hard for their livelihood. This age of capitalism is the age when the large majority of soci-ety turn into such shúdras. This develops into dejection and dissatisfaction on a large scale because of an internal clash in the mind, because the psychology of society is essentially dynamic in nature and the mind itself exists as a result of constant clash. These conditions are necessary and sufficient for labourers, whether manual or mental, to organize and stand up against the unnatural impositions in life. This may be termed “shúdra revolution”. The leaders of this revolution, also, are people physically and mentally better-equipped and more capable essentially of overthrowing the capitalistic structure by force. In other words, they are also ksatriyas. So, after a period of chaos and catastrophe, once more the same cycle – Shúdra Age to Ksatriya to Vipra, and so on – recommences.(1)

In this cycle of civilization one age changes into another. This gradual change should be called “evolution” or kránti. The period of transition from one age to another can be said

84

to be yuga samkránti – “transitional age”. One complete cycle from the Shúdra Age evolving through the other [three] ages is called parikránti.(2)

Sometimes the social cycle (samája cakra) is reversed by the application of physical or psychic force by a group of people inspired by a negative theory. Such a change is, there-fore, counter-evolution – that is, against the cycle of civilization. This may be termed vikránti. But if this reversal of the social cycle takes place, due to political pressure or any other brute force, within a short span of time, the change thus brought about is prativi-plava, or “counter-revolution”. It is just like the negative Pratisaincara of Brahma Cakra. Thus the progress and march of civilization can be represented as points of position and as the speed of approaching Purusottama, respectively, by a collective body in Brahma Cakra.

The world is a transitory phase or changing phenomenon within the scope of the Cosmic Mind. It is going in eternal motion, and such a motion is the law of nature and the law of life. Stagnancy means death. Hence no power can check the social cycle of evolution. Any force, external or internal, can only retard or accelerate the speed of transition, but cannot prevent it from moving. Therefore progressive humanity should cast off all skeletons of the past. Human beings should go on accelerating the speed of progress for the good of hu-manity in general.

Those spiritual revolutionaries who work to achieve such progressive changes for human elevation on a well-thought, pre-planned basis, whether in the physical, metaphysical or spiritual sphere, by adhering to the principles of Yama and Niyama, are sadvipras.

The principles of Yama are ahimsá, satya, asteya, aparigraha and Brahmacarya. Ahimsá means not causing suffering to any harmless creature through thought, word or deed. Sa-tya denotes action of mind or use of words with the object of helping others in the real sense. It has no relative application. Asteya means non-stealing, and this should not be confined to physical action but [extended] to the action of the mind as well. All actions have their origin in the mind, hence the correct sense of asteya is “to give up the desire of acquiring what is not rightly one’s own”. Aparigraha involves the non-acceptance of such amenities and comforts of life as are superfluous for the preservation of the physical exis-tence. And the spirit of Brahmacarya is to experience His presence and authority in each and every physical and psychic objectivity. This occurs when the unit mind resonates with Cosmic Will.

The five rules of Niyama are shaoca, santosa, tapah, svádhyáya and Iishvara pranidhána. Shaoca means purity of both physical and mental bodies. Mental purity is attained by be-nevolent deeds, charity, or other dutiful acts. Santosa means “contentment”. It implies ac-cepting ungrudgingly and without a complaint the out-turn of the services rendered by one’s own physical or mental labour. Tapah means efforts to reach the goal despite such efforts being associated with physical discomforts. Svádhyáya means study of the scrip-tures or other books of learning and assimilating their spirit. The whole universe is guided by the Supreme Entity, and nothing that one does or can do is without His specific com-mand. Iishvara pranidhána is an auto-suggestion of the idea that each and every unit is an instrument in the hands of the Almighty and is a mere spark of that supreme fire. Iishvara

85

pranidhána also implies implicit faith in Him irrespective of whether one lives in momen-tary happiness or sorrow, prosperity or adversity.

Only those who by their nature adhere to the above ten commands in their normal and spiritual conduct are sadvipras. Such a morally- and spiritually-equipped sadvipra has to perform a fundamental and vital duty to society.

In the cycle of social evolution, during each age before it is succeeded by another age, one particular class enjoys the position of domination and superiority. Such a class, while in political power, has every chance of exploiting the society. History has shown that this is not mere chance, but has been repeating itself. Now the duty of the sadvipra is to see that the dominating class does not take recourse to exploitation. The four classes – shúdra, the toiling class; ksatriya, the warrior class; vipra, the intellectual class; and vaeshya, the capitalist class – have remained well defined in the cycle of human civilization, and the gradual domination and decline of each class shall continue to occur in this cycle.

Life is a dynamic principle, and the movement of the samája cakra continues without any break or pause. The cycle cannot be checked, as stagnation implies death. The function of a sadvipra shall, therefore, be to see that the dominating or the ruling classes do not have any scope for exploitation. The moment one class turn into exploiters, the life of the ma-jority becomes miserable; a few enjoy at the cost of many whose lot is only to suffer. More than that, in such a state of society both the few and the many get degenerated. The few (exploiters) degenerate themselves due to [an] excess of physical enjoyments and the many (exploited) cannot elevate themselves, because all their energy is taken up in mun-dane problems and all their mental waves are always tending to attain psycho-physical parallelism, thus getting day by day cruder. Hence, for the physical, mental and spiritual welfare of the administrator and the administered of the society as a whole, it is essential that no one be given any scope to exploit the rest of the society.

Sadvipras are not inactive witnesses. They are active participants to see that no person or class exploits the rest. For this they may have to resort even to physical violence, because the sadvipras will have to strike at the source of the power [of the class] which is tending to become the exploiter. In case the ksatriya class are becoming exploiters, the sadvipras may have to resort to physical force, and in an age where the intellectual or vipra class are dominating, they will have to bring about a revolution in the intellectual field. In case the vaeshyas are dominating, the sadvipras may have to contest and win elections, because the vaeshya class rules by democracy, and the democratic set-up enables them to accu-mulate undue gains.

4 June 1959

Footnotes

(1) A period of chaos and catastrophe ends when ksatriya leadership re-emerges, signifying the start of the next Ksatriya Age. For a more detailed discussion of this process, see “The Shúdra Revolution and the Sadvi-pra Society” in Human Society Part 2 by the author. –Eds.

86

(2) See also the definitions of parikránti in the author’s Problems of the Day, section 34, and Ánanda Sútram, Chapter 5, Sútra 7. Eds.

87

Shúdra Revolution and Sadvipra Society

The inevitable consequence of vaeshya exploitation is shúdra revolution. When the vaeshyas, maddened with excessive greed, lose their common sense completely and for-sake their humanity totally, then for shúdra revolution the opportune time has come. However, it cannot be said that shúdra revolution will automatically occur just because an opportune time has come. Proper conditions relating to place and person will bear much of the responsibility.

Revolution takes place when, from the economic perspective, only two classes remain in society: the exploiting vaeshyas and the exploited shúdras. But if there are no vipras and ksatriyas from a mental standpoint – in other words if there are no people who, though shúdras from an economic standpoint, are vipras or ksatriyas from a mental standpoint – shúdra revolution will not be possible. It is not the work of people who have a shúdra mentality to bring about revolution. They avoid struggle; they are playthings of the vaeshyas.

At the high point of the Vaeshya Age, the vaeshyas easily manipulate the shúdra-minded shúdras. If the ksatriya- and vipra-minded shúdras lack spirit, they will also be bought by the vaeshyas’ money. Thus shúdra revolution ultimately depends on shúdras who have suf-ficient spirit and are mentally vipras or ksatriyas.

Obstacles to Revolution

Those who want to bring about proletariat revolution with the help of manual labourers only will not succeed unless they take into consideration the mentality of the people in-volved. Shúdra-minded people do not understand their own problems; they do not even have the courage to dream about solving them. No matter how well labour leaders explain the problems to them or how fiery their lectures on the need for struggle be, it will not have any influence over their minds. They will spend their time eating, drinking, and get-ting violently drunk. They cannot think about who in their families is eating properly or getting an education or not. If their bosses increase their wages, they will merely spend more on their addiction; their standard of living will not be raised. That is why I say that such people do not and cannot bring about a shúdra revolution. It is not only undesirable but also foolish for those who want to bring about revolution to depend on such people; their static nature will thwart its movement, their cowardice will prematurely extinguish the fire of revolution.

Besides this type of mentality, national and religious traditions also often thwart revolution. It is extremely difficult for ksatriya- and vipra-minded shúdras to go against such traditions, let alone shúdra-minded shúdras. People become averse to revolution due to the following ideas: “Whatever is fated will happen; does fighting accomplish anything?”; “Our days are

88

somehow passing by, so why should we trouble ourselves?”; or incorrect interpretations of the niskáma karmaváda [doctrine of desireless action] of the Giitá or other scriptures.

In fact, a subtle analysis will reveal that the policy of establishing a welfare state on a democratic base is also an obstacle to revolution; as are the ideals of Gandhism and the high-sounding theory of democratic socialism.

The Bhúdán movement is also a reactionary movement in this way. Although I have high regard for the founders of Gandhism and the Bhúdán movement – as men they are second to none – their philosophies are extremely harmful for poor people.

Some of the philosophical interpretations of janmántaraváda [the doctrine of transmigra-tion of souls, or reincarnation] also oppose revolution; that is, they argue, “You are starv-ing in this life because you committed many sins in your last life, so what is the point of launching a movement? Destiny cannot be changed.”

That is why I have said that ksatriya- and vipra-minded shúdras will bring about the peo-ple’s revolution. For this, these shúdras will have to be thoroughly prepared, suffer a lot and make great sacrifices. They will have to fight against opposing groups and doctrines.

The Pioneers of Revolution

It is very easy to talk big about revolution. Audiences may be awestruck and applaud, but to actually bring about a revolution is not at all easy.

Those ksatriya- or vipra-minded shúdras who are the pioneers of revolution will have to learn to be disciplined, take proper revolutionary training, build their character, be moral-ists; in a word, they will have to become what I call sadvipras. A sadvipra will not launch a movement against honest people, even if he or she does not like them. But a sadvipra will definitely take action against dishonest people, even if he or she likes them. In such mat-ters it will not do to indulge any kind of mental weakness.

Such strict, ideological sadvipras will be the messengers of the revolution. They will carry the message of revolution to every home in the world, to every vein and capillary of hu-man existence. The banner of victorious revolution will be carried by them alone.

Moralists and spiritualists can be found among all types of people, regardless of whether they are rich or poor. Everyone knows that the idea that rich means honest is completely false. But most sadvipras will come from the middle class. By “middle class” I mean the vipra- and ksatriya-minded shúdras.

One may ask whether rich people who are moral and spiritual can be sadvipras or not. In reply I will say yes, they can be. But in order to be sadvipras they will have to come down to the level of the middle class, because they cannot live in indolent luxury on capital ac-quired by sinful means. In order to follow the principles of Prout,(1) they will have to fight

89

against sin and injustice, and in order to conduct such a fight properly, they will not be able to keep their wealth – they will have to become middle-class.

The meaning of the word sadvipra is “a person who is a moralist and a spiritualist and who fights against immorality”. Earning money in a sinful way or accumulating great wealth is against the fundamental principles of Prout. It will be quite impossible for people who are not following the fundamental principles of Prout to bring about shúdra revolution.

One may also ask whether poor people can be sadvipras. In reply I will say that yes, they can be. But only poor people who have the minds of ksatriyas or vipras can bring about a revolution, and such poor people I call the middle class. That is how I explain the term madhyavitta samája [“middle class”].

I do not agree with those who are of the opinion that people who do not work physically but intellectually are middle-class. I do not agree either with those who believe that those whose income is neither high nor low are middle-class. If we were to accept this second interpretation of “middle-class”, I would have to point out that the income of many shúdra-minded shúdras who perform manual labour in society is higher than that of many ksatriya- or vipra-minded shúdras.

If anybody objects to the use of the term “middle class”, or if anybody says that “middle class” refers to those who have an average amount of wealth and that therefore the pio-neers of the revolution – the ksatriya- or vipra-minded shúdras – may or may not be middle-class, I am prepared to use the term viksubdha [disgruntled], instead of “middle-class”, to describe the revolutionary shúdras. The viksubdha shúdras are a constant source of uneasiness for the tyrannical vaeshyas. The capitalists are not afraid of labour unrest, but they are afraid of the labour leaders, the viksubdha shúdras.

The capitalists like democracy as a system of government because in the democratic sys-tem they can easily purchase the shúdra-minded shúdras who constitute the majority. It is easy to sail through the elections by delivering high-sounding speeches. No difficulties arise if election promises are not kept later on, because the shúdra-minded shúdras quickly forget them.

It can be unequivocally stated that if only educated people instead of all adults were given the right to vote in any country, the governmental structure of most democratic countries would change. And if sadvipras alone had the right to vote, there would be no difference between the real world and the heaven people imagine.

In a capitalistic social system or in a democratic structure the situation of middle-class people (the viksubdha shúdras) is generally miserable. This is because they are the greatest critics of capitalism and the strongest opponents of exploitation. An increase in the num-ber of viksubdha shúdras in a society is an early omen of a possible shúdra revolution. It is therefore the duty of those who want to create a world free of exploitation to help to in-crease the number of viksubdha shúdras. It will be harmful for the revolution if these peo-ple die or are transformed into shúdra-minded shúdras. All the sadvipras in the world

90

should be vigilant to make sure that the number of viksubdha shúdras does not decrease due to unemployment, birth control, or other bad practices or policies.

Democratic Change

Revolution means a great change. In order to bring about such a change it is not inevitable that there will be killing and bloodshed. If the ksatriya-minded viksubdha shúdras are in the majority, or are most influential, however, the revolution will indeed come about through bloody clashes. Iit cannot be unequivocally stated that a revolution can never be brought about through intellectual clash, without bloodshed – it is possible, if there are a large number of influential vipra-minded shúdras among the viksubdha shúdras. But we cannot have much hope that this will be the case; so it has to be said that the liberation of the people generally involves bloodshed.

Some people claim that they will be able to bring about socialism or communism or the liberation of the people through democratic methods. Generally speaking, a welfare state is based on the same principles. They often say that England, France and some other democratic countries are progressing towards socialism. But I would ask, what is the use of tortoise-like progress such as this? Many countries which do not follow a democratic sys-tem have brought about the welfare of their population with greater speed than has Great Britain within a democratic structure, over a period of hundreds of years. In this situation speed is the most important factor.

Countries that exploited their colonies used to make efforts to promote the welfare of their population within the democratic structure, but if they had wanted to contribute to social welfare and had stayed outside the democratic framework, preferring instead the path of shúdra revolution, they would have progressed faster, and without exploiting any colonies. In fact, in a democratic structure the people’s progress is very slow. It cannot be called revolution; rather it is evolution, that is, gradual change.

If undeveloped countries avoid the path of revolution and choose the path of slow change, or deliberately ignore the defects in democratic socialism or in the concept of a welfare state, the welfare of their people will never be anything but castles in the air. In order to secure votes in a democratic structure, the assistance of thieves, thugs and other antisocial elements is required. These antisocial elements certainly do not support candidates self-lessly. They expect that when their candidate becomes a minister he or she will then turn a blind eye to the antisocial behaviour of their supporters.

One of the most important basic features of socialism is cooperative bodies. Cooperative bodies cannot survive unless the state administration is run by honest citizens. Similarly, a socialistic state cannot survive unless the cooperative organizations are run by honest citi-zens. Hence if the public does not have a very high moral, spiritual and educational stan-dard (an average standard or above average standard will not suffice), we cannot expect to find worthy people as representatives, as ministers, or as directors of cooperative bodies. Dishonest directors of cooperative institutions will steal money; dishonest ministers will indirectly support such activities; and weak-minded ministers will deliberately avoid

91

looking into those activities out of fear of losing their ministerships, or in hopes of securing votes in the future. If such abuses continue, it will never be possible to build up coopera-tive institutions, corruption will never be flushed out of the courts and secretariats, and socialism will never be established.

It is extremely difficult, although not totally impossible, to attain the high moral standard necessary to establish socialism within a democratic structure. Thus while democratic so-cialism is theoretically not bad, we cannot hope that it will ever be possible in the real world.

Post-Revolution

Whether they have ksatriya intellects or vipras intellects, the viksubdha shúdras who take over the leadership of the shúdra revolution are ksatriyas in terms of their courage, per-sonal force and capacity to take risks. After the shúdra revolution the leadership of society passes to the viksubdha shúdras, at which point their ksatriya qualities become still more strongly expressed. In the post-revolutionary period they cannot be called viksubdha shúdras; by that time they have become the ksatriyas of the second rotation of the social cycle.

The moral, spiritual fighters who keep an eye on the ksatriyas to ensure they do not de-scend into an exploitative role in the future, are called sadvipras. If the ksatriyas descend into exploitation, the sadvipras will fight them and establish the Vipra Age in the second rotation of the social cycle. If the vipras descend into exploitation, they will also fight against the vipras and initiate the Vaeshya Age of the second rotation. And if the vaeshyas descend or wish to descend into an exploitative role, the sadvipras will inspire the viksubdha shúdras and bring about a second shúdra revolution.

The social cycle will rotate continuously. Nobody can stop its rotation. If the post-revolutionary Ksatriya Age is called thesis, the steps taken by the sadvipras against the ks-atriyas who descend into exploitation are called antithesis. The post-revolutionary Vipra Age which evolves out of this conflict is called synthesis. If, in a later period, the vipras wish to descend into exploitation, the steps that the sadvipras take against them are called antithesis. Therefore the post-ksatriya Vipra Age cannot be called synthesis at that time. It can be called the thesis of the next stage.

Nobody can stop the rotation of the social cycle, not even the sadvipras. They stay in the nucleus of the social cycle, wakefully and vigilantly observing the process of rotation. One after another, one age follows the next: Vipra after Ksatriya, Vaeshya after Vipra. The sadvi-pras cannot stop this process.

After the establishment of the post-revolutionary Ksatriya Age, the sadvipras will have to keep a vigilant eye on the ksatriyas so that they, as the representatives of ksatriya society, only rule and do not descend into an exploitative role. When they show signs of beginning to exploit, the sadvipras will immediately create an antithesis to end the Ksatriya Age. They will do the same thing in the Vipra and Vaeshya Ages. In other words, they will not allow

92

society to follow the process of natural evolution. They will bring about social revolution whenever necessary.

So the sadvipras will have no rest. A time will never come in the life of a sadvipra when he or she will be able to sit back in an armchair and say, “Ah, I have nothing to do today. To-day I will have a nice rest.”

Sadvipra Society

So far in the first rotation of human history on this earth, no sadvipra society has been formed. In most countries the last stage of the first rotation is in progress. In a few coun-tries the post-shúdra-revolution Ksatriya Age has been established, and here and there the first indications of the Vipra Age are beginning to emerge. As there is no sadvipra society, the social cycle is rotating in a natural way.

In every age the dominant social class first governs, then starts to exploit, after which evo-lution or revolution takes place. Due to the lack of sadvipras to lend their help, the foun-dations of human society fail to become strong.

Today I earnestly request all rational, spiritual, moral, fighting people to build a sadvipra society without any further delay. Sadvipras will have to work for all countries, for the all-round liberation of all human beings. The downtrodden people of this persecuted world look to the eastern horizon, eagerly awaiting their advent. Let the blackness of the new-moon night be lifted from the path of the downtrodden. Let the new human beings of a new day wake up to a new sunrise in a new world. With these good wishes I conclude my discourse.

1967

Footnotes

(1) Progressive Utilization Theory. See Idea and Ideology, 1959. The Five Fundamental Principles of Prout:

1. No individual should be allowed to accumulate any physical wealth without the clear permission or ap-proval of the collective body.

2. There should be maximum utilization and rational distribution of all mundane, supramundane and spiri-tual potentialities of the universe.

3. There should be maximum utilization of physical, metaphysical and spiritual potentialities of unit and collective bodies of human society.

4. There should be a proper adjustment amongst these physical, metaphysical, mundane, supramundane and spiritual utilizations.

5. The method of utilization should vary in accordance with changes in time, space and person, and the utilization should be of progressive nature. –Trans.

93

The Future of Civilization

Modern minds are often perplexed by the fear and doubt of the extinction of the human race within a short period. People deem that civilization is passing through a very critical phase and there is no possible escape from its total annihilation. But this can’t happen.

Both individuals and society are dependent on three factors for their existence, viz., asti, bhati and ánanda. Dwelling place, food, clothing, education and medical facilities are the sine qua non for asti or existence. The term bhati means vibhati or development and pro-gress. The mere earthworm for instance, has existed for hundreds of millions of years, yet it does not signify existence in the true sense of the term. That is to say, there has to be bhati, progress and development. Eating, drinking and being merry cannot represent a true life. It would be an encumbrance, a boredom.

For the all-round development of an individual or a society a goal is needed. But for this determined goal the direction and purpose of development will remain confused. A bud blooms into a flower; this is what you may call its development. The purpose of Bhati or development is the attainment of ánanda or bliss. The term ánanda connotes infinite hap-piness, the equipoise of pleasure and pain, the perfect mental peace.

The absence of any of the aforesaid factors may cause a great consternation or convulsion in individual or social life. The earth came into existence tens of millions of years ago. Though from the archaeological point of view it is still in its infancy, one day or the other it is bound to meet its Waterloo. This will naturally mean the extinction of the human race. Is it so?

The destruction of a particular planet or solar system does not mean the end of the human race. There are numerous other stars and planets in the universe. With further development of science and by the help of inter-planetary rocket systems, human beings will move to other planets. What is a dream today will become a reality tomorrow. It is the inherent desire of an individual and the collective body which takes a concrete shape. It was an age-old desire of human beings to fly in the sky like birds. The aeroplane was a product of this desire. Desire is the mother of action. In coming days, you will see such rockets which may enable human beings to travel to other planets. And if one day these planets and stars also perish people will move to other planets. It may also be argued that a day may come when due to constant radiation of heat and light the temperature of the entire universe may become the same, that is, the thermal death of the universe may occur. In the absence of external heat the universe may cease to exist. This means that humanity will also perish. But it can’t happen. There can’t be a thermal death of the universe. The solidification of the object will result in jadasphota. Tremendous heat will be released due to the jadasphota or exploding apart of a particular planet, and new galaxies and stars will be formed out of it. There is therefore, no cause to fear. The earth may one day become extinct but humanity can’t cease to exist. You can rest assured of asti.

94

Numerous factors are needed for the development of a group of people. But the following six are the most important of them.

There should be a spiritual ideology in the life of both the individual and the collective body. Much of your energy is misused due to the ignorance of your own self and the desti-nation towards which you are moving. This misuse of energy is bound to cause destruc-tion.

The second factor for the progress of society is spiritual cult, a sádhaná process. Everyone has got a physical structure. The problem with every individual is to produce more and more ectoplasmic stuff by the body and then to convert it into consciousness. There should be a proper process for this conversion. Spiritual cult consists of the conversion of the five rudimental factors into ectoplasmic stuff and then into consciousness through a special scientific process. This is a process of metamorphosis. Spiritual cult therefore, is indispen-sable. But only spiritual ideology and spiritual philosophy will not do.

The third factor which is a blending of asti and bhati is a socio-economic theory. There should be a priori knowledge regarding the social structure, the distribution of wealth and its growth. For want of this knowledge there can’t be a solid ground for the construction of the social edifice.

The fourth one is social outlook. All living creatures in this manifest universe are the chil-dren of the same Cosmic Entity. They are the progeny of the same Supreme Progenitor. Naturally they are bound in a thread of fraternal relations. This is the central spirit. A socio-economic theory is of no use but for this fraternal feeling. The implementation of this the-ory is an impossibility without sádhaná.

The fifth factor for the progress of society is for it to have its own scripture. There is a need for the company of elevated persons (satsaunga) in all spheres of life.

The authority whose contact means satsaun ga for you is the shástra. That which elevates society by dint of shásana is called shástra. We should have a shástra of our own. The last but not the least important factor for the progress of society is for it to have its own pre-ceptor.

The entire social structure is dependent on these six factors. Bhati is meaningless without them. The weakness of one among them may jeopardize the very existence of bhati.

From ancient times many groups of people came into existence. Some of them somehow managed to drag on, some became extinct and some continued to exist in a metamor-phosed form. About one thousand five hundred years ago, Arabs were very developed in science. But they were defeated by the Islamic wave, for they were lacking in the six aforesaid factors, while the latter had at least five of them. The same is the case with Egypt. It was fully developed in the spheres of art, architec ture and science. It is the Egyptians who made the pyramids which needed subtle geometrical knowledge. Moreover, they were also very advanced in the sphere of civilization. Despite this, they could not prevent

95

their defeat. Today’s Egypt is the Egyptian form of Arab civilization. The cause of the death of its older form was the lack of the aforesaid six factors.

The Christian or Roman civilization was also considerably higher on the ladder of devel-opment. Yet they were lacking in social outlook. There were no feelings of fraternity and equality. The slave system was rampant and human feelings were on the wane. Further-more, the lack of a proper socio-economic theory generated a kind of fascist mentality in them. Those rolling in luxury and adverse to labour became indolent. Naturally they were defeated by a stronger and more strenuous force. The destruction of the Greek and Chi-nese civilizations was also caused by the lack of the factors of bhati. The Aryans could de-feat the indigenous Indians only due to the latter’s lacking in the factors of bhati. They had several factors of bhati but there was no preceptor and hence they were defeated.

In the future also, for want of the six factors of Bhati, the extinction of a concerned group of people is sure to happen. But where these factors are present, there the movement is to wards ánanda or divine bliss, and due to this movement the chance of their elimination becomes nil. Such groups which have the six factors in their possession will be able to produce sadvipras. Sadvipras are those whose all efforts are directed towards the attain-ment of ánanda. They are also conscious of asti and don’t lack in the six factors of bhati. They are strong in morality and are always ready to wage war against immoral activities.

Tapah siddhi is an impossibility without the six factors of bhati. Those who strictly adhere to the principles of morality, are ensconced in tapah, and are ready to wage a war against immoralists are sadvipras. Only those sadvipras are safe from destruction and extinction who can work for the welfare of the human society. Therefore, it becomes the prime duty of all people to make themselves and others sadvipras. By sadvipra it is not meant those who practice mala-japa or pránáyáma. In Pránáyáma also there are three stages – puraka means to inhale; kumbhaka which is to hold the breath and recaka which to exhale. The pránáyáma of the sadvipras will be to inhale the entire universe in puraka, to keep it within in kumbhaka and then to exhale it after mixing it with their own greatness and good will in recaka.

Sadvipras will wage a ceaseless struggle against immorality and all sorts of fissiparous ten-dencies. Those who pose as dharmic but are bashful with the spirit of fight cannot be called sadvipras. Shiva was great because his trishula was always ready to strike at the immoralists. Krishna was great because his arrows were meant to curb the anti-human and immoral elements. He also encouraged the moralists to wage war against the immoralists. They were not only sadvipras but also the parents of sadvipras – the great Sadvipras.

These sadvipras are always busy in the task of promoting the elevation of human beings. When this earth will become old they will lead human beings to other planets by directing scientific endeavours.

Some people fear that atom or megaton bombs may one day cause the extinction of the human race. But such fears are ill-conceived and meaningless. It is human intellect which is responsible for their production and so naturally intellect is superior to its products. It may one day invent such weapons which may render ineffective even atom or megaton

96

bombs. The cry for disarmament, therefore, will strengthen the destructive capacity of the atom bombs. It may lead humanity towards it total annihilation. It is, therefore, a great ob-struction, an impediment in the progressive development of the human society. We need more powerful weapons than atom or hydrogen bombs. Sadvipras will manufacture such powerful weapons. If the human race is to survive, if millions of innocent lives are to be saved, it becomes the duty of the apostles of peace to utilize more powerful weapons than what they have at present.

Sadvipras will never lag behind in making scientific experiments. When the earth will be-come uninhabitable for human beings they will shift them to other planets.

Food shortage is not a new problem. Only sadvipras and not the politicians and experts can save the world from it. They will produce such tablets which will be substitutes for food grains. By making a useless fuss over problems one will not ease the trouble. The spirit to fight against all odds alone can solve the problems confronting human beings. March ahead and wage war against all difficulties, every impediment. Victory is sure to embrace you. Difficulties and encumbrances cannot be more powerful than your capacity to solve them. You are the children of the great Cosmic Entity. Be a sadvipra and make others sadvipras also.

Date unknown

97

Social Justice

Different groups of people contribute to the building of society in different ways. This di-versity carries a special significance for the social structure as a whole. If diversity had not existed, human society would not have advanced even as far as the Stone Age, let alone the present stage of civilization. So we have to impartially consider and support all the diverse ideas, forms and colours which are conducive to fostering personal growth and social development among human beings. If we fail to do so, that section of society which has been built around a particular idea, form or colour will wither and die. I direct this not only to those who think deeply about social welfare, but to all members of society, to im-press upon them that no one, through their thoughts, words or actions, should ever con-done injustice.

If any physical, psychic, social, moral or spiritual weakness becomes apparent in a par-ticular activity or in any sphere of individual or social life, it is the duty of the other mem-bers of society to eradicate that weakness with all the sweetness of their hearts. However, due to a lack of genuine humanism or spiritual outlook, people do just the opposite. The moment opportunists discover a weakness in somebody, they exploit that weakness and devour all the vitality of the person. They even consider it a weakness on their part if they reflect on the sufferings and heartaches of those who are weak.

The Status of Women

As in the societies of most other species, in human society also females are physically weaker than males. Because their nervous systems are weaker, their minds are also slightly weak. Nevertheless women have no less value in human society than men. Selfish men, however, have disregarded the value of women; they have taken full advantage, and are continuing to take full advantage, of their weakness. Although men have publicly declared that women should be respected as the mothers of society, they have actually relegated them to the status of domestic cattle and sheep.

In every sphere of life men have either substantially limited the rights of women, or made the ability of women to exercise their rights subject to the whims and caprices of men. Such an attitude never existed among the primitive human beings who lived at the dawn of human history. Nor had primitive men conceived of the deceitful practice of establish-ing their supremacy by keeping women in bondage in the name of social purity. Even to-day among primitive races we do not find significant lack of magnanimity concerning the freedom of women.

By nature human beings are not wicked; rather most people are peace-loving and thus in-clined towards personal purity. This inclination of the individual keeps the collective mind pure. Although women enjoy freedom in so-called underdeveloped races, we can observe that there is not even one per cent of the social purity in so-called developed races that there is among those races. When freedom is forcibly curbed a hostile reaction is pro-

98

duced in the mind, and purity rapidly disappears as a result. This is one of the causes of the lack of social purity in the so-called developed societies of today. To try to camouflage this impurity with high-sounding rhetoric or ostentatious religious rituals cannot do any real good for society. Those who want to keep women subservient to men by holding out false hopes or the illusory prospect of heavenly enjoyment in the afterlife, fail to under-stand that although such false hopes or the lure of heaven may be sufficient to keep women passive or in servitude, no real good can ever come to human society from this. The reason is that if, due to dogma and superstition, half of society is bogged down in a state of inertia, the other half will undoubtedly find progress difficult carrying a heavy, in-ert burden. In individual life purity is equally necessary for both men and women, and to make this possible real spiritual vision is essential. As long as injustices against either sex exist, purity is impossible.

Everyone should realize that to construct or preserve anything, there must be close coop-erative action among the constituent parts. Human beings are not lifeless matter, so not only should all of their collective structures be based on cooperation, but that cooperation must be of a special type. It should not be based on the relation of master and servant, but on mutual cordiality. It should be a coordinated cooperation and not a subordinated one.

What sort of treatment have women received so far? It is very true that women have gradually lost their rights or freedom in certain cases due to lack of competence. There are those who think that, because of this, special abilities are the only criteria for having rights. Such people, however, actually want women to be wageless slaves under the strict supervision of men. But is it merely due to their lack of competence that women have lost their rights? Have not the overflowing sentiments of their hearts also been partly responsi-ble? Have not women, swayed by their emotions, ignored their own petty interests and gradually given everything – even the high social status that fascinates them – to their hus-bands, sons and brothers? Is it not reasonable to expect human beings (certainly human beings are not animals) to pay proper respect to such humility and large-heartedness? If a guest arrives unexpectedly, who volunteers to forgo a meal to feed the guest? Who de-prives herself first when a delicious dish is prepared? Who leaves home to keep house for others, giving up her paternal property rights (regardless of what the law says)? Are not these observations applicable throughout most of the world? I do not say that men are or-dinary human beings and that women are angels; I have only focused on women as hu-man beings and mentioned their special qualities. Does a husband, when his wife is ill, nurse her with as much care as she nurses him when he is ill?

If men wish to prevent helpless widows from remarrying by taking advantage of their sen-timental female hearts, they convince those widows that they will be reunited with their late husbands after their deaths – so how can they consider remarrying? Shame on such men! Perhaps such tales may make women, already sentimental, even more so. The pros-pect of being reunited with the spirit of their deceased husband after their death may in-duce helpless widows to undertake rigorous lifelong penance, and to fast on every ekádashii [the eleventh day after each new moon and full moon]. Are not those who want to keep women slaves to dogmatic ideas guilty of acting against the dictates of their con-sciences?

99

The very idea of heaven and hell is sheer nonsense anyway. Such stupid ideas thrived in the minds of those who popularized ancient myths, but they have no capacity to find a foundation in the solid ground of rationality. If, however, in order to humour such fools, I accept the existence of heaven and hell, I might ask, “If the spirit of a wicked husband goes to hell and grazes in the fields as a bull, should his virtuous wife also go to hell after her death, become a cow and start grazing beside him?”

Let us end this digression. The main point of the discussion is this: those who take advan-tage of people’s simplicity or ignorance are veritable demons in human form, and those who deceive people by exploiting their sentiments of sacrifice are even worse than de-mons.

Freedom is attained through struggle. No one offers it on a platter, because freedom is not a gift; it is one’s birthright. But as far as the rights which women have lost today, at least so it seems in most countries of the world, a proper socio-psycho-analysis shows, I should say, that women have not really lost their freedom; rather, they have trustingly placed their destiny in the hands of men. This is the plain truth. That is why I cannot but laugh when I see a certain type of snobbish lady, who pretends to be learned, entrust her children to the care of a maidservant or nurse, travel about in a car purchased by her husband, attend meetings, and make lengthy speeches on the freedom of women.

Actually, when there is no question of women’s rights having been snatched away, there is no need for a movement styled on the trade-union movement. Whatever responsibility there may be in this regard, it is entirely that of men. If at all a movement is required, it must be implemented by men themselves. Today men should consider the needs of women and gradually restore to women the rights which women once entrusted to men out of feelings of helplessness or in response to their heartfelt sentiments.

It must always be remembered that freedom, or liberty, and license are not the same thing. The concept of women’s freedom is good, but license should not be encouraged in the name of liberty. Giving license to either men or women could destroy the social structure in a short time. Hence those who are the most vocal in proposing the freedom of women must carefully consider the form this proposed freedom shall take.

When we pay recognition to any simple truth, we should not be carried away by senti-mentality. Only rationality based on humanism is acceptable. As children of nature, women should have the same access as men to light, air, earth and water. In fact, it is not a matter of granting rights to women, but rather a case of recognizing their rights. If, how-ever, the recognition of women’s rights is treated sentimentally,(1) it may result in great so-cial disaster.

The law of inheritance: For example, take the right of inheritance. There are diverse views on the subject among different sections of society around the world. Some people favour women having the sole right of inheritance to the complete exclusion of men; others fa-vour equal distribution between men and women; still others give women only some tiny leftovers and in reality keep everything in men’s hands. Behind all these systems there is

100

clearly an attempt to maintain the influence and supremacy of one gender or the other, rather than to demonstrate rational judgement and humanitarian concern.

In fact, a final decision on this issue should be based on the fundamental principle that we will not deprive anyone; we will give equal opportunities to both men and women con-cerning the right of inheritance. At the same time we will enact laws to ensure the orderly administration and preservation of property in order to reduce the possibility of a breach of domestic peace.

In most countries society is patrilineal. The patrilineal system has some advantage over the matrilineal one. There are two main advantages.

The first advantage stems from the fact that it is not as easy to determine the identity of the father as that of the mother, and in the absence of any direct blood relationship(2) the mother’s affection for her children is generally greater than the father’s. Under these cir-cumstances the patrilineal system is much better, for it awakens in the father a proper sense of responsibility for his children and precludes the possibility of the children’s iden-tity remaining unknown or concealed. And the father is compelled by circumstantial pres-sure to take responsibility for bringing up his children; and therefore makes an effort to properly preserve the structure of the family. (Among less-developed creatures, fathers rarely take care of their offspring due to the absence of this sort of circumstantial pressure.)

The second advantage of the patrilineal system complements the first. Since the relation-ship between the father and the child is known, the mother naturally does not feel so very alone in rearing the child. The physical and mental structure of a woman is such that even though she may have all the requisite ability to take care of her children, it is extremely difficult for her to bring them up properly and to adequately provide for food, clothing, education and medical care all alone; at the same time she has to keep her children with her or near her, or else it becomes difficult for the children to survive. Therefore if men, instead of women, take the main responsibility for providing food and clothing, while women, after duly attending to the needs of the children, where possible or in cases of ne-cessity earn money by working either at home or outside, neither the children nor society will be adversely affected in any way.

I do not support the supposed wisdom of those who advise women to spend their lives with ladles, tongs and spatulas, because this is unrealistic. Necessity often compels women to discard this convention. Such a system may suit a handful of rich or upper middle-class people, but it has no value for day-labourers or the poor. Many of those who loudly advocate equal rights and the freedom of women, in reality keep their women be-hind a purdah or covered with a burka. Even among such families I have noticed poor housewives going to the market with their husbands to buy and sell, or to the fields, farms or coal mines, voluntarily taking on light work. Evidently, they cannot afford to behave ostentatiously and live indolently behind a lace curtain.

However, there are people who, in the name of giving equal rights to women in all spheres of life, want them to engage in heavy physical and mental labour which is unsuit-able for them. Such an outlook is deplorable. It must be accepted that the physical bodies

101

and nervous systems of women are not as strong as those of men, so men and women cannot work in identical areas. Apart from this, for physical reasons women cannot work in the same way every day of the month, and during pregnancy and the post-delivery pe-riod the ability to work strenuously is severely restricted. These points must not be over-looked.

There are many people who sentimentally think that if a few women are made ministers or members of parliament they will serve as shining examples of equal rights and the pro-gress of women. But is this the correct attitude? Will it not be detrimental to society as a whole if rights are granted, or a principle of accelerating progress is adopted, at the ex-pense of competence? The recognition of rights is a legal matter as well as a collective psychological phenomenon, and the only way to expedite progress is to establish a pro-gressive education system. A woman who becomes a minister or an ambassador in any country is not an index of the real status of the women in that country. To raise the stan-dard of women in society is neither so easy nor so cheap.

Since rational analysis leads us to the conclusion that the patrilineal system is better than the matrilineal, the system of inheritance should be structured accordingly. Of course, at the time of drafting the law of inheritance, special precautions must be taken so that nothing is framed in the name of the patrilineal system that will make women slaves fighting for their very survival in the houses of their brothers or brothers-in-law. In other words, after recognizing the equal rights of women to use family property as long as they live and to enjoy a lifelong income from such property, the law of inheritance should be based on the patrilineal system.

The dowry system: Many people regard the dowry system, which is followed in various countries today, as being unfair and unjust towards women. But actually this is not so. The question of justice or injustice to women does not arise in relation to the dowry system.

The problem is primarily economic, although there are secondary causes as well. In some societies, where women do not earn money, they are considered an economic liability once they are married. At the time of marriage the parents of the groom therefore extract a substantial amount of money or goods from the parents of the bride in order to maintain the wife for the rest of her life. These are the actual facts behind the dowry system. Simi-larly, in societies where men do not earn money, the parents of the bride receive a sub-stantial dowry from the parents of the bridegroom. Of course a secondary cause of the dowry system arises when there is a disparity between the number of men and women in a particular country or section of society. So in fact, the parents of the bride give a dowry in a particular society only when the subsistence of the woman is dependent on the in-come of her husband, or where the number of men is less than the number of women. If it is mainly the women who earn the money or if the number of women is less than the number of men, the situation is reversed.

There are those who mistakenly think that the dowry system will cease once the equal rights of daughters to paternal property are recognized. However, it has been noticed that even in societies where daughters are heirs to paternal property, the dowry system has gradually gained prominence for economic and other reasons. Generally very few daugh-

102

ters these days inherit alluring amounts of property from their parents, so it is completely unrealistic to expect that the parents of the groom will relinquish their claim to a dowry in the hope of receiving inherited property. A few daughters from rich or upper middle-class families inherit very substantial properties and therefore do not have any cause for worry, whether the dowry system exists or not. Even the most unattractive daughter of rich par-ents gets married very easily due to the power of money.

Social interaction: There are diverse views among those who formulate social codes con-cerning the free mixing of men and women. It does not require much logic to convince people that the final outcome of free mixing in an undisciplined society is unhealthy. It is also true, however, that the absence of social interaction creates a suppressed longing, a special attraction or an unhealthy curiosity, as does the denial of other desires. This may lead to illicit mixing, which eventually undermines social purity. A system that thwarts so-cial interaction is nothing but an attempt to suppress the mind. Where there is illicit mix-ing, the only harm done to men is that they degenerate morally, but the damage to women is far greater, because they may be cast out of society in disgrace. Thus on the one hand, men and women will have to be free to mix together socially, while on the other hand, a well-thought-out code of self-control will have to guide their social interaction.

Those who want to keep their daughters away from the influence of modernism, and are therefore reluctant to send them to school and college, perhaps do not realize that long ago the waves of modernism intruded into the privacy of their homes without their knowl-edge. So their efforts to protect their daughters and themselves by following the custom of purdah and making women wear burkas, are entirely farcical.

The trend of the age is irresistible, for in this too there is dynamism. It is the duty of intelli-gent people to channelize the trend of the age towards the path of benevolence by apply-ing their intellect. Neither the individual nor the society as a whole is capable of resisting the powerful spirit of the age. It knocks down anyone who tries to thwart it, and proceeds ahead with irresistible speed. Those knocked down and sprawled on the ground stare at it in utter helplessness, with dazed minds and vacant eyes, as it marches by.

Educated and Uneducated

Great injustices are also being perpetrated against so-called uneducated people, although there is no legal basis for this. There is, in fact, a class of self-styled scholars who disdain-fully dismiss others as fools, although I do not understand what these people actually mean when they describe themselves as scholars. If, by education, they mean the study of numerous books, then I must say there are countless instances where persons who have only completed their primary education have read more books than many university graduates. Whom shall I then call educated? If the extent of one’s knowledge is assessed by the number of degrees one possesses, a question still remains. How can one say that one has learned something when one has hurriedly crammed a few subjects just to pass one’s examinations and has forgotten everything after a few months or a few years? If edu-cation denotes refined taste or restrained behaviour, illiterate people may also possess

103

these qualities. Then again, if education means that people have learned much, remem-bered much and put their knowledge to practical use in their lives, it can be argued that people may not need to attend school to achieve this. So I have to say that the vanity of self-styled scholars is totally meaningless.

In fact, human beings should not feel vanity about anything in this universe. This is even more true in the field of education than in other spheres of life. Some say, “Whom shall I mix with? Everyone here is a fool,” or “Well sir! There is not a single person here I can as-sociate with,” or “I do not bother going to villages. What is the use? I cannot find anyone to talk to.” There are no grounds at all for such statements, only pure, unadulterated con-ceit.

Those who have learned a lot by reading books or by hearing lectures should remember when they talk to others, that those with whom they are talking may have far greater knowledge than they in some spheres. An ordinary farmer is not often treated with respect, but the details of rice cultivation are at his fingertips. A statistician who calculates the size of the rice crop may, on the other hand, readily believe that a chair can be made from “rice wood”! So I say that it is the height of foolishness to brag about the extent of one’s knowledge. Rather, such vanity is the living symbol of educational bankruptcy.

Once an erudite Sanskrit scholar said to a boatman as they crossed a river, “You have not been able to answer even one of my philosophical questions. Half your life has gone in vain.” In mid-stream, when the boat was about to sink, the boatman asked the scholar, “Reverend sir, can you please lend me a hand?” The scholar replied, “But I don’t know how to row.” The boatman retorted, “Now your whole life is about to go in vain!”

Generally, so-called scholars cannot express an opinion about the soil composition of a field without first having made a detailed scientific analysis of it. But I have seen an ordi-nary farmer, Kshetranath Pal (who could not even see properly due to extreme old age), simply pick up a handful of earth and, without hesitation, describe the merits and demerits of the soil, and the various crops that could best be grown in it. Should I call this so-called uneducated man, Khetu Pal, a fool or a scholar? Is his practical knowledge, acquired by many years of hard-earned experience and through the practical application of those years of experience, totally worthless? Should not this knowledge also come under the heading of education? It is most undesirable for the inherent intuition in human beings to be ne-glected in preference to theoretical knowledge or information memorized by rote.

Educated are those who have learned much, remembered much and made use of their knowledge in practical life. These virtues I call “education”. For such an education, mere knowledge of the alphabet is not very essential. It should, however, be accepted that liter-acy is extremely useful in recollecting what one has already learned.

In my opinion, it is a great mistake to think that refined behaviour represents education, for the true nature of a person is not limited to his or her external behaviour but is re-flected in the extent to which he or she has developed his or her magnanimity of mind. If you consciously or unconsciously bump into someone and say, “Oh sorry,” without en-quiring whether the person is hurt, that is enough to show one’s refinement. Although this

104

is a sign of what we call courtesy, it does not reflect genuine magnanimity of mind. The person’s education will only be seen if he or she liberally applies a healing balm to the wound of the injured person – if the offender tries his or her utmost to mitigate the trou-bles of the injured person, even at his or her own expense. Then even the omission of the words “Oh sorry” will not matter.

Many things that are done in the name of education and refinement are simply hypocrisy. For example, instead of trying to remove the distress of their neighbours, some people merely ask, “What did you have with your rice today?” When the child replies, “Mummy only cooked spinach,” the enquirer merely replies, “Oh what a pity! Your family must be in great difficulty.” As they say “great difficulty” they emphasize the words to give their fake concern a veneer of sympathy. This is hardly an indication of genuine social concern or magnanimity of mind.

The main feature of what, in the modern sense, we call education or civility is that one does not have to take on the burden of others’ troubles; one only has to pay lip-service to them. If people actually do something constructive to alleviate the distress of others, this may hurt their own interests to some small extent; but if people merely take up the cause of others in parliament, they can accomplish two things at one time. First, they will not be put to any trouble themselves, and secondly, they can gain adulation very cheaply. Those who protest against such hypocrisy are extremely vulnerable to accusations of incompe-tence or of being the agents of vested interests. If hypocrites declare that others are fools, should we accept their pronouncements with bowed heads?

To be civilized means to give a refined form to everything, and it is inseparably connected with education. But if refinement takes second place and hypocritical behaviour becomes the primary means of expression, that cannot be called civilization or education. If a man who is invited to a dinner party only nibbles at the savouries, saying, “I am sorry, I cannot eat any more,” then goes home to devour a hearty meal and later brags that he eats very little, an impression of abstemiousness may be created in the minds of others, but there is a complete lack of straightforwardness in his behaviour. In modern society many aspects of civilization and education are of this sort.

A little while ago we were discussing how difficult it is to distinguish between the edu-cated and the uneducated. Ordinary people wrongly consider that those who baffle the minds of others with their affected erudition are educated. Such fakes are not necessarily university graduates. In fact, many of them try to project themselves as educated by using their wealth or official status. They open clubs or libraries to impress upon others that they should not be equated with the common people. They pretend to understand and know a lot, smile scholastically with closed eyes, and speak sparingly with reserve and gravity to ensure that they do not unwittingly expose themselves!

While on the subject I would like to add that such clubs may be acceptable under some circumstances. Members of a club want to enjoy open-hearted laughter and topics of mu-tual interest rather than be subjected to uncomfortable formalities. However, on principle I cannot fully support the idea of establishing clubs for particular linguistic groups. If, for example, a club is set up with this intention on the basis of a common language for the

105

sake of avoiding linguistic difficulties, it should not be opposed, but neither should this sort of trend be encouraged. Separate clubs may be formed by special groups of research-ers such as doctors and lawyers for the cultivation of particular branches of knowledge. Through interaction and friendly discussion there can be an exchange of important ideas which may result in the rapid growth of a particular science or research project. However, there is at this time a class of self-styled scholars who want to establish separate clubs for themselves for no particular reason. Is there any altruistic motive behind their demand? None at all. The actual reason is that they feel that if they mix with the illiterate masses their social prestige will be undermined. If you investigate more deeply, you will generally find that in such “gentlemen’s clubs” immorality is rampant and wine flows in abundance. Should we, then, consider the members of these clubs to be civilized, cultured and edu-cated scholars while other people are uncivilized, uncultured and uneducated fools? Such silly nonsense propagated in the name of civilization cannot be allowed to continue.

We cannot build a strong society if we discriminate against a section of humanity by drawing imaginary lines of distinction between the educated and the uneducated. People must develop closer and closer links with each other. One heart must gain a warm and deep understanding of another heart.

To make people conscious of their rights in every sphere of life – social, economic, psy-chic and spiritual – is called the expansion of knowledge; and to exercise these rights fully is called the cultivation of science. Neglected people, who have remained ignorant of dif-ferent branches of knowledge for whatever reason, should be given maximum opportuni-ties to develop. There should not be any discrimination as far as these rights are con-cerned.

Vested Interests

Vested interests have taken advantage of human ignorance and have penetrated deeply into every arena of society: social, economic, psychic and spiritual. They want to suck dry the entire vitality of humanity. Vested interests do not want the ignorant to see the light of wisdom or the downtrodden to climb up the social ladder; they do not want the hungry to eat proper meals or the superstitious to be freed from their dogmatic beliefs; and they do not want the human race to gain spiritual knowledge and a thorough understanding of sci-ence, and thus get the opportunity to progress towards the realm of effulgence.

In order to remove the imaginary line of demarcation between the educated and the un-educated – to eradicate this irrational distinction – the value of human beings must be recognized. Mundane knowledge and spiritual knowledge must be as free as light and air; and like the unhindered flow of a fountain, they must keep society in a dynamic state and be a continuous source of inspiration to one and all.

As regards learning versus ignorance, vested interests intentionally try to perpetuate igno-rance among the exploited masses because this provides them with a good excuse to deny the value of human beings. In the economic field, such a hypocritical stand is even more conspicuous and much more despicable. When university graduates make use of their de-

106

grees to earn their livelihood, they tend to forget that physically-strong but illiterate people are making a similar use of such assets as they have, that is, their capacity for manual la-bour. These educated people deprive so-called illiterates of their rights, human dignity and self-respect, and thereby develop a sense of superiority. Similarly, the rich, who inherit huge ancestral properties, accumulate vast amounts of wealth by deceiving others or amass great fortunes whether they invest capital or not, forget that, just like light, air and water, all the mundane resources of the universe are the common property of everyone, and that no property is the personal or paternal property of anyone.

All natural resources are meant to be used for collective welfare. No one has a monopoly over these resources. Some people argue, “When others by their manual labour earn money to provide themselves with food and clothing, why should I not be considered a member of the toiling masses when I earn by my intellectual labour?” In reply I will only say that by dint of intellect you may acquire as much of the boundless wealth in the intel-lectual or psychic realms as you like. Nobody can object to this. But if the intellect is used to appropriate limited mundane resources such as houses, land, food, clothing, money, etc., will this not deprive hundreds of thousands of people of their basic necessities? You may certainly earn your living by using your intellect, but your salary should be commen-surate with the needs of your family, plus sufficient extra to take care of future contingen-cies, and not a penny more.

It must always be remembered that the value of money lies in its proper use. If more money is accumulated than necessary, it loses its value due to lack of use. To the extent that you keep money idle and valueless, you become responsible for the injustices done to ragged, hungry people. You will have to give value to your accumulated money by utiliz-ing it to provide opportunities for others. So in my opinion, those who do not know how to make good use of money, which is a medium of exchange for mundane resources, are enemies of society. In them the feeling of collective movement, the real spirit of society, is conspicuously absent. They cannot establish human rights by shouting high-sounding slo-gans.

The sense of human value must be reflected in every action, great or small. And one of the motives, if not the only motive, behind such actions must be the acceptance of humanism in the socio-economic sphere.

Any society which accepts inequality, which wants to perpetuate that inequality by spreading false logic, is not a society worthy of the name. The standard-bearers of such false logic masquerade in the garb of righteousness and try to convince the downtrodden members of society that their economic deprivations – their humiliations, their scarcity of food, clothing and medicine, their exposure to the extremes of heat and cold – are de-creed by fate, as inevitable reactions to their past actions.

Some time ago I heard a millionaire speak at a meeting. He was arguing that in modern society the karmaváda [doctrine of action and reaction of the Giitá] should be more widely propagated, because he thought that if people could understand this doctrine of action properly, the countless shrivelled-up human beings languishing in the dustbins of society would no longer blame the capitalists for their miserable condition. They would

107

accept their misfortune with equanimity. Just imagine what a dangerous idea this is! What a wonderful capitalistic argument! Perhaps some academic stooge on the payroll of these self-seeking capitalists may even try to concoct a philosophy to support this proposition. God save humanity from such perverted philosophies!

People’s physical longings are not satisfied until they come in contact with a truly great ideology. Till then, people’s wolf-like hunger is insatiable, as if they are incessantly re-peating, “I am hungry, I am hungry.” Their jaws are always open, and the foolish people of this world resign themselves to their own fatalistic beliefs and fall into them. The ferocious wolf-pack devours their flesh and blood and casts away the unpalatable bones. Should we support this wolfish philosophy? The day labourers, porters and gate-keepers around us who wear dirty rags and have fatigue etched on their faces are not considered human by those who are rolling in luxury.

It is a characteristic of vested interests that they never bother to think of anyone except themselves. They must eat and the rest of humanity only exists to be eaten. They want in-creasingly more objects for their gratification. Those who earn three thousand rupees a month think that this is an extremely meagre amount, but they never stop to consider the needs of those who earn a negligible thirty rupees a month.(3) A poor man has to pay his rent, maintain his family, educate his children, buy milk for his babies, and save something to put towards the cost of his daughter’s marriage, all out of thirty rupees. Are these needs only applicable to the upper stratum of society? Are they not the minimum necessities of life? Rich people do not want to consider the needs of the poor, because if they do they will have to make some sacrifices. Where will their luxuries and comforts come from if hunger does not burn the bellies of the poor? Is it not a fine idea if the daughters of the poor go on collecting cow dung forever, and their sons work like slaves in the houses of the rich for generations together? Is this not a fine arrangement? As for the high hopes of the poor, aren’t they ridiculous? Aren’t they out of touch with reality?

No two things in this world are identical, so I am not suggesting that everything should be recast in the same mould. However, for the sake of humanism, for the sake of social jus-tice, equitable distribution of all the wealth of the universe is indispensable, and co-ownership of the world’s resources is the birthright of every individual. Even the slightest attempt to deprive anyone of this right amounts to gross selfishness. As long as certain dif-ficulties, both great and small, exist in the practical world, however, it will not be possible to grant perfectly equal opportunities to everybody in all instances. Apart from this, all people should be granted equal rights and opportunities, except where it is necessary to inspire some people to undertake activities which will directly benefit society, or as a tem-porary reward for their distinguished contribution to society. In addition, every individual must have equal rights concerning things such as food, clothing, housing, education and medical care, which are absolutely essential for existence.

Some people argue, “The sufferings that people experience today due to lack of food and clothing are the results of misdeeds in their previous lives. Therefore we have no social responsibility for their suffering.” But I argue that on the contrary, if people do have to un-dergo torments in proportion to their original bad actions, then they may undergo their

108

suffering in a different way in the psychic realm. Without being deprived of food and clothing or being impoverished due to social disparity, people can just as easily atone for their past misdeeds through psychic suffering. Their psychic suffering, however, cannot necessarily be removed by bringing about social justice.

In countries where people have no difficulty arranging food, clothing or medical care, they have and will continue to have psychic clash. In such countries people have to endure the pain of humiliation. They cry at the deaths of their relatives and groan in agony due to ex-cruciating ailments. While these sufferings are beyond the scope of social justice, the problem of individual or collective suffering due to lack of physical requirements can be easily solved by implementing a system of social justice and social equality. So it is useless to blame the past misdeeds or fate of others. Actually, blaming people’s suffering on their past misdeeds is merely an argument used by vested interests to justify their position, be-cause to admit that these sufferings are the result of social injustices implies that everyone is responsible.

A little while ago I said that, because of certain difficulties, both great and small, it may not be possible to ensure the perfectly equal distribution of mundane resources, but what prevents us from at least working in this direction? What is the harm in reducing the gap between wages of thirty rupees and three thousand rupees per month? Of course this will certainly curtail the luxuries and comforts of those who earn three thousand rupees a month, but with that money quite a number of people will have the opportunity to live as human beings. This is where vested interests will perhaps object; this is where they may feel inconvenienced. But why? Is it not proper to provide every individual with the mini-mum wage necessary to maintain his or her family, plus twenty or twenty-five rupees extra to reward his or her efficiency and sense of duty? This is the way justice can be applied in relation to people’s competence and sense of responsibility.

Human beings are not yet looking towards the actual maladies that afflict society. Various occupational groups have formed societies and associations based solely on a sense of individual or group interest. Consequently they try to solve every social problem only from the perspective of their own interests. They do not want to help solve the problems of the lower echelons of society. Not even one per cent of the energy that is spent to pull people down from the top of society is utilized to elevate those at the bottom. This is the greatest tragedy.

Defective Approaches

It is incorrect to think that no one has ever individually considered this problem in the past. I am not referring here to the social philosophies of the last few hundred years; nor to the social revolutions of that period; nor to the social conscious of different thinkers of that period. In the Middle Ages some people thought deeply about solutions to the problem of social injustice, and a few of them even tried to do something. But neither am I referring to the philanthropic overtures made to the poor by some capitalists. I am referring to those

109

who thought that it was virtuous to plunder the wealth of the capitalists and distribute it among those in need.

The Robin Hoods of the medieval period perhaps thought that this was the best way to eradicate social disparity. But this does not work, so it did not work.

In nearly every country of the world such Robin Hoods have emerged, but they have not been able to solve the problem of social injustice. The main reason is no one can survive on charity. Such an approach only creates a society of beggars. This type of greedy, indo-lent and inactive society promises even greater poverty in the future. Moreover, plundering the wealth of the rich does not destroy capitalism, because although robbery may reduce the assets of the capitalists, it does not destroy the seed of capitalism. The adventures of medieval heroes may excite some people today, but they cannot be a source of genuine inspiration. It may be possible to snatch away the wealth of the rich by violent means, making them paupers, but this will not permanently prevent them from again becoming rich. Violence begets violence. Hordes of demons who lose their wealth become greedy for human blood, and plot greater conspiracies in the future. The less intelligent thieves are ultimately destroyed by them. The thieves suffer greater punishment at the hands of the exploiters than the exploiters suffer at the hands of the thieves.

Violence does not solve any problem, because whatever poisonous tendencies of the indi-vidual and collective minds may be destroyed by violence, the seeds of those tendencies remain embedded in the mind itself. When the pressure of circumstances is relaxed they may again sprout forth, creating even greater evil.

Then where does the solution to this problem lie? A change of heart is absolutely neces-sary, but such a change will never be possible through violent means. If someone who is tormented by incessant hunger does not express his or her hunger due to fear of the col-lective force of society or pretends to be free from hunger, it does not mean that he or she has acquired the peace of mind that comes with not being hungry or will not engage in ruthless acts of violence to appease his or her hunger if he or she gets the opportunity.

Some people are of the opinion that only humanistic appeals and no other approach can effect a change of heart. Although the principles of such people may be high, in reality the soil of the earth is extremely hard. Their appeals to do good cannot easily gain support.

What are humanistic appeals, or satyágraha? They are simply a special means of using violence to create circumstantial pressure. We can, in fact, call them the intellectual’s method of using violence. They are a way to make people eager to move along the path of human welfare without resorting to actual violence, relying on legal enforcement, or be-coming angry and adopting the path of bloodshed. Or, in simpler language, they are a way to compel people to move.

What is circumstantial pressure? Does it not aim to vibrate the individual or collective mind with the wave of collective welfare through the application of force? In fact, this ap-proach is an attempt to touch the aspect of the human mind which is very tender and ca-

110

pable of responding to humanistic appeals. Thus, those who have finer sensibilities and rational judgement readily respond to humanistic appeals, or satyágraha.

This sort of appeal does not hold much value for those with crude minds. To vibrate the minds of such people it is, and will forever remain, necessary to influence their minds by giving them a rude shock. Otherwise one will have to wait indefinitely for the sensitive violin(4) strings of some secret recess in their hard minds to be similarly vibrated by high-minded appeals to do good. And meanwhile the existence of the helpless, exploited peo-ple, on whose behalf these appeals are being made, will have been reduced to dust.

That is why no matter how much importance was given to the benevolence of the human mind by the Gandhian and Bhudan movements,(5) or how saintly their propounders may have been, selfish and mean-minded people will never accept their principles. The bleed-ing sores on the feet of marching protesters will never be able to soften the minds of ruth-less exploiters. Gandhism may be an excellent utopian model, but in the harsh reality of the world it is absurd and self-righteous.

Yes, the human mind must be vibrated, and for this one cannot wait for the application of the sentient force or humanistic appeals. Rather, all necessary steps must be taken to cre-ate circumstantial pressure. I do not consider it at all improper if exploiters are forced to follow the right path by circumstantial pressure in a totalitarian state or by legal compul-sion in a democratic one. However, the primary objective is not simply to use any means available to create a vibration in the minds of exploiters. Proper moral training must also be imparted to keep the waves of that vibration alive, and there must be a ceaseless en-deavour in individual and collective life to perpetuate the waves of that vibration. One must maintain one’s zeal so that, with the passage of time, the momentum of the vibration does not slow down. Its vigour and vitality should not turn into stagnation. Staticity should not creep into the hidden corners of the human mind.

Those who depend solely on magnanimity of mind or on humanistic appeals are bound to fail. And those who aspire to establish communistic systems either through legal methods or at bayonet point without changing the hearts of the people, without implementing de-velopment programmes and without introducing moral and ideological education to re-form people’s bad habits, are also bound to fail. If we do not equate this communism, es-tablished at the cost of so much suffering, with robbery, then we must consider it rather worse than robbery, because it suppresses through brute force the natural life-urge for self-expression. It runs contrary to human nature to be suppressed like this. The suppressed human mind will revolt and find avenues to express itself. (If some people want to call this type of expression prativiplava [counter-revolution] they may, but I would not.) People do not like to lose their innate human qualities or spiritual potential, to be reduced to an animal-like existence, only eating and procreating; they cannot live like that.

Yet in order to make people “magnanimous” and “virtuous” through the application of brute force, individual liberty has to be ruthlessly crushed. Total power has to be concen-trated in the hands of a particular group or party, and under these circumstances there is no alternative but to deny one’s special value as a human being. To recognize people’s value would only invite trouble, because then people would have to be granted freedom

111

to express their opinions, or at least the right to demonstrate that their opinions are benefi-cial for society. And if this is accepted, it will have to be indirectly accepted that it is un-just to suppress human beings through brute force. If this is conceded, then the so-called communism which took so much effort to establish would be jeopardized as a result. Within a short time the group or party in whose hands the power was concentrated would be ousted by the collective psychic and spiritual efforts of the masses who had newly at-tained freedom.

That is why neither Gandhism, nor the so-called communism which is based on brute force, can bring about human welfare.

People will have to adopt a path where there is sufficient scope for humanism or for hu-manistic appeals to be made, and which at the same time allows for brute force as well as the application of other types of force if necessary.

Genuine Love for Humanity

To build something on the basis of humanism means to build something on the basis of real love for humanity. It is not possible to build a genuine society, one which is truly dedicated to collective welfare, if its most intelligent and active members, or those who are more developed than ordinary people, constantly evaluate their contribution to society in terms of profit and loss. When love for humanity is the primary concern, the question of individual profit and loss becomes secondary. However, I cannot entirely dismiss the question of personal rewards, because if people incur losses their love for humanity may be affected. If one’s personal interest suffers seriously, or if for one reason or other one’s survival is threatened, one should, in a society based on mutual love, have the right to demand redressal. In a healthy society where the only binding ingredient is genuine love, how will it be possible for coercion or legal compulsion to manifest this love, the true ex-pression of society?

I have already expressed my lack of confidence in the success of economic idealists and those who believe that the continual propagation of idealistic philosophies will create an ideal society. Nor can I support those who resort to violence to build society, because there is no doubt that those who are coerced into submission because of their helplessness (sometimes they are not even aware of their fault), will try to resort to violence and blood-shed in retaliation at any moment. In fact, it is the inherent nature of human beings to ex-press suppressed propensities. If some people want to suppress the inherent nature of oth-ers, they will have to radically transform that inherent nature itself. The issue in question is based on this fundamental principle. Thus it is a complete waste of time to act on the basis of a short-term plan only.

It is natural for all living beings to search for a way to express themselves fully. Sometimes this expression takes the form of crude physical pleasure, and sometimes that of subtle psychic pleasure.

112

A little while ago I said that all crude objects of enjoyment are limited in nature, and thus their accumulation by any one individual is not desirable. Let everybody enjoy as much of the subtle psychic world as they can – let them accumulate as many psychic and spiritual resources as they want – but there must be provision for the application of force if needed to prevent any one individual from accumulating excessive physical resources. The appli-cation of physical force will, no doubt, deprive people of some of the wealth they have accumulated or decrease their opportunities to accumulate physical wealth in the future. But it is certainly not impossible, through proper education, to transform people’s desire for material pleasure into a desire for psychic pabula. (In fact, the desire for physical or psychic pabula “springs from innate psychic longings. The desires of the crude mind are easily satisfied.” However, I object to calling the desires of the crude mind pure psychic longings.) This type of education is essential in society today.

Such an approach does not deny the world, as do impractical idealists, nor does it attempt to suppress the higher propensities of the human mind, as do materialists.

Unless people’s propensities are directed towards subtle forms of expression, their minds tend to get enmeshed in thoughts of petty enjoyment. People who portray themselves as saviours of humanity and espouse high-sounding philosophies from public platforms at the tops of their voices, while at the same time nourishing within themselves the worms of self-interest, can, in any weak moment, deceive the naive public. This is a perfectly natural thing for them to do. Those who want to build a society based on human welfare without first developing themselves fully through spiritual practices, will not only degrade them-selves, they will also cause the degeneration of the whole of society. They will not even be able to trust the people with whom they are working. They may initially try to develop their own capacity in order to attain positions of leadership, but eventually their sole aim will be to dominate others instead of developing themselves. When they realize from bitter experience that it is not possible to utilize the society as a vehicle for establishing their group or party supremacy, or when the suppressed masses rise up and revolt, the evil ten-dency to suppress the people will certainly awaken in them.

The human mind does not want to be suppressed. It wants to find ways to express itself. The more ordinary people try to resist individual or group dictatorship, the more tyrants oppress ordinary people through violence. Finally, as a result, they do not make the slight-est effort to become worthy leaders. Instead they concentrate all their efforts on misappro-priating more and more power. The same people who earlier worked for social welfare ultimately come to depend totally on brute force. If any society overemphasizes brute force, the members of that society will start fighting each other and eventually become independent, self-styled autocrats. In such a society the last vestiges of morality will disap-pear and chaos will prevail.

Those who choose the middle course between morality and violence will not succeed ei-ther, unless they make intense efforts to eliminate the scourge of meanness from their minds. They will eventually become like those who advocate the path of violence.

The endeavour to remove inferiority complexes from the mind leads human beings slowly but surely to the Supreme Entity and establishes them in universal humanism. Hence it

113

will not do for those who are determined to solve the problems of humanity to accept infe-rior ideals; along with this they must also acquire the strength they need to implement their ideals. The active endeavour to acquire this strength is called sádhaná – the sádhaná of the Supreme. It should be borne in mind that no theory will ever bring people salvation. In fact, it is the inner strength gained from spiritual practices which helps to expand the individual mind. The tremendous force acquired from spiritual practices helps to bridge the gap between the harsh realities of human existence and the supreme desideratum of human life. This is an eternal truth, applicable to all spheres of life – social, economic, psychic and spiritual.

A person who runs after petty objects of enjoyment to fulfil his or her personal desires lacks the spirit needed to unite humanity. To unite humanity one must love the divine ele-ment latent in every human being which is the reflection of the Supreme Entity. Love does not arise in the hearts of those who are not inspired by or not sympathetic to the lofty ideal of unqualified universalism. It is completely meaningless for people to try to do something constructive if they lack cosmic ideation – if they have not learned how to accept the most magnanimous, universal, omniscient Supreme Entity as the object of their devotion – be-cause it is an eternal truth that those who have not adopted such an outlook are bound to disappear into oblivion after inflicting a great deal of harm upon themselves and society.

Like any other problem, great or small, there is only one way to solve economic problems, and that is through genuine love for humanity. This love will give people guidance; it will show them what to do and what not to do. It is not necessary to study great numbers of books or to rely upon those who speculate with the future of the silent masses. The only essential requirement is to look upon humanity with genuine sympathy.

Let me give a simple example. Those who are conservative, that is, who do not believe in violence, may argue that in the process of abolishing the zamindary [landlord] system or nationalizing large-scale industries society should pay adequate compensation for every-thing it acquires. Those who, on the other hand, believe in violence, but do not believe in changing human hearts through spiritual practices and spiritual education, argue that the capitalists have plundered the wealth of society for so long that the question of compensa-tion does not even arise. Those who have genuine love for humanity, however, cannot ac-cept either of those viewpoints.

If large enterprises are acquired by paying compensation, the owners will have to be paid in instalments, which will take a long time. During this period the public will not get much benefit. Seen from this perspective, compensation is not a suitable solution. If, on the other hand, there is widespread confiscation of property, a large section of society may face economic deprivation, and as a result social balance may be lost. Not all those who own land or industry are healthy, able-bodied or young. Many of them are sick, invalids or elderly, and some are widows and minors. If all their property is forcibly confiscated with-out compensation, what situation will they be in? Furthermore, not all property owners are rich. Many are poor or belong to the lower middle class. Even if the policy of compensa-tion or exchanging one property for another of similar value is not accepted, those who cherish genuine love for humanity will take a sympathetic view of the plight of those who

114

find themselves in difficulty due to nationalization, and will act accordingly. A monthly pension or a lump sum should be allocated to old people, invalids, children and destitute women. Opportunities to earn a decent livelihood must be provided to all those, young or middle-aged, who are able-bodied and healthy, if they have no alternative means of sup-port. Such employment opportunities should take into consideration their abilities as well as their needs.

If a proprietor or an industrialist has invested all his capital in a large industrial enterprise, then after his assets are confiscated he or she should be employed in a similar profession according to his or her ability. If, out of vengeance, some powerful group or individual forces such a person to work breaking rocks or as a porter in a railway station, circumstan-tial pressure may compel him to resign himself to his fate. Those who have assumed power may derive some sort of sadistic satisfaction from this, but the people who are subjected to humiliation and torture and are forced into an occupation which they find demeaning will die a premature death.

We must not forget for a moment that even those who have continuously exploited others and suppressed their legitimate rights are human beings. The human family includes eve-ryone. We have to move unitedly along the path of welfare by helping everyone to rectify themselves and adapt. If we try to progress while holding on to a feeling of revenge to-wards those who committed mistakes in the past, we will be following a suicidal path.

Social Progress

Social progress is not and can never be achieved by individual effort. Some people lend their brains, others their hands, and others their legs. If we consider things carefully, to say that the legs are inferior and that the brain is superior, or that the brain has no value – that intellectuals are always exploiters and manual labourers are all that count – are both equally dangerous ways of thinking. The most important point to consider is who has util-ized his or her ability and to what extent. Hanuman [the mighty monkey, a devotee of Rama in the mythological epic the Rámáyana] fetched huge boulders to build a bridge across the sea, while the squirrels collected small pebbles. Yet intrinsically both these ac-tions have the same value. We have no right to question anybody’s sincerity, nor can we scoff at it. We cannot give more appreciation to those who have not utilized their potenti-alities properly but have done more work than to those who have fully utilized their tal-ents.

Days roll on. Empires, wealth and valorous human deeds ride on the wings of time, cre-ating only brief flashes of brilliance. Against this panorama the efforts of common people, like those of the squirrels, do not receive recognition – they are like stones lost in the shadows of towering mountains. The leaders of society perform outstanding feats which are recorded in glowing letters in the annals of history. The students of later ages do re-search on them. But the common people, who carried the golden banners of these heroes, disappear into oblivion. If we try to think of all of them, we will never finish. Is it possible to print everyone’s obituaries in the newspaper? Is it possible to arrange commemoration

115

services or to build shrines in memory of everybody? But in my opinion there is no use thinking about whether it is possible or not. Those who are magnanimous will openly rec-ognize the greatness in the outstanding achievements of those who lived in the past, re-gardless of their intellect, education or rank. Those who through their sweat and blood provide vitality to human society do not need our approbation; but even so, why should we commit a social injustice by ignoring the work they have done, their karma sádhaná?

If the idea “The world belongs to the toiling masses” is accepted as the highest truth, the value of intellectual work will be denied, or, even if accepted, will be relegated to a sec-ondary position. We find poverty among intellectuals as well as among the toiling masses, hence we cannot give exclusive importance to the problems of either class. Rather, before trying to solve the problems of any class, we should first find out what the common eco-nomic and psychic needs of everybody are. Then, in a humanitarian manner, in a spirit of universal love, we should set about helping them to progress. We cannot declare that this world is the property of one social class just to satisfy the interests of a particular group.

People must make steady progress in the realms of intellect, art and entrepeneurial action, and this progress should be achieved through the heartfelt cooperation of all social classes. There must not be any discrimination on the basis of education or sex. It will not do to accept any type of social difference as an absolute system or a divine decree. If we accept discrimination, one section of society will develop a superiority complex and an-other section an inferiority complex. Eventually, due to conflict between the superiority and inferiority complexes, the structure of society will disintegrate. An inferiority complex creates obstacles in the path of human progress, while a superiority complex makes peo-ple think that the other members of society are not part of their society. “They are inferior, low, stupid, superstitious fools. In fact, they should be beaten before they are spoken to!” As a result of this psychology a healthy social life is irretrievably lost, and along with this, the natural ties of affection between human beings break as people become estranged from each other.

Some of those who suffer from a superiority complex are intelligent, so they try to conceal their inner sentiments behind congenial external behaviour. But if the so-called inferior people happen to speak a few strong words, the inflated egos of those people get punc-tured and their real nature stands exposed. It is impossible for them to accept the truth from those whom they have considered inferior. When their logic fails them they begin to use abusive language. They try to recover their lost dignity by cursing the poor for being poor, humiliating the unattractive for being ugly, castigating low-caste people for their low-caste status, and reproaching the young for their lack of experience. There is no need to waste space to show that this type of behaviour clearly betrays their intellectual bank-ruptcy.

There are some deep-rooted superstitions and prejudices among the older generation that must be eradicated in the greater interest of society, but the older generation does not want to accept this fact. In order to avoid accepting their just defeat they point to their long years of experience. While nobody can deny the value of practical experience, we should remember that the past does not always repeat itself, that is, past experience is not always

116

of much value in the present. Experience helps us to determine the relationship between cause and effect, but in the absence of far-sightedness that experience cannot be effec-tively utilized. With a change of scene, people must maintain a consistency between past experiences and probable future events when they determine future policies.

The younger generation usually has greater knowledge than the older generation of how circumstances will change in the future, because it is their nature to look ahead, and con-sequently they focus more attention on the future than their elders. I am not referring here to adolescent sentimentality, but to how far an understanding of the present momentum can help to prepare for the future. The sentimentality of adolescents and very young adults is nothing but impetuosity. This impetuosity itself does not help in determining future poli-cies. Nevertheless I cannot deny that those who are impetuous understand the nature of this impetuosity better than anybody else. This also gives them a greater right than any-body else to determine policies. How much can those who lie inert like a lump of clay understand of the significance of this impetuosity?

When the main aim is to keep formulating policies for social progress, experience cannot be the sole prerequisite for this work. Rather a combination of the past experiences of the older generation and the creative zeal of the young should determine the speed of social progress. We cannot afford to neglect either group. The human race must attain glory by giving due recognition and justice to all.

A society whose leaders have a strong tendency to denigrate others will suffer a great ca-tastrophe. The tendency to look down upon others does not always result from a superior-ity complex. Many people treat others with contempt to hide their own ignorance. The su-periority complex is harmful to society, and this treating others with contempt to hide one’s ignorance is even more harmful. Everyone, irrespective of their education, intellec-tual attainment, external appearance, internal qualities, social status or age, must remem-ber that those whom they consider inferior know more about many things than they do.

Although I have said this before, I will say it again: seventy-five per cent of the evils in so-ciety are the result of the injustices that people commit against each other.

1959

Footnotes

(1) The author defines “sentiment” as follows: “This running blindly without discrimination between the proper and the improper is called ‘sentiment’. One races after the idea that has come into one’s mind, like an unbridled horse, without considering its good or bad consequences. The horse may move along the right path, or it may fall into a chasm. One cannot be certain.” (“Geo-Sentiment” in The Liberation of Intellect: Neohumanism, 3rd ed., 1987) –Trans.

(2) Between father and child there is a blood relationship, but it is not a direct blood relationship; between mother and child there is a direct blood relationship because the mother’s body has actually nourished the child’s body in the pre-natal state. –Trans.

117

(3) The monthly salary of a primary-school teacher or lower-division clerk in the late fifties and early sixties. –Trans.

(4) Literally viiná, similar to a sitar. –Trans.

(5) The Gandhian movement, founded by Mahatma Gandhi, was based on the principles of truth and non-violence (satyágraha). The Bhudan movement, launched by Vinoba Bhave, was an attempt to convince landlords through humanistic appeals that they should donate land to poor, landless people. –Trans.

118

The Practice of Art and Literature

The real significance of the word sáhitya or “literature” is inherent in the word itself, for the characteristic of literature is “to move together,” keeping abreast of the trends of life. Literature is no invention of the superficiality of social life, nor is it the colourful spell of any fantasia. Rather it is the portrait of real life – an external expression of the internal re-cesses of the mind – a bold and powerful expression of the suppressed sighs of the human heart. In order to preserve the sanctity and prestige of its name, literature must maintain its rhythm in pace with the dynamic currents of society.

The word sáhitya can be interpreted in another way as well: sa + hita = hitena saha; “that which coexists with hita or ‘welfare.’” Where there is no inner spirit of welfare, we cannot use the term sáhitya. The creations or compositions of those who proclaim that “Art is for art’s sake,” cannot be treated as sáhitya. Indeed, that welfare which pertains to the mun-dane world is relative; its definition also may change according to the changes in time, place and person. But that aspect of the term hita which leads human beings to the abso-lute truth is one and the same for all ages and all countries.

In order to communicate with people at different states of development, and of different ideas, the same concept of welfare has to be expressed through different branches of knowledge. The grand, benevolent flow of ideas, with the common people on one side, and the state of Supreme Bliss on the other – this is called literature; for in every particle, in every rhythmic expression of this very benevolent thought process, the Supreme Bliss is lying dormant.

Thus “literature” is that which moves together with the society, which leads society to-wards true fulfilment and welfare by providing the inspiration for service. The statement “Art for art’s sake” is not acceptable; rather it is better to say, “Art for service and blessed-ness.”

In every expression, in every stratum of this universe, however crude or subtle, only one refrain prevails, and that refrain is the attainment of bliss. In that artistic movement towards welfare both the attainment and the bestowal of happiness find simultaneous expression. When litterateurs dedicate themselves to the service or sádhaná of literature, they have to let their creative genius flow in this very current: they have to cleanse all that is turbid, all that is inauspicious in individual life in the holy waters of their universal mentality, and then convey it sweetly and gracefully into the heart of humanity. Herein lies the fulfilment of their service, the consummation of their sádhaná.

If the sweet, benevolent sentiment of individual life fails to inspire collective life, we can-not consider such a creation as art. Those who are unwilling or unable to create sáhitya as a means of service and sádhaná, should not try to place the blame on the collective mind, hiding their own impure thoughts behind their grandiloquence and bluster. Let them not claim that they are simply painting the picture of society, that this portrayal alone is their sole charge – that society will find its own direction under force of circumstances. By the

119

touchstone of judgement such so-called litterateurs should be termed literature-dealers or pot-boilers, instead of cultivators of literature, for they are not moving along the path of benevolence. With the eyes of traders, they look upon society as the buyers of their books.

The Responsibility of a Litterateur

The aim of artistic creation is to impart joy and bliss. The bestowers of this bliss, the servers of the people, cannot keep their daily lives aloof from commonplace events, mingled with pleasures and pains, smiles and tears. The children of the soil of this earth are those with whom literature must remain inseparably associated – and the litterateur is also one of them.

People seek deliverance from the whirlpools of darkness; they aspire to illuminate their lives and minds with ever-new light. In all their actions, in all their feelings, there is an inherent tendency to move forward; therefore, if at all they are to be offered something, the creator of art cannot remain idle or inert.

Yet human beings on their journey through life may sometimes stop short in fear or appre-hension. Sometimes their knees give way and they sit down fatigued and frustrated. At such times the responsibility of the gifted litterateur becomes all the more significant. And when the litterateurs sing their songs of forward movement, they have to be very cautious about one more thing: after every artistic creation they must look back carefully to deter-mine whether those for whom they have sung their marching songs are capable of moving forward with them – whether their thought-waves are touching the cores of the people’s hearts – whether their service is really doing good to them. In the literary world, the gar-land of glory goes only to those who are ever-aware of their responsibilities as litterateurs.

Real litterateurs are not only the beacons of the present, they are also the minstrels of the past and the messengers of the future. They are capable of providing proper leadership for the future only after grasping the relational flow between the past and the present. Past, present and future must become beautifully interwoven in their compositions: only dreaming of a bright future will not suffice. One must remember that all the potentialities of the future lie embedded as seeds in the womb of the present, just as the blossoms of the present were sown in the past. So artists should not only give a flawless portrayal of the present with their creative talent, but they should also continue to explore the possibilities of the future with a benevolent mind.

Whatever the possibilities the litterateurs present to the world from time to time, they should be exhibited as the healthy outcome of the present. In presenting these possibili-ties, their natural consequences should also be explained perfectly and flawlessly. The re-lation between the present and the future must be properly portrayed by presenting every stage of cause and effect. The natural resultant of any cause (Kárana) is known as its effect (Kárya) at a particular time or place or to a particular person. This should never be lost sight of even for a moment, because it is the intermediate link between these two, cause and effect, that leads people to intimate and cordial contact with the purpose of the writer. In the absence of this cordial affinity, in the absence of this dynamic unity, readers cannot

120

accept any literary composition as their own. Whatever we may call the writers of such compositions which have no relationship with the collective psychology, we certainly cannot call them litterateurs. At best we may call their writings compositions, but certainly not sáhitya or literature.

Epochal Literature and Coastal Literature

As already mentioned, marching together with the thought of benevolence is termed sáh-itya. That literature which cherishes the thought of benevolence but, without having snapped its relationship with us completely, is moving so far ahead in its march that it is no longer together with us, is called tatastha sáhitya or coastal literature, not yuga sáhitya or epochal literature. Although it is not directly with us, it is never far. As this category of literature is ahead of its time, it is longer-lasting than epochal literature, but it is less sig-nificant in fulfilling the needs of a particular era. The outstanding characteristic of epochal literature is that it expresses in clear terms the demands of a particular era – it moves hand in hand with the collective psychology. It conveys in the language of the time every large or small, important or unimportant matter of the human mind, afflicted with the problems of that age. If this epochal literature, which is created expressly to fulfil the needs of the era, becomes more dynamic than the people of the age, despite its sincere and benevolent intent, then it loses its characteristic of moving together – and in fact it loses all its value. Such literature cannot earn its reputation like the coastal literature, and thus all the dreams of the litterateur end in frustration and failure. Good literature, in order to fulfil the de-mands of the time, must move in unison with society, keeping control over its speed. The litterateurs may move a step or two ahead, for they are the guides of society; but they should not move too far forward, and, of course, moving backwards is out of the question.

Movement is the characteristic of life, and so everything must move. Those who have lost their inherent dynamism are indeed dead. The right of preserving, building and rebuilding society is the duty only of those who are moving, not of those who are motionless, who are dead. Litterateurs cannot fling humanity into the stagnancy of death, for in this there is no thought of benevolence. So moving together with the people they will continue to sing their marching songs – they will go on filling the human mind with the sweet nectar of eternal life.

The Litterateur as the Seer of Truth

The majority of what is termed sáhitya in the world today is mere composition, not litera-ture. Litterateurs must prove their sense of responsibility through every line of their pens. Command over language and ideas is not sufficient. Something more is needed: the power to delve deeply into any matter – the earnest effort to identify the mind with the minds of all, to penetrate into the essence of truth (tattvadarshii). Those who, possessed with a little superficial knowledge of life, are mere jugglers of language, cannot produce ideal litera-ture. In the language of the Vedas a litterateur is called kavi or seer of truth. Only such

121

seers can create true literature; for the task of a litterateur is to hint at the future, and the ability to look into the future belongs to the seers of truth alone.

Those who think that their only responsibility is to portray the past, present or future are not litterateurs, for the mastery over these three dimensions of time is determined by the power to link all the three. Those who cannot assimilate this internal link can never estab-lish the proper relation between the past and the present, or between the present and the future; none of their portrayals of past, present or future are capable of finding complete expression. Therefore, as I have said above, it is better to call these writers mere authors, instead of litterateurs. It is such authors who indulge in such utterances as “Art for art’s sake.” A little examination will reveal the harmful influence of this idea on human society.

The world is the thought projection of the Cosmic Mind, and so there is no question of any pause, even for a moment, in this eternal flow. Whether humans may desire it or not, soci-ety will have to move forward through ceaseless environmental changes. Literature is the psychic expression of this dynamism of humanity. It is for this dynamic humanity that lit-erature has been created, and so it cannot be static, nor shall it ever become static. The thought-provoking factors that underlie the social picture created by the brush of the artist, that underlie the current of thoughts expressed by the litterateur, change, and so the artist and the litterateur should always work keeping a vigilant eye on those changing factors. Although the momentum of society depends on various factors, it is largely determined by psychological and cultural transformations.

Psychic Transformation

Although changes in mental outlook are a natural phenomenon, yet such changes do not take place in the same way at all times: in the past, they were different from the changes at present, and in the future they will be even more different. To meet the various necessities of this practical world, human beings must throw themselves into the task of solving their mundane problems, and in this endeavour the speed of the mind moves sometimes slowly, and sometimes fast. The psychic speed of human beings about ten thousand years ago was certainly much greater than it was about a million years ago, when Homo Sapiens just ap-peared on this earth. The primitive mind used to move at quite a slow speed: for genera-tions together primitive people used to pass their days in the same environment, solving the same types of problems. For tens of thousands of years, they subsisted on shrubs and weeds and used stone tools and weapons; such was the standard of their civilization. Thereafter came the period of eating animal flesh, and it took those ancient humans about two or three hundred thousand years to accustom themselves to this new habit. After the discovery of fire, even the use of salt on roasted meat was not learnt very easily.

But today, when we look back and examine the period from ten thousand years ago to five thousand years ago, we find that the speed of human progress has greatly accelerated. At intervals of every two or three hundred years some new discoveries were made. As a result of facing ever newer challenges, the human mind underwent revolutionary changes: ani-mal husbandry gave way to agriculture, and dispersed communities evolved into a more

122

compact society. Yet we do not find anywhere in the period between ten thousand years ago and five thousand years ago a well-knit social order, although we do find comprehen-sive efforts for social construction. In the Vedas there is a vague picture of the varied ad-vancements made during the past five thousand years which, in view of the present, can-not be called rapid progress. The Vedas are the literary reflection of the psychic character-istics of that period. Yet in that age, when rays of light gradually pierced the darkness, peo-ple began to realize the necessity of moving more rapidly in unison. In some of the man-tras and hymns of the Vedas, particularly in the Samgacchadhvam mantra, the seed of this very collective dynamism was sown.

The old world passed away, yielding to the new, and the speed of social momentum was greatly increased. Even before the historically famous Buddhist era, well-constructed and dynamic societies had evolved in China and Egypt, yet the dynamism of these societies cannot be regarded as the second stage of progress; because in spite of the fact that they were post-Vedic civilizations, they were in fact part of that Vedic civilization, although with intrinsically distinctive characteristics.

The society of the Buddhist era quickened the progressive rhythm of the Vedic era. The Ve-dic social system, caught in the midst of various clashes and counter-clashes, had reached the stage of inaction and stagnation. The Buddhist era imparted new dynamism to the fee-ble, faltering steps of the Vedic era by awakening new vigour and impetus for advance-ment, and thus accelerating the progressive momentum of humanity far more than even the Vedic era. That is why in the literature of this era we find a more constructive, vibrant social picture as compared to the literature of the Vedic era.

The greater the clashes in human life, the faster the speed of the human mind because of circumstantial pressures. Due to the complexities of life and the plethora of problems over the last two centuries, the progress of society has gained unusual momentum. Whether or not one likes this progress, it has developed naturally, and will continue to do so. The momentum of the last two world wars has been dragging the society forcibly forward, as though human beings have become madly restless to triumph over time. Due to their hyper-speed, humanity’s forward march has been losing its balance: while achieving suc-cess on the one hand, it faces grim failures on the other. This flagrant frustration is glaringly manifest in every line of post-war literature – there is not a spark of bold vision anywhere. With the capital of these frustrations and failures, litterateurs busily engage themselves in earning money. It is as if humanity is bent upon negating all the traditions of the four-centuries-old Maun galakavya(1), the time-honoured Ramáyana and the Mahábhárata, the revered poets like Shakespeare, Milton, Vidyápati and Candidása, and those works which championed both the learned and the illiterate like the Rámacaritamánasa. Although con-temporary society is moving with increasing speed, it is incapable of preserving its bal-ance. Litterateurs have been expressing this imbalanced state with their pens and thus conveying to their readers that they, too, are part of this unbalanced flow.

123

Cultural Evolution

Cultural evolution has also brought about, and is continuing to bring about, a considerable change in society. This change is taking place more or less uniformly in almost all the countries of the world. Cultural evolution cannot be considered bad, for although defects in some societies are infecting others, yet even this interrelation has an immensely positive aspect: for the human race, knowingly or unknowingly, is gradually building a new human culture through mutual cooperation.

The different expressions of life are termed culture. The more the mutual contact and ex-change of ideas between peoples of different countries, the closer people come to one an-other in the cultural sphere. The old, worn-out walls of literary tradition are in many places crumbling and in other places have been smashed to smithereens. As a result a new kind of international literature is evolving, and this is certainly an auspicious augury for the fu-ture. But even these auspicious developments which result from natural clashes and counter-clashes may eventually end in frustration and failure due to humanity’s folly. In the absence of honesty, simplicity, spiritedness and genuine human love, internationalism may remain limited to the litterateur’s caprice. The harshness of reality may not be tolerable to the litterateur. Thus we cannot surrender human destiny to the whims of the litterateur. Litterateurs must not remain intoxicated with the colourful spell of their imaginations, nor should they drive humanity to despair by constantly harping on the failures of the practical world, or singing the songs of frustration. Litterateurs must be closely attuned to the changes in both the psychological trends and the cultural evolution which remould the social structure. Not only the litterateurs, but all the creators of art should wield their pens or brushes with a synthetic outlook. If the artist or the litterateur does not do that, we must conclude that their artistic talents have degenerated. In fact, their contributions are then nothing but rubbish which may be fit for manure, but if dumped nearby becomes hazard-ous to public health. Artistic endeavour may be justified only when it results in the all-round development of society. If the litterateur’s inspiration propels the social movement in a particular direction, denying all other aspects of society, then in that case we cannot call it literature, because there is no real sentiment of benevolence behind that creation. The flow of ideas that are not complete in themselves are never capable of leading practical life towards fulfilment and perfection.

Struggle Against Obstacles

So real artists or litterateurs before wielding their brushes or pens, should understand clearly in which way the society is moving and why it is moving in that direction – what are the fundamental causes of its inherent weakness – and from which doctrines the de-praved propensities which are infecting the society emanate. And merely understanding will not suffice: the artists may have to resist the surging current of destruction single-handedly.

Yadi tor dák shune keu ná áseTave eklá cala re…

124

[If none to my call pays heed,Then alone must I proceed.]

While keeping this very refrain in mind, they must continue in their relentless effort to fight against the seemingly indomitable might of hundreds and thousands of obstacles which are deeply rooted in age-old superstitions that are firmly entrenched in petty selfishness. Their pens may perhaps break into pieces, their brushes may perhaps be compelled to draw only lines of water on the canvas, and their histrionic flows may perhaps end in sheer mute stances, yet their efforts shall brook no pause. Each of their petty defeats shall be strung together as pearls in the garland of victory.

When the society spins for age after age in the mirey eddies of evil and vice, when indi-vidual and collective knavery masquerades as intelligence, when hypocrisy, bribery and fraud are the yardsticks of ability for leadership – it is then that the genuine followers of Bháratii (the goddess of learning) must struggle through constant humiliation. Only taunts and insults will be their fate. Those who are afraid of these insults are incapable of offering anything really lasting to humanity. How can those persons who have no moral firmness, under whose feet the soil is not hard and strong, impart happiness to anyone with a cool, refreshing shelter? It is perhaps possible to drag on in life by sucking the blood of others like social parasites, but this will not bring fulfilment to either the litterateurs or to their readers.

The artist or litterateur who assumes the responsibility of leading humanity to the path of light from the caverns of darkness will have to heed the road signs of that path. It is not possible to guide others merely with cheap, superficial knowledge, like a half-baked pan-dit who reads a half-a-dozen books and then spouts a few mouthfuls of grandiloquence, and who has obtained a doctorate degree by plagiarising others’ works. Rather it is neces-sary to have a keen and vigorous insight, without which all the endeavours of a litterateur or an artist will prove fruitless. Mere jugglery of words or depiction of defects in society will not satisfy the hunger of the human mind – and such creations of art are indeed val-ueless for social progress as well. One must know the path, and one must also know how to move on it. If those who have not comprehended what the form of the society will be allow the trends of the past that have shaped the present to proceed unchecked, then they can never lead the society to the path of perfection. They will indeed thrust the society into darkness in the name of social reform: they will encourage license in the name of free-dom. Instead of modelling a woman after the ideal of a goddess, rather they mould the image of the goddess after the ideal of a harlot.

Intimate Relation with the People

Litterateurs are epoch-makers and so they are the rsis (sages) and kavis (seers) of the soci-ety. They cannot afford to forget their dignified calling even for a moment. They are the messengers of the mute masses – the guardians of the society. The slightest mistake on their part may result in catastrophe, and even a bit of caution may open up many new possibilities. So a person whose thought and expression are not restrained, had better not

125

meddle with the practice of art. I have just said that it is through the coordination of psy-chological and cultural trends that literature proves its worth. Intellectual trends and cul-tural evolution cannot exist by themselves, disregarding the individual or humanity as a whole, for both intellectual and cultural developments concern humanity. And humanity does not mean merely a few favoured persons in the upper stratum of society, like the spe-cial delicacies placed on top of the pile of rice offerings to the gods in the temples. Rather humanity means those very people who, like the pile of rice, have borne the weight of those delicacies on their heads. Actually in the proper sociological perspective, those spe-cial delicacies should not represent any particular elite person or persons at the peak of society; rather they should be regarded as the combined expression of the collective mind. The artists who guide that collective expression towards more and subtle forms, will have to maintain an intimate relation with the psychological and cultural structures of the peo-ple, with the innate characteristic (prána dharma) of their existence. They must not disre-gard or neglect them even for a moment. If the artists remain preoccupied in floating like balloons in the sky while forgetting the people of the soil, all their creations will end in smoke after a mere momentary flash before the eyes. Their writings will not make any lasting impression on the pages of time.

Building the Road to the Future

When changes in the society are somewhat accelerated due to various intellectual or cul-tural causes, then those creations that come into being in the aftermath of a particular situation are certainly fit to be called literature; but this sort of literature loses its practical value in later stages due to the rapid changes in society. Yet those who think that this sort of Epochal Literature will become valueless in time are also wrong, for this literature will not only be recorded in the pages of history, it will also carry special value for the littera-teurs of the future, because from it they will get an inkling of the social trend of that par-ticular period. Those who scorn Epochal Literature should know that all the sweetness of the Coastal Literature is inherent in the many forms, in the richness of thought, of this Ep-ochal Literature. The endeavour of the artist of the era (yuga shilpii) alone can resist a powerful degeneration or a great catastrophe. There the creators of Coastal Literature are only mute spectators. They will continue to interpret morality, but their ability to awaken the spirit of dynamic heroism is considerably limited. The creator of Epochal Literature goes on constructing the road by excavating earth and shattering rocks and stones, while the Coastal Litterateur, perched on the summit of a mountain, goes on making sketches of that very scene and at intervals explains the science of building roads.

With the increase in society’s dynamism, the duration of effectiveness of epochal literature decreases. By the pressure of speed it becomes exhausted within a very short time. But in this there is no cause for regret; because the very task of building the road continues, and its relationship with coastal literature also remains intact. Epochal literature is mainly con-cerned with time, place and person: so if there is the slightest increase in the attempt to triumph over any one of these three relative factors for whatever reason, the speed of the society as well as of the epochal literature gets accelerated; whereas coastal literature, in spite of maintaining these relative factors within its scope, does not confine itself in their

126

rhythmic movement. That is why the momentum of coastal literature is extremely vague – almost motionless and static – and thus we call it tatastha or coastal. The absolute truth is beyond the scope of time, space or person and also beyond expression, and thus it is not possible to create any literature at all around it. But the golden line with which this abso-lute truth has united the unit mind, originating from the relative factors of time, space and person, with its eternal soul – that much, at least, which we can express to some extent with language of our heart – this is what is called tatastha sáhitya or coastal literature. The line which is neither river nor shore but is touching both is tata or coast. Standing on this coast, that which maintains the relation between the two, between the temporal and the eternal, is called tatastha.

Popular Language

If we call the creator of the epochal literature a sage (rsi), then we shall call the creator of the coastal literature a seer (kavi). The sage goes on establishing coordination and adjust-ment, stage by stage, among time, space and person, and the seer goes on establishing contact between time, space and person and the Entity which transcends all of them. Ep-ochal Literature will give expression to the minute details of common people’s daily lives – their hopes and aspirations, sorrows and joys – through the medium of language that will easily touch their hearts. That is to say, the creator of Epochal Literature will have to give maximum importance to the people’s popular language. But if the people’s language is not given much importance in Coastal Literature, it will not cause much inconvenience. If Tul-sidása in his Rámacharita Mánasa and Candiidása in his Padávalii had used the then scholarly Sanskrit language, could they have wielded so much influence over the people? Similarly, the popular language of any part of the world as a vehicle of Epochal Literature does not carry very much weight in another part of the world, or with people speaking an-other language. There are quite a number of well-written English and Bengali books about the history and culture of Rajasthan, but how much can the people of Rajasthan, speaking Rajasthani language, be benefited by them? Perhaps the poetic genius of Michael Mad-husudhan Dutt could have produced remarkable English compositions, but the marked extent to which his genius found expression in the Bengali language, the way a wonderful Epochal Literature came into being – perhaps could not have been achieved in the English language. It is not that Epochal Literature has to be written in the popular language alone, but the litterateurs should write their compositions in their own mother-tongues as much as possible.

I have already said that the demand for popular language, however, is not so very strong or rigid in respect to Coastal Literature. I see no reason to be unduly concerned if books about any subtle theory or principle, or any complicated sciences, are written only in the principal languages of the world, for if they are written in the popular local language, there would be only a few who could study them. But then I would say that those littera-teurs who think that their works will be less in demand if produced in their local lan-guages, and thus instead create literature in the more widely known languages, cannot be called true litterateurs, for they lack the mentality of moving together with all. Rather it will be more proper to call such writers pot-boilers or literary traders.

127

Symbol of the People’s Hopes

It is through clashes that power finds expression. In a life which is averse to fight – where the urge for fight is feeble – there life’s expression also remains vague and indistinct. Hu-man intellect is indeed awakened through various kinds of natural, social, psychic and economic struggles. Those who seek the awakening of their intellects should not be afraid of struggle. Each of the social, economic and psychological principles of human life keep on changing from age to age. Endowed with the strength of past experiences, human be-ings seek to create their future wealth: this is an undeniable truth. With their eye on the future, those who try to create something by cutting off the past, will utterly fail, for the creation of literature or art can only justify its existence by maintaining its relation be-tween the past and the future. That art or literature which suddenly appears also vanishes equally abruptly, leaving everything in turmoil. Due to changes in the wake of its sudden appearance and disappearance, society has no doubt achieved some gains and sustained some losses, but we cannot accept these changes as the fulfilment of any constructive en-deavour.

Litterateurs are the seers of truth, and so naturally we cannot expect anything irrelevant from them. We want to see in their contributions keenness of intellect, wise discrimina-tion, and the sweet touch of a sympathetic heart.

Where the society is caught in the whirlpool of superstitions and prejudices – where it has lost its vision in the darkness of ignorance – there litterateurs and artists will have to come forward, even by taking risks. They will have to show the path to others with a flaming torch in hand. It is not proper for them to remain inert and inactive, out of fear of stum-bling. It is only through waging a ceaseless struggle against all opposing forces that they will lead humanity forward. For their offense of outspokenness, the vested interests of the different sections of society may threaten them menacingly, but they must remain un-daunted by this. As the symbol of the hopes and desires of millions of people, they will have to hold aloft the possibilities of the next era, after transcending the limits of this one. In this undertaking there is as much responsibility as there is hard labour, not a bit less. Taking into account the natural means of expression of human aspirations, the artists will have to portray the ideal in a mode which is easily understandable by the masses.

The Language of the Era

Litterateurs who are born in a particular age or environment cannot completely transcend the influence of that particular environment, creating a literature based on an altogether different idea language. Human taste is advancing through changes; not only is language and its style of expression changing, but it is gradually losing its simplicity due to more complicated modes of thought. I am not referring here to the litterateurs’ unnecessary en-deavours to create linguistic intricacies and complexities. Whether they like it or not, due to unavoidable necessity, they are gradually being compelled to use more and more com-plex language. This state of affairs also existed in the past, exists in the present, and will remain in the future. So taking into account the peculiarities of the underlying ideas and

128

language, the insightful critic can very easily detect the lapses of the litterateur. The lan-guage of one era will become archaic or awkward in the next: no epic verse can be com-posed today with the simplicity of Valmiki’s(2) language. The use of denominative verbs as in the era of Michael Madhusudhan Dutt would only provoke laughter in this age. The ideas and language of Bháratacandra’s Vidyasundara received great approbation from the cultured people of that time, and used to be recited with great appreciation in the royal court. The poet, too, was honoured with a royal title in recognition of his work. But today this work is considered obscene in its ideas and language, unfit to be read in the society. Even the word that the litterateurs of today unhesitatingly express will perhaps one day be-come considered indecent in civilized society. But litterateurs are absolutely helpless in this regard, for it is impossible for them to completely shake off the thought and language of their era. In spite of the expansion of their vision over all the eras, their physical exis-tence indeed remains embedded in a particular age. How is it possible for them to cut themselves off from the influence of their era, whose light and air, soil and water, fruits and flowers, have saturated their whole lives? Candidása in his Shriikrsna-Kiirtana portrayed Rádhá far more crudely than Jnánadása and Govindadása did in their literary creations, and yet in simplicity and sincerity Shriikrsna-Kiirtana is impeccable, regardless of its valuation in the royal courts of literature.

The Taste of the Age

An age advances though the physical, psychic, and causal spheres. The hands may not move as fast as the feet, and the intellect may move a thousand times faster than the hands; therefore different eras unfold at the same time in the life of an individual or a soci-ety. While evaluating literature, we should remember this fact, otherwise we may do in-justice to the litterateurs and artists. It is necessary to have different kinds of yardsticks for measuring different things. Those who are awed by the unique artistic expression of the Konárka Temple sneer in contempt at its obscene sculptures. From the viewpoint of the modern era, they are perhaps correct, for their minds are conditioned by the taste of this era. But we must not forget that those sculptures possessed within them the combined ex-pressions of other eras as well – that those artistic creations are the eloquent proofs of those very combined expressions.

With the dawn of civilization, humanity’s artistic mind was developed, and people ex-pressed themselves through the media of arts and crafts. Primitive humans depicted in stone the images of the birds or animals they hunted, as well as the images of their own internal conflicts. Small groups of people constantly thought of reinforcing and increasing the strength and number of their respective groups in order to be victorious in their battles, and this in the arts of those days we find the appearance of Phallus worship as the symbol of numerical maximisation. This very Phallus worship, prevalent among primitive people of the non-Aryan society was given a new philosophical interpretation by the refined Ary-ans, and transformed into Shiva-liunga. In spite of the subtlety or refinement behind this philosophical substantiation, the more developed people lacked that simplicity of taste which the primitive people possessed. But the expressions of both groups have now be-

129

come offensive to the taste of the people of today. Of course these are the results of ep-ochal changes.

If two eras are expressed simultaneously through some artists’ hands and feet, thought and expression, then they may indeed possess all the faculties of mind – their contributions may be enriched with all the sweetness of their hearts, but there will certainly be no har-monious balance between their actions and their feelings. The thought-waves of the sculptors of Konárka could not flow at the same speed towards subtlety as did their chisels and hammers.

The Message of Human Fulfillment

The genius that evolves from age to age through the process of introversion and extrover-sion of the intellect is indeed bearing the message of the fulfilment of human potentiality. At every step the warm breath of its labour and fatigue finds true expression: no one has the power to withstand this force. Those who want to transform their psychic wealth into inertness and inaction may perhaps obstruct this force of expression for a while, but the inner momentum of its dynamism will not be the least impaired. The very next moment it will break through all the dams of obstacles with a force increased a thousand-fold. That is why I say that it is through the fight against opposing forces that the intellect is awakened.

This very suppressed consciousness has indeed laid the foundation of human civilization – has infused literary judgement with a refined outlook, and flavoured the taste of life with the nectar of Cosmic Bliss. Indeed, in every era literature has depicted the unique union of bliss (shreya) and objective pleasure (preya) in different modes according to the different phases of evolution to the characteristic self (svabháva). That which is antithetic to one’s nature, no matter how assiduously one might attempt to paint it with the colours of the imagination, can never be accepted by humanity as its own. If we liken Coastal Literature to the gala dress and Epochal Literature to everyday wear, then we will have to call this kind of impractical fantasy a dress of silvery tinsel. It has no use in life, nor has it any rela-tion with the inner nature of human beings.

In order to give full expression to this continuous flow of humanity’s true nature, then in-sight, power of expression, and boldness – all three are necessary. The creation of ideal literature is not possible for those who are ever ready to yield to the pressures of the throng. To manifest that true nature (svabháva), one will have to give a clarion call to the common people to struggle against those forces that want to suck dry their vitality. Those voices which lack that bold heroism will simply whine and whimper doggerels in the name of poetry – they will try to save themselves from the responsibility of reality by counting the stars in the heavens.

All are moving forward: no one has come to sit idle, and so everyone will have to march ahead in harmony with all, maintaining a fine adjustment with the flow of life. Whether in thought or in action, in all spheres the fundamental characteristic of humanity is to move ahead. Where there is inertness, there is darkness. So one must not give the least indul-gence to inertness in the spheres of thought and language. Inertness is just another name

130

for the blind attachment to the past. For the sake of benevolence, for the sake of bliss, this attachment has to be cast aside. If an idea is likened to iron, then the dynamism of lan-guage shall be the touchstone. One must always be vigilant so that the iron will not lose contact with the touchstone. So before giving expression to any elevated idea, the littera-teurs must seek out this touchstone, they must bring it under their control. Many people have ideas which do not blossom forth due to lack of mastery over language. Those who have ideas must develop their power of expression through continued practice and effort: and those who possess the power of expression must make efforts to awaken their latent insight. The litterateur must possess both expression and insight: where there is no iron, the touchstone is meaningless.

By power of expression, I do not mean merely an individual’s skill with language; rather I mean the irresistible force of the mind and heart. Where there is a lack of boldness and courage, there the language is prone to move with diffident steps, with hesitant delibera-tion. Such a timid language cannot express independent thinking due to the impact of the prevalent social superstitions and prejudices, the static bondages of the existing religions, the pressures of political ideologies of communalism and provincialism, and the false pride of nationalism and narrow-minded political ideas. Thwarted by this impact, the weak language either stops moving or expresses itself with extreme diffidence, while following the policy of “kill the snake but save the stick.” The root cause of this weakness lies in the cowardice of individual life and the blind attachment to the past. Litterateurs have to assert themselves thunderingly, giving a stirring call to the people and, setting aside all the gar-bage of impurities with a bold mind and with strong arms, clear the path of human eman-cipation. In the path of fulfillment, they must be the pioneers.

Here there may be a slight confusion with regard to the dynamism of language. What I mean exactly is that the language, too, moves forward, keeping pace with the speed of thought. At times the language of those whose thoughts cannot freely move forward under the weight of ignorance or prevalent superstitions, is also very forceful and dynamic. Even the language of those who compose doggerels glorifying the greatness of a family, caste or pilgrimage, at times appears to be attractive and impressive. One can also write a thesis in powerful language on petty matters like “A Sneeze,” “A House Lizard,” or, before prepar-ing for a journey, on “Best To Go North, Not East”; but such language I refuse to accept as truly dynamic language, for it bustles about within the iron railings of superstitions and attachments to the past. It has speed but no movement. A deep analysis will show that with all its acrobatics it has not moved even a step forward. Yoked to the millstone of su-perstition, like the bullock of an oil-mill, it has perhaps strutted proudly the whole day for fifty miles with brisk strides, but it could not move a step forward.

The Unfoldment of Human Potential

The whole existence of human beings is ever-anxious for mental development. Whatever is conducive to that development people cordially welcome, calling their distant friends nearer to them in the effort to express themselves; and whatever is antagonistic to this de-velopment they reject with all their hearts, though they may be forced to temporarily sub-

131

mit to it under circumstantial pressure. But as soon as an opportunity presents itself, they rise in revolt to deliver themselves from its clutches. This is human nature at all times and in all ages. Thus whenever something has to be done for humanity, it must be done keep-ing this essential human characteristic in mind. The author’s literature and the artist’s crea-tion of art are indeed dedicated to the service of humanity, and so the litterateur and the artist must always deeply remember this truth. They will have to delineate their subject or theme in such a way that people, while assimilating it, may not feel any impediment in the path of their development. Interest must be created through natural expression. The sug-gestion of subtle hints, interest and humour that exists even in the crudeness of ordinary life has to be adroitly held up before the eyes of the people – a touch of its colour must be conveyed to their minds.

It is easy to talk, but difficult to act; for in spite of mental characteristics being the same in all persons, they are expressed differently at different times, at different places, and in dif-ferent persons due to variations of reactive momenta (samskára) or environmental peculi-arities. If the artist’s mind can be made to touch the innermost hearts of others – if their human sentiment can be synchronised with others’ sentiments – then alone can people determine which path will be truly beneficial for them, which road will lead to the greatest unfoldment of their potentialities. If the potentialities of individual or collective develop-ment are not clearly understood, the psychic wealth of humanity may be misused at any moment.

Literature can beautifully convey to those who have the potentiality of leadership, how to develop that leadership properly, and how to establish that benevolent leadership on a firm foundation. But leadership is not only found among the good. Thieves, dacoits and knaves also have their leaders; and there are also leaders in reactionary movements. So if those with the potential of leadership, who are anxious to express their leadership quali-ties, derive suggestions from the litterateur how to enhance their personal prestige through malevolence and wickedness instead of through true benevolence and welfare, they may perhaps readily choose the evil path. People are desperate to develop themselves: if they are not guided onto the path of welfare by the litterateurs, they will follow the path of evil. They have no time to count the waves, sitting on the shore of the sea of time. They do not, and they will not, sit quietly, subduing their desires and propensities in the hope that some day, someone will come and direct them onto the path of benevolence.

Human beings want free and untrammelled expression of their innermost thoughts and feelings. Few people have the capacity to judge the way this expression is taking place. Some ability, no doubt, develops at a later age as the result of many trials and tribulations, but it is completely absent in childhood, in adolescence and in early youth. So during this period, people readily accept glittery, superficial art and literature as an outlet for their self-expression. Instead of seriously pondering over this, they do not even understand the necessity of deeper reflection or analysis.

In this connection it is necessary to add that if two different paths, both good and bad, are presented before people for the expression of the same idea, they will gladly choose the easier one, instead of the more complex one. So no matter how benevolent the ideas of

132

the litterateur, if they are not presented with exuberant delight and overflowing joy, though they may be acceptable to some, they will remain ever disagreeable and indigestible to the general mass. These observations may be somewhat significant for Coastal Literature, but for Epochal Literature they are indeed of paramount importance. If literature is not pre-sented through the medium of joy, then it cannot really be accepted as literature at all, be-cause in spite of its being guided by the thought of benevolence, that thought is unable to take practical shape. Such literature only enhances the price of the book, but it cannot at all enhance the value of humanity. When a presentation is made through the medium of joy, there people have the opportunity for comprehensive enjoyment, and the sympathy of the writer makes direct contact with the hearts of his or her readers. Such an excellent presentation is not possible if the writer lacks genuine human feeling. Good or bad, friend or foe, a chaste lady or promiscuous woman – all are human to the author. The author will have to be responsive to the aspirations of their hearts, and must try to give proper expres-sion to their inner thoughts and sentiments. He or she will try to delineate their happiness and sorrow, hopes and desires, and treat every small or big clash and counter-clash of their affliction-ridden lives as the expression of the human heart. To the litterateurs no profession or propensity is either dignified or lowly: they will only present all these before the people in their true perspective so that the audience, after being acquainted with them, may make their individual and collective lives more meaningful. In no circumstances must the artist or the litterateur portray humanity as an object of hatred or ridicule. Even the character of a promiscuous woman or a thief must leave on the minds of the readers an impression of sympathy, charged with profound pain.

When artists lack such bold large-heartedness, they view humanity and the world through the spectacles of superstitions – they are incapable of truly acquainting human beings with each other or with the world, because these spectacles of superstitions or prejudices dis-tort their vision so much that they are unable to understand the true perspective of any-thing.

Weak-minded litterateurs often try to stirringly exhort their readers with forceful language in order to camouflage their own inherent weaknesses before the public. They think that by the strength of their language they will prevail, but this is a grave error on their part. Perhaps a few fools may be deluded for some time, but ultimately, recognizing the ma-levolent repercussions of such literature, people will scrupulously avoid it. A careful ex-amination will enable anyone to discover the flagrant emptiness that always lurks behind such high-sounding utterances, Generally speaking, the greater the clouding of the littera-teurs’ vision by the blind delusions of communalism, provincialism or nationalism, the greater the outpouring of this sort of literature from their pens.

Decency and Indecency in Art

There is a serious difference of opinion also among artists and litterateurs with regard to decency and obscenity in art. The conservative among them or the connoisseurs of art and literature are somewhat like the supporters of the cult of Varnáshrama (the Hindu caste system). They think that a little deviation from the established tradition will tarnish the pu-

133

rity of art or literature. Excessively worried about matters of caste and outcaste, about the analysis of decency and vulgarity in art or literature, they lose sight of its main objective. If writing and drawing, chisel and hammer get themselves entangled in he wranglings of so-called ethics and morality, they cannot make any contribution to any section of the peo-ple. If you open a book to find that it contains only the tall topics of morality, you will have a headache before you read even five pages of it. In a movie if only moral ideals are paraded over and over again to the exclusion of everything else, the public will never ap-preciate that film. The conclusion of all of this is that the thought of public welfare alone should be the main criterion of all artistic and literary creation, and that thought will take form only though artistic joy – only then can subtle intellect awaken in crude minds. So when the artists or litterateurs have to march forward creating such a flow of delight, they cannot afford to cling to any fastidious notions of so-called purity or impurity, for it will retard progress. Excessive prudery, like mysophobia (fear of contamination), will obstruct their path of movement.

These mysophobic, conservative writers will compose poems about seas, mountains and moonlight – will paint literary pictures of the drawing-rooms of the aristocratic Ballygunge elite – but it will offend their pens to write about the endless humiliations, the low stan-dard of living and the vulgar dirtiness of the neglected, uneducated society of the villages, because these matters are unpleasant. The abominable life of corrupt women, the obnox-ious environment of the slums, the carnal cravings of antisocial human beasts – all these they seek to avoid, because they are unacceptable by the standards of “decency” and “de-corum”.

The human mind has many ideas and propensities that are normal and natural. But the mysophobic artists or litterateurs, with their touch-me-not-or-I-might-lose-my-purity men-tality, want to avoid all these. They think that these propensities, if given place in literature, will jeopardize society. I cannot support this orthodox, rightist mentality.

Yet those who are leftists in the world of art are even more dangerous. The defect of the rightists is their inaction, and that of the leftists is their hyper-activity, based on selfishness. It seems as though they are deliberately seeking out the dark and dirty aspects of life and, like flies, growing fat on the secretions of society’s festering sores. It must be remembered that flies do not heal sores – rather they exacerbate them, because the very pus of these sores provides them with their vital juice. So the filthy aspects of society are the only wealth on which these artists and litterateurs subsist.

If art or literature is created revolving around the evil propensities of the human mind, people will naturally gravitate towards it in large numbers, and the creators of such litera-ture will earn a great deal of money thereby; indeed, this is the only aim of their artistic creation. Engaged in the quest of evil, obscenity and vulgarity, they, too, lose sight of the primary goal of art.

In such matters of decency or indecency, the middle path is the best: that is, we must not deviate from the ideal. At the time of pursuing the path of benevolence we shall not bother as to which of these – decorum or vulgarity, decency or indecency – the brush, the pen,

134

the chisel or the hammer, has become contaminated with during its march ahead. If we do so, we will stray from our path.

I am not prepared to accept any hard and fast rule that literature must be created centering on good citizens alone, nor am I inclined to agree to the policy that crude and mean peo-ple have to be presented as low or vile before the readers or spectators. In my opinion whatever artists create must have the fullest touch of their sympathetic minds. Those who are inferior and neglected, who are helpless and destitute – whom the society considers infernal maggots – they are the very people who are the most unrepresented in the salons of literature. They are mute; and so the heavy responsibility of expressing the sentiments that are hidden in their tormented minds has to be borne by the artist alone. The litterateur or the artist, has to take the responsibility of enabling them to rise up and sit in the same row with the rest of society, after dusting off the dirt from their bodies.

Mundane and Transcendental Love

Many people complain that a major part of modern literature is full only of the wimperings of cheap erotic love. I cannot but agree with their complaint. Such allegations can be brought not only in the sphere of literature but in every sphere of art. After seeing Bombay-made films it seems as though juvenile society has, indeed, no other job than busying it-self with so-called love – as though every college girl of any respectable community is en-gaged in amorous escapades, throwing all decency and decorum overboard. In fact, the mentality of those artists and litterateurs who depict only this type of situation is nothing but impotent.

Whatever be the profound, philosophical implications of the word prema, or love, the true characteristic of prema is supra-physical – beyond the bondage of any limitation. When artists, absorbed in the essence of love, try to convey it to the people through their lan-guage, rhetoric and subtle suggestions, the sweetness of their artistic genius reaches the apex of expression. But then this creation of the artist cannot be regarded as popular lit-erature or art, because the subtle sense which is capable of comprehending that transcen-dental feeling is, indeed, undeveloped in most people. We do find at places in the litera-ture of Rabindranath Tagore some semblances of this pure, supra-physical love, but when-ever Rabindranath tried to give expression to it, he became unintelligible to the mass. The transcendental thoughts and ideas of the sweet, graceful shlokas of the Upanisads are also incomprehensible to the common people.

This sublime prema or love has established itself for all eternity beyond the limits of time, space and person. Infinite love is the ultimate ecstatic expression of finite love. This very sense that artists try to awaken in the popular mind – when they devote themselves to the task of establishing the link between the finite and the infinite, between the mundane and the transcendental – this very awareness though not purely transcendental, verily bears the highest importance in the realm of art. Through expressions which are comprehensible to ordinary intelligence, it gradually leads the sweetness of the human mind to a supra-sensible dreamland. Rabindranath’s poem “Urvashii” is a composition of this type. There is

135

no dearth of physicality in the poem, nor is it difficult to understand; and yet its crude materiality gradually expands into a subtlety beyond understanding.

Love that is completely physical is not love at all in terms of philosophy. Therefore phi-losophy will not, and perhaps should not, entertain such love at all. But can an artist ig-nore it? It is in every great or small incident of life that an ordinary person feels pleasure or pain. Even love concerned with the body is not something completely cut off from pleas-ure and pain. How then can the artist, given to delineating human happiness and sorrow – sworn to giving form to the impact of human grief and pain, hopes and desires – neglect this physical love? Regarding this, no artist or litterateur can dispute the statement of Ra-bindranath:

Ore kavi sandhyá haye ela,Keshe tomár dhareche ye pákBase base úrdhvapáne ceyeShuntecha ki parakáler dák?Kavi kahe, sándhayá hala bate,Base áchi laye shránta dehaOpáre oi pallii hate yadi,Ajo hathát dáke ámáy keha.Yadi hetháy bakul taruccháye,Milan ghate tarún-taruniiteDuti ánkhir pare duti ánkhi,Milite cáy duranta samgiiteKe táháder maner kathá layeBiinár táre tulbe pratidhavaniÁmi yadi bhaver kúle baseParakáler bhála mandai gani.

[“O poet! Evening has comeYour hair is streaked with greyAre you listening to the call of the other world,As you sit and gaze at the sky?”“Ah! Yes, evening has come,” replied the poet“And here I sit, with limbs tired and frailWaiting for a sudden call from yonder village –A call that might come even today.“If here under this shady Bakul treeTwo young hearts meet in longing longAnd two pairs of eyes seek to merge as oneIn the eloquent melody of song“Who will play on the strings of the lyreWho will echo the secrets of their heartsIf I sit on the shores of the ocean of timeAnd ponder the virtue and vice of my life?”]

136

Here it must be noted that artists must seek to exhibit before people the simple form of truth, sweetened with the sweetness of their hearts. But it is a matter of great regret that a class of modern artists, in the realms of poetry, novels, cinema, drama, etc., employ all their artistic talents for the sole purpose of kindling people’s crude sensuality, instead of portraying human propensities with the idealistic outlook of a true artist – what to speak of portraying their subtle human feelings. Without giving indulgence to conservatism, I would say that this class of artists is truly a blot on society.

Plays and Dramas

Some time ago complaints were frequently heard from the lovers of drama that after the great poet Girishchandra, accomplished dramatists are no longer in evidence, and that although other branches of literature have rapidly developed, drama is gradually dying out. Their complaints cannot be easily dismissed; rather they deserve the attention of the drama-loving populace, the dramatists and actors, and the well-wishers of society. Why are good dramas not being produced? Why is there not a good drama in dramatic litera-ture, modelled with the touch of a rare genius like Rabindranath? Perhaps by good drama the complainants mean “box-office dramas,” and it is precisely because most of Rabin-dranath’s dramas are lacking in box-office appeal that they do not take them into account.

In literary parlance we may divide drama into two categories: first the box-office play, and secondly, the witty stage play of high literacy excellence, which demands a little extra in-tellect to understand – which in English literature is called “drama.” The first, the box-office plays, are a part of Epochal Literature, and thus it is necessary for the writers of such plays to be well-conversant with the problems of the contemporary era. It is only when it gives just expression to current problems through songs and dance, uproar and tumult, laughter and tears, joys and sorrows, that a play becomes a box-office hit. Even slight or sizeable lapses in characterization and treatment of conflict do not in the least diminish the popular appreciation of this class of drama. Light-hearted audiences of mediocre intel-ligence go home happy after laughing, crying and enjoying songs and dances for some-time: they do not even feel like criticizing or commenting on the underlying ideas and language of the drama. So the dramatists too have to wield their pens in accordance with the demand of their patrons, the common people. If they have any drawbacks or short-comings of their own as litterateurs or artists, they can easily disguise them through cheap humour, so that what they have written for the public may justify its existence by offering them a little jollity.

The form and presentation of most of the films of modern India, particularly those with the Bombay trade-mark, pertain to this category of drama. There is nothing to ponder or com-prehend about these plays; there is hardly any question of reality or unreality in them ei-ther. If there is any expression of the age in them, well and good; if not, no harm. But as I have already said, a drama may be considered successful only if it combines excitement with the vivid portrayal of the era. But for this portrayal of the problems of the age in the drama, it is essential for the dramatist to have a clear conception of his or her age. Those

137

who have this are, indeed, genuine dramatists; in such presentation there occurs a won-derful blending of the public demand and the dramatist’s talent.

Most of the compositions of Rabindranath do not fall into this category of plays. He was a real poet and so his dramas, though not neglecting the demand of the age, always sought to remain outside the purview of that era. Thus his dramas were seldom popular in the theatre, where most spectators go for a little amusement and not for appreciating the nice-ties of literature; but they received the unstinted approbation of the real connoisseurs of art and literature. Those members of the audience who were unable to properly appreciate the subtle nuances of his dramas on the stage, could experience an indescribably won-derful joy as readers of those very dramas. This type of dramatic presentation, which in English is called drama, is called Nátáyana in Sanskrit. The playwrights draw their vitality from this very Nátyáyana.

It is noteworthy that some of these dramas written somewhat in the style of box-office plays, enjoy greater popularity even than the box-office plays; and from this it is evident that although the common people are fond of riotous hilarities, they have in them a dor-mant aesthetic sense which may be aroused through song and dance as well as through the medium of the portrayal of pleasure and pain, laughter and mirth. Of course, with the increase in the number of educated people with literary taste, drama, too, is becoming a stage success in many countries. Previously the theatre owners suffered appreciable loss when Shakespeare’s dramas were staged. But now with the increase in the number of literature-lovers. Shakespearean dramas have far surpassed even the box-office plays in popularity.

Most of the dramatic compositions of the great poet Girishchandra fall into the category of plays, for he was associated with the professional theatre. He was well aware that dramas, if staged, would not receive any appreciable reception in the society of his time, and thus he took to writing plays. He himself was a reputed actor, and so theatre-goers were great admirers of every character in almost every drama written by him. Yet it must not be for-gotten that although he had to write plays for the sake of his professional career, he had within him a deep aesthetic poetic genius, and so most of his plays had the touch of drama - the suggestion of supra-sensibility. In fact, judging Girishchandra’s compositions with an impartial mind, it must be admitted that he chose the middle path between drama and plays. As he expressed in his own language:

Álgá táre bol othenáTánle chenre komal tár.

[Loose strings no tune impartBut tension tears the tender strings apart.]

I cannot wholly agree with those who say that no good dramas have been produced after the death of Girishchandra; but then I cannot absolutely disagree with them, either. Rather, I would say that after Girishchandra we have had quite a number of good dramatists as well as good actors, but not of the calibre of Girishchandra’s genius: he was a rare combi-nation of a powerful actor and a successful dramatist.

138

Among the modern critics we notice a sizeable difference of opinion regarding the neces-sity of song and dance in drama. There is no doubt that background music greatly helps in the creation of dramatic atmosphere. This background music does not fall exactly in the category of songs and lyrics: it is just a subtle device to help the mind apprehend the sen-timents portrayed; there is nothing natural or unnatural about it. People go to the theatre knowing that they are going to watch a dramatic performance, and they feel no difficulty in accepting music as a natural part of the drama. But I cannot accept that songs must be in dramas. Let there be an abundance of songs and dances in those plays which are writ-ten to elicit cheap applause from the audience, or let there be absolutely unnatural songs forced into the mouths of the hero and the heroine as explanations of each event or situa-tion; but while writing dramas one must be extremely careful in this regard. There are plays in which after a tragic event, such as the death of a dear one, the bereaved mother or wife starts singing a plaintive song, and that, too, to the accompaniment of rhythmic musi-cal instruments. Those who do not analyse this objectivity may perhaps be moved to emo-tion by such a song of lamentation, but those who are connoisseurs or lovers of literature, will leave the hall in utter disgust; it is not only unreal, it is absolutely offensive to the taste. Even heroes and heroines who did not know each other at all before, are seen sing-ing a duet. Did they rehearse the song beforehand?

Truly speaking, with the exception of musical plays, it is necessary to exercise restraint and good judgement before introducing songs in other dramatic presentations. We can tolerate the character “Conscience” singing a song in a musical play, for Conscience is an allegori-cal role. But in the mouths of the hero and heroine any song that is incidental to the story is absolutely unbecoming and out of place. No matter how richly imbued the song is with thought and sentiment, it is not at all desirable to use it as an indication of the future of the dramatic plot. People do sing and dance in the course of their daily lives; such songs and dances do depict their joys and sorrows, hopes and despair, but they sing and dance in particular circumstances. The plaintive song is sung long after the mournful event: with the dead body on their laps, they do not sing sorrowful tunes over it. Upon the receipt of any happy news, people shout or jump for joy, but they do not start dancing according to ac-cepted rules, with proper posture, gesture and rhythm. Song and dance may be introduced in a drama to portray people’s daily lives, but one must be cautious lest they become un-natural to the discriminating readers and spectators.

A drama is concerned with the subtler portion of the mind, and so the songs of dramas have to be imbued with high thought and sentiment. Just to maintain the purity of classical music, a drama cannot give indulgence to substandard compositions. The songs in a play are composed in order to attract the popular mind, and hence there is nothing to be said against them. But one must be careful that the songs contain no seeds of malevolence in them.

Short Dramas and Mystery Dramas

Today people are extremely pressed for time: they do not have much leisure at their dis-posal for reading or witnessing dramas. The indomitable urge to triumph over time has

139

gradually obsessed the human mind. Hence playwrights and directors, too, are obliged to adjust themselves to the public demand, adopting the policy of compromise. A play does not have the scope which a longer drama has to vividly portray life, or effectively represent the conflicts of characters. Yet more stress is being given today to plays, since for most people the value of time has considerably increased. It is impossible for a play to accom-modate the wider range of a long drama. That is why almost all the dramatists who are en-gaged in such efforts fail. In a short play it is impossible to give expression to a whole life story, and even any fraction of a conflict cannot be fully dealt with and given full justice. One must be satisfied with presenting only a small portion of any situation or theory. It is only by combining several playlets together that the dramatist can properly portray any situation, problem or ideology: several one-act plays joined together can then mirror the multifarious life of society.

The success of a drama, particularly a mystery drama, depends largely on the creation of suspense. If the theme is not very complicated, the readers or spectators do not feel any particular difficulty, even if the suspense is introduced in the very beginning; in that case the process of appreciation remains undisturbed. But if there are complications in the plot, it is desirable to let the reader or the audience first form a rough guess about the plot and then introduce suspense, instead of introducing it at the very beginning, for this will help them to appreciate the suspense more. Otherwise, if the audience has not even under-stood the suspenseful plot, the desire for release from the suspense cannot be intensified; rather people spend their psychic energy more on pondering over what they do not under-stand in the complicate plot, instead of being curious about what is coming next.

In my opinion this applies equally to both screen and stage plays and dramas. The differ-ence between the two is that the assistance that the author of a screen drama derives from the art director or the studio-technicians, the author of a stage drama does not. The latter has to arrange the environment through the media of the dialogues of the different char-acters.

Short Stories

The range and extent of short stories are exactly the same as those of plays: but here the writer must know the technique of presenting a long story concisely. Suspense, too, is equally effective in short stories as in plays: dramatic quality is essential for a writer of those short stories which come in the category of sketches, for a sketch holds an interme-diate position between a story and a drama. Some critics think that sketches also come within the category of dramas, and I do not see any reason to contradict their opinion. Actually the most significant difference between a drama and a story is that the characters of a drama act and talk before the readers or the audience in living form, whereas in a story or a novel it is the writer who talks – either personally or through his or her mentally created characters. The chief characteristic of a drama – be it an opera, ballet, drama, play, shadow play, etc. – is that it includes the self-expression of living characters.

140

Whenever literature properly utilizes the opportunities for relating any actual incident or imaginary event cohesively and adroitly, such a creation is called a long story. In Sanskrit a long story is called Kathá, and a short story is termed Kathániká. The responsibility of the novelist, however, is a great deal more onerous than that of a story writer, for in novels the systematic narration of a story is not the sole or primary element: along with it, psycho-logical analysis as well as the conflicts of characters must also find proper expression. To compose Coastal Literature around stories is extremely difficult, if not impossible; but in novels it is quite possible. Novels are a form of fiction, or upanyása. (It is difficult to find exact equivalents in Sanskrit for these two words, “novel” and “upanyása.” The word upa-nyása, current in languages like Bengali, Hindi, etc., means “to place together, to juxta-pose.” There is some confusion in the meaning of the word in Bengali and Hindi. In some Indian languages the word kádambarii is used for upanyása; this is probably due to its be-ing related to the Sanskrit book entitled “Kádambarii.” The novel form of literature never existed in ancient Indian literature, and thus there is no Sanskrit term for this word.

Generally it is noticed that human thinking capacity becomes somewhat dull in the wake of a major catastrophe. This accounts for the present psychic state of the human race, fol-lowing two major wars which took place within a short period of time, with various mis-eries and tribulations as a result. Humanity is presently unable to think, read or compre-hend anything serious. Even artists and litterateurs who are capable of thinking or ex-pressing serious matters do not feel any urge to do so, thinking that in this way they will not get any encouragement or patronage from the public. To say that there are no artists today is an absolute falsehood: there are still some, though they are lacking in vitality. What is scarce is not artists but patronage and encouragement. Even if we accept that the real artist does not create art in the hope of receiving encouragement from anyone, I would say that when artists, propelled by their heart’s emotion, or engaged in the endeav-our to lose themselves in the expression of their art, undertake to create something, even at that time it is necessary to supply them with the necessary provision for the expression of their vital force. The lack of such provision means that both the artists and their art meet their premature doom. So instead of blaming the artists, condemning their worthlessness with rude language, one has to admit this paramount truth – that since we ourselves are incapable of thinking or understanding anything serious, we are actually pushing the truly creative, quality artists towards destruction.

Poetry

The essence of poetry or poetic literature is its penetrating appeal: here the emotion of the heart is predominant. That which is narrated in prose, in simple, direct language is ex-pressed in poetry tinged with the colour of the core of the heart, and with subtle sugges-tions of the unknown. The readers are required to understand the dynamic relation be-tween the past and the future through the feelings of their hearts. That is why poetry is comprehensible not merely by listening or reading, but by touching the poet’s heart with one’s own.

141

These days humanity has lost its aesthetic appreciation for poetry as a result of the tor-ments from the harsh blows of reality. Poetic literature, particular the epic, has become completely obsolete. And yet when humanity first attempted to determine the relation between the natural and the supernatural, when the subtle aesthetic sense was awakened in them for the first time, then the basket of literature was filled with the cowrie-shells of poetry. But today these cowries are obsolete: they have no value in the market; and poetic literature, too, is in the process of decay. Few people buy poetry books to read. Yet during the spring of youth, when the ebullience of the heart is pronounced, adolescents still read poems and try to explain them to others, or recite them with all the sweetness of their hearts. But with advancing age, when the once sensitive mind, smitten by the blows and counter-blows of the world, becomes hardened like as over-burnt brick, charred in the fire of worldly ordeals, then its capacity to appreciate poetry is reduced to nothing. People come to like only those things that have some relation with reality, and the ebullience of the emotion of the heart no longer has any appreciable value. Of course there are excep-tions, but generally we find that the poems that elderly people recite are invariably those that they had memorized during their early youth. The poets, in order to survive this situa-tion, are now tending towards composing realistic poems. This is not altogether bad, for at least in this way poetic literature may find the path to longevity.

Lyrics

The poverty of the lyricists is not so marked at present, since the market for songs is still existing due to cinema, radio, stage and recordings. Although what the lyricists receive as remuneration is nothing compared to their labour, still their prospects are far better than that of the poets. Anything serious in lyricism is heading for destruction: all that is left is the showy glitter of language. The purity of rágas or ráginiis (classical melodies) has been lost, and what remains is merely the glamour of adulterated, non-classical tunes; from the viewpoint of lyrical value, modern songs are gradually heading towards bankruptcy.

Essays

Similarly, there is no current demand for, or appreciation of, essays with serious themes. People want light and attractive essays today; thus to satisfy this demand novelists and es-sayists have started composing charming compositions in which seriousness has no scope. In lucid language the essayists tell their stories with some flashes or erudition here and there, dwelling on small or great themes, from the lowest to the highest. The writers of such narratives or descriptions have no recognized standard before them, nor is there any constructive endeavour on their part to create one, either. The writers seem to give more importance to linguistic jugglery, thereby relegating their main theme to a secondary posi-tion. When the contents of a composition aroused a sense of literary appreciation or manifest the author’s sense of responsibility, only such a composition may be called an ideal essay (rasaracana).

142

While the more superficial compositions lack the profundity of thought, the authors of se-rious compositions must, on the other hand, acquire the flair for narration in a consum-mate conversational tone. Many quality novelists lack this ability, and hence they fail as writers of attractive compositions.

Children’s Literature

There is yet another form of literature gradually gaining importance: children’s literature (shishu sáhitya). Here the sense of responsibility and proficiency of the authors is more important than in any other branch of literature. In every sentence of juvenile literature there should be a wonderful attractive power – a crystalline simplicity and an open-heartedness without any hesitation. The author of juvenile literature has to explain through language and thought how life should be lived with purity and straight forwardness.

The child’s mind is filled with fanciful imagery, and so the litterateurs will also have to soar in the sky of imagination with outstretched wings. However, they cannot afford to give indulgence to intricacies and complexities in this visionary ascent. The thirst for the dis-tant, and the earnest zeal to know he unknown that abides in the child’s mind must be ful-filled by drawing pictures of magical lands and relating colourful fairy tales. “Real” or “natural” is not so important here. What is more important is to carry the child’s mind along in the current of joy, and in the process to acquaint the child with the world in an easy and simple manner. The harshness of reality should not be portrayed: the child will not want to read or listen to it. “The prince of the mind with his wings outspread in the azure sky soars to the kingdom of the old witch beyond the worlds of the moon and the sun; and, tying his Pegasus to the golden branches of the pearl tree, proceeds in quest of the sleeping princess in the soundless, serene palace. Being informed of the whereabouts of the magic wands of life and death, and rousing the princess from her centuries-old sleep, he gathers all the information about the sleeping den of the demons, and seeks to establish himself in the world like a hero…” Picture after picture, colour after colour, must accompany the words: this the children’s minds crave.

For those who are a little older than small children, that is, boys and girls in their early teens, farces and satires are quite successful. In these the children can find the ideals that are conducive to the formation of their characters. But for those who are comparatively young, simplicity will be the guiding principle in whatever is written for them. Giving un-due indulgence to the play of words, flowery language, figures of speech, or long, didactic preaching, will turn juvenile literature into trash.

Lullabies

A much neglected part of children’s literature is the lullaby, which in most cases, falls un-der the category of verse. As a form of literature it also has its own special characteristics. The lullaby portrays the visionary environments in which all children’s literature has to dwell; but the unfoldment of scenes in lullabies takes place much more rapidly. Seeing

143

picture after picture in his or her mental mirror, the child dozes off into the bosom of sleep. So the composer of lullaby has to be an accomplished painter at heart.

Shánta haye shon re khokáBale geche tor dádá.Kine deba duiti ghoráKálo ár shádáSakál beláy sháda ghoráyBerábe tumi careKalo ghoráy carbe yakhanBelá yabe care

[Hush, my child, listen! said your brother tonightHe’ll buy you two horses, one black and one whiteYou’ll ride the white in the morning brightAnd then ride the black one in the failing light.]

The mind of the child gets lost in the horses, their colours, the time of day and the joy of riding on horseback, and thus musing over these pictures he or she slowly and gradually falls asleep. It is important that these lullabys should convey the inspiration for the devel-opment of heroism and knowledge, but there should be no frightening ideas in them. Even if inadvertently any fear complex is created in the children’s minds, these compositions cannot be regarded as lullaby.

Through these verses a child can easily become acquainted with nature in a way which makes the world delightful and captivating for them:

Boltá ghumáy, bhomrá ghumáy, ghumáy máchiShiuli phuler gáchti bale ámi jege achiKhoka bale, shiuli kena jágeJhare parbe hale bhorSei samaye sonár khoká ghumti jabe tor.

[“Asleep, asleep, all asleep –The wasp, the flea, and the bumble-beeAwake am I, awake I keep”Says the Shiulii-flower tree.Child: “Why does the Shiulii keep awake?”Mother: “For the blossoms will fall at daybreak.And at that time, my darling, you will awake.”]

Indispensable domestic duties may also be taught through the medium of delight, as in such verses:

Chi chi chi chi ránii rándhte shekheniShuktonite jhál diyeche ambalete ghiJyatháimáke bale jhole maslá doba ki

144

(Ar) Parmánna rendhebale phan phelba ki(Edike) Bhojbárite khonj pareche ekhan upáy kii.

[Alas, alas, hasn’t Rani learned the cooking artShe puts chillis in shukto,(3) ghee in ambal-tart?(4)

Asking Auntie, “Shall I put spices in broth?From the sweet rice porridge, shall I drain off the froth?”While the guests wait for dinner, hungry every one –Now what’s to be done, oh what’s to be done?]

Often through these rhymes even the weary, long-suffering images of oppressed people may be vividly expressed, and contrasted with the pomp and glamour of prosperous soci-ety. But then this, too, should be expressed in a light-hearted fashion:

Khukur doba biye ami háttamálár desheTárá gái balade caseHiirey dán t ghase.Ruimách-patol táder bhárebháre áse(Kintu) Khukuke ánte geleKhukur shváshuriiPichan phire base.

[Khukhu will be wed in the wondrous land of HattamalaWhere they till their fields with oxen and bullsAnd brush their teeth with diamond-powderWhere there’s fish and green gourd by the basketful –But going there to fetch Khukhu,Her mother-in-law scorns her by turning her back.]

Thus these neglected folk-lyrics and lullabies have enormous value in the formation of children’s character. Enlightened litterateurs should pay attention to this aspect of literature also.

Towards the Transcendental Entity

As the sense of subtle aesthetics was developed in human beings in the course of evolu-tion, a desire for the creation of art was also awakened in them. The ideal of the artist is be to established in transcendentality beyond the bounds of the sensory world. So the artists, or more precisely, the worshippers of fine art, have to be spiritual aspirants if they want to move on the right path. The cultivation of fine arts is but a mockery on the path of those who have not developed spiritual sentiment or accepted the spiritual ideal as the goal of life. Only those who look upon everything of the world in a spiritual spirit can realize in everything the blissful, transcendental Entity. The greater the realization of this transcen-dental Entity, the greater the understanding of one’s oneness with Him, and thus the greater the success in the creation of art. The successful creation of art is absolutely impos-

145

sible by those who, in spite of their possessing some creative faculty, do not seek that sub-tle Entity. Such people’s thought processes go adrift, like a sailboat with a torn sail. Their mental aberration is reflected through all of their writings, which ultimately become strange and grotesque.

Besides this, in the individual lives of such artists, there occurs a serious catastrophe. In the battle between their transitory sense of aesthetics and their lust for material happiness, their strength of character is torn in this tension between the subtle and the crude. That is why we find that in the history of the world those who lacked purity or spiritual ideals and spiritual austerity – no matter how great their genius as poets, litterateurs and artists, no matter what reputation they had earned in their respective fields of art – could not com-mand respect and prestige as human beings in society due to their loose characters. It is due to this lack of firmness of character that the talents of many good singers, actors, and other kinds of artists have prematurely withered away, before attaining full development.

As mentioned above, the greater the touch with transcendentality, the greater the success of the artist, for knowingly or unknowingly the human mind is seeking transcendentality. People yearn for the unknown: they cannot remain content with the known; thus where there is an endeavour to create art merely out of the events of daily life, it does not appeal to the intuitional faculty of the human mind.

Can there be an artist without genius? Is art the result only of sincere endeavour, of hard labour? Quite a knotty question! I think the answer lies in the inherent spiritual thirst of human beings. In other words, a genius is born into this world with a powerful innate spiritual hunger, whether he or she realizes it or not. For those who do not have this spiri-tual hunger, the effort to become artists by toilsome labour alone is absolutely useless. But then, if a person who has no creative genius succeeds in kindling his or her spiritual urge and desire for the infinite, then it will not be impossible for him or her to develop genius.

Naturalness and Unnaturalness in Art

Another consideration which is often discussed in the question of naturalness in art. Ac-cording to many, art should faithfully express itself in the same natural way that, for exam-ple, people normally eat, sleep and talk: otherwise, it is said, that art will be defective. In the field of dramatic art, greater emphasis is given to this idea of naturalness these days. This has also affected recitation and other artistic modes, but I cannot fully agree with this idea. Depending upon the theme and nature of the topic, the introduction of diversity in theatrical expression is quite natural. To express crude ideas one must resort to crude lan-guage, crude gestures, and crude ways of expression in daily life. These, however, cannot be employed to give expression to subtle feelings. For this a particular language, a par-ticular diction and a particular gesture will be necessary, and in such cases it will be easy to appreciate the beauty of dramatic performance as such – that is, on its face value, in-stead of looking at it as an expression of naturalness.

Actually, the vivid presentation of the artist’s ideas is of primary importance, and to achieve this any means necessary should be adopted. We should not be over concerned

146

with the naturalness or unnaturalness: none of the illustrious actors of the world ever wor-ried over this point, nor do they do so even today. This dogmatic declaration about the im-portance of naturalness in art has not issued from the important personages of the theatri-cal world, but from petty people with superficial knowledge. The combination of language and gesture (mudrá) that makes dramatic acting successful must be fully utilized by the actors. To maintain naturalness one must not render the language confused or incoherent, or the characters gestureless and awkward. In individual life, in our so-called “natural” state we seek to express our inner ideas, and often the communication of these ideas to others is secondary. In dramatic performance, however, this communication is of primary importance.

Music

The same holds true for music. The totality of song, instrumental play and dance (giita-vádyá-nrtya) is called samgiita or music. When a song is composed only to express the laughter and tears of ordinary life, there is hardly any difficulty in conveying this to the ears and hearts of the people: the song discharges its responsibility well enough through the medium of ordinary language and melody. But where the feelings and sensibilities are deep and subtle – where one has to create vibrations in the molecules and atoms of the body, in the chords of the heart – there the music has to follow an extraordinary path: Hence to those who are incapable of ingesting the subtle feelings of the Science of Music, the álápa or introductory portion of a classical piece, will be nothing but prálápa or deliri-ous raving.

If music must descend to the ordinary level of life to conform to the slogan of naturalness, then preeminence will be given to doggerels, as the sweetness and charm of real music becomes extinct. Indeed, the music that is in vogue in the world today in the name of “popular music” is nothing but doggerels of this type, though expressed in a better lan-guage. Language, rhythm and melody are the indispensable parts of a song: one cannot exclude any one of them. (The difference between song and instrumental music is that songs comprise rhythm, melody and language, but in instrumental music, rhythm is pre-dominant, melody is subordinate, and language is absolutely nil.)

Dance and Recitation

Dance is customarily divided into two categories: gestural and rhythmic. Many people are loathe to accept that gestureless rhythmic dance can be considered dance at all. Judging the characteristics of dance, it must be admitted that both gestures and rhythm are impor-tant components in dance: the gestures give expression to inner sentiment, and the rhythm gives it dynamism. If dance is only gestural and devoid of rhythm, it is called pantomime, not dance. And dance, devoid of gestures is nothing but another form of physical exercise – it is not art.

147

The greatest difference between recitation and acting is that in acting there is both lan-guage and gesture; while recitation (ávrtti) consists of only language. Thus in acting there is greater scope for the expression of refined aesthetic taste than in recitation.

Architecture and Painting

As for architecture, a perfect mastery of the science of engineering along with the knowl-edge of art is necessary, and thus there is a wonderful blending of the crude and subtle arts in architecture. No matter how great is the suggestion of subtle aesthetic sense in archi-tecture, it never has scope for being unnatural. Yet it is in painting and sculpture, which are considered the subtlest of all arts, that we find the true expression of the wonderful aesthetic sense of the human mind. In the calm stillness of a painting or a sculpture, all has to be vividly expressed – laughter and tears, hopes and fears, gestures and language. Indeed, it is the arts of painting and sculpture that beautifully bridge the gap between the mundane and the supramundane.

As in dramatic acting, so in painting and sculpture the question of naturalness or unnatu-ralness arises, and here too the same answer holds true: the mode of expression must be chosen to suit the sentiment being expressed. In fact to raise the question of naturalness or unnaturalness in painting is absolutely unfitting. The artist at the time of giving physical expression to his or her mental image is not bound to reproduce a particular part of the body according to physiological science. Giving form to thought or idea is what is impor-tant: the artist is not a teacher of physiology. Bringing thought or idea into the world of form is his or her artistic sádhaná.

Society’s Responsibility Towards the Artists

The artists and the litterateurs are the guides of the society, and to keep a watchful eye on their ease and comfort, to help them preserve their existence, is the sacred duty of the so-ciety. And this sense of duty is all the more necessary where art and literature is practiced as an indispensable part of social service, not as a profession. People can on no account evade their responsibilities toward the artist, since art and literature are dedicated solely to service of the people. Where the state belongs to the people or is run according to their will – that is to say, in a democratic state – the government as the representative of the people, should take over this sacred responsibility. When the government has to face vari-ous difficulties due to financial stringency or where the state due to some particular policy or any other cause is reluctant to give any encouragement to art, then the people outside the government in the private sector will have to shoulder this responsibility directly. Tak-ing into consideration the financial conditions of those who are cultivating the different fields of art today, we find that those who are practicing music are the most solvent. With cinema, radio and recording, musicians on the whole have ample opportunity to earn money by displaying their skill in social gatherings and variety entertainments.

148

Except for a few prominent individuals the condition of the majority of dancers and in-strumentalists is not at all good; it is even worse than that of the singers. Nevertheless dance and instrumental music are far subtler than the art of vocal music.

Reciters, too, have almost no scope to earn money. So many talented reciters usually stop their artistic endeavour due to the lack of sufficient encouragement by society.

Many people may perhaps think that these days actors and actresses are riding the crest of popularity. This may be true of a handful of people, but not of the collectivity. Only those who have earned their reputation in the cinema or on the professional stage have a good income, and indeed they do very well; but for those actors of mediocre talent, the scope of earning money is quite limited. No one is willing to give new actors and actresses a chance. Even if they are given the opportunity to perform, the amount of wages offered them is not even adequate for their subsistence. Most directors do not want to take risks with new and young actors and actresses. Art producers and distributors find it more con-venient to increase the sales of their films with old and seasoned stars. Most of the pro-ducers that have experience in the film business are not knowledgeable about the tech-nique and standard of the art of the film, and so they too do not come forward to help the new artists. Therefore, on the whole, in all countries of the world the only hope of new-comers with histrionic talents is the professional stage. Non-professional theatres in the countries where they do not receive appreciable state aid, are in a decrepit condition due to their failure to compete with the cinemas. So it has not been possible for them to ac-commodate the new artists.

If dramatic art is to develop properly – indeed, if it is to be kept alive at all – then every country must adopt a strong policy. The first step of this policy must be to build up fully or partially government aided theatres in every major village and city, which must be exempt form amusement taxes. Of course the people should expect that the government will adopt a liberal policy and award full freedom to the non-official connoisseurs of art in the selection of the subject matter of the dramas. If the condition is imposed that none of he political groups be allowed to use dramas as the media of their party propaganda, this will be a welcome measure. When the number of theatres are increased and dramatic per-formances are popularized, there will be a greater demand for dramas. This will certainly encourage the talented authors to write dramas. It is because dramas do not sell well that powerful authors do not want to write dramas. If dramas receive proper remuneration, then there will certainly be a change in the authors’ outlook. Furthermore, if the number of theatres is increased, the playwrights will no longer have to depend upon the generosity of a few big theatre magnates; for if the dramas prove their worth in the theatres, the play-wrights will not have to worry about how to sell their dramas.

One more step, in my opinion, that may be taken in order to encourage the dramatists, is to give them financial help in the form of a daily honorarium for the number of days their dramas run on the stage, regardless of whether they are professional or non-professional. This will give the dramatists the opportunity to earn some money whenever their dramas are staged and thereby keep them free from the cares of subsistence. Then they will be able to apply their minds to writing more and more new dramas for human society.

149

Gone are the days of poems and poetry as a commercial proposition. Books of poetry sell even less than dramas, and it is hard to say how far the slogan “Read more poetry” will help. But I think we should expect good results if the custom of presenting books of poems at various social ceremonies and festivals is introduced. The poets may even get sufficient encouragement if different books of poetry are selected as textbooks for higher classes, that is, each book by a single poet. If the compositions of the different poets are compiled in one single book, none of the poets will reap any financial benefit.

Encouraging Painting and Sculpture

Painting and sculpture, the two subtlest of the arts, are the most deprived of popular en-couragement and sympathy. It may be argued that the sculptors of those countries where idolatry is prevalent have been able to preserve their art due to popular support, and the problem of their subsistence is thus beings solved without any government aid. Is this not, some say, the most significant sign of popular support? I cannot persuade myself, however, that the people of idolatrous countries are connoisseurs and patrons of sculptural art. There is no doubt that the people of these idolatrous countries buy images from the image-makers, but they do this under the inspiration of their religion and not our of love for art. If love of art were their motivation, then they would certainly not throw those symbols of art into the water after worship. The situation is different where people buy images of metal, wood or stone to permanently establish a deity in their homes: but there, too, the buyer’s intention is not to encourage art. Although they pay some attention to the beauty and sweetness of the image, they do not give a free hand to the sculptor in its creation, for the artists always have to work confined within the boundaries of the religious eulogies to particular gods: they seldom have any opportunity to display their own conceptual origi-nality. Hence the observation that the people of idolatrous countries patronise art by buy-ing images is not correct: they only help to preserve a particular class of artists.

In order to encourage the art of image-making, the artists should be given full freedom, or else their creations will be mere made-to-order, commonplace things. The artists should freely mould images of human beings, animals, natural objects, and all natural and un-natural events. Producing newer and newer thoughts and ideas daily, they will go on moulding newer and newer gods, and the hymns of the gods will evolve centring around the images of their art. Then alone will art find its justification. The creations of the artist will not remain confined within the four walls of the temples, but will rather be in close touch with the common people in all spheres of social life. Statues, deities and other crea-tions will attain a place in every field of social life – in homes, drawing rooms, clubs, schools, parks, and indeed, everywhere. Sculptural art must be made popular by occa-sionally holding exhibitions as well.

Regardless of whether the image-makers receive patronage or not for their idols, there is still a class of people who are getting the opportunity of practicing the art of painting. At one time a number of small groups of painters emerged in different countries. In Bengal for instance, there was a class of people who took to painting as their community trade: they were known as patuas, or painters. Of course, while painting gods and goddesses,

150

they had to work according to the specifications embodied in the sacred hymns, and thus they had very little scope for original expression. Nevertheless, apart from these divine im-ages, they used to paint many other things as well, taking full advantage of their freedom and opportunities. The people of the society used to patronise these patuas in the same way as they did other artisans and professionals. Together with their purchases from the market, they would also buy one or two pictures painted by these village artists. But those days are gone now. Today the paintings of these artists have lost their prestige due to vari-ous psychological and economic causes. With the development of the sophisticated tech-niques of printing it has become far too easy for people to collect different types of cheap and showy pictures. This has afforded opportunities to a few reputed artists to earn money and they, in turn, have no doubt provided opportunities to some other traders to earn money as well; but in the process they have uprooted the patua community from society.

The lack of proper appreciation is one of the causes of the destruction of this art, if not the chief cause. The people of India have not at all appreciated the pictures painted by the village artists, considering them to be most ordinary or even unnatural; instead they buy, at higher prices, pictures of the same kind or of inferior quality, which are painted by reputed artists of distant lands. Previously people looked down on the paintings of Jamini Roy as the pictures of Kalighat, but when a famous gentleman from a faroff country showered un-stinted praise upon these very Kalighat-brand pictures, then the local people deigned to take a little interest in him. Long ago, Jamini Roy should have received the recognition which he has today. Truly speaking, most people have constantly ignored the merits and demerits, the speciality and charm of the art of painting, and that is why it is incumbent on the state or the cultural institutions to keep alive this art and its artists. Furthermore, they must awaken in the people an artistic outlook; that is, it is the duty of these very institu-tions to make people appreciative of art. As artists the names of Nandalal Bose and Aban Thakur are well established today: yet I think the people would have taken a much longer period to recognize them, had the recognition of Rabindranath not preceded them. To buy the original paintings of the artists is often beyond the means of the people and so, in spite of their love of art, they are generally satisfied with inferior substitutes: in other words, they decorate their homes with copies. The artists do not usually benefit financially from this, and indeed very often they suffer losses – and not only financially. To remedy this, art galleries should be maintained in the major clubs and libraries; the original paintings can be lent to the members in exactly the same way as books are loaned form the libraries. In this way the artists, especially the new ones, will get great encouragement. The clubs and libraries may even print the pictures that become particularly popular.

Authors’ Publishing Cooperatives

When we consider those litterateurs who are the most numerous and the most vocal among the artists today, we find that their literary practice has generally not been able to solve the problem of their subsistence. In most cases the sugar of their profit is being gob-bled up by the ants of publishers. We hear everywhere that there is a slump in the book market, and the royalty rates for new writers is not even discussed in society. If those who are the pioneers of society, who portray the past in the present and the present for future

151

posterity, who offer suggestions of the picture of the future to the people of the present – if they are forced to starve or half-starve, this will certainly not be to the credit of human so-ciety. It is unthinkable that these creative geniuses should curse their own fate. In my opinion the litterateurs themselves will have to find the solution to this problem. They should take up the publication of their books themselves, on a cooperative bases. It is not possible for the insolvent litterateurs to operate this business individually, nor is it desir-able; for then they might become dominated by a capitalistic, materialistic mentality. Nor is it desirable to constantly blame the governments without reason; indeed, if the book publishing business falls in the hands of the government, litterateurs may suffer more harm than good. The publishing business must be kept completely in the hands of private or-ganizations, or else literature will cease to be literature and will be transformed into the bulletins of various parties, as has been, and is, the case in many countries of the world.

The Critics and Patrons

All have the right to criticize artists or their art: the artists who do not like criticism have no future. But it is also appropriate to say a word or two about the critics. First, their criticisms should help the artists, not discourage them or belittle them. Secondly, those who criticize others should also be thoroughly well-versed in art and literature. To pass opinion without having studied or written anything oneself, after merely going through a few books of criti-cism, is nothing but officious meddling and interference. Such critics who lack adequate knowledge indulge in literary gasconades based on their superficial views, and think that they can get away with it. Yet such a sham and hollow intellect is to no avail, for it will ultimately be exposed. Those sincere and discriminating artists who are truly willing to reform themselves, if they are deluded by such critics, will only become disturbed.

In this connection there is one more important factor: those who could not succeed as authors themselves even after writing dozens of books, are the very people who are ex-tremely vocal in criticizing others. In other words, they betray their own long-standing failures through their criticism. It is futile to expect any help or constructive guidance from this class of so-called critics. In all spheres of life it must be remembered that if one seeks to display one’s authority, one also has to shoulder the responsibility. We have the right to walk on the streets, and so we also bear the responsibility of keeping them in good order by forming a municipality. Those who love art and artists, should criticize them with a sympathetic mind. In such a criticism there may even be caustic censures of serious and sizeable flaws, yet behind these the sympathetic touch of the critic’s heart should be able to be easily understood by any litterateur or artist; then the artist may easily accept the critic as his or her own. Indeed, today we need this type of critic.

These days the Goddess of Learning (Sáhitwa Sarasvatii) is mortgaged to the Goddess of Wealth (Laksmii), for the value of the Goddess of Learning now depends upon the favour of the Goddess of Wealth. Whatever the quality of writing, if the publisher is well-established, the book will sell well in the market due to effective advertisement tech-niques. Thus the indigent litterateur undergoes humiliation by cringing at the doors of the reputed publishers; and the publishers are quick to exploit this situation in their favour.

152

Due to publicity stunts and propaganda, it has become impossible for the common people to know which book is good and which is not. There is a flagrant dearth of developed critical literature or critical magazines in every country of the world. Books sell in the market on the strength of publicity alone, or due to their ability to excite the lower human propensities, or due to their gross catering to the crude entertainment of the common mass. That is why we find that the books published by the authors themselves, regardless of how good they are, do not sell well in the market. On the other hand, books which ex-cite people’s sexuality, whatever might be their content or language, sell extremely well. Every reader knows that books like Sasadhar Dutt’s “Mohan Series” or Dinen Roy’s “Ra-hasya Laharii” sold much better than any of the quality books of Bengali literature. Thus sales are no criterion to judge the superiority of any book. It is therefore a great problem for the readers, the purchasers, and the library directors, to select books, and there is no solution to this problem as long as critical literature and critical reviews of high quality are not available.

Caught in the eddies of commercial and party cliques, litterateurs have to face yet another disadvantage. Literary criticism, whether right or wrong, (though in my opinion every criti-cism (samálocaná) should be healthy criticism (samálocaná) must always be constructive, and also acquaint the readers with the writer. But where literature is not given proper rec-ognition for any particular reason, where the writer is kept remote from the readers with-out any introductory review, the situation is very difficult for the writer. It is to avoid this situation that today’s writers have started knocking at the doors of the reputed publishers. This is certainly not a healthy sign for the world of literature.

Taking advantages of their indigence, powerful persons have exploited the litterateurs in various ways and this has taken place from very ancient times. In those days even the kings and emperors’ nurtured court poets, giving them gifts of tax free properties, and in exchange they bought their souls. The talented litterateurs or artists frequently had to do uncongenial jobs under circumstantial pressure for the amusement of their patrons. To sat-isfy the whims of their licentious patrons they had to compose obscene poems and model obscene statues and images. To make their patrons’ enemies look contemptible, they had to besmirch their names with scandals and calumnies. To extol the dress, colour, family, caste, class, and ancestry of their patrons they had to resort to lies and fraud, and cite the relevations of the gods in support. The same condition has continued even today. With a very few exceptions, most of the litterateurs belong to the lower stratum of society. In spite of their desire to work independently, most of them have pawned themselves, from the grey matters of their brains to the very tips of their fingers – to particular people and or-ganizations. Even those who appear from their writings to be bold and spirited, have under circumstantial pressure become the play-things of the political parties.

In contrast with the olden days, the different states of the world have allotted quite a lot of awards for the litterateurs these days. But that is where the danger lies. Any government – whether monarchical, republican or autocratic – is run according to a particular ideology, and so there is little chance for the government to suddenly become impartial while be-stowing awards on the litterateurs. Naturally it will judge the merits and demerits of the litterateurs through the bias of its own party, and consequently the litterateurs will be

153

compelled to sacrifice their ideals to serve their bellies. These observations are largely ap-plicable to different types of governments, but especially to democratic states, for in democratic states ideological clashes are more in evidence, and hence the necessity of the propagation of ideologies is also more acute. That is why the democratic states want to use the litterateurs as their tools of propaganda. Needless to say, such made-to-order writings cannot be called literature at all: political writings can never be called literature.

If a government sincerely wishes to give encouragement to good and honest litterateurs, then it should form a board of non-political educators to give awards. This task could also be performed by the universities for, on the whole, universities still maintain their non-political nature. Nevertheless, the appointment of a non-political board is preferable, for these days there is an increasing tendency among the universities to flatter the political leaders in the hope of getting an increased government subsidy or grant. By liberally awarding Doctorate degrees to ministers and their deputies, regardless of whether they are deserving or not, the impartiality of the universities is being gradually eroded.

There are some critics who become extremely upset when litterateurs attach themselves to a particular literary group: they say that since literature is for all, why should a litterateur be attached to any particular group? I, however, hold a different view. The ideal of litera-ture is to promote the welfare of all but the process of this endeavour for collective welfare cannot necessarily be the same for all. What is there to grumble about if those litterateurs whose mode of service is similar, chose to move together in a unified group? Those who object to the formation of literary groups and societies under the name of “Anti-so-and-so” lack tolerance as well as civic sense. Litterateurs may also form “Pro-so-and-so” groups, and no one should object to it.

Acquiring Proper Knowledge

The greatest obstacle in the collective progress of the human race is the ignorance of the individual mind. Knowledge is for all – it should be open and free like the light and air of the sky. It is undeniable that the most powerful medium for the dissemination of knowl-edge is a good book. That the value of an object is assessed in the field of application is undoubtedly true. And so the greatest means of assessing the value of knowledge is its successful application in the practical field. We cannot accept sterile knowledge as true knowledge – either it is self-delirium or luxury. Even recognized knowledge loses its value, if after being acquired it is stowed away like packed sacks in the corner of the mind. Of course, if anyone lacks the language to express their feelings or the knowledge that they have acquired through study, then I have no complaint against them. Yet I would say that an artist should try to convey whatever they know to the hearts of the people in an easily understandable manner. Anyone who does not do this is, in my opinion, not properly con-scious of his or her social responsibility. Of course, it is quite a different matter if a person suffers some sort of inconvenience or disadvantage in this regard. Those who prove their sense of social duty by placing their feelings properly before people are indeed artists, are truly distinguished litterateurs.

154

The sole cause of the internal weakness of human society is its ignorance. The superlative intuition (Sambodhi) that removes this ignorance is nothing but the thought of the Cosmic Mind (Bhúmámánasa). Art or literature is one of those sources from which common peo-ple get the opportunity to become established in the Cosmic Mind. If the mind of one fails to know the minds of others, if the minds of many are not comprehended by the mind of one, then how is the establishment of unity possible? The endeavour (sádhaná) of the artist or the litterateur has been continuing through the ages, and its aim is to see One among many, and to lead the many to the path of One. In this effort there is no imposition, no injunction of the Law, nor the imperious pressure of any administration, only a sweet and cooperative relation. Though separated by many countries, many states, many religions, many communities and many languages, the human race is an indivisible entity. Every human mind is but the diversified individual manifestation of that same indivisible Cosmic Mind. Today we look forward to the advent of that artist, that litterateur who will convey this truth to the hearts of humanity in a still sweeter language, still more strongly and deeply.

The human race is moving at an irresistible speed. Today, humanity wants to forget those who have written their works centring around various kinds of fissiparous discriminations. Human beings want to channelize their whole range of vision towards the bright future – a future which will transcend all individual or group interests, all territorial limits of coun-tries and states, and transform the fates of many people into one destiny. Human beings no longer want to rely on so-called providential favour.

Individual heroism is about to lose its vibrant spirit. Nowadays people have learned that if the thrill of victory is due to anyone, it certainly belongs to humanity. About seven hun-dred years ago the Asian poet Candiidása, from an obscure corner of Bengal, sang about the same great possibility:

Shuna he mánus bháiSabár upare mánus satyaTáhár upare nái.

[Oh human beings, my brothers and sisters,Humanity is the highest truth,There is nothing beyond it.]

Today not even the Pacific Ocean between Asia and America is difficult to cross. The peo-ple of Asia and America are touching each other’s minds and have learned to accept each other sympathetically as their own. Europe, Africa, Australia, Mercury, Jupiter, the stars, the comets, the constellations – none of them is alien to the other, none is distant from an-other. Gradually everyone has begun to realize the vibration of the One Integral Mind. It is my firm conviction that the future of humanity is not dark. Every human beings will attain that inextinguishable flame that is forever alight beyond the veil of the darkness of the pre-sent – and attain it they must. Those who will carry the message of that effulgent light will be forever revered by all humanity. I see the potentiality of those memorable and vener-able people in the litterateurs and artists, and that is why I hold them in great regard. The American poet, Carl Sandburg, has said,

155

There is only one man in the worldand his name is All Men.There is only one woman in the worldand her name is All Women.There is only one child in the worldand the child’s name is All Children.(5)

In exactly the same strain, perhaps with a sweeter language, the same idea has been ex-pressed by the Asian poet Satyendranath:

Jagat juriyá ek játi acheSe játir nám mánusjátiEki prthiviir stanye pálitaEki ravi-shashii moder sáthii.Shiitátapa ksudha-trsnár jválaSabái ámra saman bujhiKachi-káncha guli dáto kare tuliBánchibár tare samán yujhi.Dosar khun ji o básar bán dhi goJale dubi, bánci páile dáun á.Kálo ár dhalo báhire kevalBhitare sabái samán ráun áBahirer chop áncare se lopBhitarer raun palake phote.Bámum-shudra brhat ksudraKrtrim bhed dhúlay loteRáge anuráge nidrita jágeÁsal mánus prakat hayVarne varne náhika vishesNikhil bhuvan branamaya.

[There is only one race in the world,And that is the human race,Nourished with the milk of the same Mother Earth,Dwelling within the same compass of the sun and the moonThe same heat and cold, the hunger and thirst,We all equally feel,Together we raise the tender green plants and make them strongWe all struggle to preserve our lives,We seek friends and comrades, and build happy homes,We all drown in water, we all thrive on land.Black and white are merely external hues –Internally the blood of all is redBy penetrating below the surface,The true inner nature is instantly revealed.The Brahmin and the outcaste, the great and the small,Are all artificial distinctions that ultimately crumble to dust.

156

When love awakens in sleeping souls,Then true human beings will emerge.There is no difference between one colour, one race and another –For the entire universe is pervaded by One Infinite Consciousness.]

Human beings of today, in chorus with Candidása, Sandburg, and Satyendranath, will move together shoulder to shoulder towards an exalted humanity, towards the highest ful-fillment of their individual lives.

Nivir aekye jáy mishe jáySakal bhágya sav hrdayMánuse mánuse Náiko prabhedNikhil mánav brahmamay.

[In inseparable unity all faiths and hearts will merge,For there is no distinction among human beings – the whole humanity is an expression of the Supreme One.]

1966

Footnotes

(1) A collection of poems in praise of deities. –Trans.

(2) The poet who composed the ancient epic Rámáyána. –Trans.

(3) A vegetable dish, not meant to be very hot or spicy. –Trans.

(4) A sour sauce-like dish which never contains ghee or clarified butter. –Trans.

(5) “Timesweep”, in Honey and Salt, 1963. –Trans.

157

Various Occupations

That which keeps something alive is said to be its vrtti [occupation]. The physical pabula on which the mind depends for its existence and development, or the objects on which the mind ideates, are one’s mental occupation. The subtlest feeling a person can experi-ence, which fills the mind with bliss, can be said to be one’s spiritual occupation. In the same way there are various physical occupations which preserve one’s physical existence and maintain the body. A means which one adopts to stay alive in the physical sphere is called an occupation; for example, one may be a doctor, a teacher, a businessman, etc.

It requires very little thought to realize that the different occupations create divisions be-tween human beings. As a result people who lack high ideals usually form groups. The psychological reason is that the people’s feelings are shaped by the nature of their occu-pation. And these feelings together with the identical nature of the people’s mental occu-pations encourage the formation of groups. No matter how intense their professional jeal-ousy or rivalry, a lawyer will seek out the company of another lawyer, a soldier that of an-other soldier, a doctor that of another doctor, and a renunciant that of another renunciant.

A detailed analysis of human psychology will clearly reveal that because psychic pabula are connected to matter due to the need to preserve physical existence, they are strongly influenced by matter. However, if a person has high ideals, his or her materialistic ideation will be transformed into psychic ideation which in turn will develop a spiritual quality. One will thus acquire the capacity to rise above group [groupist] psychology. But due to an absence of spiritual idealism and universal outlook, some of those engaged in different occupations become exploiters instead of assets to society. They completely ignore the fact that their individual or group interests are not separate from, but are a part of, the collec-tive interest.

Lawyers

Let us start by discussing lawyers. I do not belong to a particularly fastidious or orthodox section of society. The popular allegation that lawyers earn their living by deceiving others and by encouraging litigation is, according to my understanding, not totally correct. But is this frequently-made allegation totally false? Although it cannot be proved conclusively, we can say that in general most lawyers would like disputes in society to continue.

After the abolition of the zamindary system in a certain state of India, a lawyer complained to me, “Before the abolition of the zamindary system, there were constant lawsuits be-tween one zamindar and another as well as between a zamindar and the people under his jurisdiction, and we used to earn money from this. But now the people who used to be under the jurisdiction of a zamindar do not have to come to court, and the number of civil and criminal cases has declined.” Just imagine! The good lawyer said this because he was concerned about his livelihood. In his personal life he was extremely honest and peace-

158

loving, but the nature of his profession encouraged him to support disturbances, feuds and murder.

Though they understand the magnitude of their clients’ crimes, competent lawyers, due solely to financial greed, use their intelligence and clever arguments to get criminals hon-ourably acquitted. Such actions certainly do not help to preserve the purity of society. Are not those who lead society into the quagmire of sin in order to further their individual in-terest and for financial gain as guilty as criminals? If, in the eyes of the law, associating with evil people is regarded as an evil, the attempt to help criminals avoid corrective measures (I do not like to use the term “penal system” because I am not ready to accept at all that one human being has the right to penalize another) is most certainly an antisocial action.

There is yet another and more serious consideration in regard to this sort of conduct. The process of passing a judgement does not end when a criminal is released from the correc-tive system. Sometimes criminal leaders derive sadistic satisfaction from seeing innocent people victimized. Cunning lawyers, when they become directly responsible for the vic-timization of innocent people, definitely commit a greater crime than criminals.

In spite of all this, I do believe that lawyers are necessary and have an extremely important role to play in society. Common people often cannot express themselves coherently. Dur-ing a trial a frightened, nervous person sometimes behaves in such a way that his or her facial expressions arouse suspicion in the mind of the judge, which in turn influences the judgement. It is indisputable that lawyers are needed to protect common people from such dangerous situations. Apart from saving the innocent, lawyers can and do help to save criminals from unjustifiably harsh sentences which stem from prejudice or strong bias.

If supporting the guilty is an antisocial activity, is it not antisocial to appeal for leniency on behalf of the guilty? In my opinion, no. It is a lawyer’s duty to see that a person is not se-verely punished for a small crime. It is the lawyer, and not the public, who should clearly explain to the judge the sort of circumstantial pressure that forced a criminal to commit a crime and the extent to which the criminal was responsible (or not responsible) for the creation of these circumstances. Considering that criminals are human beings and helpless during their trials, it is certainly not a crime to provide them with proper representation. That is why I do consider it an injustice to call lawyers social parasites. They are an indis-pensable group of intellectuals in society.

Although I do not doubt their intentions, I do feel that those who advocate the arbitration and panchayat [village council] systems in order to reduce the cost of lawyers, should not entrust the functioning of the judicial system to the whims of an individual or a particular group. The subtle intelligence that is required in judicial procedures cannot generally be found among the majority of members of arbitral bodies or the leaders of village councils. If the selection of those on arbitral bodies and village councils is entrusted to experienced judges, it may be possible to hope for good judgements from them, but it may also turn out that those selected, despite their integrity and sincerity, pass a wrong judgement at any moment due to insufficient or incorrect knowledge of the law. Such mistakes are not nor-mally expected from lawyers. If somebody wants to extensively implement the arbitration

159

and village council systems in order to teach the members of the legal profession a lesson, he or she will have to agree that, for the sake of public welfare, the members of such bodies should be selected, not elected. Of course only lawyers should be eligible for se-lection. Such an approach is not bad.

There was a time when lawyers had both prestige and money, but today they are on the verge of losing both. Many lawyers who have little work start giving fiery lectures from po-litical platforms. I am not suggesting that none of them are dedicated to social service. Still, most of them do not aim to serve their country but simply to solve their personal problems. They think, “It would be good if I could further my political ambition. One day I may be elected a member of parliament or even become a minister. If this does not hap-pen it does not matter, because my work situation will still improve due to the political support of my party.” Today educated people can easily understand the motives behind their fiery lectures. Very little investigation is required to reveal that in democratic coun-tries politics is full of lawyers who were unable to secure briefs. No other profession than this has so much scope to exploit people in the name of public service.

But why is this so? Are they alone responsible for their deceitfulness and mental degrada-tion? Certainly not. I do not blame them in the slightest. In order to obtain their basic ne-cessities, poor intellectuals use these kinds of psychic means instead of stealing or com-mitting armed robbery.

The implementation of various economic-development projects should be increased, and the number of lawyers should be reduced. In the field of education, students should give most importance to the study of science and technology, followed by commerce and then the arts. Only talented arts students should be given the opportunity to pursue higher studies in the arts. A small percentage of these students should be encouraged to study law, provided they can demonstrate proficiency in sociology, civics, political science and logic. It is not at all desirable to encourage immorality by providing unlimited opportuni-ties for students to study law, thus overcrowding the profession.

Doctors

Shatamárii bhavet vaedyah sahasramárii cikitsakah [“If one kills a hundred people, one may qualify as a quack, but if one kills a thousand people, one can qualify to be a doc-tor”]. It is both amusing and infuriating, yet it is true. Like an old barber, a young doctor cannot be trusted. But this is not the end of the matter. It is possible to earn the name shatamárii [one who has killed a hundred people] or sahasramárii [one who has killed a thousand people] by killing mice or guinea pigs in laboratory experiments, but is it not tragic if the killing continues after one has qualified as a doctor?

No matter what country you belong to, tell me honestly, how many doctors can you really trust and respect? Among the doctors you know, you may believe in one or two at the most, but those who have won your faith may or may not command your respect. In other words, the doctors whom you believe in, who can cure a patient, are not accessible be-cause they cost too much. In such circumstances your confidence in the ability of doctors

160

remains intact, but you cannot consider them as friends; nor do you have any real proof of their humanity, hence you cannot give them your respect either.

Moreover, the medical profession as such has more to do with social service than with professionalism. Social service is the main aim of the medical profession. But then social workers cannot live on air, so they have to accept some money for their livelihood from the government, autonomous bodies, public institutions or ordinary people: in short, from those they serve. To be a doctor may appear to be a way of earning a living to an unem-ployed person, but it cannot be categorized as a business under any circumstances. A helpless person, no matter how great his or her financial, social or intellectual capacity, considers a doctor to be a ray of light in the darkness or a lifeboat which can save him or her from drowning.

Of all the doctors you have come across, how many are idealistic and dutiful? If you visit a doctor, he or she will prescribe strong medicines for a light illness. This will inevitably be the case if he or she owns his or her own dispensary. But the same will be the case if the doctor operates a “chamber practice” out of his or her home; he or she will force some patent medicine down the patient’s throat. The doctor’s special “mixture” will also be pre-scribed as a matter of course. Here, of course, I am referring particularly to allopaths. The most disconcerting thing is that they frequently diagnose a case by guesswork. An exami-nation of the blood, stool or urine often reveals that their diagnosis was totally wrong; yet the patient depends on the doctor’s guesswork and as a result is required to swallow medi-cine after medicine. Is this not deplorable? What a cruel joke that doctors do such things to helpless patients!

Methods of medical treatment: Current methods of medical treatment can be roughly di-vided into three groups.

The most common method is to fight disease with strong pills and injections. Allopathy, ayurveda and hekemii [hakims](1) can be included in this group because they use strong medicines and also poison as a medicine, although their methods of diagnosis and reme-dies differ. In this method of treatment the selection of medicines involves great risk, be-cause more emphasis is placed on the indications of the disease than on those of the pa-tient, and because of the possibility of causing death.

The great danger in diagnosing illnesses and prescribing medicines according to the germs and diseases present in the body is that it is nearly impossible to arrive at a firm conclu-sion about the precise nature of germs. Whether diseases are caused by germs or germs are created from diseases which are caused by other factors is a matter of controversy.

The symptoms of one disease may be identical to those of another, and the remedy for one may prove to be completely ineffective or even harmful in the case of the other. Moreover, as poisons are used, they may seriously affect the vitality of the patient. Just imagine, if the doctor is incompetent or is completely motivated by a business mentality, what will the plight of the public be?

161

There was a time when diagnosing illnesses and prescribing medicines were not very diffi-cult because diagnoses were based on three constituents of the body – air, bile and phlegm – with blood as a fourth constituent. But increased physical and glandular com-plexity has led to a corresponding increase in the number and complexity of diseases. So to what extent can this method of diagnosis be useful to a doctor? Is it not simply guess-work to prescribe medicines for a particular disease when the medicine is prescribed for the disease but the disease is diagnosed according to the bodily constituents? If you men-tioned this to an allopath, ayurvedic doctor or hakim he or she would probably hand over his or her stethoscope or mortar and pestle and reply, “Here you are, sir. You had better treat the disease yourself.” This, of course, is an angry remark. While I recognize that a lay person should not have the audacity to counsel a doctor, I must also point out that every-one has the right to consider the merits and demerits of a particular type of medical treat-ment.

The principles, application and philosophy of homoeopathy are completely different from the above medical treatments. Homoeopathy treats the symptoms of the patient, not the disease or its symptoms. So there is very little possibility of causing harm, even if the diag-nosis is not quite correct. A doctor with good powers of observation and a subtle sense of discrimination can easily prescribe remedies according to the patient’s symptoms. Another speciality of homoeopathy is that medicines are administered in subtle doses, not in the form of strong tablets, and such doses quickly become active in the molecules of the pati-ent’s body as well as in his or her mental sphere.

The greatest difficulty with homoeopathy is that it is based upon the subtle intellect of the doctor, and to achieve such a degree of subtlety regular, sustained effort is absolutely es-sential. Yet homoeopathic treatment is generally quite slack, and slackness is particularly evident in the proficiency of homoeopaths. Anybody can become a homoeopath by studying a few books. No one will object. In most countries there are no proper regula-tions either.

Surgery and injections are not acceptable to homoeopathic philosophy, but in certain in-stances the need for surgery as well as injections cannot be denied. Nowadays of course surgery is gradually being incorporated into homoeopathy. This is definitely a positive de-velopment.

Naturopaths do not believe in using medicine. They think that it is possible to cure pa-tients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet. I do not deny that this is possible, but it is also often difficult to gradu-ally and completely attune the body to nature. People should recognize that medicine does not cure disease, rather nature cures disease with the help of the body’s own healing power. Medicine only helps to accelerate the activity and speed of the healing process.

In cases where disease is caused by unnatural activity, I do not see the harm in using medicines to help nature. Just as earth, water and air are medicines, are not various types of medicines also prepared by selecting ingredients from nature? Of course precautions must be taken when using medicines to help the healing power of the body, to ensure that they do not cause physical side-effects or psychic disturbances. Where a person has not

162

engaged in unnatural activity, he or she may still contract a disease due to pollution in the air, earth or water. In such cases is it possible to attune the body to nature? Furthermore, the diets and lotions prescribed by naturopaths are often very expensive and beyond the means of the poor.

Ápascavishvabhesajii [“Water is the universal remedy”]. I do not disagree with this asser-tion of the Rgveda. However, although I have a deep regard for various aspects of hydro-pathy and naturopathy, I do not see any reason to support the view that all types of medi-cine and surgery are harmful. Biná cikitsáy yata lok mare tár cáite beshii lok cikitsáy mare [“More people die with medical treatment than without it”] – nor am I prepared to accept this view, because in the acute stage of an illness even very poor people get or try to get medical treatment. I do not think such views are worth commenting on.

Nevertheless, there is no doubt that the majority of those who die while under the care of doctors die due to incorrect diagnoses and wrong prescriptions. All medical systems can be equally faulted for wrong diagnoses; but as far as wrong prescriptions that lead to death, in my opinion more blame should fall on those who use heavy doses of medicine.

The welfare of the patient should be the main aim of the medical profession, regardless of the philosophical or logical ramifications of a particular system of medicine. Doctors may find it somewhat difficult to work with such a principle, because it is unreasonable to ex-pect them to be experts in all the medical systems. In reality, it is highly unlikely. Never-theless, what is not possible in a doctor’s chambers may be possible in a hospital.

In the hospitals of some countries the welfare of the patient is given top priority and the patient is treated accordingly. Immediately after being admitted, he or she is thoroughly examined by an appropriate board of doctors who determine the most suitable system of medical treatment. In other words, if the patient’s disease can be easily cured by allopathy, he or she will be treated by an allopath; if by homoeopathy, by a homoeopath; if by natu-ropathy, by a naturopath; and so on. If various types of treatment are available, changing from one type to another will not be difficult in the event of the patient not responding to a particular type of treatment.

The healing power of nature: The healing power of nature cures disease; medicine only helps nature. The mind of the patient helps to activate the healing power of nature. If a doctor in whom the patient has complete faith prescribes water instead of medicine the patient will be quickly cured, but if the patient regards the doctor as a quack the disease will not be cured, even if the purest medicines known to medical science are prescribed and properly administered. It is obvious then that the disease is actually cured by the power of the mind, the medicine being secondary.

However, I do not support orthodox psychologists who believe that all diseases can be cured by psychological treatment, because psychological treatment does not work in all cases; it just cannot. Those who believe, as idealists do, that only the mind exists and not the five fundamental factors(2) (of such idealists Lenin said, “They believe that there is a mind but not a head”), argue that the mind is responsible for all diseases. But does mind alone determine human existence? Does not the mind, which becomes agitated when the

163

physical body is pinched, depend on the physical body? Taking hashish, marijuana, opium or wine causes a peculiar change in the mind. This is but one proof of the mind’s depend-ence on the body and its nerves.

A disease can be mental or can be physical. Similarly, medicine may be mental or may be physical; hence it is most desirable and productive if both kinds of medicine are adminis-tered simultaneously in all diseases, whether they are physical or mental. Those who only believe in psychological treatment for mental disease know from experience that such treatment will not permanently cure the disease and the patient will soon relapse. Only where, along with psychological treatment, guidance concerning diet, bathing and be-haviour is given, and to normalize the diseased glands of the body medicines prepared from the five fundamental factors are prescribed, can the disease be permanently cured.

In the same way, if patients suffering from a physical disease are given proper medicine, food, light and air but at the same time are subjected to constant criticism and humilia-tion, it will be difficult for them to fully recover. Even though some people have everything they physically need, they become mentally debilitated, like a worm-eaten, withered flower. So it is evident that patients suffering from a physical disease need proper psycho-logical treatment and a congenial environment in order to maintain their mental health.

The conduct of doctors and nurses: The patients’ faith is more important than medicine in curing a disease, but where does their faith come from? From the conduct of the doctors and nurses, who have to win their confidence and inspire them with faith. Labourers per-form manual work in order to earn their livelihood; they therefore dig the ground without regard for the earth. The relationship between doctors and patients should not be like this. Doctors must use all the qualities of their minds to win over their patients. It will certainly not add to the glory of any country or government if doctors and nurses complain, “Be-cause of the tremendous pressure of our work, we have lost all our sympathy, tenderness and sweetness.”

But to become mechanical due to the pressure of work, on the one hand; or on the other hand to show a lack of humanity by selling hospital medicines on the black market in collusion with dishonest traders, or by illegally using food, such as fruit and milk, allo-cated for patients; are certainly not the same thing. Can doctors and nurses involved in such activities defend themselves against the accusations of the public? Exasperated by such dishonest, exploitative bloodsuckers, the public often severely criticizes the govern-ment. However, in my opinion the government is in most cases not to blame. Of course it is quite a different matter if the government sanctions insufficient money to properly maintain hospitals, but in most cases this is not the problem.

In medical institutions where the public is made to suffer, you can be sure that improper dealings exist from top to bottom (that is, from the chief medical officer down to the or-derlies and sweepers); there is an immoral association among these thieves, regardless of their rank. They are all experts in the art of exploitation – they all share the spoils. Need-less to say, in such places neither the doctors nor the hospital can ever inspire faith or confidence in the minds of the patients. This is the reason that today, even after the lapse

164

of half the twentieth century, I notice that in many countries people are still as afraid of hospitals as they are of prisons.

People try to keep out of the hands of doctors just as earnestly as they try to avoid the claws of a tiger. Doctors who operate “chamber practices” out of their homes we may be able to tolerate, but those who themselves dispense patent medicines never let a patient leave without selling him or her ten or twenty rupees worth of medicine, whether he or she needs it or not. These words may seem harsh, but anybody who has had such an expe-rience will agree with what I have said.

Our complaints are endless. In every sphere of society there is a terrifying conspiracy. Pa-tients are completely helpless. When we discover deficiencies in those who have made it their life’s work to cure patients of their diseases, we naturally become all the more of-fended and begin to complain bitterly. But while complaining we fail to notice all the dif-ficulties that doctors and nurses have to face in their daily lives. If we discuss such matters not as patients but as human beings, then perhaps we might see that those against whom we have a long list of complaints have been forced by society, consciously or uncon-sciously, to get involved in antisocial activities.

Those doctors who continue to treat patients as their friends and serve society as genuine social workers while living in an antisocial environment deserve our deepest respect. But what should be done with those who are incapable of doing this, who are full of sin and can be described as antisocial bloodsuckers? According to criminology we may find among such doctors criminals due both to instinct and to poverty. To rectify them correc-tive measures will have to be taken, such as providing them with a proper education, im-parting a proper ideology and creating a proper environment. A dishonest doctor or nurse is more harmful to society than an ordinary criminal, because such doctors and nurses not only harm society directly, they also add to social problems by not performing social service according to their capacity. Their problems should be seriously and sympatheti-cally considered and their difficulties should be immediately solved.

I once knew an extremely honest and capable doctor who suffered greatly due to lack of money during the last years of his life. While active he was a dedicated, exemplary social worker, but when he became physically incapacitated society failed to recognize this. Is it any wonder that such circumstances force doctors to become mercenary?

I have encountered some doctors such as this who did not exploit their patients. Not only did they not take fees from poor patients, sometimes they provided medicine free of charge as well. But some patients think, “If a doctor distributes free medicine, he or she must have an ulterior motive,” so they would rather not visit such doctors. Some of these doctors are forced to maintain their families by private tuition. Perhaps that is why we hear many people say, “The medical profession is a business like any other. Can such a business prosper without doing anything wrong? It is impossible to run a business if one is totally honest.”

Let me recount an incident that occurred several years ago. In 1940 I went to a homoeopathic pharmacy. With me was a boy of twelve or thirteen, the younger brother of

165

an acquaintance. I had gone there for some medicine for the boy. The doctor took pains to examine the boy properly, then prescribed some medicine. He said, “Please return with his medical report on Saturday afternoon.” I replied, “Will Saturday morning not do? On Saturday afternoon I will be going out of town; I will be going home.” Further discussion revealed that we came from the same district and our homes came under the jurisdiction of adjacent police stations on opposite sides of a river. The doctor then asked me to return the medicine and said, “I am giving you another medicine.” When I asked why he said, “Both medicines are good, but I give the first medicine to people I do not know because it takes a little longer to cure the patient, hence I sell more medicine. Sometimes I am re-quested to make house calls too. What can I do, sir? Character is the first casualty of want.”

This incident is neither to the doctor’s credit nor to that of society. The doctor is losing his character due to poverty, caused in turn by a defective social system – isn’t this true?

Sociologists will agree that it is not desirable for those who are involved in saving lives to face financial difficulties. If in any country the people believe that they have more doctors than necessary, the study of medicine should be strictly supervised so that only competent and talented students have the opportunity to become doctors. That way, by reducing the number of unwanted doctors, those who enter the medical profession will be able to earn sufficient money with the cooperation of society and the state. In the absence of want, there is no risk of their losing their character.

But what is the situation in the world today? How many countries can claim to have more doctors than they need? In most countries there is a shortage of capable doctors. And in those countries where there is little or no shortage of doctors, ordinary people are often unable to get medical help because of financial difficulties. As a result capable doctors also experience financial difficulties which compel them to become involved in antisocial activities.

To eliminate the financial difficulties faced by doctors, temporary arrangements can be made. For example, young doctors who have financial difficulties can be sent from coun-tries with surplus doctors to countries with insufficient doctors so that they can get the op-portunity to earn a living and serve society. Education will be necessary to overcome at-tachment to a particular country.

Criminals are of many types and so are criminally-inclined doctors. As with criminals due to poverty, there is also no dearth of criminals due to instinct in the medical profession. These monsters in the form of doctors (colloquially speaking, cámár dáktár [vile, low-class doctors]) are the scourge of society. Sometimes they behave so atrociously with helpless people – manipulating dying patients for the sake of money – that I really do not like to consider them as human beings. Such hellish creatures can be found in nearly every large or small city. Very strong measures should be taken against them with the active coopera-tion of society, the state and socially-concerned doctors.

Once I heard about a doctor, standing by the bed of a poor, distressed patient, who said in an authoritarian way, “You must pay my fees at once. I won’t listen to any excuses.” A poor

166

relative of the patient left the house in despair, borrowed money by giving an IOU, and paid the doctor’s bill. I doubt whether a country can be considered civilized if the strictest reform measures are not taken against such human demons.

I once saw with my own eyes a well-educated doctor snatch a bottle of medicine from the hand of a female patient who had offered twelve instead of fourteen annas for the medi-cine, saying, “Must I wait till you bring me the two annas from your house? When I was studying in medical college, would the college authorities have allowed me to continue studying had I paid my monthly fees in arrears?” As she was an uneducated rural woman, she could not fully understand what he was saying. But with that humiliating rejection, she had to return home weeping without the bottle of medicine. Although this incident took place a long time ago, it remains indelibly etched on my mind.

Good and bad exist everywhere. But regrettably, among the multitudes of the “bad,” the “good” are in danger of being lost. The harshness of reality becomes glaringly apparent if we consider the medical profession as a reflection of society. On the one hand there are good doctors sincerely serving poor patients on their own initiative, and on the other hand we may observe immature young doctors proudly boasting to each other about their ca-reer prospects. Regrettable though these things may be, I do not feel that there is any rea-son to lose hope.

Countless complaints can be made against doctors and the medical profession. Although it would take a lot of space to list them all, let me briefly mention a few: patients have to settle for adulterated medicines unless they bribe the pharmacist; sweepers, orderlies and nurses do not take proper care of a patient’s needs unless they are tipped; a patient writh-ing in pain may be rebuked instead of being given medicine; if one does not call the doc-tor at least once for a personal consultation so that that doctor can earn some extra money, one may be unable to secure a bed on one’s next visit to the hospital; a medicine that is supposedly out of stock in the hospital can be illegally purchased in a nearby shop at an exorbitant price; without bribing the doctor a sick patient will not be admitted to the hos-pital; during the compulsory medical examination for a new job, all the medical staff put out their hand for a bribe; the doctor in collusion with the optician fails many people in their eye tests so that they will have to buy glasses; hospital patients are served food which is cheaper and of poorer quality than what they are entitled to; milk and fruits reserved for patients are consumed by the hospital staff; spurious drugs and injections are administered to patients. Such grievances are endless. Some are extremely serious, involving accusa-tions of such irresponsibility that it is difficult to believe that people actually have these experiences.

Usually the public blames the government for such lapses, but in my opinion, if anyone is to blame, it is the public itself. The government is not an individual who accepts bribes or encourages immorality. The government does not support the distribution of spurious drugs. If the distribution of spurious drugs ever does get sanctioned by the government, it is due to the mistakes of immoral officials. They surrender their humanity to the rich out of greed for money. Dishonest business people are aware of their own guilt and are con-stantly troubled by it, but they receive encouragement from greedy and mentally-weak

167

police and anti-corruption officials. Why not earn a hundred thousand rupees by paying a bribe of a thousand rupees! Most business people wait for the right opportunity with this type of outlook. For these reasons I do not blame the government for such immorality. Now, let us return to our topic.

The key to solving the medical problem is in the hands of the public. This is the actual truth of the matter. One may ask, “Why does the public not do something to rectify the situation?” Some maintain that these problems only occur in underdeveloped countries and that the people there tolerate evil because they are unaware of their rights. But is this correct? In underdeveloped countries there are educated people who staunchly support the different political parties and who can provide the people with leadership. Although they cannot inspire the whole society, they are certainly able to solve some of the prob-lems. So why do they not do so? The reason is perfectly simple. A large section of the up-per stratum of society is involved in corrupt practices. That is why uneducated people do not have the courage to raise their voices in protest, prevent immorality and take correc-tive measures against the corrupt elements active in every sphere of society.

A large number of clerks, teachers, engineers, government officials and business people who comprise the so-called educated section of society indulge in immorality and corrup-tion in their respective professions. Their weak minds indirectly criticize injustice but can-not directly confront it. Thieves can criticize other thieves in a society of thieves, but they cannot offer suggestions in a society of honest people because their lips will quiver and their hearts will palpitate; the condition of corrupt educated people in the upper stratum of society in underdeveloped countries is similar. The Second World War has further compli-cated the situation.

The characters of such people have to be transformed and they will have to become hon-est, otherwise none of the evils in society will be eliminated, none of the problems will be solved.

So it is madness to hope that the efforts of the government alone will eliminate the prob-lems in the medical profession, as if by magic.

To turn people into real human beings is the burning issue today, the greatest challenge. There are very few people who can take the lead in this undertaking, this sacred endeav-our. Today tormented souls look to the purodhás [spiritual vanguard] of society with great expectations.

Politicians cannot provide what is needed. During the last six thousand years of human history, they have failed at every step. Hence, it would be wise for them to resist the temptation to try and take the lead in any sphere of society.

Business People

Is the medical profession alone floundering in the quagmire of sin? No. Delve into the recesses of any business person’s mind and you will find, in most cases if not all, that the

168

garbage of sin collected there has become utterly putrefied and decomposed and polluted his or her entire psychic environment. The situation has become so bad that in most parts of the world embarking on this profession is tantamount to becoming a refined criminal. I use the term “refined” because no matter what type of business a person may start, their success depends upon their skilful use of persuasive language.

Can a business be run honestly? Why not! Of course it can. But an honestly-run business cannot make one rich overnight. In ancient times, when the varnáshrama [caste] system was in vogue, managing a business honestly was considered to be the social dharma of Vaeshyas.(3) But today it is extremely difficult, if not impossible, for people to run their businesses honestly.

Vaeshyas’ means of earning a living are such that at any moment they may fall victim to greed and indulge in contemptible activities. So the vaeshyas of ancient times had the term sádhu [Sanskrit for “honest”] attached to their names to help them to keep the ideal of honesty constantly alive in their minds. They were known in society as Sádhu (which be-came Sáhu in Prákrta and finally Sáu or Sáo(4) today). History tells us that from ancient times vaeshyas have, by monopolizing trade, frequently degraded themselves and betrayed their humanity, and that since the Buddhist Age, they have accumulated most of the wealth in society.

It is worth noting that according to ancient social literature, sociologists and diplomats took a series of measures to save society from the greed and excessive hoarding of the vaeshyas. In the first part of the Middle Ages the power of the government, which was controlled by ksatriyas, was used to launch various campaigns whenever and wherever necessary to limit the hoarding tendency of the vaeshyas.

Chanakya said that a business person who becomes extremely rich is harmful to the state. If a king finds that somebody has become extremely wealthy, he should reduce the per-son’s wealth and property by imposing direct and indirect taxes on them. If he does not do this, the vaeshyas may destroy the structure of the government unless they can make it the tool of their exploitation. Chanakya also said that if the imposition of taxes fails to stop or control extremely wealthy vaeshyas, the king should poison them to death through a secret agent. These are indeed strong recommendations, but in that age of social darkness there was no alternative. Vaeshyas received the good advice that their responsibility was to earn money and undertake charity, not to hoard wealth.

But the vaeshyas of other times and other countries were unable to fulfil the duties con-nected with their nature. Because the ignorant people of ancient times were more relig-ious, the vaeshyas used to undertake a little charity in the hope of deriving some benefit in their next life. But today in this age of materialism, vaeshyas are not the slightest bit inter-ested in undertaking charitable work in this life in the hope of gaining some benefit in their next life.

According to Indian social treatises, “Those who donate to others in this life are misers, and those who are misers are actually donors.” This ironic statement was made about hypocritical vaeshyas. “Those who donate to others in this life are misers” means that

169

those who give donations to others in this life have deposited something in their next life’s account; that is, they have successfully arranged so as to maximize their accumulation. And “those who are misers are actually donors” means that misers when they die give up all their hard-earned wealth, because they have not deposited anything in their next life’s account. But the vaeshyas of today are not to be charmed by such humour.

Regarding earning money and hoarding wealth, most vaeshyas today are pishácavats [ghouls]. In Sanskrit pisháca means “one who breaks the neck of an animal and then sucks out all the blood, leaving only the flesh and bones”. In India it is said that it is extremely difficult to understand the nature of these bloodsucking pisháca vaeshyas – because when they drink water, even if it is already pure, they filter it; but on other occasions they drink people’s blood, which, even if it is not pure, they do not bother to filter! Sometimes they kick the heads of their customers, and sometimes they lick the soles of their feet.

Incidentally, the word vaeshyas actually means “those who produce through various oc-cupations”. But today the meaning has completely changed. Today vaeshyas means “those who profit by trading and broking without being directly involved in production”. Where profit is the only objective, there is every possibility that all types of selfish and antisocial activities will flourish. In one sense the vaeshyas of developed countries are better than those of other countries because although they engage in activities which are detrimental to the welfare of the public, they generally prefer not to undertake activities which are harmful to public health, due to either their own consciences or people’s awareness of their rights.

If, after analysing the economic structure of society, I described vaeshyas from developed countries as polished devils, I would find it extremely difficult to find a suitable term for their counterparts in underdeveloped countries. Such vaeshyas are not satisfied with just sucking people’s blood, they often devour their flesh and bones as well; then they beat drums made from the skins of their victims as they deliver religious and philosophical dis-courses, build temples and construct lodgings for pilgrims, and undertake various other activities. They criticize materialism and try to retard its progress not because they object to it philosophically or psychologically, but because in a materialistic system there is every possibility that their vested interests would be adversely affected. Although they support spirituality, they are not motivated by spiritual sentiments. The fake spirituality they preach actually injects impotency into society. In their endeavours they are assisted by like-minded exploiters who trade in religion.

There is an unhealthy collusion between vaeshyas and those who trade in religion to try to prevent human beings from forcefully asserting their rights. They try to persuade people that exploitation, the sucking of blood, by vaeshyas, is not an outrage but a law of nature; that it is useless to try to bring about social welfare by establishing human rights. The ex-ploited people should forget about the world and support those who trade in religion in order to enjoy unlimited happiness in an imaginary heaven.

Now, let us return to our previous subject. The vaeshyas of today have let loose the reins of their greed. Perhaps they can hear the sound of their death-knell. Because they lack a spirit of sacrifice and are not prepared to undergo hardships in order to progress, the great

170

majority of them are unable to find their path in life. They believe that their business will be short-lived, and like Abu Hussain [a fictitious character who became king for a day] they lack discrimination, plundering as much wealth as they can to satisfy their greed without caring about right or wrong.

Among these vicious vaeshyas there are some who project themselves as philanthropic politicians. They also devour the people, but they shed a few false tears. They too have not discovered any real meaning in life. Their only aim is to fool the public in order to prosper in business. They try to prevent class struggle by advocating non-violence and preaching utopian philosophies, although they realize full well that if spirituality, whether or not it is practiced in individual life, is not practiced in at least an important section of collective life then it will be impossible to remove the economic disparity and exploitation of the vaeshyas without conflict.

Only the small number of good vaeshyas in whom humanism has begun to develop and who have discovered the meaning of life, should be eligible to guide and manage the ma-terial affairs of society. Some among them may say, “What I save, I lose. It is a sin to die rich.”

Business enterprises: Is there any way to escape from the uncontrolled propensities and ghoulish hunger of the vaeshyas? Some argue that all business enterprises should be di-rectly controlled by the state so that people will be free from exploitation. Others argue that all businesses should be run by cooperatives so that people will be able to control their own economic destiny. Still others argue that businesses should be owned by private enterprise, that the state should only indirectly control businesses, and that greedy exploit-ers should be controlled through legal means; or, if indirect state control is not possible, the state should curb the wealth of the vaeshyas by imposing high taxes. I prefer not to mention the views of those who directly support capitalism, because their opinions are not worth noting. They want the shortcomings in society to remain so that they can continue to exploit the situation.

The widespread nationalization of industry cannot be supported for a number of reasons. The two main reasons are as follows. Firstly, if a state is completely dependent on its bu-reaucrats (it should be kept in mind that no matter what people say, bureaucrats will al-ways play an important role in the structure of a government, because without them the administration cannot function), it will not be possible to properly run all the large- and small-scale businesses and industries spread over the entire country. Officials are required not only to keep accounts, but also to supervise workers. Secondly, it is not possible for state-controlled industries to be as proficient either industrially or commercially as private enterprises which can make any product more cheaply and with greater efficiency than a state-controlled industry. Without the backing and preferential treatment of the state, state-controlled industries cannot compete with non-government enterprises.

The proposal to run all industrial and commercial enterprises as cooperatives is also unre-alistic. This is because a cooperative enterprise is built with the collective labour and in-telligence of a group of people who share a common economic structure, have the same requirements, and have markets available nearby for the goods they produce (or purchase).

171

Although an enterprise may be called a business venture and be run using the limited re-sources of its members, it cannot be called a cooperative unless these three factors are all present. It will not have the fundamental characteristics of a cooperative.

To run a business as a private enterprise under state control is worse than running a busi-ness that is completely nationalized, because it will not only suffer from the defects inher-ent in nationalization, it will also lead to the creation of a group of rich but viksubdha [disgruntled] vaeshyas in society who in all likelihood will express anti-national sentiments and stoop to any means to re-establish their power. Indirect state control over industrial enterprises and attempts to prevent them from increasing their profits are doomed to fail-ure, because it will not be difficult for business people to deceive the government by fal-sifying their accounts with the collaboration of dishonest officials. In such a system busi-nesses will not retain the same prices as when they were non-government private enter-prises; they will increase their prices due to increased expenditure.

Most countries realize that only imposing high taxes will not be successful once uncon-trolled commercial freedom has been granted to business people. In most countries today the revenue collected through sales tax, service tax, income tax, wealth tax, etc., is only a very small fraction of the total revenue that could be collected. Tax evaders are much more intelligent and skilful than those who collect taxes. They are also united by their mutual interests while tax collectors are not. This is because tax collectors fight among themselves for a share of the spoils, remain divided over policies, and show a lack of mutual trust. Hence it is extremely difficult, if not impossible, to curb the domination of vaeshyas by trying to force them to pay high taxes. Even if this became possible as a result of tremen-dous efforts, the common people would not really benefit.

In my opinion we should take a middle path in order to save society from the enormous greed of the vaeshyas. By middle path I do not mean compromising with them and par-tially tolerating their greed. What I mean is that whatever we do we should do so as to maintain the balance of society. It is inadvisable to act rashly or out of jealousy, because this may adversely affect some spheres of social life, thus undermining the good and hon-est aspects.

The production and distribution of food and clothing: The most essential things for self-preservation are first food and then clothing. So let us discuss the problems of food and clothing.

In most countries the distribution of food is controlled by business people, and in many countries they control not only the distribution but also the production of food. That is, business people who are farmers in name only own large areas of land legally in their own names or illegally in the names of others, while the farm labourers, peasants or sharecrop-pers who are the actual farmers, grow golden crops through their own labour and give most of each crop to their non-labouring masters. Almost everyone in the world today has in principle acknowledged that only genuine farmers should own arable land, and that no third party should come between them and the revenue department of the government. So it must be accepted that in the production of food, the question of ownership by non-producing business people does not arise at all.

172

But those who are themselves farmers, that is, those who, in principle, can be called vaeshyas, is it proper for them to have individual ownership of land? No, certainly not. The amount of arable land one farmer is capable of farming is not very large, so if he or she owns a large amount of land, it will not be possible for him or her to efficiently arrange seeds, improved manure, irrigation, etc. Personal problems also sometimes arise resulting in seeds not being sown or harvests not being reaped on time. Hence, the land may re-main uncultivated. Uncultivated land is a liability for the human race.

Land is also unnecessarily wasted by demarcating the boundaries of privately-owned land. (Actually it is a complete waste of land to demarcate the boundaries of land where land is of the same level.)(5) It is also difficult to introduce improved methods of cultivation on small plots of privately-owned land. Because of this problem many countries, despite be-ing educationally and intellectually developed, have not been able to introduce tractors, the latest technology and scientific systems in the field of agriculture. If anyone thinks that land should be owned by individual cultivators because they are deeply attached to their land, we may also argue that those who own land but do not work in the fields have and will continue to have a deep attachment to their land. Actually in this matter we should give more importance to collective welfare than to the sentiments of the individual.

In my opinion all the land in the entire universe is the common property of every human being. A particular individual, group of individuals or state should only have the right to preserve and properly utilize a particular piece of land. No one should need to worry about the ownership of land.

The preservation and utilization of land should be the responsibility of the local govern-ment, which in turn should carry out its duty through producers’ cooperatives composed of actual farmers. The disadvantages of private ownership will not manifest if the land is collectively owned in a cooperative system. The use of proper scientific methods will make it possible to increase crop production without much effort.

It is undesirable for business people to have the right to distribute food grains. Only con-sumers’ cooperatives should have this right. As long as the production and distribution of crops is controlled by vaeshyas rather than by cooperatives, it is absolutely impossible to stop hoarding, speculation, black marketing and adulteration in food markets. The slightest weakness in such matters will have extremely dangerous consequences. Such weakness is not at all desirable in those who love humanity and practice politics. It is completely im-moral for food grains to lie in the warehouses of black marketeers and speculators to be eaten by rats while people die little by little of starvation.

Besides food and clothing, fuel may also be considered an essential commodity. Distrib-uting fuel through business people has the same drawbacks as distributing food. Local consumers’ cooperatives should have the sole right to distribute essential, though not all, varieties of clothing, and the essential fuels produced in their countries (wood is used in some places, and coal or oil in others) in any given age. Producers’ cooperatives should have the sole right to produce essential clothing and, as far as practicable, essential fuels. Where this is not possible (such as where the conditions and climate are unsuitable for spinning thread) the right to produce the associated raw or half-finished materials for a

173

particular industry and to supply them to producers’ cooperatives, should belong to the state government or local autonomous bodies and not to business people. At most, busi-ness people should have the right to produce and distribute non-essential foods and fuels, because then there is virtually no chance of their exploiting the common people by exert-ing undue pressure on them.

The production and distribution of other commodities: Business people should not be given the right to produce reading and writing materials or any commodities not classified as luxury items (such as razor blades, washing soap, etc.) Only producers’ cooperatives or the state government should have this right. These goods should, of course, be distributed through consumers’ cooperatives. Business people may be permitted to produce and dis-tribute commodities considered to be luxury items.

Business people should not have the right to produce materials for constructing houses (such as cement and metal products) that cannot be easily manufactured everywhere. Such materials should be manufactured directly by the state government or by large coop-eratives which are supported by the state government. Distribution should be directly ar-ranged by the state government or by state-controlled autonomous bodies. Business peo-ple should not be allowed to meddle in such matters at all because they will try to create artificial scarcity, to increase the demand for commodities which are in limited supply.

On the subject of housing materials, I have observed that dishonest business people, in collusion with dishonest government officials, compel the owners of incomplete houses to buy cement, corrugated tiles, etc., from black marketeers by creating circumstantial pres-sure. Those who are socially aware and have had bitter experiences in such matters should carefully eliminate the cause of this problem.

As with construction materials, the manufacture of drugs is not safe in the hands of busi-ness people.

Out of their greed some people add flour, gurer bátásá(6) or other things to milk and then demonstrate its thickness with a lactometer, ignoring the detrimental repercussions their actions have on unsuspecting consumers, especially children and sick people. It is not de-sirable to entrust the production or distribution of any necessary item to criminals who betray society by adulterating medicines, pushing sick people little by little into the jaws of death.

The right to manufacture medicines should be entrusted to autonomous bodies which can distribute the medicines themselves or through consumers’ cooperatives. If necessary, certain types of medicines may be manufactured by the state or central government, but it is preferable for them to be distributed by autonomous bodies or cooperatives.

The production and distribution of [non-essential] housing materials and non-essential food items (such as sweets, betel, etc.) may remain in the hands of business people.

Business people should not have the right to manage banks, because past experience has shown that managers who are dishonest business people have seldom protected the hard-

174

earned savings of ordinary depositors. Many have profited by illegally or recklessly in-vesting the bank’s money; their activities have also ruined many middle-class families. The number of middle-class people who have lost the money they were saving for their old age is not small.

The less private enterprise is provided with business opportunities and the more produc-tion and distribution is carried out through cooperatives and autonomous bodies, the bet-ter. The less the government is involved with the public in the areas of production and dis-tribution the better its relationship with them will be, and the less power the central gov-ernment has in these areas the better.

Trading: In the area of trade, state governments must have the right to take action against those involved in black marketeering, speculation, adulteration, illegal misappropriation and the creation of artificial scarcity, but broad-based autonomous bodies (such as district boards or municipal corporations) should also have sufficient power to act. This is because if ordinary people want to take action against a local offender they may have to register their complaint with an individual police officer, then with the police station, then with the sub-divisional administration and finally with the district administration, the entire process taking about six or nine months, and when they reach the state capital, they learn that such matters come under the jurisdiction of the central government and not the state government. This type of situation is certainly not desirable. The state government must have the right to pass and enforce anti-corruption laws.

To eliminate dishonesty in business, free trade should be established throughout the world as far as possible and the speculative markets of all countries should be immediately closed down.

Actors

I do not believe that all singers, artists or actors who awaken the subtler faculties of mind in others by inspiring them through their art, are business people. (Here I am using the term “business” to describe the people’s mental make-up. It is not correct to call artists who accept money for their own or their families’ basic requirements business people or business-minded.) However, the vast majority of artists (most of whom are actors) are one hundred ten per cent business-minded. My discussion here focuses on these artists.

The purpose of inspiring people through art is to illuminate the dark and lonely recesses of their minds, to remove their monotony and make their life joyful, at least for a little while. But this joyful experience is socially justified only when it spreads a sweet feeling of be-nevolence in all spheres of society. In other words, art should inspire the creation of sweet, benevolent sentiments and the continual reawakening of latent faculties.

Everyone will agree that this aim can only be achieved when there is a sweet relationship between the artist and the audience. It is not possible through business. Art cannot be al-lowed to remain in the hands of those who exploit artistic endeavour for business pur-poses.

175

Today in most countries of the world those who are not business people or who do not exploit art for business purposes but are genuine artists or art lovers, face acute financial as well as other difficulties for the sake of art. Those who exploit art for business purposes gain name, fame and money and dominate social life. They are the heroes of the youth or the adored goddesses of the cinema-goers. Their pictures adorn living rooms and their autographs are preserved in collectors’ albums. Sarasvatii [the goddess of art and knowl-edge] has to be liberated from her enslavement to Laksmii [the goddess of wealth]. Ample opportunities have to be provided to talented artists, and the performances of those who exploit art for business purposes have to be controlled. Speculating on theatrical or cine-matic productions has to stop.

Some people maintain that the ownership and management of cinemas, theatres and all types of concert halls should be in the hands of artists’ cooperatives. Although this sounds like a good idea, it does not merit our full support because born artists keep their minds engrossed in benevolent thoughts in order to inspire ordinary people, and thus tend to for-get about the hard realities of life. They generally lack the practical intelligence needed to run a cooperative. In my opinion the right to own and manage cinemas, theatres and all types of concert halls should be in the hands of local autonomous bodies which are sup-ported by the state government. However, artists should be completely free to select films and live performances and all other activities related to art.

The salaries of artists should depend upon their abilities and the needs of their families. A large percentage of the net profit from artistic events should be distributed among the art-ists as bonuses. Provision should also be made so that they receive pensions when they retire.

The youth of a country are attracted to artists; it is therefore the duty of society and the state to monitor these artists’ ideals and character. Otherwise they may exert a harmful influence on young men and women who are the future hope of society. For this reason it is essential for artists to have impeccable conduct, a healthy lifestyle and strength of char-acter. If those whom youths respect as ideal men and women possess an ideal character, the characters of those whom they influence will no doubt also be positively affected. In addition, ideal artists and actors who have a strong character will be able to express their artistic brilliance more sweetly and completely. Characterless, drunken or greedy artists will be considered liabilities by their fans and society.

The nature of art is such that in order to develop it subtle intellect and appreciation as well as deep sensitivity is required. Thus, during that time that artists do not devote to their ar-tistic efforts, they often feel compelled to express their subtle intellect, appreciation and deep sensitivity in a demeaning way. Due to this psychological tendency, we generally find that artists whose singing, dancing, acting or other artistic achievements earn the un-stinting praise of hundreds of spectators express their subtle artistic power in quite oppo-site ways in private life through the pursuit of material gratification. Thus we hear obscene language from devotional singers and observe a strong worldly attachment in detached spiritual aspirants. Those who are fanatically sanctimonious in their youth become im-moral lechers in middle age. Actors are no exception.

176

The only way to save oneself from this kind of psychological degradation is to keep one’s mind constantly engaged in the thought of the Great and to always look upon the world with sweet, benevolent sentiments. Artists and actors must never forget this even for a moment because they have a great responsibility to society and an immeasurable influ-ence over it.

Unlike in the past, people today do not want to establish separate theatrical societies for artists because of immoral conduct. Actors are now a part of society and this will con-tinue. This is necessary in the greater interest of society.

Although actors are not fully accepted in Indian society today, in practice they are be-coming or are in the process of becoming fully accepted. So under these circumstances strict vigilance should be kept over the purity of their individual conduct. They should not become the cause of a disease which invades the whole social body like a cancer. If actors and actresses fail to acquire a basic level of personal purity or are reluctant to acquire it, it will be the duty of society and the state to compel them to lead good lives by creating cir-cumstantial pressure. No matter how talented they may be, immoral actors and actresses will have to be deprived of their right to exhibit their artistic talents, and sent to reform schools.

1959

Footnotes

(1) Ayurveda and hekemii are traditional Indian systems of medicine. –Trans.

(2) All matter is constituted of one or more of the five fundamental factors: the ethereal factor, the aerial fac-tor, the luminous factor, the liquid factor and the solid factor. –Trans.

(3) “Vaeshyas” are members of the second-lowest caste in the Hindu caste system of India; vaeshyas are those with a capitalistic mentality. –Trans.

(4) Common surnames. –Trans.

(5) Demarcating land with a low mud wall, a foot or so wide, renders that much land unarable. –Trans.

(6) Bátásá are sweets in the form of small, lumpy balls – in this case made from gur (raw sugar, boiled sugar-cane juice). –Trans.

177

The Vaeshya Age

Both the ksatriyas and the vipras like to enjoy material wealth, though their methods of accumulating material objects are different. The vaeshyas, however, are more interested in possessing material objects than enjoying them. Looking at their possessions, or thinking about them, gives them a certain peace of mind. So in the Vaeshya Age the practical value of material goods is less than at any other time. They gradually become inert both literally and in financial terms. This is the greatest curse of the Vaeshya Age, because the less the mobility of material goods, that is, the greater their stagnation in different spheres, the more harmful it is for the common people. In the Ksatriya and Vipra Ages it is very rare for people to die of starvation while grains rot in the warehouses. Although there is disparity of wealth in the Ksatriya and Vipra Ages, ksatriyas and vipras do not kick others into a pit of privation, poverty and starvation while they themselves enjoy their wealth. This is be-cause they see other people as tools to be used for the purpose of exploitation, but do not see them as the wellspring of exploitation as the vaeshyas do. To a vaeshya, the shúdras, ksatriyas and vipras are not only tools to be used for exploitative purposes, they are the wellspring of exploitation as well.

The vaeshyas gain material objects of enjoyment through the physical efforts of others; or directly through mental efforts; or sometimes through such physical efforts, sometimes through mental efforts, and sometimes through both simultaneously, according to the situation. So in this respect the vaeshyas are similar to the vipras. However, the difference is that when the vipras acquire objects of enjoyment, they do not let others know that that is their intention; they resort to various types of logic, quote from the scriptures, fake in-difference, and employ many other techniques. The vaeshyas do not do such things. In this regard at least, they are more straightforward than the vipras. They do not hide their inten-tions, which are to accumulate an increasing number of objects of enjoyment.

As vipras are to some extent guided by conscience, they do not utilize their intellects solely to accumulate objects of enjoyment. If they develop a greater degree of conscience or if their intellects increase, they will often neglect to do this altogether. But this never happens with vaeshyas, first of all because they are somewhat lacking in conscience. And secondly, if any of them do have a bit more conscience, they will satisfy it by making do-nations according to their convenience, priorities or inclination, but they will never stop accumulating objects of enjoyment. A vaeshya with a conscience may donate a hundred thousand rupees at a moment’s notice, but while buying and selling he will not easily let go of even a paisa.

The consequences of accumulating material objects of enjoyment are not the same for vaeshyas as they are for vipras, either. Because they generally spend some time thinking about higher pursuits, vipras do not ideate on objects of enjoyment. But vaeshyas do. As a result they one day take the form of matter.

178

Vaeshya Mentality

Whatever glory the vaeshyas gain, they gain at the risk of their lives. In this regard they are definitely greater than the vipras and may also be greater than the ksatriyas. The vaeshyas always keep in mind the possible ups and downs in life and their personal profit and loss; thus they develop the capacity to adapt to a wide variety of situations. They are neither especially attracted to luxuries nor repelled by hardships. This is the key to their success.

Vaeshyas are fighters, but their methods of fighting are different from those of the ksatriyas or even the vipras. Actually they lack the powerful personalities of the ksatriyas and are in fact the opposite – weak personalities. They do not hesitate to sell their personal force, their society, their nation, the prestige of women, or national welfare, which the ksatriyas would never do. Vipras limit their fighting to the intellectual sphere, but this is not exactly the case with vaeshyas. Although they also fight intellectually, they do so only to make money. If a vipra and a vaeshya ever engage in a purely intellectual fight, the vipra will win. But if the fight is between their urges for financial gain, the vaeshya will win; the vaeshyas will lock the vipras’ minds up in their iron safes.

Vaeshyas perceive the world through greedy eyes. They do not have the capacity to cor-rectly or fully understand worldly issues. They do not understand anything except the eco-nomic value of things. Their commercial outlook is not confined to the material world only; it also includes the psychic and spiritual worlds.

Even though vaeshyas, as a kind of intellectual, have the capacity to acquire psychic wealth, they do not utilize this capacity properly. However, some vaeshyas do find quite subtle ways to make money – it all depends on the degree of their intellect.(1) Though they may have a developed intellect or a desire to do good, they never forget that their primary aim is to make money. They worship whichever god makes them rich. After earning tens of millions of rupees by cheating people with their business acumen, they use a small part of their profit to construct temples or dharmashálas [pilgrims’ inns], because they believe that this will absolve them of their sins.

Vaeshyas do not like to tread the path of desireless action in order to make their minds one-pointed and realize God. They avoid or usually try to avoid the real purpose of dharma, for they do not have any sense of or feeling for religion other than some degree of fear of God. If this fear decreases, they begin to behave like mean-minded demons. In such a state of mind they can commit any type of sin to satisfy their hunger for money.

A mind which runs after money moves in very crooked ways. Although this movement involves intense effort, due to the crudeness of its objective the movement cannot be straightforward: it is crooked, extremely crooked.

Due to their intense effort vaeshyas are mutative by nature, and due to the crudeness of their objectives they are static by nature; thus they are a combination of the mutative [red] and static [black] forces and are symbolized by the colour yellow.

179

Though vaeshyas make greater efforts than do ksatriyas, their efforts are more psychic than physical.

Deadly Social Parasites

Vaeshyas believe that only a few people can accumulate material wealth, depriving the rest. Thus there will always be only a few vaeshyas, while those who are the objects and tools of their exploitation form the majority. Like exploited beasts of burden which carry bags of sugar, in their crippled state of mind the majority feel that they do not have the right to taste the sweetness. This feeling is the greatest ally of the vaeshyas, so directly or indirectly they always try to nurture this type of feeling in the minds of the majority. Con-sequently they propagate various types of isms and ethereal theories with the help of the vipras in their pay whom they have reduced to the level of shúdras. When the majority, unable to tolerate this exploitation any longer or find any other way out, desperately leap into action, the Vaeshya Age comes to an end. But it takes a long time for downtrodden people to understand that the vaeshyas are the parasites of society. Hence thorough prepa-ration is required to end the Vaeshya Age.

By vaeshyas I mean here the low type of vaeshyas. However, I am not prepared to call those who are not low vaeshyas, “high” vaeshyas; because while it is true that they give donations as well as exploit, and that society may be benefited by their donations, that will not bring the people who have died from their exploitation back to life!

The vaeshyas increase their wealth by buying the back-breaking labour of the shúdras, the powerful personalities of the ksatriyas, and the intellect of the vipras, according to their needs. The shúdras, just like beasts, sell their physical labour in exchange for mere subsis-tence. Because they sell their labour, society survives and moves ahead. The powerful per-sonalities of the ksatriyas build and maintain the social structure with the labour extracted from the shúdras. Through their intellect the vipras utilize the personal force of the ksatr-iyas, and through their money and capitalistic mentality the vaeshyas utilize the vipras’ intellect to increase their wealth.

The vaeshyas do not confront any social problem directly. Just as they buy the labour of the shúdras, the personal force of the ksatriyas and the intellect of the vipras with money, so they endeavour to solve all social problems with money. They do not win victory on the battlefield; they buy it with money. In poverty-stricken democratic countries they buy votes. As they accomplish everything with money, their vital force comes from money. They therefore take all sorts of risks in life to accumulate money. For money they can sac-rifice their conscience, their sense of good and bad, right and wrong, at any moment. So in order to save the exploited shúdras, ksatriyas and vipras from the vaeshyas, money, which is the source of all their power, has to be taken out of their hands.

Of course it is not wise to think that all social problems will be solved just by taking money away from the vaeshyas. Although they will have lost their money, they will still have their greedy, money-making mentality.

180

Thus the structure of society will have to be built in such a way, and society will have to progress in such a way (maintaining balance among time, place and person), that the greedy, money-making mentality of the vaeshyas is rendered ineffectual. This cannot be accomplished by persuasion or by delivering philosophical talks. Their money-making in-tellect will have to be rendered ineffectual through physical force, and they will have to be shown the divine truth and made to sit and perform spiritual practices to awaken their pinnacled intellect.

To the vaeshyas the social body is merely a machine for making money. The vipras are the head, the ksatriyas are the arms, and the shúdras are the legs of the machine. The authors of scripture may say that the vaeshyas are the thighs of the machine, but I would say that this is incorrect. Of course the vaeshyas are part of the social body, but they are not part of the money-making machine within that social body. They are separate. They supply the oil, water and fuel to the machine, but they take far more from the machine than they spend on it. They think, “As I supply oil, water and fuel to the machine to keep it running, all of the output is mine. My money built the machine, and with my money I can destroy it. If necessary I will get more work out of it by supplying it with more oil, water and fuel, and if I no longer need it I will send it to the junkyard.”

If, in the history of human struggle, the role of the vipras is one of parasitic dependence on others, I cannot find words to describe the role of the vaeshyas. Both the vipras and the vaeshyas exploit society, but the vipra exploiters are not as terrible as the vaeshya exploit-ers. The vaeshyas are like a deadly parasite on the tree of society which tries to kill the tree by sucking dry all its vital sap. But if the tree dies, the parasite will also die. The vaeshya parasites understand this and therefore try to ensure the survival of society by making some donations; they build temples, mosques, churches and pilgrims’ inns, give little bo-nuses, feed the poor; etc. Calamity only comes when they lose their common sense out of excessive greed and try to suck society completely dry.

Once the social body falls unconscious, the vaeshyas will die along with the rest of the body. Otherwise, before allowing themselves to die, the exploited shúdras, ksatriyas and vipras can unite to destroy the vaeshyas. This is the rule.

Crooked Intellect

The path of the vipras is crooked and so is the path of the vaeshyas. The difference be-tween them is that since the vaeshyas’ crooked intellect has no trace of spiritual con-sciousness, it often proves to be suicidal.

A dreadful calamity will befall society if those who have intellectual capacity squander it by running after mundane pleasures instead of utilizing it to realize spiritual bliss – if they utilize all their intellect to fatten themselves by sucking the vital juice of others. So there can be no social welfare until this type of mentality is eradicated or rendered ineffectual through circumstantial pressure. No political leader or governmental or social system can build a welfare state, a socialistic state or an ideal society if they neglect this fundamental disease. If those who go around looking for opportunities to enlarge their stomachs by

181

sucking the vital force of others continue to control society or the nation through their own group of sinners, what can one expect to see in such a society except a horrid picture of hell!

Most of the evils that occur in society are created due to the exploitation carried out by the vaeshyas. In order to increase the size of their bank balances, the vaeshyas create an artifi-cial scarcity of such items as food, clothing and other essential commodities, and then earn a profit by black marketeering. Those who do not have the capacity to purchase commodities at exorbitant prices steal, commit armed robberies and engage in other criminal activities in order to obtain the minimum requirements of their lives. Poor people deprived of food and clothing work as the agents of the greedy vaeshyas engaged in black marketeering and smuggling. When these poor people are caught, they are the ones who get punished, while the vaeshyas escape thanks to the power of their money. Such ill-fated poor people lose their consciences and descend deeper into sin. Society condemns these sinners, while the rich vaeshyas, the instigators of the sinners, play the role of public lead-ers. They wear garlands, set off verbal fireworks, and shrilly exhort the masses to make greater sacrifices.

Prostitution

The repugnant social disease of prostitution is also a creation of the vaeshyas. As a result of excessive wealth the vaeshyas lose their self-control and their character on the one hand; and many unfortunate women are forced by poverty to descend to this sinful occupation on the other hand.

In India prostitution has been outlawed, but every rational person knows that it cannot be stopped by legal means. Poor women who once lived in red-light districts have only fled out of fear of the law to respectable localities. As a result the sin which was previously confined to certain areas is now spreading to other parts of town. In order to eradicate this sinful occupation in India, it will be necessary to eliminate the vaeshya social system, be-cause in eighty per cent of cases the cause of prostitution is economic injustice. Of course if due to wrong education or base propensities people (both men and women) give indul-gence to this sinful occupation, it will continue even after the eradication of economic injustices. So instead of enacting laws, the exploitation of the vaeshyas will have to be eliminated, as will other social injustices. And instead of legally banning something, a healthy outlook should be encouraged.

Of course it is in the nature of a vaeshya-dominated social system that many good laws are framed just to win cheap applause from the public. However, none of these laws are strictly implemented; because if they were, it would become difficult to exploit people.

The Acquisition of Wealth

Neither the vipras nor the vaeshyas directly produce the wealth of society; instead they accumulate the wealth produced by others. To say that there is a heaven-and-hell differ-

182

ence between their methods of acquiring wealth is to say little. The vipras use their intel-lect and acquire the hard-earned wealth of others in order to meet their material needs, maintain their reputation in society and protect their prestige. But the vaeshya outlook is different. They are content to simply accumulate wealth, and derive pleasure from thinking about their accumulated riches. Hence even millionaire vaeshyas sometimes neglect the bare necessities of life. They forget their hunger when they are counting their money; they forget their personal needs – their minds get absorbed – when they see the wealth they have accumulated. And as for prestige, they sell it for money without any hesitation.

If a certain commodity is easily obtainable in the open market, a vaeshya will welcome a customer with folded hands, saying, “Please come in, sir, have some betel.” But when the same commodity is only available in the black market, the same vaeshya will not even recognize that customer.(2) In other words, to vaeshyas money is the only thing that mat-ters. Where money is concerned, their own prestige or the prestige of others is of no con-sequence.

When people use their intellects over a long period of time solely to accumulate material wealth, their intellects, because they have inculcated this sort of thought in their mental bodies, gradually develop in that direction. In other words, “How can I accumulate more?” ultimately becomes their only thought. Their social spirit and sense of humanity gradually disappear until eventually they become total blood-sucking leeches. They do not retain even the tiniest scrap of humanity.

At the beginning of the Vaeshya Age some social spirit still exists in them alongside the desire to make money. Whatever their motive may be, the vaeshyas do sometimes spend generously on social service and charitable activities, but by the end of the Vaeshya Age they lose even the last vestiges of social consciousness, and as a result of their foolhardi-ness shúdra revolution occurs.

At the beginning of the Vaeshya Age the vaeshyas use their money-making intellect both for social service and for accumulating money, and in these matters they take advice from other members of society. But by the end of the Vaeshya Age they become so irresponsible due to the intoxication of accumulation that they are not prepared to take advice from anyone. They use their money-making intellect solely to exploit society.

How the Vaeshyas Evolve

In the Vipra Age those who were defeated due to their lack of physical strength, courage or intellectual ability tried to discover an alternative way to live and gain social recognition. The particular type of psychic clash which arose in their minds due to their constant efforts to establish themselves developed in them their money-making intellect. This skill helped them to utilize the strength of the strong, the courage of the brave and the intellect of the intellectuals, and the more they were able to do this the more they became known as shresthiis.

183

Here the funny thing is that the vaeshyas, who had money but no social status, were able to obtain from the vipras whom they exploited titles of respect such as shresthii(3) and sádhu [honest]. (Sádhu became sáhu and today it is Sáu [a common surname].) The vipras took on the worry-free job of priests to these shresthiis and sádhus. They underwent aus-terities, performed worship and recited scripture on behalf of the shresthiis in return for money. The courageous ksatriyas took upon themselves the responsibility of being armed gatekeepers, and began to salute the shresthiis twice a day. Other vipras became clerks, accountants, etc.; and the shúdras became porters and labourers. Through their work they all gradually began to elevate the status of the shresthiis. This is an objective picture of the Vaeshya Age in every country of the world.

Pseudo-Vaeshyas

Some vipras’ economic intellect is awakened while under the patronage of the economic intellect of the vaeshyas. Such people become pseudo-vaeshyas, and towards the end of the Vaeshya Age their dominance of society becomes evident. The vipras’ crooked thinking blends with the vaeshya-like economic intellect of these pseudo-vaeshyas, but the pseudo-vaeshyas do not possess any of the good qualities of either the vaeshyas or the vipras. So although they carry on the vaeshya legacy up to the very end of the Vaeshya Age, they fi-nally fall into utter disgrace and disrepute.(4)

In their efforts to perpetuate their exploitation without hindrance, the pseudo-vaeshyas make use not only of their economic intellect but also of whatever other intellectual ca-pacities they possess. By hook or by crook they even seize governmental power. They then use that power as an instrument of exploitation, a cruel machine to ruthlessly pulverize the whole of society. Out of fear that their descendants may face financial difficulties in the future due to their lack of competence, they not only continue to exploit the whole of so-ciety, but also set aside for those descendants huge sums of money which remain wholly or partially unutilized.

The non-utilization of capital is the worst consequence of economic exploitation. Ex-ploited and downtrodden people who do not want to be exploited to death, revolt. Thus shúdra revolution occurs during the period of the Vaeshya Age which is dominated by dis-honest vaeshyas.

The vitality of the Ksatriya Age gives way to the intellectuality of the Vipra Age, and the intellectuality of the vipras is bought for money in the Vaeshya Age. The vaeshyas buy the vipras’ intellect with money, and with the help of that intellect they build up their state, society and economic structure, putting them to work as they choose.

Generating Collective Wealth

Nothing in the world is exclusively good or exclusively bad. Is the Vaeshya Age only an age of economic exploitation? Is there nothing good in this present Vaeshya Age, and has there never been anything good in it? Although it is a fact that the vaeshyas’ economic ex-

184

ploitation has always surpassed their service, they have nevertheless done service, how-ever small or insignificant it may have been. When the vipras collect something (directly or indirectly), they decide how and to what extent it can be put to use, how it can be en-joyed by the people and how it can be utilized for their welfare. But the vaeshyas collect things without thinking about how they can be utilized for social welfare. Instead they think about how to compel people through circumstantial pressure to buy those things so that they can earn money in exchange.

Material goods have no practical value for the vaeshyas, except as a source of income. This type of mentality leads them to illegally hoard foodstuffs out of a greedy desire for greater profits, depriving millions of people of food and pushing them down the road towards death.

We do not expect vipras to do such things. The vipras do promote their personal interests and their domination, but they do not try to deprive the shúdras and ksatriyas of a chance to live. But if the vaeshyas think of the ksatriyas or shúdras as thorns on the path of making money, they will deprive them of a chance, and often out of greed for greater profit indi-rectly kill them.

Having said all this, I still contend that nothing in this world is exclusively good or bad. For any individual or collective endeavour, capital, either in the form of money or re-sources, is initially required. The opportunity to create such capital, to create capital in a massive way or in a widely-diversified way, comes in the Vaeshya Age. With the help of such capital, wealth can be generated for both individual and collective needs, and this is what happens.

In order to raise the general standard of living in a society, state or economy, capital is required, whether the capital comes from within a particular country or from outside. No matter where it comes from, it must be controlled partly or completely by an individual. The individual controller is, of course, the vaeshya. But if, without examining how it should or should not be used, the use or control of the capital is entrusted to a govern-ment, a cooperative or a representative of the public, non-utilization or misutilization of the capital will be inevitable in all circumstances. This is one of the main reasons why capitalistic countries develop extremely rapidly in the material sphere.

Furthermore, if large amounts of capital are placed under collective management, a small error on the part of the managers will lead to gross misutilization. This is the main reason why the system of collective farming, or the commune system, has failed in socialistic countries. If the ownership of wealth is taken away from individuals and placed in the hands of the state – in other words, if the vaeshya system is abolished by force – managers will not have the same control over that wealth as individual owners would.

State Capitalism

One thing more needs to be said about collective capital: collective capital does not al-ways mean the establishment of socialism. Where collective capital means the capital of

185

the state, if the state tries to increase its national wealth without stopping exploitation in society and without trying to increase individual wealth, increasing the national wealth will mean increasing the individual wealth of only a few people in power. Thus, although there is an increase in the per capita income, the per capita income of the poor does not increase, and the per capita income of the well-to-do does not decrease.

Although one cannot support this sort of state capitalism, one cannot deny that the state has to utilize capital in order to increase the wealth of the state. If state capitalism actually increases the per capita income of every person without constantly seeking to exploit, we cannot but praise it – it can be considered exemplary socialism. After all, a state must in-vest capital if it wants to increase the national income. Such capital investment is clearly a vaeshya system.

Perpetuating Exploitation

The vaeshyas became established through their materialistic intellect. First they defeated the vipras through their materialistic intellect and financial machinations, then they turned them into sycophants so that they could harness their intellects in order to increase their wealth.

Although the production, accumulation and distribution of things indispensable for the preservation of human life are carried out under the ownership or partial supervision of the vaeshyas, those whose labour, personal force and intellect are actually used to produce and distribute essential commodities are not vaeshyas. In order to meet their own needs those people mortgage their labour, personal force and intellect to the vaeshyas. The vaeshyas clearly understand that their system of exploitation will fail without the help of the shúdras, ksatriyas and vipras.

Thus behind their grandiloquence the vaeshyas continue their psychological manipula-tions in order to perpetuate their capitalistic rule. Through this process the shúdras and ksatriyas readily become their slaves. Although the vipras understand what is happening, after a short struggle they are also compelled to surrender to the vaeshyas like a fly caught in a spider’s web.

These psychological manipulations, a part of vaeshya philosophy, begin to fail only when the shúdras, ksatriyas and vipras lose their minds due to excessive exploitation. They then become desperate, blind, mindless people who completely lack conscience, intellect or rationality. One day they mercilessly smash the vaeshya structure to pieces. How or why they did it, or how the new structure will be built – these considerations, this type of thinking – never enter their minds. They only jump into the struggle in order to survive. They think, “Since there is no point in living, let us die sooner.” While this directionless revolution is going on, the condition of the shúdras, ksatriyas and vipras becomes almost the same. It is useless to expect from them anything worthy of human beings.

Intellect controls strength; therefore the vipras control the shúdras and the ksatriyas. But, Annacintá camatkárá [“Wonderful are the ways of hunger”] – when even intelligent peo-

186

ple find themselves struggling to survive, they readily sell their intelligence for money; for this reason the vipras sell themselves to the vaeshyas. They not only sell themselves, but also surrender the shúdras and the ksatriyas, whom they had previously controlled, at the holy feet of their vaeshya overlords. Without the help of the vipras, it would be virtually impossible for the vaeshyas to force the shúdras and the ksatriyas to work.

It is therefore evident that in a capitalistic structure, when the vaeshyas struggle to per-petuate their system of exploitation, they do not physically struggle, they merely spend money. Upon taking the money, the vipras then fight with their nerves, the ksatriyas with their muscles, and the shúdras with their sweat and labour.

Thus it is clear that in any type of communal or other reactionary-instigated conflict, there are wealthy bosses on both sides behind the riots and fracases. The bosses themselves never take up spears, lances or axes and fight.

The victory of wealth over intellect, the vipras’ surrender at the feet of the vaeshyas, does not come about in a single day. As mentioned earlier, the vipras get caught like a fly in a spider’s web; they do make some efforts to understand their situation, but finally they be-come so entangled in the web that their vitality gets exhausted in the struggle and they have no alternative but to surrender. They are then compelled to sing the victory songs of the vaeshyas as they beat their heads in despair.

Through the power of money the vaeshyas take over all the constructive work accom-plished by, or useful things built by, the intelligence and ideological commitment of the vipras, the sacrifice and personal force of innumerable ksatriyas, and the labour of count-less shúdras. Sometimes the vipras, ksatriyas and shúdras seek the help of the unworthy vaeshyas in order to preserve some worthy institution. But for the sake of money, they are compelled to name the institution after those vaeshyas.

However, the vaeshyas’ cunning methods of economic exploitation do encounter set-backs according to time, place and person. Whenever they see the vipras, ksatriyas and shúdras moving towards counter-evolution or counter-revolution, they adopt new forms of deception in order to save their position. Until an actual shúdra revolution occurs, they engage themselves untiringly in trying to discover newer and more artful methods of de-ception.

It should be remembered that in countries where the dominant vaeshya structure is at pre-sent extremely firm and stable, the strength of that structure was not created in a day. The vaeshyas laboured a long time to build it and they will try to maintain it by any means. To expect, under such circumstances, that they will be won over by humble requests, or will voluntarily put on a loincloth and renounce the world, is sheer lunacy. Actually such things are possible if they become inspired by a great spiritual ideology; however, this would require the long-term, continuous propagation of morality-based spirituality among the vaeshyas. Intelligent people should certainly consider whether it is really rational to allow the exploitation of the masses to go on until such a day comes.

187

The occasional charity works that the vaeshyas undertake are only a trick to maintain their exploitation. Most of their charitable activities are not inspired by humanism; their sole purpose is to keep the machinery of exploitation, that is, the vipras and the shúdras, func-tioning. If the vipras and the shúdras die, who will there be to exploit? The cunning vaeshyas consider such charitable activities as investments.

The help that vaeshyas extend to poor people in difficult times, during floods and famines, they afterwards recover with interest. They are benefited in various ways. First, their busi-nesses continue to run and they make good money. Secondly, people who are disgruntled with the vaeshyas’ exploitation are to some extent pacified and their wounded minds are temporarily soothed.

Of course these comments do not apply to those vaeshyas who do social service out of humanitarian or spiritual inspiration. No doubt there are some honest vaeshyas who are worthy of veneration by everyone.

Whatever dignity a person possesses as a human being in either the Ksatriya Age or the Vipra Age is dealt its heaviest blow in the Vaeshya Age. In the Vaeshya Age a person’s dig-nity is measured in terms of money. The repercussions of this defective evaluation of hu-man beings are not confined only to the realm of dignity; they have far-reaching effects in all spheres of society.

No matter how many other qualities they may possess, vipras and ksatriyas who think in-dependently, possess a sense of dignity or are self-reliant, cannot establish themselves un-less they learn to flatter the vaeshyas in a psychological way. Even the unworthy son or relative of a wealthy person has the opportunity to sit at the head of society, and through the power of money an unattractive daughter is properly married to a good bridegroom. A good marriage cannot be arranged even for the sons of the poor, intelligent and educated though they may be, let alone the daughters of the poor. In fact in the Vaeshya Age people cannot hope to be respected unless they are rich. Those who hope for respect or have gained it, depend or have depended on the mercy of the vaeshyas.

Yasyásti vittam sah narah kuliinah;Sa panditah sah shrutavána gunajin ah.Sa eva vaktá sa ca darshaniiyah;Sarve gunáh káin canamáshrayanti.

[Those who have wealth are high-caste, are well-educated, possess many abilities, are good orators and are good-looking. They have all these qualities because they have money.]

The methods of social exploitation used in the Vipra and Vaeshya Ages are somewhat similar. Certain aspects of society in the Vipra Age therefore remain unchanged in the Vae-shya Age, such as the social system, the law, the status of men and women and the right of inheritance.

188

Breaking the Vaeshya Structure

The difficulties faced by those who have tried and are trying to break apart the structure of the Vaeshya Age in order to rebuild society on a humanistic foundation, are not less, but are in fact a little more, than the indescribable social tortures that great people suffered in the past when they tried to reform the social structure of the Vipra Age. This is because those who wanted to break apart the vipras’ structure had to fight the vipras and also the ksatriyas and shúdras under their protection, but those who want to strike at the vaeshyas’ structure have to fight against all the vipras, ksatriyas and shúdras who are obedient to the vaeshyas.

But there are similarities between the two. The common people misunderstand great peo-ple who act on their behalf and for their welfare, or even if they understand them, they do not give them their support. Their nerves, courage and labour are bought with the vaeshyas’ money.

The vipras exploit the masses in the Vipra Age under the pretence of religion, which can-not be challenged. The same thing occurs in the Vaeshya Age, but vaeshya exploitation is more dangerous. In the Vipra Age the vipras exploit others through religion in order to promote their personal interests, but in the Vaeshya Age the vipras exploit others through religion in order to promote both their own and the vaeshyas’ interests.

In the Vaeshya Age this religious exploitation is more psychic than physical, because the vaeshyas use the vipras to try to spread intellectual propaganda among the masses to pre-vent them from finding any philosophical justification for their suppressed grievances against the vaeshya structure. This intellectual propaganda aims to convince people that they are the victims of circumstance. It argues, “Everything is destiny. Everything is preor-dained.” Such doctrines help the vaeshyas to perpetuate their structure. They destroy the personal force of people and make them the playthings of fate. People accept the idea that everything is preordained, and support the status quo.

Those who try to break the structure of the Vaeshya Age and show the downtrodden the path of liberation, will have to advise the people to free themselves from the intoxicating effect of the opium of religion; otherwise how will they be able to serve the downtrodden people?

A group of exploiters loudly object to a remark that was made by the great Karl Marx con-cerning religion. It should be remembered that Karl Marx never opposed spirituality, mo-rality and proper conduct. What he said was directed against the religion of his time, be-cause he perceived, understood and realized that religion had psychologically paralysed the people and reduced them to impotence by persuading them to surrender to a group of sinners.

1967

189

Footnotes

(1) In the winter of the Bengali year 1368 [end of 1961 or beginning of 1962 BCE], some opportunistic as-trologers (vipras) declared that the world would soon come to an end following the conjunction of several planets in a particular house of the zodiac. Perhaps they thought that the public would be frightened by such a declaration, and just prior to the cataclysm might renounce everything and donate a large part of their wealth to the vipras in an effort to ensure that they would go to heaven. This plan of the Indian vipras met with some success; out of fear many sinners undertook charitable activities.

The frightened vaeshyas arranged sacrificial fires presided over by the astrologer-priests. They thought that perhaps the smoke from the sacrificial fires would change the course of the planets concerned, moving them out of the zodiacal house they were in and thereby preventing the destruction. The commercial mentality of the vaeshyas (capitalists) was glaringly evident in their temporary religious fervour.

Along with this there was another amusing thing I noticed. For use in the sacrificial fires the vaeshyas sold unsaleable ghee, which was unfit for human consumption, at exorbitant prices.

(2) Because the vaeshya will try to sell the item to the customer at an exorbitant price. –Trans.

(3) Shresthii, “man of wealth” was coined from shrestha, “superior man”. –Trans.

(4) For descriptions of shúdras cast in similar roles in the Ksatriya Age, and ksatriyas cast in similar roles in the Vipra Age, see pp. 14 and 39. –Trans.

190

Education

Parents(1) often allege that teachers do not teach anything worthwhile nowadays, but I do not feel that this is a very well-considered remark. In actual fact they are only making ex-cuses in order to avoid their responsibilities. At the same time, however, I should add that most teachers demonstrate, through their mental outlook or their actions, far less aware-ness of their social responsibilities than concern for their own interests. They do not devote even a fraction of the time and energy to building society that they spend making money by any means possible, such as by writing “made easies” [course summaries] or study guides.

Sometimes uneducated or semi-educated parents abuse their children, using bad language and beating them, but the behaviour of teachers is often far more despicable. In many cases, even after studying numerous books on psychology, they deliberately wound the sentiments of their students with their offensive remarks. Instead of trying to rectify the bad habits of their students, they assail their minds with caustic language. There are many teachers who hurt the feelings of students by ridiculing either their castes or their fathers’ occupations, saying, “The plough suits you better than the pen, my boy,” or “You had bet-ter join your father at the potter’s wheel.” Even today such utterances come out of the mouths of many teachers. If a student is ugly, there are teachers who will make faces and say, “Your intelligence is like your appearance” – not to mention the beatings and other kinds of physical torture. Even today we can observe that many teachers use fear tactics to compel the students to prepare their lessons. The day such teachers are so unfortunate as to fall sick and miss school, their students go into raptures of joy.

How many teachers try to awaken a genuine thirst for knowledge in their students? Some teachers say, “The education system is itself only a profit-making business. What are we supposed to do?” Can they escape their responsibilities with such remarks? Is profit-making education no education at all? Is there no scope for acquiring knowledge in such education? Is it devoid of the seeds of welfare? And surely teachers cannot dismiss every-thing by saying, “How can we give attention to one child out of a crowd of two or three hundred?”

It must be the teachers’ responsibility to impart knowledge, teach restraint in social life, and give instruction about all the various aspects of collective endeavour, but the parents will have to take on most of the responsibility for the moral and spiritual education of the child. It should be the duty of society as a whole to ensure that the children of immoral and unrighteousness parents are brought up as virtuous citizens. If possible such children should be removed from the unwholesome environment of their parents.

The Role of Teachers

Before making further comments about the responsibilities of parents, it is necessary to say something more about teachers. The first point is that teachers must be selected carefully.

191

High academic qualifications do not necessarily confer on a person the right to become a teacher. Teachers must possess such qualities as personal integrity, strength of character, righteousness, a feeling for social service, unselfishness, an inspiring personality and lead-ership ability. They are samája gurus,(2) and for this reason it is not possible to accept just anyone as a teacher. Because teachers have an extremely important role to play, their pro-fessional standards must be very high.

Many people today recall the forest hermitages of ancient India, admonish starved or half-starved teachers for deviating from the lofty ideals of the past, and say that they should again live up to those ideals. Such glib talkers ignore the fact that their high-sounding platitudes do not remove the pangs of hunger. A person who is constantly hungry thinks about food all the time. So if a teacher, under compulsion of poverty, works as a private tutor in four or five places and due to extreme fatigue fails to teach his or her school stu-dents properly, should he or she be censured? No, the teacher is not to be blamed at all. In many countries the cost of the monthly meat ration for the dog of a rich person exceeds the salary of a teacher. Under such circumstances how much social consciousness can we expect from the teachers? The salaries of teachers in every country should be on a par with, if not higher than, the salaries of public servants in the judiciary and the executive. It should not be forgotten that the sages of the past used to receive temple endowments, gifts of land and regular sacerdotal fees from the kings. They did not have to go from house to house as tutors to support their families, because the government was directly responsible for solving their mundane problems. While it is true that such sages provided food and clothing to their students, the money for this came from the public and was donated out of reverence.

Simply raising the salaries of teachers, however, does not automatically mean that they will have the opportunity to create ideal men and women, because today in most coun-tries of the world (where teachers generally have the opportunity to live fairly well) teach-ers nevertheless do not have the right to formulate educational policies. Rather educa-tional policies are generally formulated by professional politicians, most of whom have perhaps no experience in education. If teachers are to be held responsible for building ideal men and women, they must also be given the right to formulate educational policies, instead of being mere teaching machines.

Governments may submit their [social] and political needs to the teachers, but the teach-ers should be free to accept or reject the governments’ proposals without interference. Of course, if the teachers do support any state policy, on the basis of national security or for the good of society as a whole, they will have to actively implement that policy, because the state will then have every legitimate right to their services.

I mention these things mainly because in our modern world, in those societies where de-mocracy predominates, political factionalism has become a routine affair. In these circum-stances it is but natural for every ruling party to try to influence the adolescent mind to further its party interests. But teachers should not try to ingratiate themselves with so-called political benefactors. They should always keep higher ideals before them as they

192

work. Those who are not teachers should not be allowed to interfere in educational mat-ters that come within the jurisdiction of a school.

So far we have discussed who has the right to determine educational policies, but the matter does not end there. In many countries we can observe in regard to school admini-stration also that people are often given important posts as administrators only because of their wealth, while they themselves are, colloquially speaking, complete idiots. Their great wealth is their sole qualification. Such things occur only in countries where the state, for some reason, fails to carry out its educational responsibilities. Such wealthy school ad-ministrators often consider the educated teachers to be mere objects of pity. They put pres-sure on them in order to ensure that their brainless, dull-witted children pass the examina-tions. They unnecessarily interfere in educational matters. When their children are taken to task, they angrily chastise the teachers. Such a situation is not at all desirable and does not encourage teachers to perform their duties conscientiously. In their poverty teachers, out of fear of starvation, “serve their term” perfunctorily day after day, or, as a result of continu-ous attacks on their virtue, one fine morning resign in extreme bitterness and set out in quest of some other profession. If teachers have to work under such conditions, how can they possibly have the strength of mind to keep a watchful eye on their students?

The Problems of Students

These are the problems of teachers. The students also have some special problems which many people choose not to consider.

I have already pointed out that it is improper to extort anything from students through un-due pressure and intimidation. Intimidation appears to work to some extent, but it does not yield lasting results. Whatever students learn from their parents and teachers out of fear fades into oblivion as soon as the agencies of fear disappear. The reason is that their learning and their fear were inseparably associated, so with the disappearance of fear, the knowledge that they had acquired in the course of their education also disappears from the more developed parts of their minds. As soon as the bullying teacher leaves the class-room the students heave a sigh of relief. Within a few hours, whatever they had committed to memory starts growing hazy. Out of fear of failing their examinations students work hard, poring over books, and accomplish ten days’ work in one hour. But after completing their examinations and playing a game of football or visiting the cinema, they forget much of what they had learned, due to the absence of fear.

People in many countries throughout the world are painfully experiencing the detrimental effects of education through the medium of fear. Most educated people lose the abilities they acquired through education after they graduate from school or university and enter their field of work. If I were to assess the value of the education these people received, I would say that most of their time, ability and labour had been wasted or had been spent meaninglessly.

So as I was saying, it will not do to impart education through intimidation. A thirst for knowledge must be awakened, and, to quench that thirst, proper education must be given.

193

Only then will education be worthwhile and develop the body, mind and ideals of the student.

Children are by nature most inclined towards play, so a thirst for knowledge will have to be awakened in children through the medium of play – children should be educated through play methods. Children are also by nature inclined to listen to fantasies and sto-ries. Through stories children can easily be taught the history and geography of various countries, and they may also be taught the initial lessons of how to practice universalism in their lives. Children love play and stories almost equally, so in their case the two should be equally utilized.

The dream of the future first crystallizes in the mind of the adolescent. So adolescents should be taught, without indulging in narrow-mindedness, through the medium of ideal-ism.

The minds of young adults are, however, somewhat inclined towards realism, so in their case pure idealism will not suffice. In order to educate such young adults, a harmonious blend of idealism and realism is required.

Teachers must bear in mind that their students – whether adolescents, youths, old people or actual children – are, to them, all just children of different ages; and that they them-selves are children like their students. If teachers distance themselves from their students or continually try to maintain a forced gravity, they will not be able to establish sweet, cordial relations with their students. The free and frank exchange of ideas is simply not possible unless a feeling of mutual affection is established. The lack of cordial relations causes many children to heartily wish for the death of either their severe teachers or their abusive parents.

The Education System

In many newly-independent countries an attempt is made to recast the education system in a national mould. Without going into the merits of such attempts, it may undoubtedly be said that if these changes do not take into consideration the needs of the students, the education imparted may be nationalistic, but it cannot be humanistic. Like provincialism and communalism, nationalism is highly detrimental to the minds of children. Children’s crystalline judgement power is to a large extent sullied by these sentiments. In newly-independent countries such perverted ideas as “Only my country’s products are good; we need learn nothing from others,” may be heard expressed at any time. Assertions such as “Everything is in the Vedas,” or “The social system that the great prophet So-and-so com-manded us to follow cannot be even slightly changed because it is based on the words of God,” or “Such-and-such country learned how to make aeroplanes by studying our coun-try’s Rámáyana and Mahábhárata” are the results of the national, religious or communal rigidities that have been injected into the minds of the students.

When the propounders of an education system are obsessed by chauvinistic nationalism, they often, in the name of preserving the national character, try to keep the students of that

194

country segregated from the rest of the world. It must always be borne in mind that the bonds that afford opportunities for mutual contact and understanding between people should never be weakened but should always rather be strengthened, for in this lie the seeds of collective welfare. In order to create a feeling of genuine collective welfare, ex-treme nationalistic zeal may have to suffer a little jolt, but intelligent people will have to absorb that jolt and make a tremendous effort to overcome that prejudicial zeal.

I mentioned the bonds of human unity. Take, for example, the case of pre-Independence Pakistan or India. Although English came from overseas, it alone was responsible for forg-ing a unifying link among the diverse population of India. Not only that, Indians were in-troduced to and became acquainted with the rest of the world population through the me-dium of this language. In those days Indian students who had a general knowledge of two languages – their mother tongue and English – would become eligible to enter the temple of knowledge. If today anybody in India tries to remove the English language, their efforts will be nothing but attempts to break that unifying link.

It is not proper, under any circumstances, to burden the young shoulders of students with a heavy load of languages simply to satisfy the political whims of the leaders. Just imagine the fate of Sindhi-speaking students in Pakistan today [now Pakistan and Bangladesh]. How many languages do they have to learn? 1. Sindhi, their mother tongue; 2. English, the world language; 3. Arabic or Persian, the religious language; and 4. Urdu or Bengali, the national language, or both these languages if they want good jobs. In other words, as many as five languages are being imposed on the students. Are these students supposed to acquire knowledge or to stagger about carrying a heavy burden of languages? If, however, the nationalistic sentiment can be to some extent restrained, all the languages can be ex-cluded from the syllabus except two: English and the mother tongue. If students study in or awaken their thirst for knowledge through these two languages, then in time, propelled by their own urge, they may learn not only the other three languages, but ten or twenty more as well. In schools and colleges also, it is desirable to offer as many optional languages as possible. Such a policy is not likely to be criticized by anyone.

In order for people around the world to be able to communicate, a vishva bhásá [universal or world language] is needed, and the teaching and study of that language should be given equal importance in every country. If we consider the following three qualities of a lan-guage – that it should be widely spoken, be easily understood and be capable of powerful expression – English alone is qualified to become the world language. No one in the world should consider English to be the language of England alone, but should rather accept it with an open mind as the common language for the communication of ideas. Doing this will in no way harm any mother tongue.

If a false sense of prestige prevents any country from adopting the world language, it will certainly not add to the glory of the human race. It is not at all desirable for the people of one country to remain incomprehensible to those of another country. Of course in the distant future people may select another language to replace English as the world lan-guage, in accordance with the needs of their age; English cannot keep its position as the world language forever.

195

It is surely a great injustice to burden the shoulders of the young with the responsibility of paying off the whimsical nationalistic, communalistic or any similar prejudices of their elders. Adults should of course determine the type of education to be given to students to help them develop into worthy citizens in the future. Adults should not, however, be given a completely free hand in the formulation of educational policies merely to allow them to give expression to their predispositions and caprices. The needs and well-being of the younger generation must be safeguarded.

Students go to school and sit for examinations in order to pass. Examiners should bear this fact in mind. They should not adopt the rigid position that “Only such-and-such percent-age of students will be allowed to pass.” Examiners should take into account only the range of knowledge and the extent of the thirst for knowledge the students possess. They should not trouble themselves over students who omit to dot their “i’s” or cross their “t’s”. Nor do they need to addle their brains about how much lime has fallen from their betel leaf!(3)

The Ideals of Teachers

Having discussed teachers and the education system, something can now be said about ideals. The failings of the education system or the grievances of teachers should not be cited as excuses to avoid this subject.

Take, for instance, the psychological atmosphere within which knowledge is imparted to students. It is not [unusual] to see teachers who try to somehow extract the correct answer from their students without having either awakened in them the desire for knowledge or taught them how to acquire the necessary knowledge. There are also many teachers who would like to lecture only and be free of any further responsibilities. These are unpleasant truths, needless to say. Whether such conditions existed in the past or not is for historians to judge, and I certainly hope that they will not exist in the future, but it must be admitted that such a state of affairs does exist at present.

(The unprofessional behaviour of a handful of teachers may be the reason why the whole teaching profession has become an object of ridicule. If so, I would say that those genuine educators – those who have even a little capacity to work or to make others work accord-ing to their own will – should deal very seriously with unprofessional behaviour. This is possible only for those who are directly engaged in the teaching profession, and not for school inspectors.)

Society will gain no lasting benefit if teachers force students to swallow knowledge like quinine pills instead of awakening the thirst for knowledge in the minds of young children, or for that matter in the mind of any student.

Speaking of ideals, yet another point comes to my mind, and that is the moral character and conduct of teachers. Many teachers demonstrate a flagrant lack of restraint over their language. There are also teachers who, after discussing the abuses and evils of intoxicants in the classroom, immediately go outside and start smoking. This sets an extremely bad

196

example. If the teachers would just use intoxicants, without saying anything about them, it might not be so bad. But this approach naturally encourages the students to be undisci-plined. They will think that the use of such things must be enjoyable, and that their teach-ers deprive them so that they can enjoy them alone.

In many educational institutions there are two or more factions among the teachers, and each faction tries to draw the students into its own camp. Such teachers try to generate a feeling of disrespect in the minds of the students of their group towards the teachers of the other camps by speaking against them. As a result, ultimately a feeling of indiscipline is aroused in the minds of students. It is futile to complain about this and say, “Nowadays students don’t respect law and order.” Is it the fault of the students if those who are sup-posed to teach them discipline do not discharge that duty properly?

Many teachers and professors actively take part in politics; they often abuse their personal influence and use simple, idealistic young students as tools to achieve their political ends. How on earth can students learn discipline under such circumstances? Politics, at least politics today, is just an instrument for mutual mudslinging. In the political world such things as honesty, simplicity and a sense of discipline simply do not exist. “Crush your ad-versaries by fair means or foul” is the creed of politics today.

The principal cause of indiscipline among students is an extreme obsession with politics. Other causes are clearly secondary, and result from the failings of a mercenary social sys-tem. The influence of the education system and the behaviour of parents, however, cannot be entirely discounted when it comes to awakening a sense of discipline or not.

I do not think that the interest some students develop in politics can be dampened by those who, for whatever reason, previously encouraged their involvement, no matter how strongly they may later advise them. At present the situation has come to such a pass that mere exhortations will have no effect. To solve this problem the entire education system will have to be reorganized. It is necessary to have a thorough grasp of the psychology of students in order to be able to infuse a sense of discipline into their minds and impart proper education.

The Responsibilities of Parents

The mental outlook of children has already been moulded in a particular fashion by the influence of their family environment before they start school. No matter what or how much they learn at school, it is extremely difficult for them to free themselves from the influence of their family. Drawing on what they have learned in the family, the immature minds of children begin to learn about the world and understand it, and to receive ideas and master language so that they can express those ideas. Unhesitatingly they adopt their elders’ way of looking at the world. Hence the primary responsibility for acquainting chil-dren with the world lies with their parents or guardians. Children will become assets of society in the future to the extent that their parents or guardians discharge their duties properly.

197

I have no hesitation in saying that today’s adults have not yet developed a scientific method of training children’s minds. Even most so-called educated and refined people, let alone average adults, are either ignorant about or indifferent to the education of their chil-dren. Their ignorance may be pardoned, but how can we forgive their indifference? The family into which a child has been born will naturally have to bear the primary responsi-bility for the physical, mental and spiritual development of that child.

It can be said that ordinary people, like teachers, face many types of problem in their lives; in fact teachers’ problems are only a reflection of larger social problems. It is quite true that in the modern material world strenuous efforts to conquer the limitations of time, place and person are apparent everywhere. It is as if human beings are being forcibly dragged forward by the hair of their heads. Speed is the main consideration; whether any good is accomplished or not is a secondary factor. Thus different social trends are unable to maintain a harmonious pace in their forward movement. Some trends are far advanced in their development while others lag behind. This causes some parts of the social struc-ture which were close together to move apart, and other parts which were once apart to come together, leading to the collapse of the entire structure. The thatched hut is still the same, but electrical wiring has been strung through it. The only food available is salt and boiled rice, but the ordinary old clay stove has been replaced by an electric “heater” [hot-plate]. Such incongruities are now common in society.

The views established in our psychic world regarding the different trends of life have so unnaturally diverged from one another that the naturalness of the human mind has been spoiled. Human beings have lost the capacity to think anything, but somehow pass their days with a lot of hollow, mechanical mental objects. The caravan of our social life thus rolls on.

So today parents may rightly say, “We have almost no vital energy left after exchanging blows and counter-blows with life. We have no chance to mould the minds of our children with the care and tenderness of our hearts. All the sweetness and finer sensibilities of our minds have been sucked dry by the harsh realities of life. How can we take care of our children? We cannot even provide them with proper food and clothing. How can we know what they are thinking? Do we have the time to understand anything properly at all? We know children should be taught through the medium of play and entertainment, both at home and outside, but is it possible for us to do that? We even have to disturb our tal-ented son at his studies to send him to the grocer’s to buy salt, cooking oil, spices, etc. We know it is wrong, but there is no alternative, for keeping a servant is beyond our means.”

There may be some truth in this, but it is not the point at issue here. In order to develop a healthy outlook, the most important thing children need is robust idealism. To impart this, parents require only two virtues: self-restraint and good judgement. Let us discuss good judgement first.

The method of extracting work by terrorizing the minds of children is not only made use of by a particular type of teacher, it is also often still more harmfully practiced by parents. They frighten their children, tell them lies, engage in scurrilous brawls before them, and deceive and torment them; but they still expect that some day their children will become

198

respectable members of society – that their children will bring glory to their family name. When their children are reluctant to drink milk or sleep, they terrify them by invoking imaginary goblins or frightful ghosts. Children initially have no fear, yet a fearful panorama is played out before them. Through this practice the parents may achieve some temporary gain, but even if the children wait a lifetime, they can never be compensated for the harm done to them. Even when these same children attain young adulthood, the thought of ghosts will not leave their minds – ghosts will become their permanent companions.

When the parents are about to go on a trip or go to a show, or when they are invited to a pleasant function or a social outing, the children may start whining or nattering to accom-pany them. At such times many parents tell lies without a qualm; somehow they dupe their children and leave. When the children realize what has happened, they also learn to tell lies; and to hide their intentions or their actions from their parents, they gradually start lying more and more.

Parents deceive their children in many ways. By calling sweet things bitter and pleasant things unpleasant, they prevent their children from enjoying them. But by disregarding parental injunctions and prying inquisitively, as is the wont of human nature, children dis-cover the truth. Then they realize that their parents have been deceiving them. As a result they start deceiving not only their parents, but their friends and classmates as well. So it is abundantly clear that children are taught the first lessons in the arts of lying and deception by their own parents at home.

In a family it is natural that differences of opinion will arise among the adults; when they do, the adults should reconcile their differences considering each other’s opinions. Un-fortunately they often lack the requisite mental make-up to reach an amicable agreement – each tries to convince everybody else of his or her viewpoint without caring about the opinions of others. The result is an outburst of unreasonable obstinacy – the adults lose all self-control and behave in a gross and vulgar manner. The effect on the minds of the chil-dren is disastrous. Children thus learn obstinacy from their elders. If the mother or those with whom the children spend most of their time is obstinate, the neglected children will, in most cases, become noticeably obstinate, and they will have to carry this psychic ail-ment around with them for a long time. If, on the other hand, as is sometimes the case, the wishes and desires (if they are not unreasonable) of children are fulfilled, the children will not have the opportunity to learn obstinacy.

In some families the parents have lost their peace of mind due to poverty or some other cause and oppress their children with or without reason. Naturally the children lose re-spect for their parents, which further aggravates family indiscipline. The parents have to put up with more unrest, adding to their lack of peace.

Parents who are middle- or high-level officials in the public works or police departments have to get work done through others or supervise manual labourers or subordinates, so they often forget to talk sweetly. Some become accustomed to using abusive language, and some to issuing commands. Due to this their children do not have an opportunity to learn to speak with restraint. Such children suffer from a superiority complex, even within their

199

circle of friends. In their future lives it will be extremely difficult for them to love people and create a congenial social environment.

Some parents may claim that it is impossible to maintain a balanced life in an age full of problems, where they are extremely busy with numerous activities. I maintain, however, that it is possible for an intelligent parent to avoid the mistakes I have discussed. If parents fail to carry out their basic duties, I am compelled to say that, although they live in society, they are guilty of encouraging an antisocial mentality. By encouraging their children to de-velop a criminal psychology, they give unnecessary trouble to the police. The main point is this: for want of a little care, children are deprived of the opportunity to become complete human beings, even though they have a human structure.

Sáhityikas – the Teachers of Society

There is yet another section of society whom I cannot absolve from the responsibility of educating children. They are the sáhityikas.(4) Actually sáhityikas are a type of teacher – they are the teachers of society.

Humans have a deep longing for things far away. No one is satisfied by things that are within their grasp. Even if the mind is satisfied, the soul remains dissatisfied. That is why the world of dreams is sweeter than the mundane reality. Sáhityikas catch an image of the mundane world in the mirror of fantasy, which is why their literature easily attracts the human mind.

Such dream castles take on most importance in the minds of children. The more children get used to the impact of reality as they grow up, the more the dream subsides. People growing up want to bring the mirror of dreamland down closer to the mundane world, in order to see a reflected picture that is more like their own lives; but this would never occur to the minds of children. Children want to release their golden pegasus so that it will fly towards a coloured rainbow in the sky of their dreams. They want to run away to some un-known destination and play with the moon and the stars. Losing themselves in such fanta-sies, they surrender to the soothing influence of a lullaby and gradually fall asleep. Those sáhityikas who keep this peculiarity of the child’s psychology in mind as they write can easily win children’s hearts. Their wise words and precepts will then be readily absorbed. That is why I call sáhityikas the teachers of society. If these teachers are conscious of their responsibilities, children may be brought back to the right path despite improper guidance at home.

Cheap detective novels, adventure stories and nationalistic or communalistic stories may attract youngsters, but they gradually deprive them of sound judgement.

The biographies of great personalities can attract youngsters if they are written in simple and attractive language. By great personalities I mean only those who work with the good of all humanity in mind. I am not thinking of a great Indian, a great Englishman or Eng-lishwoman, a great Russian or a great American. In society, however, there are few people who can claim to be worthy human beings. Because of their samskáras [mental reactive

200

momenta], their fear or their deliberate pursuit of self-interest, people often want to divide human society. Such people try to impose their defective outlook on the minds of children through the literature about them, so that in the future these children will become their ardent supporters. Literary biographers must keep their pens scrupulously free from the influence of these non-humans (that is, those who should not be called humans but rather something else).

Nowadays some countries are propagating particular communal or economic theories which support intolerance; thus through perverted literature the minds of children are be-coming contaminated. In the future these children may become the members of a com-munity, or of a party which propagates a particular ism, but to what extent will they iden-tify as human beings?

Radio

There is much scope for telling well-written, educational stories on the radio. Radio broadcasters can very easily delight the ears and minds of children with attractive and educational stories written by sáhityikas who have a knowledge of child psychology. If parents cannot afford radios at home, educational programmes can be broadcast at some scheduled time in schools, parks or even playgrounds.

However, the problems referred to above may remain unsolved if broadcasting networks are under the control of a particular party, because then the networks will be more inter-ested in creating supporters to further the interests of their party than in building people’s character. Of course there is a way to avoid such an eventuality, and that is to entrust the management of broadcasting networks to boards of non-political, cultured educators.

Commemoration Ceremonies

Some time ago many educated sections of society around the world complained that the commemoration ceremonies held in their respective countries for their departed leaders and great persons were not being observed in a befitting manner. That is to say, these countries, by neglecting their revered personalities, were gradually losing their ideals. Such complaints may not be wholly unfounded.

Observing the manner in which these ceremonies and anniversaries are celebrated, how-ever, I do not think that they have any value. Unscrupulous Mr. Cutthroat Crook or Mr. Villainous Leech, who has no ideology at all, is invited, in the hope of his making a fat donation, to act as the president or chairman. The speakers, one after another, deliver high-sounding speeches in polished and literary language, often concluding with, “The time has come to reflect anew over the legacy that So-and-so has left us. Just delivering and hearing speeches will not do; his legacy must be translated into action. Then and then alone will this commemoration ceremony be worthwhile.” At the end of the speech, looking proudly left and right, they ask, “Well, how was my lecture?” Evidently the

201

speaker never meant to translate So-and-so’s ideals into action, but spoke to solicit the ap-probation of the audience.

I have not said, nor will I say, that these commemoration ceremonies are totally useless. If it is the genuine wish of the sponsors of anniversaries or commemoration ceremonies to give a practical shape to the ideals of a deceased person, the ideals should be given greater prominence in such functions and should be clearly presented to the public, espe-cially to children, instead of reducing them to platitudes mouthed by dishonest speakers.

Pictures and Dramas

This can best be done through the use of pictures and dramas. The Rámáyana is more ap-pealing and educational when presented in pictures than when depicted in books, be-cause those who cannot read can thereby understand the inner language of the artist.

After pictures come dramas. In a well-written and well-acted drama the audience feels the living reality of each character. A favourite leader, a revered and distinguished personality, is presented speaking to people, particularly to the children, in a congenial manner. Then the audience open the closed doors of their minds and enter into a free mental commun-ion. So in my opinion no matter what the age of the student, a well-written and well-acted drama can do a tremendous amount of good, and can be a great asset to the spread of real education.

Cinema

Today the cinema seems to be very popular with people of all ages. As a result film tech-nology will gradually rise to ever-greater heights of technical excellence. The opportunity provided by the cinema to establish good relations with people can be very well utilized for educational purposes.

Seduced by the bestial instincts hidden in the secret recesses of their minds, people sur-render to base propensities. But improvements in education and the social environment can help to bring this beast under control and make it obey their commands. To achieve this the first thing people have to do is to wage war against their animal propensities, which is no easy task. So cunning exploiters, by encouraging animality, are able to bring people under their sway.

The cinema industry suffers from this malady. This industry is controlled by a handful of business persons who make films according to popular taste and demand. While ordinary people naturally run after those films which in their ideas, language or visual images cater to their base propensities, such ideas, language or images instantly distort the ideals of the idealist beyond recognition. It is quite in character for purely commercial film producers to exploit these human weaknesses to their own advantage, and this is exactly what is happening. Generally youngsters outnumber older people at movies marked “A” (“For

202

Adults Only”). Sometimes the words “For Adults Only” are so alluringly displayed that young people feel even more attracted.

For the sake of social education, such a situation cannot be permitted to continue for a long time. If we have even the slightest intention of using cinema for the benefit of society, it has to be placed in the hands of non-governmental cultural bodies and not in the hands of business persons or the government. Because in countries where the cinema is under government control, the possibility exists of using the film industry more for party propa-ganda than for the spread of education.

A great drawback to the cinema when it is used solely for propaganda is that the beauty of both drama and literature is not given the scope to fully develop – the cinema is reduced to the level of a megaphone, spouting forth party propaganda.

Giving experienced and competent directors the opportunity and the complete freedom to make benevolent cinema does not yield bad results. Rather it can spread joy and educa-tion simultaneously. This fact was fully substantiated by a film produced by the West Ben-gal government some time ago.(5)

Finally I would like to say that those teachers, dramatists, actors, writers and radio artists whose help is essential to sow the seeds of true development in the minds of children and to ensure that these seeds grow into small seedlings, flourish, and bring forth foliage, flow-ers and fruits, must be freed from worldly worries so that all their energies and capabilities can be completely and properly utilized. Nothing will be achieved if we repeatedly talk to them about the magnitude of their responsibilities without trying to solve their problems.

1959

Footnotes

(1) Throughout this chapter, “parents” should be understood as “parents or guardians”. –Trans.

(2) Elsewhere the author defines samája gurus as follows:

“Samája gurus are those who lead the entire society by virtue of their extraordinary intelligence, deep wis-dom, towering personality and leadership ability. Hence it can be easily imagined that this world has been blessed with few such [samája gurus].” (“Vraja Krsna and Sámkhya Philosophy” in Namámi Krsnasundaram, 1987)

“In the history of our human society sometimes it so happens that a major portion of the people, [who used to get inspiration from their enviroment, cannot, due to the influence of antisocial elements,] get that inspi-ration. When such a situation is created, it is the duty of the nobler and better portion of the human race to guide others so that they may not feel any difficulty due to unfavourable environmental pressure. These peo-ple are the samája gurus.” (“The Phases of Human Approach” in Ánanda Vacanámrtam Part 30, 1996)

–Trans.

(3) In South Asia chewing betel-nut and betel leaves mixed with lime is a popular practice. The metaphor is a common one in India, and refers to a negligible shortcoming which does not indicate a real defect. –Trans.

203

(4) There is no equivalent word for sáhityikas in English. Sáhityikas are those who write with the thought of the welfare of all humanity uppermost in their minds. –Trans.

(5) Pather Panchali by Satyajit Ray was partly financed by the West Bengal government. When it was released in 1955, it received great acclaim both from the critics and the public. –Trans.

204

Synthesis and Analysis

Human beings have an instinctive and limitless desire for all-round victory in all spheres of life. In any sphere of life – whether important or unimportant – it is inconceivable for peo-ple to live an undignified life. The idea of moving along a fixed path, subservient to nature, is repugnant to human psychology. Where human beings do conform to the rules of nature under the pressure of circumstances it is due to their blatant lack of adequate stamina and intellect.

All human sádhaná or spiritual practice is directed towards removing internal weakness. In order to overcome their imperfections, people constantly welcome ideological conflicts and thus create newer and newer ideologies. This is how human society evolved and es-tablished a great and rational ideology conducive to the highest fulfillment of life. How-ever, not all human energy is exhausted in removing mental imperfections. As people have to maintain their existence in this apparently adverse physical world, naturally they must make constant endeavours in the physical sphere. In order to conquer static Prakriti, physical science or bhaotika vijin ána evolved. The Sanskrit word “vijinána”, however, is not synonymous with the English word “science”, because in Sanskrit, vijin ána stands for Brahma vijin ána, intuitional science or spiritual science.

Nowadays a group of people allege that science is the root of all evils and that new scien-tific inventions have created dissention in human society, pushing human civilization along the path of destruction. It is necessary to cautiously and persistently analyse this opinion with an open mind. The moment human beings see the possibility of defeat in war in the physical sphere they evolve new weapons to meet the challenge. The role of physi-cal science is to discover new formulae and to assist in the development of weapons. Had there been no physical clash and cohesion, subtle human intellect would have remained totally unknown to us. Such conflict and evolution occurs in every unit or organism. Thus all organisms develop scientific thought processes according to their respective mental proclivities and capabilities. For instance, the building of nests by bats, the constructing of pathways by white ants and the weaving of webs by spiders proves that these undeveloped creatures have a knowledge of science.

Today many of you have assembled here at Gorakhpur. Had there been no scientific pro-gress you would have been forced to walk to this place from your homes. Now I ask you, could you have done that from such far off places? In order to overcome physical and mental disadvantages and inconveniences, people of a particular era invented and popu-larized bullock carts for transportation. Later they developed even more fast moving horse driven vehicles. Subsequently, with the change of eras, public demands also began to pro-gressively change. This explains why different types of transportation such as motor cars, aeroplanes and more recently rockets were invented in different periods. None of these inventions deserve criticism. They are simply different inventions designed to meet the different mental demands suitable to that age.

205

We know that gur or molasses cannot normally be preserved for a long time because of natural influences. Moreover, many people do not even like the taste of molasses. These two reasons led to the invention of sugar through scientific means. Now, can anyone say that the discovery of sugar has been an impediment to human progress? If someone con-siders molasses more nutritious than sugar, then would it not be scientifically wiser to en-rich sugar with nutritious ingredients? Or would it be better to propagate in favour of mo-lasses?

Some people seem to enjoy making useless criticisms against science all the time. Such criticisms, of course, come from those who have lost their vitality and capacity to adjust to new situations, and from those who, due to their physical inertia, have accepted some dogmatic notion as established fact.

The momentum of the past can easily prevent people from adapting to new innovations and circumstances, causing them to deliberately reject the contributions of science. As long as these people are unable to establish psychic parallelism with new scientific dis-coveries, they vehemently criticize those very things which they themselves are often compelled to utilize. For example, those who are bitter critics of modern medical science and eloquently praise primitive medical methods, do not object to using bandages ap-proved and prescribed by modern allopathy. Even staunch advocates of Khadi or hand spun cloth wear mill made clothes, the protagonists of “molasses philosophy” take sugared tea, and the blind supporters of bullock carts travel by airplanes to deliver hot, fiery speeches in anti-science meetings. But after some time, when they become used to new applications of modern technology, they stop their criticism and hatred of science. Things which they initially criticized now become easy for them to use. The non-availability and short supply of old things gradually forces them to adapt to new innovations.

From this it is evident that those who criticize science in reality want to turn the onward current of the Ganges backwards towards it source, which totally contradicts the principles of dynamics. Such an endeavour indicates a negative mentality. No amounts of shaking the world upside down will ever bring back the era of Rsi hermitages or hermits’ groves. The general mass will never wear the bark of trees instead of mill made clothing or eat raw flesh in preference to cooked food. Nor will they go back to the molasses era from the sugar age. Perhaps those who have never tasted sugar would like to live in the molasses age, but once people have come in contact with sugar they will never fully subscribe to molasses, even by mistake. The reason for this is that their enjoyment of sugared tea has become common and natural. Of course, to enter into such a controversy over molasses and sugar is meaningless because molasses too was once discovered through scientific endeavour.

Conflicts in the physical sphere gradually awaken dormant human potentialities. Environ-mental influences also increase the complexities of the human body. The problems of an-cient and modern people are by no means identical. In an effort to keep pace with the changing speed of life, the human body and mind have gradually become more compli-cated. The physical structures of ancient people would have certainly been unfit for solv-ing the problems of today.

206

As the mind becomes more complex its direct centres, the nerve-cells, and its indirect centres, the glands, undergo corresponding changes. As the nature of problems changes the human mind becomes engaged in making new scientific discoveries. Hence I am compelled to say that the cultivation of science must go forward. This will never stand in the way of human progress. Due to their emotionalism, most of the critics of science do not want to recognize this obvious fact. They do not realize that their blind allegiance to the past is only propelling the flow of their minds towards inertness. They are making their minds more and more reactionary and losing their psychic dynamism. Those who have lost the rhythm of life’s dynamism should be called static and inert.

The human mind must always be kept preoccupied with different progressive thoughts and practices, according to the change in time. In order to carry out new responsibilities, nec-essary changes take place in the nerve cells of the human brain. This is accompanied by changes in the glandular structure of the human body. It is not only the physical and mental structures of human beings that are getting more complex, but also the entire hu-man society. More complex social problems are arising. In such circumstances, should we remain smug and complacent, silent and inactive, only harping on the great and glorious past? No. Instead, we should probe for solutions to problems through the proper cultiva-tion of science. As the proverb goes, “As the sword so the scabbard”. No matter how com-plicated problems are, we have to evolve the necessary scientific means to meet the chal-lenge. We certainly do not want to become an object of ridicule by fighting against pow-erful atomic weapons with only primitive bows and arrows.

The more complex the human body becomes, the more control human beings exert over it. With the progress of science it may be possible to send only a person’s brain to London, keeping their body here at Gorakhpur. There would be no need to transport the body to London. Although this sounds like a fairy tale, this will surely happen. Then people will be able to enjoy a safe, sound sleep while their limbs are deposited securely in a body bank.

The social cycle moves constantly in a cyclic order. That is to say, with the continuance of class struggle, one class or another dominates a particular era. Now if science remains completely controlled by static minded people, the results will be hopeless. If class strug-gle continues unabated, humanity must finally understand that none but sadvipras can be the leaders of society. I call sadvipras only those who strictly follow the principles of Yama and Niyama. The fullest possibilities for the establishment of peace and human progress lie only in the collective endeavours of sadvipras. Not even democracy can solve human problems, because in a democracy one particular class gets the greatest opportunities to dominate while other classes are substantially deprived of their freedom. As democracy does not recognize any cardinal principles of morality, then rivalry, jealousy, meanness, immorality, etc., take deep root and flourish unchecked. Moreover, the colour and form of democracy keep changing because it continually gives importance to relative truths as its cardinal principles. The establishment of a classless society is only possible by those peo-ple who accept the Supreme Entity as the goal of their lives – whose entire mental energy is ceaselessly applied to one supreme goal. All classes will have to unite in a society free from class warfare and strive to implement a common ideal on a common platform. This

207

can only be done by sadvipras. To ensure the future welfare of the universe, the dictator-ship of sadvipras is an absolute necessity.

The establishment of such an ideal is not possible within the democratic system because candidates depend on thieves, habituated criminals and antisocial elements for votes. Able and competent candidates are defeated by those who have absolutely no experience in politics, administration, education, intelligence, policy making, etc. Such people are en-trusted with the responsibility of determining the fate of society as the people’s representa-tives.

Most individual and social problems can be solved by sadvipras through the proper culti-vation of science. Science is certainly capable of solving most of the land problems which exist in some degree in all countries of the world. The importance and value of land will automatically diminish if the problems of food production are solved. In the future a syn-thetic food tablet may be enough to satisfy a person’s hunger. The production of abundant quantities of such tablets in scientific laboratories will remove the disparity between the rich and the poor, because the poor, under the pangs of hunger, are forced to become slaves of the rich, providing the rich with ample opportunities for the accumulation of more wealth to satisfy their greed. Even prior to the production of synthetic food, science contributed in many ways to solving food problems. While the world’s population is ever-increasing, the total area of land is not increasing proportionately. Yet with limited land at their disposal, people are increasing food production through scientifically prepared ma-nure, high-yield seeds, irrigation systems, etc. So we see that science is indispensable for human progress, and without it half the population of the world today would die of starva-tion.

We know too that medical science has helped people immensely in the past, continues to help them in the present, and will similarly help them in the future. For a long time, de-veloped medicine and surgery have been helping people increase their longevity. If people could give senility and death the slip by replacing old glands with new ones, what else could they want? Humanity is now capable of doing this through medical science. One of the reasons the physical body dies is because its glands become old and weak. So death can be postponed if a person’s glands are replaced.

Of course humans will not achieve immortality by cheating death temporarily or by en-hancing their longevity a little, because they possess yet another faculty, the brain. Mental feelings like “I am”, “I do”, etc., are expressed by the brain. Naturally the brain will be-come fatigued and distorted if its existence is prolonged and it is used incessantly. If the entire brain is replaced, the whole personality will undergo radical changes. In such a case a new personality emerges and the former one ceases to exist.

By proper scientific experiment and research it is even possible to bring about a change in the glandular structure of the body. As a consequence even a dishonest person can be turned into an honest one. But this cannot change the previously acquired samskaras or reactive momenta of the mind. While this process may change people’s customary behav-iour patterns, their idioplasmic expressions or tendencies cannot be stopped. The brain is the receptacle of the mind, and the mind is the receptacle of samskáras. Now, as a result

208

of the replacement of the brain, the mind, with all its reactive momenta, will have to take a completely new receptacle, and in that case the person will be an entirely new being. With the help of science if a person’s brain is replaced with a monkey’s brain, then the person ceases to be the owner of that body. From the standpoint of psychology that deper-sonalised body is no longer human and it will gradually take the form of a monkey’s body. The secretions from the glands will also become like those of a monkey. In exactly the same way changing a man into a woman or vice versa is not impossible. Not only this, changing the glandular secretions in the human body is also possible through strong mental ideation, through a powerful, vibrational ideation of the mind. Hence, by this process also a man could be changed into a woman and vice versa. Thus it would not be impossible for a man to conceive children through the partial change of his glands. But when all this is said and done, science can never change a person’s samskáras. Therefore, there is no alternative for human beings other than spiritual practice or sádháná for the development of their personalities.

For human progress the cultivation of science must always be welcomed, but it is desirable that this cultivation of science should be carried out under the supervision of sadvipras.

A day will come when human beings will reproduce themselves in scientific laboratories. Not only that, in the future spermatozoa and ova will be created in laboratories. Thus, slowly and gradually, human beings will lose their reproductive power, but the reproduc-tive urge in the human mind will never be lost. Since the potential for creation abides in the original Creator, Saguna Brahma, the Subjectivated Transcendentality, the reproductive urge necessarily remains ingrained in each person, as we are all held in the Supreme En-tity. From the auspicious day that humanity develops this capacity, it will step out of the limitations of the Kámamaya Kosa or the crude mental body, and be able to fulfill its su-preme purpose in creation through subtler pursuits. Then human beings will evolve a more ideal society and create better literature and more progressive art.

My personal opinion is that atomic bombs can never totally destroy human civilization, for humanity has not yet become intellectually bankrupt. The conflict between vidyá and avidyá, or the introversive and extroversive forces respectively, is now going on intensely. So I cannot but come to the clear conclusion that humanity is sure to discover a new weapon to counter the atomic menace in the very near future. This will also conclusively establish that science has a great and sublime role to play in promoting human welfare.

Date unknown

209

Civilization, Science and Spiritual Progress

Today, the subject of my discourse is “Civilization, Science and Spiritual Progress”. The collective name of different expressions of human life is culture. I may as well tell you at the very outset that culture is one for the whole human race.

What is civilization? The subtle sense of refinement that we come across in the different expressions of life is called civilization. Let me give you an example. Suppose some guests have arrived at our home. We may address them imperatively, “Come” or we may wel-come them by saying, “Please come in.” This polite address by adding the word “please” speaks of civilization or a civilized address, for herein the subtle sense of refinement is evident. The imperative word, “come”, bereft of warmth, only smacks of lack of culture. So we see there are both good and bad sides to culture, but the subtle sense of refinement is the touch-stone of civilization. The subtle sense of refinement that we get in culture intrin-sically imbibes the human power of discriminative judgement. We may call those human acts and behaviour civilized that give evidence of this discriminative judgement, in a great measure. It is sometimes noticed in certain groups of people that their actions have the support of judgement, and then again in some others that there is an absence of it. If judgement were based merely on this basis, to call the former civilized and the latter half-civilized would not be fair or desirable.

In the Indian social system women have been given a motherly status, but in the practical field they are not given the same amount of prestige. Conversely, in the European society, though motherly status is nil, women certainly enjoy equal rights and prestige in the prac-tical field. Now it is very hard to say which of the two is more civilized. But I would say, the greater the support of judgement in action and behaviour, the better shall be the ex-pression and development of civilization.

There is a subtle difference between civilization and culture. Culture is the collective form of all the expressions of life. Culture is the expression of the intellectual stratum whereas civilization is the expression of the physical aspects of life. So people may be civilized by way of material development, but so far as their mental development is concerned, they may not be culturally endowed. In the absence of intellectual development it is not possi-ble for a person to be properly civilized.

How does the development of civilization take place? Civilization has an intimate relation with science. They progress together. But where scientific progress supersedes civilization, there civilization meets its Waterloo. Take, for instance, the history of Egypt and Greece. So long as the scientific progress of these two countries did not supersede civilization, civilization prospered very well. But when the ingredients of enjoyment grew up in abun-dance, the civilization of both countries got destroyed, because science had occupied a higher position than civilization.

What is science? That which teaches the proper use of material things is science. Where the development of civilization is utterly negligible and science gradually attains the apo-

210

gee of development, science only paves the way for destruction instead of doing any good to humanity. And so, study and practice of science, though unavoidable, should not be given a higher place than civilization.

Now let me say a few words about intuitional knowledge. In India, from the Tantric period to the Gupta period, civilization and science progressed side by side and never did sci-ence enjoy greater prestige than civilization. The Gupta period was the golden period of India. After the end of the Gupta era scientific progress was overlooked. This resulted in degradation and downfall. In the Pathan period there was neither the development of civi-lization nor progress of science, with the result that the progress of society was thwarted. For the all-round progress and development of the human society, both civilization and science have got to be encouraged and pursued. If you see development of civilization, you will find that there is intellectual development as well. Where there is cultivation of science, there too, intellectual analysis is a necessity. And so, for both civilization and sci-ence, intellectual knowledge is indispensable. Spiritual or intuitional development is pos-sible through the happy blending between civilization and science. Even where there is no such blending at all, intuitional progress may yet be possible, but if science and civiliza-tion are harmonized, intuitional progress gets accelerated. Therefore, people of wisdom should proceed and progress, blending these two. It is useless to think of intuitional pro-gress without effecting the harmony between the two.

What is our duty today? We should cultivate science but we should equally pay our atten-tion to the development of civilization as well. Taking a comparative view between an-cient India and modern India, we notice that the progress of science today is greater than that of those days of yore, but civilization in those days was certainly of a high order, par-ticularly during the days of Vashishtha, Vishvamitra and Astavakra. In the present age, civi-lization is on the wane due to science enjoying the pride of place. But developed as sci-ence is today, if civilization is pushed up again to the top, people can reach a greater height than ever before.

Date unknown

211

The Three Causes of Sin

Human beings are social beings, hence, they have to follow certain social codes. But they must follow some spiritual codes as well. Because of illusion or some other reasons, if people break these codes, these “dos” and “don’ts”, sometimes we call it “sin” or pápa and at other times, “crime” or aparádha. If the violation is in the spiritual code, rather the religious code, it is termed as “sin”. If the violation is against the legal code it is known as “crime”. Sin is sometimes based entirely on dogmas and not on cardinal human values. Wise people will never entertain a conception of sin based on religious dogma. Rather, they will judge with discrimination the correctness of the code according to cardinal hu-man values. The concept of sin has been given by people on the basis of religion, religious dogmas and cardinal human values. As intellectuals and developed people of the second half of the 20th century, we should keep away from religious dogma and attach the highest importance to cardinal human values.

Long ago Vyása said the following about sin:

Astádashapuránesu Vyásasya vacanádvayamParopakárah punyáya pápáya parapiidanam.

That is, that action which checks the progress of the society is sin, and that action which accelerates social progress is punya or virtue. This is a fact. But what is crime? Any action which goes against the different legal codes made by the different nations, according to their spatial, personal and collective differences, is crime. In Sanskrit crime is known as aparádha. Sin or pápa should be formulated on the basis of cardinal human values. This was also supported by Vyasa.

Criminal codes are generally framed by politicians according to their own standards. Sometimes they include a tinge of humanity and sometimes they do not. Thus the present-day legal codes are not necessarily humanitarian. Rational people may defy a legal code but they should never violate cardinal human values. I would never tell the people of a country to follow their legal codes blindly, but would tell them to always follow cardinal human values. The cardinal human values are the silver lining between the psycho-spiritual world and the spiritual world. They are at the meeting-point of these two strata – the spiritual stratum on one side and the psycho-spiritual stratum on the other.

In Sanskrit there are two words for sin – that which should be done but is not done is called “pratyaváya”, and that which should not be done but is done is “pápa”. The com-bined name of pápa and pratyaváya is “pátaka”. Here I will make use of the word pápa because it is more popular.

Wherever we mention cardinal human values, we are not referring to any religious code, for that is based on religious dogmas. Again I repeat, why should the people of the second half of the 20th century follow religious dogmas? I advise you not to follow them but to revolt.

212

As far as possible the gap between cardinal human values and crime should be lessened. The smaller the gap the better it is. Cardinal human values are mostly unchangeable. They may change after a long time as they remain associated with the physical world, but it is natural that they will not have frequent changes because of their subjective approach. Crime will undergo transformation according to changes in time, space and the collective body. Hence, both the conceptions cannot be exactly the same – difference between them will remain. But efforts should be made to lessen the differences. This task will be the duty of sadvipras or spiritual revolutionaries.

Now, let us come to the three causes of sin. If sin and crime are considered together there are three reasons for them. The first cause is shortage of physical and psychic pabula. The second one is non-utilization of over-accumulated physical and psychic pabula. The third one is stagnancy in the psychic and physical strata.

Let us discuss the first cause.

If human beings lack the basic physical necessities of life they will not be able to follow higher pursuits. You will find that a person’s sense of discrimination is disturbed if he or she is confronted with only a little physical hardship. If an intellectual becomes angry, he or she may utter insentient words. Hence, the shortage of physical wealth results in rest-lessness and causes the loss of people’s sense of discrimination, and then people naturally tend towards brutality. It is because of this that communism has tended towards brutality. This is the underlying psychic reason. Likewise, if there is a dearth of intellectual pabulum and the intellectual standard of the people is not high, they can take “dos” to be “don’ts” and vice versa. Take for example, a communal riot where a little innocent boy is killed, and when the person who encourages the riot becomes the people’s leader. Where the in-tellectual standard of the people is low, people commit blunders – prompted by such leaders they become beasts. Those backward countries which have less socio-politico-economic consciousness in the people tend to have more immorality. In such countries the leaders misguide the people in order to collect votes. I call such leaders “political sa-tans” or “political pigs” Such pigs become leaders only when the intellectual standard of the common people is low. In a country with shortages of physical and intellectual pabula, people ultimately become beasts and commit sins and crimes. To murder a person during a riot is both a crime and a sin. In political clashes innocent people are killed. This is also a crime as well as a sin. So, to summarize, when physical and intellectual pabula are lacking, people become beasts and commit sins and crimes. Among the three reasons for sin, this is the first and primary one. It is prevalent everywhere in the world although it is less evident in a few of the more affluent countries.

The second cause is non-utilization of over-accumulated physical and psychic pabula. Where there is over-accumulation of physical wealth several problems occur. Human be-ings do not have many needs. Primarily they need satisfying meals and clothing, according to their necessities. Most people do not even want many things. The desire to accumulate money is actually a mental disease. The accumulators do not accumulate to fulfil their ba-sic needs a human needs are few. For instance, if a person has a mango grove which yields 500 mangoes and a family of five, what will he do with so many mangoes? In cases

213

of over-accumulation there is very little chance of utilization. Hence, if the sadvipras are not vigilant, where there is over-accumulation non-utilization will occur. Moreover, where there is over-accumulation people tend to misutilize wealth by indulging in their baser propensities rather than their finer ones. Therefore you will mark, as I am making it crystal-clear to you, that most of the kings and Nawabs of ancient times were, and most of the aristocrats and wealthy people of today who have nothing to do are generally wicked and mean-minded. In addition, you will see that government officers who do not have psychic and spiritual interests also become mean-minded. When we have to judge, we must be frank. It can be observed that it is natural for people to move towards sin if over-accumulated physical and psychic pabula is not utilized. If people have developed intel-lects which are not properly directed, and there is no administration of the sadvipras, peo-ple become polished satans and inflict sufferings on others. If the parents of a boy die and he has no guardian, due to a lack of proper guidance the boy may easily become reckless and a sinner.

To repeat, non-utilization of over-accumulated physical and psychic pabula is the second cause for becoming a sinner. I have already discussed the problems of the “have’s”, and the “have-nots”. To satisfy the greed of the have’s, the have-not’s become slaves, and to appease their own hunger they become sinners. The have’s misutilize the intellectual and physical wealth of the have-not’s to satisfy their baser propensities. In the back ground sit the big capitalists; in the foreground, as their agents, are half-naked children! This is the cause of the downfall of society.

There is still one thing more. There are countries in the world where the average standard of living of the people is quite high and where there are no have-not’s who become slaves due to the evil designs of the have’s. Where there is excessive wealth, the feeling of, “What should I do?” crops up in the minds of the people. Moreover, people take to the path of suicide in the absence of proper direction. They also become addicts and social parasites and they do not know what they should do and what they should not do.

Let us now come to the third reason for sin. The sign of life of everything in this universe is dynamism. It was said in an earlier discourse that progress actually does not take place in the physical and psychic strata. Progress takes place only in the spiritual stratum. Of course, while there is no progress in the physico-psychic sphere, movement is there. Had there been no movement, the physico-psychic world would have met its doom. Thus there is movement but no progress or pragati.

Prakstha gati ityarthe pragati.

That is, that which leads to betterment is progress, but that which causes movement with-out development, is not progress. For example, suppose one bull moves along a road and another one walks round and round in a grinding mill. The former is able to freely cover a few miles but the latter moves without getting anywhere.

Ásana máre kyáyá huyá yo gayii na mankii áshJav kalu ká balad so gharhii kosh pan cás.

214

[What is the benefit of asanas if the desires of the mind are not exhausted?]

In the physical and psychic worlds, there is movement but no progress. Ten thousand years ago people practiced sádhaná and attained Brahma. After these ten thousand years you have been born. Today there is much dynamism in the physical sphere and there is great intellectual speed. Your intellect might be more than the intellect of Vasthista and Vishva-mitra, but your progress is not much more. Is it clear?

Lack of movement in the physical and psychic spheres is also a cause of sin. This is the third reason. Here there might not be the over-accumulation of physical and psychic pabula. In the absence of over-accumulation sin may also be accounted for. Every exis-tence has its aim. All entities are moving according to their speed whether there is pro-gress or no progress. But on the way if something comes which has no movement, which remains as it is, it affects the speed of others. In the society, due to old dogmas, weak-nesses and lack of proper education, when the human mind becomes inert and dormant it not only destroys itself but affects the movements of others also. “My ancestors were doing this, so how am I to forgo them?” This is nothing but the same stagnancy. If your ancestors were wearing their dhotis above their knees and a napkin tied around their heads, why then do you put on pants and a terylene shirt? Nobody follows their ancestors. It is a weakness for a person to take the lead from their ancestors only, ignoring everyone else. Mental stagnancy is a kind of disease. It is motionlessness.

People should not be allowed to rely on the dogmas of their ancestors as it obstructs their own mental pursuit and those of others also. Suppose a cart is in an inconvenient place, blocking the road. The cart has to be pushed to one side. If it cannot be pushed easily it will have to be moved more forcibly. You will have to go ahead – this is the law. It will not do for you to say, “Let the cart remain as it is.” Similarly, you should not say, “The mem-bers of my family hold conservative views,” and use this as an excuse for inaction. This should not be allowed. People who hold conservative views are really materialists and are mentally stagnant. Speed has to be infused in them. And not only this, there is need for acceleration in the speed.

What is the solution to the first of the three causes of sin? For those who lack physical pabulum, minimum requirements will have to be guaranteed to everyone. If you do not supply people with the minimum requirements you will meet your Waterloo. If your neighbor’s house is on fire, your house will also catch fire. To supply the minimum re-quirements to everyone, both a strong administration and an intellectual approach are necessary. Those capable of providing these things to humanity will be called sadvipras. In the absence of sadvipras, society cannot survive.

For the solution to the second of the three causes of sin, an intellectual approach, intel-lectual propagation, is required. For the materialization of this, physical force will have to be utilized as per necessity. Those who use both the proper physical and intellectual ap-proach are sadvipras. Without sadvipras the survival of society is not possible. At one place, because of over-accumulation, food becomes rotten; and at another place, because of shortages, people become sinners. We cannot allow this to continue.

215

The third cause of sin is stagnancy. This is the greatest burden of the human society: it is the greatest disease. It is a psychic disease. People often say, “Our forefathers used to do it, so we should also do it.” But you are not your forefathers! You must behave as yourselves. Suppose the son of one Shri Simhasana is Shri Ramadhar. If Shri Ramadhara Singh says he must do like his father, does he become his father, Shri Simhasana? No, he does not. This sort of stagnancy is suicidal. For the sign of life is dynamism, and where there is no dyna-mism, there is death. Without dynamism people harm themselves and others.

Bhayánám bhayam bhiisanam bhiisanánámGatih praninám pávanam pávanánám.

[He is the worst of the fierce – the fear of fear. He is the most terrible of all the terrible things. He is the supreme destination of all. He is the purest of all the purifying objects.]

As dynamism is precious for the jiivas or unit beings, so is Parama Purusa or the Supreme Entity precious for them. A doctor feels the pulse and examines its movement to determine the health of his or her patient. If the pulse does not move the patient is pronounced dead. Movement is life. To solve this cause of sin, the intellectual approach does not work. The dogmatic-minded people, the traditional people, are neither human beings nor animals. They do not listen to reason. They are to be struck, and those who do the striking are sad-vipras. The striking is to be done with a hammer! They are to be hit not with a hammer, but with a sledge hammer.

Suppose the sadvipras do not hammer the dogmatic-minded people, what will happen? Because of their unnecessary presence the speed of others is retarded. The stagnant people commit suicide and become the cause of death for others. Sadvipras will not leave or for-give such people, but will set them right with an iron hand. Dogmatic-minded people cannot be checked by the sanguine eyes of the so-called intellectuals or by the arms of the military. Humanity wants to move ahead, but the stagnant people who are neither human beings nor animals have blocked the way of the sadvipras and have obstructed their movement. The common mass will not tolerate these obstructions.

This suicide is not deliberately done by the people. Those who commit suicide, do it when their mind is in a negative state. It is unnatural. Therefore, sadvipras will remove this un-naturalness with the blows of their hammers. None can check it.

The duty of the sadvipras will be to hammer these stagnant people who are a burden to society, who suffer from inertness in their physico-psychic sphere, at the appropriate mo-ment so that the path of human progress becomes straight, clear and well-constructed.

When will the three causes of sin be removed? Only when the sadvipras will be ready to fight against them with an iron hand. Today, at this hour, it is my call to the sadvipras of the world not to delay any longer. They should march ahead and save humanity and make the path of humanity free of thorns.

30 May 1970, Muzaffarpur

216

Justice

The underlying spirit of the word vicára [“justice” in English] is “a particular type of mental process to ascertain the truth”. Although human actions depend on relative principles, whatever appears to be the truth in this relative world, within society, is justice. The great-est benefit of the proper application of justice is that in the struggle between progressive and regressive forces, between good and evil, which is a permanent feature of society, the human intellect has an increasing number of opportunities to choose the path of right-eousness.

Administering Justice

Many people say, “When human beings possess so little intelligence, how can they be qualified to sit in judgement over others? No one has the right to judge others.” I do not completely reject this argument, though I will raise the following question: “Is it not injus-tice if people do not use the intellect they have been endowed with in this relative world?” Judgements may not always be correct, the determination of judicial criteria may be flawed, or the mental faculties or the way of thinking of the judge may create doubts in the eyes of people about whether he or she can be considered an ideal person. Should we therefore abandon the judicial system altogether? No, certainly not. No particular standard for measuring intellectual progress has ever been or will ever be accepted as absolute. Nevertheless, in every sphere of life there must be an ongoing effort to progress from im-perfection to perfection. This effort will, if only indirectly, make social progress and all-round welfare more accessible to the human race.

A judicial process ends once a verdict is reached about anything, so a judicial process is not something complete in itself. Only once the verdict is implemented is the full process complete. In other words, the utility of justice in social life is felt only when a penal meas-ure, or better still, a corrective measure, for the concerned individual or group is imple-mented as per the verdict. But if at any stage the judicial yardstick is not identical with truth beyond a shadow of doubt, no one can deny that special care will have to be taken at the time of passing sentence on the accused in accordance with the verdict given.

I am personally of the opinion that since flaws will always unavoidably remain, no matter how good the judicial system, it is not the intent of nature for one human being to penal-ize another. Moreover, a detailed analysis reveals that whenever a punitive action is taken to penalize somebody, a feeling of vindictiveness arises in the minds of those administer-ing the punishment, which in turn creates a malevolent mentality. I therefore think that the term “penal system” should be deleted from social terminology. If and when somebody, whether a judge or an ordinary person, takes any type of action against another, it should be corrective, not punitive.

If a system of corrective measures is introduced, criminals, whether they were deeply in-volved in the crime or not, will have no reason to complain against anyone. Although

217

there may be flaws in the judgement, it will not harm them in any way. A person who is definitely guilty will benefit from a system of corrective measures, and even a person who is not guilty will benefit from such a system.

Thus my opinion is that no innocent person should have the opportunity to think or say, “Although I am innocent, I am being punished because I couldn’t afford a good lawyer” due to flaws in the judicial system. No doubt society will be adversely affected if an of-fender evades the law and is not arrested by the police due to their incompetence, but far greater damage will be done if an innocent person is penalized because of a defective ju-dicial system.

From the social or human viewpoint, everybody has the right to correct the behaviour of everyone else. This is the birthright of every human being. No scholar can dispute the right of people to correct the shortcomings of those with whom they come in contact. The rec-ognition of this right is indispensable for the health of society.

Thus it is clear that corrective measures are necessary to complement justice. Such an ar-rangement prevents a government from getting any scope to impose a violent, cruel penal system and an oppressive dictatorship on the masses.

Here lies the basic difference between the administrative system and the corrective system. The severe discipline that is needed in the administrative system to strengthen the frame-work of society or that of the state is not necessary in the judicial system; rather the judi-cial system is based on rational, tolerant, humanistic ideas and benevolent sentiments. Thus we see that in many cases there is a fundamental difference between the administra-tive and the judicial systems. Judges can and will frequently temper the merciless attitudes of the administration with humane reasoning; the verdicts of humane judges will therefore be more acceptable to the populace of a state than the pronouncements of an insensitive administration. If this does not happen it will immediately become clear that either an in-dividual or party is abusing the power vested in them by the state.

The Role of Judges

People judge the mistakes of others to the best of their own intellectual capacities. I do not feel that there is anything wrong in this as long as people keep the ideal of welfare in front of them.

People may judge others, but there has always been and still is a difference of opinion among moralists concerning the final stage of the judicial process: in other words, con-cerning the extent to which people have the right to penalize others. If a person is tried and no action is taken as a result of the trial, the person in question will not have to face the possibility of a miscarriage of justice. But if in the event of a miscarriage of justice the person is penalized on the basis of the verdict, an innocent person will be made to suffer. In other words, penalizing a person on the basis of a verdict involves considerable risk.

218

Judges can rarely say with total conviction that one person is guilty and another innocent. Their verdicts are based on the testimonies of witnesses, the evidence and the arguments of lawyers. They have very little scope to verify whether or not the witnesses are telling the truth or whether or not the evidence is genuine. Experienced lawyers often win cases be-cause even an eminent judge becomes confused by their arguments. Moreover, if the ex-perienced lawyers also happen to be retired judges, it will be very easy for them to win over the judge. A judge who previously worked under an experienced lawyer will usually find it difficult to reject his or her evidence and arguments. In other words, such lawyers exert a personal influence over the judge. Of course in most developed countries nowa-days retired judges are prevented from practicing law. This regulation is highly commend-able, and results in the general public getting a better chance of receiving justice. How-ever, there is still no guarantee that people will receive impartial justice, because in prac-tice very few judges are able to verify whether the witnesses are telling the truth or whether the evidence is genuine, or to closely scrutinize the verbose arguments of experi-enced lawyers.

In order to determine whether the witnesses are telling the truth and whether the evidence is genuine, judges will have to take considerable help from detectives. The workload of detectives will increase as a result, and thus it may be necessary to increase the number of detectives. By merely increasing the number of detectives, however, we cannot expect that this problem will be solved, because if the seeds of corruption are hidden in the detective department itself, it will be virtually impossible to eliminate them. In other words, if de-tectives take bribes out of greed, the accused or the plaintiff will suffer as a result. While it is necessary for a country to have an adequate number of detectives, it is impossible for a government to recruit a large number of highly proficient detectives. It will therefore be necessary for the investigations carried out by the detectives into whether the witnesses are telling the truth and whether the evidence is genuine to be verified again by the judges.

Judges, however, do not need to take sole responsibility for this work in all cases; part of it may be performed by a jury. This will result in an increase in the importance of the jury system. The only criterion for selecting members of the jury should be honesty. Educa-tional qualifications and social status should not be taken into consideration.

It is preferable that the final responsibility for a judgement rest with the judge, not the jury. So judges should be carefully selected from among those whose strength of character is irrefutable. Generally the number of judges is smaller than the number of police or detec-tives, and their salaries are higher, so with proper efforts it will not be impossible for a country to procure the competent judges that it needs. Local autonomous bodies should be given the responsibility for selecting the members of the jury; business people, brokers and political leaders or party workers should not be eligible to be jury members.

We cannot expect judges to agree with the jury in all cases because that would limit their authority. Nor should we expect that the members of the jury will make good judges, no matter how honest and upright they may be. Furthermore, after conducting investigations into the event in question, the judge and jury may arrive at different conclusions; it will not be wrong to conclude that the judge’s conclusion should carry more weight. However,

219

it is possible for a judge to be partial, out to satisfy a personal grudge or in collusion with the accused; if so, what should be done? If the members of a jury become suspicious of the judge’s conduct or dissatisfied with his or her behaviour during the course of a trial, the entire proceedings of the case should be brought to the notice of a higher judicial authority before the judge delivers his or her final judgement in court. If the higher judicial authority shares the opinion of the members of the jury, it would be unwise to retain the judge.

Although I do not fully support the way in which justice was administered by the káziis [Muslim judges] in the Middle Ages, it would be useful if judges today emulated their dedication. The káziis took great risk and personal responsibility when they disguised themselves and went to seek the truth at the scene of the crime, or tried to extract a con-fession from the accused or the plaintiff by using a clever ruse. Such efforts would place greater responsibility on the judges, and thus it might be necessary to increase both their number and their salary. Besides this, it might also be necessary to increase their authority so that they could deliver judgements on the basis of their findings and experience.

However, no matter what efforts we make to ensure fair judgements, we cannot expect them to always be correct. The jury may make a mistake, or both the judge and the jury may make a mistake. Both may acquiesce in injustice due to transitory emotions or ex-citement. Hence, under no circumstances can a judgement be taken as the final word. So I am constrained to say that if there is any doubt at all about the accuracy of a judgement, no punishment should be given.

From the moral viewpoint also it is obvious that, if they wish to preserve social purity, people only have the right to take corrective measures and not punitive measures. The law that controls every pulsation of human existence has the sole authority to penalize people, and no other. Still, if people could have demonstrated that their judgements were abso-lutely free from defects or established that their system of punishment was legitimate, there would have been something to discuss. But human beings are incapable of doing this. So for the preservation of society, if people want to take measures against others, those meas-ures will have to be corrective, not punitive. Even if the judicial system is defective, if only corrective measures are taken then there is no possibility of anyone coming to any harm.

Before looking more deeply at corrective measures, it is necessary to closely examine the standard of judges. Those who are permitted to sit in judgement over others and have the power to punish must be closely monitored to see whether any degeneration has occurred in their intelligence, capacity for deliberation, or moral character. From time to time, as and when necessary, reports about the character and conduct of judges may be required by bodies representing the people. A judge who is a drunkard, of dubious character or en-gaged in any form of antisocial activity has no right to pass judgement on others. I am em-phasizing the personal standards of judges because the nature of justice is such that higher priority has to be given to temporal, spatial and personal factors than to legal processes.

In the event of conflict between the criminal code and the moral code, the moral code must take precedence.

220

While presiding over a trial a judge should not be prejudiced against the accused, but should consider whether he or she has committed a crime or not; and if so, under what circumstances, and whether the crime was committed voluntarily or at the instigation of others. This is the main point for consideration during a trial. The person on whom society has bestowed the solemn office of judge has therefore to be of a higher standard than an ordinary person.

I am not ready to accept that a law student who has graduated with distinction from the law faculty of a university will necessarily make a competent judge. While it is undeniable that good lawyers and barristers have knowledge of the law and skill in presenting argu-ments, this is no guarantee that they will make equitable judges. Instances of equitable justice can be seen in countless large and small events which occur in individual and so-cial life.

When sitting to pass judgement on an offender the first thing for the judge to consider is whether the accused has committed a crime or not. For the purpose of analysing the types of crime committed by a criminal, and whether his or her offences were committed vol-untarily or at the instigation of others, criminals may be classified into the following five categories.

1. Criminals by Nature

Some few men and women are born with a deranged mind. The cause of their mental de-rangement is concealed within the defects of their body and glands. Such people can be divided into two main groups.

The first group is composed of people who are normally very quiet, but in whom truthful-ness and doing good to others are against their nature. They derive malevolent pleasure from lying and harming others. They are generally poor at managing their worldly affairs and incapable of comprehending the difference between good and bad. They act accord-ing to their limited mental capacity. Although they are mentally underdeveloped, they are deprived of the same kindness and compassion that other simpletons, due to their innate purity, receive. They take a long time to learn how to walk and talk and to understand simple matters, and they continue to dribble for a large part of their lives. Despite the sin-cere efforts of their parents and teachers, they fail to acquire any education. Even before they reach adulthood they manifest their base propensities. They generally become petty thieves, not armed robbers. Although they have a bad character, they do not have the courage to perform antisocial activities openly. They commit offences on their own initia-tive and at the instigation of others.

The second group of born criminals is more dangerous. Throughout their lives they revel in displays of provoked or unprovoked cruelty. They have a natural inclination to kill or maim others. They become members of criminal gangs and commit murder and other horren-dous acts. Generally they do not become pickpockets, petty thieves or burglars. They con-sider such things to be the activities of petty criminals and as such beneath their dignity. In criminal circles they are usually greatly feared. From their mode of thinking or lifestyle, it appears as though they were born only to commit crimes. They consider compassion and

221

conscience to be mere frailties; the importance of such attributes is beyond their under-standing. Although they may be slow when it comes to worldly affairs, they are not fools. At the time of committing their instinct-inspired crimes, they give ample proof of their in-telligence. They demonstrate their intelligence through their knowledge of osteology and psychology, and by their behaviour when dealing with the police and the public. Even if they are born into a salutary environment, this type of inborn criminal ultimately takes to a life of crime. Women with this kind of nature are quite incapable of leading chaste lives; even if they have good husbands, they often decide to become prostitutes.

The natures and lifestyles of born criminals are as diverse as their crimes. Some pose as honest people and secretly steal and commit robberies. Some gain a lot of money through forgery or armed robbery and donate it to the poor. Some like to prey on helpless victims. Among those who commit crimes because they derive pleasure from it, some do not have the opportunity to earn a living, or if they do, do not utilize that chance to lead an honest life. The natures of born criminals, the lifestyles they lead, and their preferences for par-ticular types of crimes are usually consistent with each other.

Psychologists have learned a great deal about criminals and are trying to research them more. If they receive cooperation from the government, and especially from the police de-partment, they will make rapid progress in the study of criminal psychology. An analysis of criminal psychology is not the subject under discussion, but still it is a fact that born criminals are society’s greatest burden and greatest responsibility. Although such criminals are born with human bodies, mentally they are sub-human. And that is not all: even the physical structure of such people is different from that of ordinary people.

The sweet family environment that is within easy reach of human beings due to their de-veloped intellect and which becomes even sweeter in time due to their natural qualities, is not accessible to born criminals. Even if they are born into a good environment, they can-not fully accept it. Just to satisfy their perverse mentality, they may poison their benevolent fathers out of any misunderstanding, or may brutally stab their loving mothers in the heart. From a viewpoint of normal human behaviour, it would be extremely difficult to treat born criminals as human beings.

Nature normally bestows different strengths and weaknesses on different persons, but this principle takes a deviant twist in the case of these people. Born criminals can understand or grasp many natural phenomena more easily than highly-intelligent or wise people. Many underdeveloped creatures have a greater capacity than human beings to foresee the future, and it can be seen that born criminals also have this ability.

Through the observations and investigations psychologists have made while studying criminal psychology, they have gained a great deal of useful information about born criminals. But until now no physiological or psychological treatment has been developed to reform their nature. Psychologists or physiologists know the cause of their deformities or abnormalities, and they even know [theoretically] how their abnormalities can be cured, but in practice it is extremely difficult to cure them. No country in the world has ever wished to demonstrate any enthusiasm for curing the diseases of these unfortunate people.

222

They live like animals, senselessly performing wicked acts. And like animals, they allow their pointless lives to end with a rope around their necks.

If “a life for a life” is considered an unassailable principle of justice, then there is nothing more to say. But remember that born criminals commit their crimes due to their physical or psychic abnormalities; are not the so-called civilized people who make no effort to cure such born criminals, guilty of the same crime? Does not capital punishment amount to cutting off the head to get rid of a headache? In my opinion to take the life of a born criminal of this type is as much a crime as it would be to pass a death sentence on a pa-tient just because we could not cure the person’s illness. It is the duty of a civilized society to arrange for born criminals to be cured of their ailments. Killing them to lighten the bur-den caused by their lives is certainly not indicative of a developed civilization.

So in my opinion the trials of born criminals should not concentrate solely on the magni-tude of their crimes. Such criminals will have to be regarded with benevolent, humanistic sentiments, and means of curing them must be suggested.

Doctors quarantine those with an infectious disease to prevent the disease spreading to healthy people. Similarly it is necessary to isolate born criminals, indeed all types of criminals, from other people. The treatment of criminals should be undertaken in a prison, or better said, in a corrective centre. Prisons are not for punishment, rather prisons are hospitals for treatment of disease.

Psychologists cannot treat the mental diseases which inflict born criminals all alone; the cooperation of physicians and sociologists is essential. Psychologists will diagnose the mental disease and explain its origins, and they will also play a role in helping cure it as far as possible. Doctors will be responsible for curing the disease through medicine or sur-gery, insofar as it is caused by physiological abnormalities. Then sociologists will have to arrange for the social rehabilitation of the criminal after he or she has recovered. If psy-chologists only describe the nature of the disease, or if doctors only diagnose the physio-logical disorders and nothing more, it will not be possible to accomplish anything pro-ductive. Of course at the present time the patient may not make a complete recovery de-spite the concerted efforts of psychologists and sociologists, because psychology is still in an underdeveloped state. Moreover, doctors have not yet acquired the skills needed to re-move the physiological abnormalities responsible for mental disease. And furthermore, the science of sociology has only just emerged; it is developing extremely slowly. However, we must take the above measures for born criminals.

As long as society fails to take such humanistic measures in dealing with born criminals, it is farcical to compel them to stand trial.

One must always remember that born criminals are patients, and that their disease is stub-born. It can of course be cured quite quickly through spiritual practices, and in a slightly longer period through yogic methods, but for this a congenial environment is essential. Prison environments should therefore be made more pure, more humane.

223

2. Criminals out of Habit

Where 1. moral integrity is low, where 2. no effort is made to develop mental force, or where 3. social control is slack, people will be influenced by their ripus,(1) and will not hesitate to choose a path which enables them to express their propensities unchecked. Ordinary people manage to keep their base propensities under control through internal moral reasoning, and thus avoid indulging in antisocial activities. But those who lack mental strength often knowingly commit crimes in an almost mechanical way, even though they possess a sense of morality. Such people who possess a sense of morality but lack mental strength normally keep their momentary mental weaknesses under control out of fear of what society might do, and as a result the health of society and the purity of in-dividual life is upheld. But if any one of these three obstacles which keep people from moving along the path of evil becomes weak, people will tend to engage in antisocial ac-tivities; in the absence of fear of these obstacles, they will gradually become increasingly addicted to such activities. In this way people get accustomed to performing antisocial ac-tivities and finally turn into hardened criminals.

The diseases of habitual criminals are not congenital, so in treating these people there is little place for a physiologist or doctor. However, habitual criminals can easily be treated if they are provided with a proper moral education, a method of acquiring moral strength and a strictly regulated social environment. So during the trials of habitual criminals, the judge should focus more on the provisions of the penal code than on humanitarian sensi-bility; this approach will benefit society.

No matter how villainous habitual criminals become, and no matter how notorious, they will never be as dangerous as born criminals. Because they possess some sense of dis-crimination, they should not be automatically pardoned on the grounds of mental illness. They also possess the ability to feign innocence. They behave like saints by day and steal by night; they live like landlords one moment and like armed robbers the next; they are chaste in public and promiscuous in private. Generally the scale of their criminal activities is greater than that of other criminals.

Psychological treatment and strict prison discipline help to a great extent in reforming the nature of habitual criminals. (Of course such criminals must live in a pure social environ-ment as well.)

This type of criminal nature is often formed as an indirect result of people being forced to submit to strict control without being given any moral education or guidance as to how to develop strength of mind. For example, some parents do not impart moral education to their children, and do not help them to acquire strength of mind or teach them how to lead a virtuous life; instead, they beat their children with or without justification. It is the children of such parents who later take part in antisocial activities.

If parents fail to educate their daughters out of fear that they will go astray, fail to provide them with a moral education, fail to help them acquire strength of mind by holding up high ideals before them, and try to forcibly keep their unmarried or widowed daughters confined behind the purdah, naturally the secret desire will awaken in them to leave home

224

and experience the world. As a result they will put on a show of purity in public while indulging in sinful conduct in private. Often they will even break away from the con-straints imposed on them and openly engage in antisocial activities.

Although it is extremely difficult to convince habitual criminals to follow the path of spirituality, it may be possible through psychological means.

In most cases they are intelligent, but out of petty selfishness they rebel against society, country and state. Many habitual criminals become politicians in order to further their own selfish ends and cheat the public day after day. Most of the great wars fought in the world have been started by such criminals. The leaders of the criminal community come from this group. Sometimes the unfortunate public grabs hold of these leaders, just as fish-ermen catch fish in a net and drag them onto the shore, and sometimes these leaders break the net and slip away. Not only is intelligence required to bring these criminals to justice, a great deal of caution and courage is required as well. Black marketeers and adulterators who operate on a large scale should also be included in this group of crimi-nals.

Habitual criminals sometimes also try to influence judges. They intimidate them in the hope of ensuring the successful continuation of their criminal activities. In order to punish habitual criminals, it is necessary to give judges far greater power than they now possess.

3. Criminals Due to Environment

Many people in society do not become criminals because of physiological or hereditary factors. Nor do they become involved in criminal activities due to the influence of base propensities, or due to lack of education or social control. Yet today civilized society looks down on them because they are criminals when they could have been revered as ideal human beings with impeccable characters if they had been given a proper environment.

They are glaring examples that honest people can become dishonest as a result of envi-ronmental pressures. The sensitive, honest son of a villainous father is compelled to par-ticipate in antisocial activities out of fear of paternal abuse. This creates a habit which eventually becomes part of his nature. The daughter of a prostitute, despite her best efforts to live a virtuous life, is forced to lead the life of a social outcast due to unbearable mater-nal abuse or circumstantial pressure. At first we usually censure the parents or guardians for the helpless condition of such women, but the parents are not always completely to blame. Sometimes personal difficulties, such as financial hardship or poverty, compel them to take such steps, even when they know that what they are doing is wrong. Due to circumstantial pressure they encourage their children to do wrong and force them to commit crimes.

Those who denigrate refugees, seeing an antisocial mentality in some of them, will notice on closer examination that it is only because of lack of money that refugees encourage their children to act in an antisocial manner.

225

But antisocial behaviour is not always caused by lack of money. Where the parents or guardians are evil by nature, they try to infect the other members of their family with their disease. A few days ago I read in the newspaper that an upper-middle-class lady used to encourage her son to steal clothes, etc., from her neighbours by offering him money for cinema tickets if he did – in other words, by applying indirect pressure. When the incident became public, it was discovered that her family was not in financial difficulty. By putting pressure on her son, the lady was infecting him with her own mental disease.

There are many parents who, due to miserliness or whatever reason, deprive their children of delicious food and drink. (If there is some reason for this deprivation, they do not ex-plain it to their children.) They serve such food and drink to others in the presence of their children without explaining to them why they are being deprived. As a result, the children, under the pressure of circumstance, steal to try to satisfy their natural desires.

There are many people who themselves, that is, together with the members of their family, consume delicious food and drink but provide poor-quality food to their servants. The ser-vants subsequently develop the habit of stealing out of greed.

There are many parents who directly encourage their children to fight and abuse others. I have also observed quiet-natured children who often disagreed with the opinions of their parents, being forced to follow their parents’ orders out of fear of physical abuse. In a re-mote village I once observed a young man, who was a member of a social group which followed the Dáyabhága system,(2) abuse his innocent wife and torture her at the instiga-tion of his cruel father, out of fear of losing his right of inheritance.

These are just a few examples of crimes due to environment.

During the trials of criminals due to environment who have not yet turned into habitual criminals, the judge should not attach too much importance to the provisions of the penal code. If, after thorough investigation, it is discovered that particular people or circumstan-tial pressure have caused these criminals (whatever their age) to take part in antisocial ac-tivities, it will be the duty of the judge to remove them from that environment with the help of sociologists and psychologists. Such cases rarely require further corrective meas-ures. But if those who are criminals due to circumstantial pressure become habitual crimi-nals as a result of a long-standing habit, a change of environment alone will not suffice. Corrective measures in accordance with the provisions of the penal code will also be nec-essary.

Those who are born with fairly healthy bodies and minds, who do not lack knowledge of morality or live an undisciplined social life, or who have not become dishonest as a result of circumstantial pressure, often unwittingly take to the path of dishonesty because they keep bad company. Perhaps as many as ninety-nine per cent of people talk about them-selves in the following way: “I do not need to bother about the company I keep, as long as I am good myself. I can remain good in all types of company. I am old enough to under-stand the difference between good and bad.” In other words, such people do not like to think, or rather feel piqued at the thought, that somebody should try to dissuade them from keeping bad company. Especially if a less-educated person advises a more highly-

226

educated person to avoid bad company, that person will do it all the more. In society peo-ple who regard themselves as superior in status, wealth or education generally believe that it is entirely unwarranted for others to give them advice. That is why an educated but wayward son often disregards the good advice of his parents.

The natural characteristics of the human mind, however, tell a different story than what that ninety-nine percent think. A person of any age between seven and seventy is invaria-bly influenced by the company he or she keeps. In other words, where goodness is pre-dominant, bad people will slowly but surely become good, and where the opposite is the case, good people will become bad. Even a saintly person will go astray after a few days of close association with bad people.

Suppose a teetotaler mixes regularly with a group of alcoholics. The frequent anti-teetotaler gibes and the positive portrayals of the wondrous virtues of wine by the alco-holics will one day tempt the teetotaler to taste a little wine. His or her drinking friends will say, “We don’t want you to become drunk. But what’s the harm if you just taste a little! This surely won’t make you a bad person! What a moralist you are! Oh friend, to be such a moralist in the world today is ridiculous!” So one day the teetotaler tastes wine and this becomes the cause of his or her downfall. But on the day the unsuspecting teetotaler took wine, he or she did not realize that from that very day wine would become the cause of his or her degeneration.

Similarly, by keeping bad company people become debauched, slanderers and thieves. Men or women who have to do little or no household work, who fail to cultivate high ide-als in life, who are unable to evolve a spiritual outlook, or who do not have to work hard for a living, generally develop an extremely critical nature. By constantly associating with such people, those who possess high ideals or a diligent nature will gradually begin to spend their leisure time in slanderous gossip. If the parents or older members of a family are quarrelsome, the children will also become quarrelsome due to constant association. Similarly, if the women of a family have a highly critical nature, the children will invaria-bly become critical because they will learn how to criticize from their elders. Children will also tend to become depraved if they associate too closely with older children in schools or colleges. When they stay among children their own age, however, they gener-ally play in an innocent, joyous way. Childhood companions should be selected with great care, but young children are incapable of doing this.

The base propensities which lie dormant in everyone are easily stimulated by constant association with bad people. Through the united efforts of parents, people living in the locality and educators, it may be possible to save children from bad company. But it is very difficult to save them from the evil influences which reside in their own homes or preponderate in their neighbourhood. The only way to overcome such influences is to popularize the ideals of dharma, spread moral education and train an honest police force.

In the modern world there is a wide variety of films which excite the passions and have a degrading influence on boys and girls, adolescents and young men and women. Such films create in cinema-goers the desire to emulate in their individual lives the criminal ac-tivities, the vulgar expressions of love, or the adventurous behaviour that they see enacted

227

on the screen. This is another example of how keeping bad company causes depravity. Many cinema-goers imagine that the characters that they see on the screen are their actual acquaintances, but when they try to emulate these characters, they discover that the real world is much tougher than the world portrayed by the cinema. If their family ties are weak, if they are their own guardians or if they have no high ideals to inspire them, it will be extremely difficult, although not impossible, to save them from bad influences.

As long as those who become criminals due to keeping bad company are not transformed into habitual criminals, they will return to their normal good behaviour as soon as they give up the bad company. Therefore, during the trials of such criminals, corrective meas-ures should be taken only after giving due consideration to the company they keep and the influence of this company on their behaviour. But in the case of those who have be-come habitual criminals, simply removing them from bad company will not suffice, be-cause they themselves are their own bad company. For them, stricter measures will be needed.

Nearly all deceitful acts, such as swindling, fraud, gambling, looting, seducing women, and travelling without a ticket, are commonly a result of the influence of bad company.

In prisons also those criminals of this type who have already turned into habitual criminals should be housed with great care, otherwise their disease will spread to others.

4. Criminals Due to Poverty

Most crimes throughout the world are committed due to poverty, except in countries where the minimum necessities of life have been met. Of course the tendency to engage in antisocial activities because of poverty does not manifest equally in all places or among all people. The degree of such crimes varies according to the moral strength of an individual. But no matter how strongly developed the moral consciousness of a person, if poverty threatens his or her very existence, usually the person will try to attack the prevailing so-cial structure. This being the case, I cannot in the name of human dharma reject the rea-sons such people give, if they give any reasons at all, in defence of their actions. They de-mand simply the right to live, and on this human right stands the well-being of society, the justification for its existence.

Throughout history millions of people have died due to artificial famines created by other human beings. While walking along a road, weary, plodding legs have given way and a person has collapsed in a pitiful heap on the ground, yet he or she has refrained from stealing. Although a high standard of morality is one reason why the person did not make a last desperate bid for self-preservation, it is not the only reason. Starving people, par-ticularly if they lose their vitality by slow degrees, do not have the moral courage to fight. Knowing the end is sure, they seek refuge in the arms of death. Basing their way of life on incorrect philosophical and religious teachings, they accept their miserable situation as destiny. Perhaps, at that time, if they were led by a spirited leader and inspired by his or her fiery lectures, or if they received guidance about the course of action to take, they would collectively attack the prevailing social structure. In such circumstances, their ac-

228

tions might perhaps be described as immoral, but they certainly would not contravene the dharma of human existence.

Sometimes honest people, who hate corruption from the depths of their being but fail to keep their mental balance due to the pressure of poverty, resort to crime just to maintain their existence. What will happen in such circumstances if the judge looks only at the crime, or is even slightly indifferent to the questions of cause and effect related to the crime? Such offenders – who may be more honest than most well-fed, well-dressed, so-called honest people – will be thrown into jail and branded as criminals merely because of deficiencies in the system of production and distribution of basic requirements. Due to the bad company there, and overcome with shame, hatred and humiliation due to their punishment, they will gradually turn into habitual criminals after being released from jail.

In areas hit by famine many crimes are committed due to poverty, but as soon as the economy improves the number of crimes decreases. This proves that most of the people in whatever country are not by nature criminals, nor for that matter is the human race in general. People want to be properly clothed and fed and to pass their days happily. They do not want to have the path of their natural development stop at an impenetrable iron door constructed by narrow-minded social-law-givers.

Those who ignore their conscience and repeatedly commit crimes due to poverty, eventu-ally turn into habitual criminals. If somebody steals or robs out of hunger, or is goaded by their propensities into some mean act, it will be the duty of society to find out what the person’s needs are and then remove them in some lawful way. But if society fails to do its duty (I have already said that human beings have not yet been able to create a society in the true sense of the term) and punishes such criminals instead, focusing only on the mag-nitude of their crimes, all feelings of remorse will vanish from their minds and in their place a sense of desperation will arise. They will feel that since they have already been stigmatized and have nothing further to lose, there is no point in suffering by earning a living in an honest way. They will think, “As I am sinking, let me sink to the depths of hell.” Those who have committed crimes due to poverty (whether due to lack of food or cloth-ing, or physical or mental factors), will blame society for their offences. They will claim that their poverty is the result of a defective social structure, and in most cases this allega-tion will be true.

If the breadwinner of a family dies a premature death, a dark shadow of poverty will often fall over the family, and it may disintegrate. Its sweetness and purity will be destroyed due to poverty. The young boys and girls will become beggars, increasing the number of para-sites in society, or they will become the playthings of antisocial forces, eventually turning into thieves, armed robbers, thugs, pickpockets or agents of some professional beggars’ association. They will become slaves in order to survive. Young widows from communities which follow a double standard of morality will also be compelled or tempted by various forces to lead antisocial lives.

Hence the solution to all these different antisocial activities is hidden in the creation of a sound economic and social structure. The man who is despised as a thief or treated with contempt by society might have been a genius if he had been brought up in a healthy so-

229

cial environment. The woman who is shunned as a prostitute might have been respected as the leader of a women’s organization or honoured as the mother of a famous person, had she received a little sympathy from society in the early part of her life. That is why I contend that those unfortunate men and women carry a burden of sin created through the collective efforts of society as a whole. They are not responsible for their sins, or if they are, their sins are considerably less, or at least no greater, than the sins of selfish, mean-minded people who call themselves honest.

It is doubtful whether the Supreme Creator, let alone humanity, has the right to punish those who commit crimes due to poverty. Still, from the moral standpoint, I cannot support criminal acts. I would suggest that before committing such crimes they should become revolutionaries. It is the duty of those with a good knowledge of morality to guide them in their revolutionary activities. Let them separate the gold from the dross in the fire of revo-lution.

On the subject of corrective measures for those who become criminals due to poverty, honest people have no alternative but to exhort them to launch a revolution. In this situa-tion the position of a judge is like that of a figurehead; he or she has nothing to say or do. Psychologists and sociologists also have very limited scope for action; the pathways that lie open to them are very circumscribed. The solution completely depends on the firm economic foundation of the different individual countries as well as of the entire world. If anyone is at fault it is every one of the world leaders. Their responsibilities do not end when they gain power by creating false hopes and deceiving the common people with remote and unattainable dreams.

People can score points in intellectual battles by hiding their inefficiency behind grandilo-quent speeches, but if they do, the demands of the proletariat, who struggle for existence like animals, will not be heard. They will never be able to forget their hunger and ignore their psychic longings and simultaneously dedicate themselves wholeheartedly to the enormous task of developing their country and building a universal human society in a better way.

Those whose stomachs are full can always forget about the hunger of others. The world has become accustomed to, but has experienced quite enough of, the procrastination and heartless histrionics of such blood-sucking brutes. By inventing crises, they force the needy to commit crimes; by hoarding grains, they cause artificial famines and indirectly incite starving people to steal; and by making people’s circumstances difficult and subsequently enticing them with money, they encourage men to abandon their families and compel women to earn their living in an immoral way. Because they remain above suspicion and appear to be honest according to the laws of the land, which in many countries are en-acted for the benefit of the upper stratum of society, ordinary people are unable to raise their voices in protest. It can be said that the only path open to them is the path of revolu-tion.

People look among the leaders of their country for someone to take up the noble task of protecting ordinary, simple people like themselves from the exploitation of blood-sucking brutes. Those who transform ordinary people into beasts by forcing them to live in ex-

230

tremely difficult circumstances are, in my opinion, the ones who should be put on trial. To burden judges with the trials of those who become criminals due to poverty, is to do an injustice to them.

However, it is fallacious to think that the economic structure is the sole cause of crimes committed due to poverty. There are many instances of affluent people also indulging in drink, drugs, gambling, licentiousness, luxurious living, gluttony, etc., in order to forget their psychic problems or to gratify their instincts. Due to their addiction, they lose their wealth and finally get into debt to finance their bad habits. Eventually, when it becomes impossible for them to pay off their debts, they get involved in a wide variety of criminal activities which have a highly deleterious effect on society. Privation is clearly the superfi-cial cause of such crimes, but society is not responsible for this type of privation as it is entirely self-created. It is imperative to take corrective measures to reform such types of criminal. In order to be able to reform them, it is essential to cure them of their addiction.

5. Criminals out of Momentary Weakness

Another type of crime occurs occasionally. This is a temporary criminal urge, a special type of mental disease which suddenly appears in a certain type of environment and again subsides after a short time. Kleptomania is an example of this kind of mental disease. After committing a crime kleptomaniacs feel ashamed and are anxious to return the property that they have stolen to the owner. They have sudden fantasies about stealing, abducting people, becoming drunk or indulging in decadent activities. But analysis shows that they do not in fact have the slightest personal interest in such things.

Usually weak-minded people who have witnessed larceny, murder or any other crime, are deeply affected by their experience, and due to the ensuing extreme agitation that occurs in their minds, they deviate from the path of common sense. If the feeling of mental agita-tion recurs due to the influence of temporal, spatial or personal factors, they will immedi-ately commit a crime.

If a person who is not actually a thief constantly thinks about stealing and about the vari-ous techniques that can be used to steal, it may happen that he or she will begin to talk in a way that will give people the impression that he or she is really a thief. After witnessing a brutal murder, sometimes such weak-minded people begin to think of themselves as criminals, and under the influence of such thoughts, they conceal some clothing, a dead body or parts of a body, or some other items in their houses, and then start describing the modus operandi of the crime to others. They will say, “I dragged the person away like this; I stabbed him like that;” etc. In such circumstances it will not be surprising if the police regard the person as a criminal and if, after listening to the testimony of witnesses and seeing the evidence, the judge takes action against him or her. In such cases if there is even the slightest defect in the confidential enquiries, the proficiency of the police or the insight of the judge – any of the three – in all probability an innocent person will be pun-ished.

Poverty is the root cause of most crimes, but it is not the only cause. Even if the economic structure is sound, other factors which cause crimes may be present, jeopardizing social

231

peace and discipline. With the eradication of poverty, crimes caused by keeping bad com-pany and by personal difficulties may to some extent decrease, but there will be little de-cline in the number of crimes committed by born criminals or habitual criminals.

If we undertake a rational analysis of the causes of crimes and a scientific categorization of these causes, what stands out most is the variety of the propensities of the human mind and the weakness or strength of the mind according to changes in time, place or person. As a result those investigating the causes of serious crimes may become confused. The ac-cused could be a criminal who does not fit the previously-established categories. If the crime is grave, it will not be possible to pardon the person or disregard the crime on the grounds that it was committed accidentally or in a moment of weakness.

Crimes Involving Cruelty

Crimes involving cruelty are generally caused by the following factors:

1. Loss of judgement due to intoxication or extreme excitement; 2. Jealousy over property or wealth; 3. A severe blow to one’s prestige or the influence of any of the ripus; 4. Fights over women; 5. Serious differences of opinion.

It is possible for a person who lacks mental straightforwardness, though that person may be a good person, to commit a crime due to any of these factors. But not all crimes are committed in a moment of anger. Even a cool-headed person may be influenced and overwhelmed by any of the factors listed above except the first, and these factors may have disturbed his or her mind for so long that the crime cannot be classified as a crime com-mitted in anger. A cool-headed person with no criminal background may even plan a seri-ous crime as much as six months in advance. The causes of these types of crime, as I men-tioned above, lie in the weaknesses of the human mind. The manifestation of malevolent propensities depends on the environment and is subject to differences in time, place or person; sometimes it occurs after a few years and sometimes after a few minutes.

When a crime is committed within five or ten minutes of provocation, the offence is gen-erally viewed with leniency because it was committed in a moment of anger. However, where the thought of committing a crime gradually develops over a long period of time, where the offender deliberately becomes intoxicated in the hope of committing the crime with calm nerves, or where the offender gets others intoxicated in order for them to com-mit a crime with calm nerves, it is rare for the offender to receive clemency. In reality, of course, the crimes of both groups are equal in magnitude, and from the psychological point of view there is only a slight difference between them.

Benevolent people may wonder how much value corrective measures have for criminals who, for whatever reason, have not turned into habitual criminals but still do not show any sense of remorse after committing a crime; for first-time offenders who have not pro-duced any type of evidence to demonstrate that circumstantial pressure was the reason for

232

their crime; or for those who have not shown any physical or psychological symptoms which would warrant their being declared mentally ill. In such circumstances experienced judges and social well-wishers would take penal instead of corrective measures. From the moral standpoint, we cannot but support this. Yet when we know that weak-minded peo-ple, who are slaves to their lower propensities, have committed and are continuing to commit crimes due to circumstantial pressure created by temporal, spatial and personal factors, is it not society’s duty to make them aware of their wrongdoing and help them to learn how to develop their higher propensities and strengthen their minds? And is it not also the duty of society to ensure that this awakening is a corrective rather than a penal process? Of course it is necessary to retain tough penal measures as a part of the corrective system. Moreover, if punishment has an important place in correcting behaviour, people will, out of fear of being punished, avoid drifting along according to the inclinations of their lower propensities. As a result of this environmental pressure, dishonest people will be compelled to live an honest life and society will be greatly benefited. People who have succumbed to the influence of their base propensities will with society’s sanction get the opportunity to become good. And those who are aware of the influence of their own base propensities will also feel encouraged to keep striving to become internally civilized – to become civilized people in a civilized society.

Crime and Politics

Calumny, jealousy, factionalism, indolence, grandiloquence, etc., are all social defects which, given a congenial environment, turn people into great criminals. These human de-fects are glaringly apparent in the modern world; the reason for this is the proclivity to indulge in politics. Politics today is concerned solely with satisfying the desire for power; all connection with selfless service has been lost. Unless the desire for power loosens its grip on the human mind, the unhealthy proclivity for politics will not be eliminated from modern society.

Seeing the way in which political involvement gradually transforms people into habitual criminals, benevolent people can no longer afford to stand by and watch. All good people should now work together to formulate a comprehensive, well-thought-out plan for the all-round development of society. If the entire human race turns into habitual criminals, if people are no longer ready to listen with tolerance to the opinions of others, or if they sell their treasures of higher intellect to gain power and prestige, the age-old struggle to build human civilization, and all efforts to discover the value of human existence, will go in vain.

Virtue and Vice

In most countries crime is defined with reference to a sense of pápa [vice] and punya [virtue]. These have their roots in the religions of individual countries. For example, Eng-lish people customarily believe that suicide is one of the gravest sins. According to the customary belief of Indians, suicide is considered to be a sin, but it is not a grave sin. And

233

the Japanese do not consider suicide to be a sin at all. That is why the penal codes of these three countries are different. In Japan neither suicide nor attempted suicide constitutes a crime, and thus neither is a punishable offence. In India today the attempt to commit sui-cide is a crime, but suicide itself is not, hence only the attempt to commit suicide is a punishable offence. And in England the attempt to commit suicide and actual suicide are both crimes, hence both are considered to be punishable offences.(3) So those who rend the air arguing about virtue and vice are not usually listened to outside their own coun-tries.

Ideas about virtue and vice are based on one or both of the following factors: different religious beliefs, and traditional or contemporary social beliefs created by factors other than religion.

These ideas change not only according to place, but also according to time and person. In ancient India, for example, people used to burn defenceless widows to death without a twinge of conscience. The thought that this might be a sinful or unlawful act never entered their minds. Indians of that time believed that those who opposed sati were being antiso-cial, unpatriotic and sinful. It would not be correct for us to feel hatred or disdain towards those ancient people, living as we do in a different era. Perhaps those who burnt Joan of Arc to death did not commit a crime according to the concept of virtue and vice prevalent at the time.

Different concepts of virtue and vice may also coexist in one country. For example, for a Shákta [devotee of Shakti] eating meat is not a sin, but for a Vaesnava [Vaishnavite, devo-tee of Visnu] even to see an animal being slaughtered is a sin; he or she cannot even think of eating meat.

Since the concept of virtue and vice is completely relative, it is meaningless to loudly sup-port or oppose the views of a particular community or the laws of a particular country as if they were the absolute truth. Today, therefore, everyone should develop a magnanimous outlook in such matters; otherwise their extreme intolerance will, in the name of spreading religion or of protecting virtue, result, as it did in the Middle Ages, in the entire world be-ing bathed in human blood.

No matter what type of government a country has, it is not desirable for the state to blindly follow particular scriptural injunctions relating to virtue and vice. In this era of popular awakening, it will be impossible for the state to maintain its existence if it commits such an error.

Virtue and vice are psychic expressions which are defined by changes in time, place and person; a type of mental aberration that one person in one place and at one time calls a sin is considered a virtue by another person in another place at another time. Under these circumstances, what should the basis of legal codes be? If legal codes are based on the different concepts of virtue and vice professed by different groups of people, a question will arise: “If two litigants, a plaintiff and a defendant, belonging to two different commu-nities, appear in court, on which community’s legal code will the judicial process be

234

based?” We can therefore see that crime cannot be defined by legal codes developed ac-cording to the concepts of virtue and vice followed by different groups of people.

Society will have to define what constitutes a crime and what does not in accordance with a moral standard. I define immorality as that which, in order to further the personal inter-est of an individual or group, aims to exploit another individual or group or the rest of so-ciety, or aims to deprive them of the right to self-preservation. Behaviour based on such immoral intentions is a crime.

If the concept of virtue and vice of a particular person or a particular time is taken as ab-solute, the opportunity to introduce corrective measures into the law will be severely lim-ited and restricted, and this will severely retard the dynamism of that society, leading to chaos and collapse. This is what happened to the ancient Egyptian, Roman, Greek and pre-Buddhist Vedic societies. If there had been no scope for reforming the Indian legal system in this way, sati would still be practiced today. This is because, according to ancient beliefs, cremation by sati was considered to be a virtuous act. Every rational person will therefore support giving scope to alterations and additions to legal codes.

In India, too, as soon as the social codes of the Vedic Age lost their flexibility due to the intransigence of Aryan vested interests, the Buddhist revolution took place. This signifi-cantly raised the consciousness of the people. In a later period, people of all religious af-filiations – Buddhist, Jain, etc. – automatically accepted the idea that changes in the social code were desirable, that the concept of virtue and vice would inevitably change accord-ing to the needs of the age. Thus we see one kind of social system in the age of the Paráshara Samhitá, another in the age of the Rámáyana, yet another in the age of the Mahábhárata, and still another in the age of the Manu Samhitá.(4)

Those who think that they can arbitrarily impose their judicial system or legal codes on people with the help of the power of the state, regardless of differences in time, place or person, are mistaken. The principles underlying the legal codes will have to be based on people’s social needs and not on the whims of an individual or group or the biases inher-ent in a particular concept of virtue and vice.

Society is a dynamic entity. It has to progress by endlessly struggling to break through ever-changing barriers. It has to equip itself in different ways to respond to changing conditions and new challenges. Society cannot afford to forget that the type of struggles it had to go through in the past will not be the same as the struggles it has to go through in the present, and that the struggles of today will not be the same as those of the future. Thus, as the en-vironment changes, newer and newer codes of justice will have to be formulated on the basis of the moral code. The duty of those who frame legal codes is to fully recognize the essential characteristics of life and not violate the interests of individuals, groups or society as a whole. Otherwise the codes will be seen as unnatural and will not be accepted, which means that the state will have difficulty in implementing them effectively. (For ex-ample, during the British rule of India, the Sarda Act(5) was not properly enforced due to a lack of education.) If a large section of the society is confronted with the possibility of be-ing considered criminals in the eyes of the law, they will engage in deceitful conduct and other antisocial acts to avoid punishment. Thus the standard of morality will decline con-

235

siderably. Therefore, if such codes are ever formulated, the state will lose its credibility and become the laughing-stock of society.

If somebody commits a violent crime, generally he or she will not receive any sympathy from the public. But if somebody chooses the path of violence to protest against practices which are abhorred by his or her fellow citizens, he or she will, in all likelihood, enjoy popular support.

The Judicial System

Although the system of capital punishment is unacceptable from the moral viewpoint, people do sometimes resort to this custom under specific circumstances. It does not con-tain any corrective measures and has no purpose other than to instil fear into people’s minds. Therefore the practice of taking a life for a life out of anger cannot be accepted in a civilized social system. Even if somebody is a genuine criminal who has no public support (no matter how notorious a criminal he or she may be, he or she is still a human being), should not he or she have an opportunity to become an asset to society? It is possible that although the person fails to evoke our sympathy because of the seriousness of his or her crimes, he or she may sincerely repent and be prepared to dedicate the rest of his or her life to the genuine service of society. Furthermore, if those who commit crimes are af-flicted with a mental disease, is it not our duty to cure them of their disease instead of sentencing them to death?

Most civilized countries follow the line of reasoning that criminals who commit a crime on the spur of the moment are to be treated with comparative leniency. Other types of criminals as well can hope, on the same line of reasoning, to receive comparatively good treatment. Should decapitation be prescribed as the cure for a headache?

Some people argue that if criminals who commit serious offences are not given capital punishment, they will have to be sentenced to life imprisonment, because few countries have the facilities to cure them of their mental disease. But such a decision may cause overcrowding in the prisons. Is it possible for the state to provide so many people with food and clothing? Rather I would ask, “Why should such criminals live off the state at all?” The state will have to see to it that it receives suitable work from them. And after the completion of their sentence, the state should sincerely make arrangements to find them employment so that they will be able to earn an honest living.

A prison should therefore be just like a reform school, and the superintendent should be a teacher who is trained in psychology and who has genuine love for society. Hence a jailer should possess no less ability than a judge. To appoint a person to this post on the basis of a degree he or she has earned from some university or according to his or her capacity to please a superior, would be most detrimental. If those charged with antisocial activities and sentenced to prison experience daily injustices, feel a lack of open-heartedness from others, or receive less food and poorer-quality food than that sanctioned by the govern-ment, their criminal tendencies and maliciousness will develop and manifest all the more.

236

In this context yet another thought comes to mind. If a criminal is imprisoned for a serious crime, what will happen to his or her dependents? They will still have to somehow go on living. The boys of the family may join a gang of pickpockets and the girls may take to prostitution. In other words, by trying to punish a single criminal, ten more criminals may be created. Thus when sentencing a criminal, one will have to take into consideration the financial condition of the members of his or her family, and the state will have to provide them with the means to earn an honest living.

If the judicial system is to be totally accessible to the public, ordinary people will have to be able to afford it. Therefore one of the most important things to do is to increase the number of judges.

It is true more or less everywhere in the world that judges, due to pressure of work, are often compelled to adjourn cases. I do not completely oppose the practice of adjourn-ment, because at times an adjournment can be advantageous to innocent people. But it can be of equal value to criminals who get the opportunity to tamper with evidence, to influence witnesses and to find false witnesses. This cannot be denied. Experienced judges know if and when it is necessary to adjourn a case in the interests of the public, but if the public interest is not served by this measure, no judge in all conscience should adjourn a case simply due to pressure of work. It is therefore essential to increase the number of judges.

Increasing the number of judges is not, however, an easy matter. It requires a thorough ex-amination and careful selection of candidates. Relatively simple and ordinary cases can even be entrusted to responsible citizens. To deal with such cases it is not a bad idea to employ honorary magistrates. However, these honorary magistrates will also have to ex-hibit a highly-developed sense of responsibility at the time of discharging their duties. In countries where they are selected from among business people who have made a quick fortune or from among known sycophants, they will be mere liabilities to the people. I once heard a story about an ever-so-learned judge who delivered judgements for and against defendants according to the nostril his clerk used to inhale snuff. Needless to say, whoever passed sufficient money to the clerk would win the case. As members of a civi-lized society in the twentieth century, we would like to see such an occurrence as a story from the past, not as a feature of modern life.

The Need for a Spiritual Ideal

The proverb “Prevention is better than cure” may be applied to all aspects of life. It is un-deniable that, when we see the variety and seriousness of crimes increasing with the so-called advancement of civilization, it becomes necessary for crime-prevention policies to be given greater importance than remedial action. Civilized people today should be more interested in preventing base criminal propensities from arising in human beings in the first place, than in taking corrective measures to cure criminals’ mental diseases.

“Good” or “bad”, “virtue” or “vice” from the worldly standpoint not withstanding, people act in order to attain happiness. We judge people’s actions as “good” and “bad”, “virtue”

237

and “vice”, only after evaluating those actions in terms of a goal and steps to reach that goal.

It is true that the majority of people are not born dishonest. Although there are differences among people insofar as their goals and their efforts to reach their goals – differences caused by defects in their bodies’ various glands – I do not believe that this situation can-not be corrected through collective effort. If one’s goal is a pure and pervasive one, then the defects in the process of attaining the goal can never transform a person into a sub-human creature. And if these efforts are in harmony with people’s psychology, this will be extremely beneficial. As a result many people will harmonize the rhythm of their diverse ideas and ideologies and progress together, thereby gradually transforming the inherent individualism and disparity of social life into one symphonic chord, one unified rhythm, which will become the genuine prototype of a healthy human society.

This idea of oneness is fundamentally a spiritual idea. Individually and collectively human beings will have to accept the Supreme and the path to realize the Supreme as the highest truth, and this will have to be recognized as the highest goal of human life. As long as hu-man beings do not do so, the human race will find it impossible to implement a sound, well-thought-out plan of action for social progress. No penal or social code, no matter how well-planned, can liberate society. Without a spiritual ideal, no social, economic, moral, cultural or political policy or programme can bring humanity to the path of peace. The sooner humanity understands this fundamental truth, the better.

Virtue and vice are both distortions of the mind. That which may be considered good in one particular temporal, spatial or personal environment may be considered bad in an-other. A country generally bases its penal code on the concept of virtue and vice which prevails in that country, and the concept of virtue and vice in turn is based on accepted religious doctrines. In my opinion virtue is that which helps to expand the mind, by whose assistance the universe increasingly becomes an integral part of oneself, and vice is that which makes the mind narrow and selfish. And the realm to which the mind of a person engaged in virtuous activities travels, is heaven, and the realm where the mind of a sinner races about in a wild frenzy, is hell.

I do not see any reason to discuss the ideas contained in the various religious scriptures.

A Universal Penal Code

Finally, it is my sincere belief that, except for those social problems which are caused by geographical factors, the solution to all complex social problems may be found by imple-menting a universal penal code, one which is applicable to all humanity. It is not desirable for different laws to bind different peoples, countries or communities. All human beings laugh when they are happy, cry when they are sad and mourn when they feel despair, and all need food, clothing and housing; so why should people be separated from each other by artificial distinctions?

238

The constitution of the world should be drafted by a global organization recognized by the people, otherwise the possibility exists that at any moment a minority in a country might be persecuted. Everyone knows that when a revolutionary is victorious in the political struggle of a country, he or she will be considered a patriot, and when a revolutionary is defeated, he or she will face death and be branded as a traitor despite his or her inno-cence. In nearly every country the law is based on the opinions of powerful people, and their autocratic style cannot be questioned. But is such a situation desirable? Does this not undermine civilization? That is why I contend that laws must be drafted by a global or-ganization, and, further, that the supreme authority to judge or to try a person should be vested in that organization. If that global organization then refrains from interfering in the internal affairs of countries, powerless groups or individuals will be forced to lead the lives of virtual slaves, in spite of written assurances that they are free.

1959

Footnotes

(1) The ripus, or sadripus (six enemies), are underlying mental weaknesses which cause immense harm to people. They are: káma (physical desire); krodha (anger); lobha (avarice); mada (vanity); moha (blind attach-ment or infatuation); and mátsarya (jealousy). –Trans.

(2) In the Dáyabhága system the heirs’ right of inheritance is subject to the discretion of the father, who has the right to disinherit any of the heirs. –Trans.

(3) After the Suicide Act 1961 was passed by the British Parliament, it was no longer an offence to commit suicide under English law. –Trans.

(4) These books contain mainly stories and codes of conduct. (While they have all provided social and ethi-cal guidance to Indian society in their respective periods, only the Rámáyana and the Mahábhárata continue to be extremely popular today.) –Trans.

(5) The Sarda Act was intended to prevent the marriage of girls below the age of fourteen. –Trans.

239

Niiti and Dharma

The subject of today’s discourse is “Niiti and Dharma.”

Niiti

What is niiti? Ksemárthe nayanam ityarthe niiti. The word niiti has been derived from the root verb nii and the suffix ktin. It means “that which has the capability to lead”. But “to lead” to where?

The definition is Ksemárthe nayanam ityarthe niiti. Nayana means “to lead” – as for in-stance the organ of the body which leads people toward external objects [the eye] is called nayana – and niiti is that which leads a unit being towards ksema.

And what is ksema?

There are a number of words that seem to have the same meaning as ksema. But there is some subtle difference among the various words. For instance, there is a word hita whose colloquial meaning is “good”, but which actually means the desire for physical, mental and spiritual progress. But since no real progress is feasible in either the physical or the intellectual realm, the word hita has no meaning. Another word is shubha. It is used for progress in the intellectual and spiritual realms, but since there cannot be any progress in the intellectual realm, this term also becomes meaningless. And as regards spiritual pro-gress, there are two words, kalyána and ksema. Kalyánámastu means “Let there be spiri-tual progress” – and ksema means the same as kalyána.

So, Ksemárthe nayanam ityarthe niiti – that is, “That which leads you in a particular direc-tion for your ksema is called niiti.” That which teaches you how to thieve, how to rob, and how to take bribes, is not niiti, for there is no intention of ksema there. This is the defini-tion of niiti as in the scriptures.

In common speech niiti means simply “that which leads”, or “the entity which possesses the capability of leading”. So in common speech we can use terms such as kuniiti, durni-iti, suniiti, satniiti, rananiiti, etc. But in a spiritual [context] the words suniiti [niiti condu-cive to welfare] and kuniiti [niiti conducive to harm] cannot be used, since the word niiti means only Ksemárthe nayanam ityarthe; that is to say, since niiti [is automatically condu-cive to welfare and] can never be harmful.

The word “morality” is generally used as the English synonym for niiti (niiti as scripturally defined). Morality is that effort or idea which keeps a person away from sin – sin being that which is not prescribed in the Bible. Niiti is different from morality. There is no exact synonym for niiti.

240

Pápa and Punya

Another thing to bear in mind is that “sin” in the English language is not the pápa of San-skrit. As already said, “sin” means to go against that prescribed in the Bible. But pápa is explained in the phrase Paropakárah punyáya pápáya parapiidanam – that is, “Any action by one individual which leads to the development of others is punya [virtuous deeds], and any action which does the opposite is pápa.” Bhagaván Shankaracharya has said,

Tyaja durjanasamsargam bhaja sádhusamágamam;Kuru punyamahorátram smara nityamanityatám.

[Avoid association with the wicked and associate with the virtuous. Do good twenty-four hours a day, and remember the eternal.]

Tyaja durjanasamsargam – avoid association with the durjana (wicked). Who are durjana? Those who bring about the spiritual degeneration of others are durjana. But durjana is also a relative term. A particular individual may be wicked for one person (i.e., the cause of that person’s degeneration), yet may not be wicked for another person.

In a unit there are both righteousness and unrighteousness. Suppose that in one person the righteousness is twenty percent and the unrighteousness is fifteen percent – the resultant five percent will be righteousness. But if in another person the righteousness be ten per-cent and the unrighteousness two percent, then the resultant eight percent will be that per-son’s righteousness – which means that that person turns out to be a greater moralist, though he or she is possessed of only ten percent righteousness. What counts is the [re-sultant quantity] of righteousness, not the righteousness in itself.

Now suppose that in Mr. X [the resultant] unrighteousness is fifteen percent, and in Mr. Y it is ten percent. If a third man possessing less than ten percent resultant righteousness comes in contact with them, he will become degenerated. But if in this man the right-eousness is twenty-five percent, he cannot become unrighteous in contact with X and Y, on the contrary he will make those two righteous. Therefore one person cannot be durjana for all other persons. A person may be durjana for those who possess less of righteousness than he or she does of unrighteousness, but the same person cannot be durjana for those who possess more of righteousness than he or she does of unrighteousness – rather the latter persons will make the former person good.

If, when making an effort to reform a person, your righteousness is not much more than the unrighteousness in that person, you should take with you a few other moralists when you go to reform the person. The collective righteousness will gain in strength, and it will have its impact on the person, and the person will be reformed. The person could be re-formed not by the influence of one good person but by that of an assemblage of good people. So, Tyaja durjanasamsargam bhaja sádhusamágamam.

And what is the meaning of the word sádhu [in the shloka]? Really sádhu means “those by whose contact others become good”. One does not become a sádhu simply by wearing saffron dress. Those who have the capability of leading others towards sádhutá [saintliness]

241

are alone sádhus. One may be a sádhu even wearing a suit. So, “One should associate with sádhus.”

Then, Kuru punyamahorátram – that is, “Do punya to others all day long and all night long.” What is punya? Paropakárah punyáya [“Any action by one person which leads to the development of others is punya”].

The real service is the service that you render to others for their spiritual upliftment, and that is known as viprocita sevá. But other services such as shúdrocita sevá [physical serv-ice], vaeshyocita sevá [economic service] and ksatriyocita sevá [martial service] help you in rendering viprocita sevá to others. When someone is dying of some ailment you cannot preach spiritual gospels to the person, rather you should help that person with medicines and physical services. Then when the person gets well you should teach something spiri-tual to him or her. Then the person will have been permanently benefited. Hence, Kuru punyamahorátram.

What is the ahorátra? The ahorátra means the time stretching from one sunrise to the next. The time from one sunrise to the sunset is called a dinamána, and the time from that sun-set to the next sunrise is called a rátrimána. The dinamána combined with the rátrimána is called the ahorátra.

The European system of time measurement starts from twelve in the night, whereas the Indian system starts from sunrise. In the Indian system the date changes with the rise of the sun.

So do punya, ahorátra – all day long and all night long. Here someone may ask how it is possible to do punya while sleeping. Let me explain it to you.

Among all punya karmas [virtuous actions], the best is the performance of pracára [spiri-tual propagation]. (Pracára can be done only by those who themselves are spiritual aspi-rants.) Doing sádhaná and rendering social service are also punya karmas. But for ordinary people who work in [government] offices or in businesses (not very spiritual activities), what is the way out? Even while working in the world, they should take their worldly work to be the work of the Lord. The worldly work as well will then become a punya karma. If they keep their minds engaged in the thought of the Supreme, they will not be able to do anything wrong. The feeling of rendering service to others will remain in their minds. And what about during sleep? Before sleeping take His name – sleep too will become a punya karma.(1) That is why it is said, Kuru punyamahorátram.

Then, Smara nityamanityatám. Nityam means “always” – “Remember always the transitory nature of things.” [Anityatám means “the ephemeral”, “the transitory”.] That which was in the past, is in the present and will continue to be in the future is nitya. If even one of these three aspects of time be absent, the thing is not nitya. For example, that which is in the present and will continue to be in the future, but was not in the past, is not nitya, but ani-tya. From among beginning, middle and end, if even one is not there, then that is not ni-tya. A thing which was born will die one day; that which is unborn will not die. That which comes within the scope of the spatial, temporal and personal factors will alone be

242

born and die, but that which is beyond these three and is the base of them all will neither be born nor die. And that alone is nitya.

This [physical universe] is anitya because it was born. It will die one day. That which is in the universe is anitya, and that which contains the universe is nitya. Hence this world is transitory. It was born one day and it will surely die.

A person who keeps this always in mind, [using] the discerning nityánitya faculty [nityán-itya viveka], will not commit any wrong deed. Since the time of yore sádhakas have liked cremation grounds for their sádhaná, because the final end of the human body is most vividly manifested there. So one will tend not to perform any work improperly, and one’s mind will not be attached to crudity.

Dharma

Niiti has a very close association with dharma. What is dharma? That which sustains the jiiva is dharma. And the practical side of dharma is expressed in the words Ácáranát dharmah, that is, “Dharma is the assemblage of all your conduct” – the way you eat, the way you speak, the way you perform sádhaná. If your conduct is good, dharma is with you; if your conduct is not good, dharma is not with you. And if dharma is not with you, what comes about is your sarvanásha, or sarvátmaka vinásha – that is, your physical, mental, and spiritual ruin. Now you may say that your átman cannot be ruined. That is correct, but your átman will not remain in the form of átman. It will become crudified.

In the first stage of dharma, the greatest helping factor is niiti. In other words, the function of niiti is to help dharma, to help dharmácarana [practice of dharma]. Therefore niiti plays a vital role in the life of a sádhaka. But niiti is not the culminating point of life, it is simply a starting point. In order to enter a house one has to pass through the gate, and this pass-ing through the gate is niiti. But one has not gotten into the house simply by passing through the gate; to get in, one has to knock on the door. The entering into the house after knocking on the door is dharma sádhaná. Just to be a moralist is not enough, it only pro-vides one with a passport to enter the house. As said above, Ácáranát dharmah [“Dharma is the assemblage of all your conduct”], and the first phase of your conduct is niiti. There-fore those who are bereft of niiti cannot be dharmic, and those who are dharmic cannot go against niiti.

Now the question crops up whether niiti is a relative factor or an absolute factor. Niiti is not cent percent relative, but it is not absolute, either, because niiti does not have any di-rect relation with Paramátman – it cannot by its own force help one attain Him. Niiti is a happy blending of relative and absolute.

The final goal of dharma is Paramátman, so for a dharma sádhaka there can be no other end. Those sádhakas who think that through sádhaná they will acquire occult powers, are wrong. Or, they may attain supernatural powers, but those powers will not help them to attain Paramátman. Those powers will not satisfy human longings, because even those powers are something worldly. That which we call supernatural is not really so, “super-

243

natural” is rather loose terminology; any power or object which has come within the bondages of the world is not supernatural, but natural. Those who think that sitting in sá-dhaná they can obtain animá, laghimá, mahimá, prápti, prakámya, etc. [names of occult powers], are in delusion. They are simply wasting their valuable time. A devoted sádhaka never aspires for these things. Even if Paramátman comes to such a sádhaka and says, “My child, take all these powers,” the sádhaka will reply, “Paramátman, keep those powers for Yourself. I don’t need them. I want You, and You alone. I long for You and not for Your powers.”

A mother tries to coax and cajole her crying son, and offers him some toys to divert his attention, so that she can work in the kitchen. The child stops crying and forgets his mother for the time being. But if he is a bit naughty, he will again resume his effort to reach the breast of his mother. He will throw away the toys and cry for Mother only. And the mother ultimately has to come and take the child on her lap. A devoted sádhaka is like this child. He or she will say, “O Father, this world that I see all around is a plethora of toys. This world took its birth at a certain time, so it will also come to an end at some time or other. This world has not been given permanently to anybody.” If God is asked whether He has given this world-toy to anybody forever, He will not be able to answer, for He does not give things forever. He gives with the right hand and takes away with the left.

Lord Buddha has said, Konuhása kiimananda nittam pajjalite sate. This means that Paramátman has given you a rope, one end of which you are holding, and on the other end of which He has lit a fire. Sooner or later the fire will burn all of the rope and your hand as well. Hence one should not ask anything from Paramátman.

Niiti and Dharma

In niiti there is a happy blending of the relative and the absolute. So niiti is based on cer-tain mundane and supra-mundane principles. Dharma, on the other hand, is ácárana [conduct] – Ácáranát dharmah. It is, therefore, something practical. It is a cult. It is not a theory but a desire, a will to do something.

But the question arises, what to do. As regards niiti, one can deliver some speech, say something on Yama and Niyama, and that too can be understood. But as regards dharma, one has to actually do something. So what to do and what not to do? What are people’s dos and don’ts?

In the case of niiti, indeed, there are certain dos and don’ts. In Sanskrit these dos are called vidhi, and the don’ts are called nisedha. The collection of dos and don’ts is niiti. But as regards dharma there are no don’ts, everything is do; that is, everything is a conduct which has to be performed.

For example, “Serve the patient,” “Don’t steal,” “Speak the truth,” “Don’t tell a lie” – such a combination of [observances and restrictions] is niiti. Dharma, on the other hand, is ácárana, not anácárana – that is, it is only “do this,” “do that.” “Do sádhaná for Paramá-tman like this,” “Sing bhajans like this,” “Do pránáyáma like this,” “Do nyása [a kind of

244

breath-control] like this” – there is only vidhi and no nisedha. This is the fundamental dif-ference between dharma and niiti.

So in dharma there are only dos. Now common people will naturally ask, What is it that we are to do?

Shrutayo vibhinnáh smrtayo vibhinnáhNaekamuniryasya matam nábhinnam;Dharmasya tattvam nihitam guháyámMahájano yena gatah sa pantháh.

[The scriptures differ, the social codes differ; each sage has a different opinion. The es-sence of dharma lies deep in the mind; the realized one follows the true path.]

Shrutayo vibhinnáh – Among the different Vedas and shástras there are mutual differences. There are differences even between the mantras of the Rgveda and those of the Yajurveda. In the one it says pitrasva and in the other pitrastám. The one says sarvatomukha and the other says vishvatomukha. So the Rgveda and the Yajurveda are not identical. They have differences wide and deep. So what should common people do? Which should they ac-cept? Similar is the case with niiti. One person will say that sádhaná must be done facing the east, and another will say facing the north – will say that instead of facing the sun while meditating, one should face the polestar. Yet another person will say that sádhaná should be done facing the west [from India], that is, facing Mecca. Only poor south has not received anybody’s sanction. But really Paramátman is in all the directions. Do not all these directions belong to Paramátman? How could Paramátman be only in the east and not in the west? But niitivádiis (exponents of principles of niiti) will quarrel among them-selves. As said earlier, there is something relative in niiti.

As far as the controversy regarding the four directions is concerned, sádhakas will say,

Eso ha deva pradisho’nu sarvá;Púrvo hi játah sa u garbhe anta.Sa eva játah sah janisyamána;Pratyain janamstisthate vishvatomukha.

[The Singular Entity has manifested Himself in the form of the ten directions. He has been born in the past as the offspring of different living beings, and will continue to be so born in the future. He inheres in every object and is the witnessing counterpart of those ob-jects.]

Eso ha deva pradisho’nu sarvá – “The Singular Entity, Paramátman, has manifested Himself in the form of pradisha and anudisha.” Six of the ten directions – north, south, east, west, up, and down – are known as pradisha, and the remaining four – northeast, northwest, southeast, and southwest – are known as anudisha. So this one Paramátman appears in the form of the six pradisha and the four anudisha. Which directions will you accept and which reject? If you speak in favour of the east, it means you are speaking against the west – and haven’t you then gone against the Lord manifested in the form of the west? So it is

245

very difficult to talk about this. Dharmic people will not say anything about this. They will say,

Káko nindo káko bandoDono palrá bhárii.

[Whom should we criticize, whom should we worship? Between the two there is an even balance.]

So we see that there are differences of opinion even in the shrutis – shrutayo vibhinnáh. The smrtis also differ. What is a smrti? That which controls the worldly life of a person is called smrti, and that which controls the spiritual life of that person is called shruti. Shruti means dharmashástra (spiritual code), and smrti means samájashástra (social code). In an-cient times there were the Parashar Samhitá, the Nárada Samhitá, and the Manu Samhitá; and today you will find the Hindu Code. All of these are smrtishástra. Smrtishástra is more relative than shrutishástra, for society changes with the change of time. But there are dif-ferences among the shrutis also, and, Naekamuniryasya matam nabhinnam – “There is no muni [saintly intellectual] who does not differ from other munis.” Some munis will say to offer pindá [oblations] in a particular way, and some in some other way. (But actually, not all of these people are [even] real munis. Only “those who have merged their minds” in Paramátman are real munis – Munih dugdhabálakah munih samliinamánasah.)

A modern person might ask whether it is really possible to merge one’s mind in this way. It is a difficult task, but since dharma consists in doing something in practical terms, one should make the effort. But with the shástras and munis differing so widely, what are common people to do?

Dharmasya tattvam nihitam guháyám;Mahájano yena gatah sah pantháh.

[The essence of dharma is hidden in your own “I” feeling; the path pursued by practical saints is the real path.]

“The essence of dharma is hidden in the guhá.” The term guhá in Sanskrit has two mean-ings. The first is “cave”. So does the shloka mean that Paramátman is concealed in a cave in some mountain; does it mean that to realize Him one will have to leave the world and go to the wilderness? No, it would not be wise to leave the world, to leave off service to humanity, and go to the Himalayas to attain Paramátman. This world itself is Paramátman’s – where will you go if you leave it? In the world one may believe that one will be unable to concentrate their mind because of the din and bustle; but in a cave in the Himalayas, one will start thinking that one was unable to get sweet fruit in a particular jungle, and that hence tomorrow one would have to go get ripe plums in a different jungle two or three miles away. Either in the world or in the wilderness one will not necessarily be free. If Paramátman does not want you to know Him, then you will not be able to attain Him in either place; whereas if He wishes you to attain Him, you can get Him here and now. What He sees is your aspiration for Him. Remember that at every step of your life He is

246

testing you to see whether or not you have been able to arouse love for Him in your mind. He is testing you as to whether you want Him or want worldly objects.

There should be oneness in thought and speech. If there is some difference between the two, one will not be able to arouse love for Him. Suppose that in sádhaná one says that one requires only Paramátman. If then, when before the Lord, that person prays for the cure of his or her asthma, that will not serve the purpose.

The other meaning of guhá is “I am.” Dharmasya tattvam nihitam guháyám – “The essence of dharma, that is, Paramátman, is hidden in your own “I”-ness.” Is it essential for you to go to the Himalayas in search of that which is hidden in your own “I”-ness? Do you re-quire the help of a mirror to see the wristwatch on your wrist? No, and neither for Paramátman, who is hidden in your “I”-ness, do you need go to the Himalayas. Live in the world and put forth your entire self for the service of society, and then you must attain Paramátman. Paramátman is hidden in you, and He is witnessing all your activities, physi-cal or mental, and seeing whether you aspire for Him or for worldly objects. So what will sádhakas do? Mahájano yena gatah sa pantháh. The cover of “I”-ness is to be removed [from Paramátman, the essence of dharma] – those who try to remove it are mahájanas, practical people, practical sádhakas. And whatever these practical sádhakas have done and are doing, you have to follow. This cannot be brought about with niiti. This is entirely a spiritual cult. You are sádhakas, you have to follow the mahájanas, and achieve your end by removing the cover of your “I”-ness. You will find that your goal is hidden in your own “I”-ness.

Hence niiti will help you, but only through dharma sádhaná will you be able to attain Paramátman. That is why it has been said, Ácáranát dharmah – “Conduct is the principal factor in dharma.” Be a sadácárii, a person of good conduct, and you will surely attain Paramátman. What to speak of getting Him in the future – you have already got Him, you simply are not able to see Him.

18 July 1967 DMC, Delhi

Footnotes

(1) In “Under the Shelter of the Guru”, in Yoga Psychology (1994), the author explains how ajapá japa and adhyáná dhyána can go on during sleep. –Eds.

247

Dialectical Materialism and Democracy

Social advancement is the triadic blending of thesis, antithesis and synthesis. When a par-ticular theory or thesis loses its competence and power to effect the collective welfare, an antithesis is created against the prevalent theory. As a result of clash and cohesion be-tween these two opposing forces a resultant is created, and this resultant is called synthe-sis. Is it true that the welfare of society is only possible in the stage of synthesis? When those who have the duty and responsibility for materializing social welfare neglect mi-norities or the people in general, the synthesis of a particular age transforms itself into the thesis of the next age.

The underlying principles that are relevant to the question of social justice are: the uni-verse is a moving phenomenon, like a moving panorama; everything in this empirical world has its roots in relativity; and everything is moving within the orbit of time, space and person.

In the stage of synthesis a particular social, economic and political theory may be benefi-cial in a particular place or to a particular group, but this is no guarantee that the same theory will prove equally beneficial with changes in time, space and person. In changed circumstances oppressed people, who pass their days in distraction and despair as victims of social injustice, put up an antithesis against the synthesis of that period. Numerical majority and physical might are not the sole prerequisites for the emergence of an antithe-sis. If the oppressed are an intellectual group, then no matter how few their numbers, they can put up an antithesis. As soon as the antithesis is created the former ideology ceases to be a synthesis. It becomes the thesis in the next phase. So, in the second phase, an an-tithesis will again emerge against that very thesis. In this phase, as long as a synthesis does not emerge, unabated struggle will continue. Theoretically, synthesis is not the absolute factor, the final clash or the last word, for thesis, antithesis and synthesis take place within the bounds of relativity.

According to Prout, changes take place in a cyclic order. In some era of the past the toiling masses were dominant. At that time there was no human society or civilization, and even the concept of the family was almost non-existent. Such a period was called the Shúdra Era. After this Shúdra Era came the Ksatriya Era, or the age of the warriors. As a result of clash and cohesion, the dawn of the Vipra Era became discernible on the horizon of the social cycle. When the warriors, those with Herculean strength, started ignoring and hurt-ing the sentiments of the vipras or intellectuals, the vipras evolved an antithesis against the thesis of the Ksatriya Era out of vindictiveness and revenge. But the saga of exploitation and suffering knew no end. When the vipras started an offensive against the bourgeois class, the dissatisfied and disgruntled bourgeoisie launched a crusade against the thesis of the Vipra age. When the once disgruntled classes began to engage in exploitation, profi-teering and black marketeering, thriving off the life blood of others, then the exploited, oppressed and rebellious people started a bloody revolution for the destruction of the bourgeois class.

248

Such movement of the social cycle will never cease, will never stop. Sadvipras or spiritual revolutionaries will inspire and mobilize the crusading human spirit against barbarity, in-justice and rapacity and help accelerate the speed of antithetical social movement. After-wards, during the stage of synthesis, they will take the leadership of society into their own hands. If proper adjustments are maintained with time, space and person, the sadvipra inspired synthetic age will be permanent. In a society governed and administered by these sadvipras, the synthetic structure of society will remain intact, although different eras may come and go. The Shúdra Era will come but there will be no exploitation by the shúdras. The Ksatriya Era will come, but exploitation by the ksatriyas will not be possible because of the synthetic order prevailing in society.

Only sadvipras can constantly maintain proper adjustment with time, space and person. Those who propagate materialist philosophies, but are are morally and spiritually con-scious, are quite incapable of constantly maintaining such proper adjustments, for all changes take place within the purview of relativity. Those who have accepted the Supreme Entity as their goal – those who really believe in universal humanism and reflect univer-salism in the fullest measure – are alone capable of constantly maintaining proper adjust-ment, for under the influence of a spiritual ideal their temperaments become great and benevolent. Due to their benevolent idealism and mental development they naturally look upon all with love and affection. They can never do any injustice in any particular era or to an particular individual. Sadvipra society is both the aspiration and demand of op-pressed humanity; dialectical materialism is fundamentally wrong and defective.

In all countries and at all times, sadvipras must wait until the emergence of an antithesis against any particular thesis. So long as an antithesis has not evolved, sadvipras will go on working throughout the world to bring about the psychological background for the an-tithesis of the next phase. The moment the auspicious dawn of renaissance or synthesis comes, sadvipras will take the reins of the leadership of society into their own hands.

The welfare of society is not possible through dialectical materialism. Dialectical materi-alism may be suitable and appropriate for the well-being of human society in a certain age, but in the very next era it may prove to be a brutal instrument of exploitation and de-struction. Prout is the only solution, for it recognizes and accepts the necessity of changes in time, space and person. It will go on constantly maintaining ratio. The policies and pro-grammes of Prout formulated for a particular era, for a particular place and for particular people will not remain fixed in new conditions and will adjust with changes in time, space and person. Such are the fundamental principles advocated by Prout. Thus, dialecti-cal materialism cannot do any good for human society and may only have some use for a particular era, time or person.

Let us now discuss democracy. It is claimed that democracy is government of the people, by the people and for the people. After the Shúdra Era power passed into the hands of tribal chiefs. In the course of time clan leaders became feudal kings. The theory of democ-racy was born out of feelings of revolt against the tyranny of the monarchy exercised by these feudal kings. The history of democracy is very ancient. History teaches us that it

249

originated during the reign of the Licchavii Dynasty in ancient India. Being so ancient, it is not surprising that democracy has some defects.

Let us now analyse the assertion, “Democracy is government by the people”. In a democ-racy, do people have the requisite education and consciousness to judge what is right or what is wrong, what they should do or what they should not do? Does the power of un-derstanding and judgement come as soon as one attains a prescribed age? Is age the yard-stick of wisdom and education? Alas, this happens to be the accepted fact! If those who talk big about the democratic system read the history of the Licchavii Royal Dynasty they would learn that in those days not everyone had voting rights. Only the Licchavii leaders, not the people in general, could exercise and enjoy adult franchise.

Democracy can only be effective and fruitful where there is no kind of exploitation. Every person has certain minimum requirements in life which must be guaranteed. There may be a little adjustment in these minimum requirements as per differences in time, space and person. The people of Kashmir may need a great quantity of warm clothing. Therefore, they should be provided with more woollen clothes than the people of Bihar. The mini-mum requirements vary with the change of era and time. In ancient times, people were satisfied with a dhoti, a shirt and a pair of wooden sandals. Not only that, they did not even feel the need for shoes. But today a suit is an absolute necessity. In olden days people would travel long distances on foot, but today a cycle or motor car has become essential.

Minimum necessities must be provided to every individual. There is no limit to these minimum requirements. Every progressive society should bear in mind that the minimum requirements will go on increasing day by day. In the not too distant future a day will come when every individual will acquire a rocket. Then, for example, it will be very common for one’s father’s house to be on this planet and one’s father-in-law’s house to be on Venus.

The social system that will come into being, keeping parallelism and harmony with time, space and person, will be called progressive socialism. Our Prout is that very progressive socialism. Society will have to make provisions to ensure an increase in the living standard of every individual. When progressive socialism is established within the framework of democracy, then democracy will be successful. Otherwise, government of the people, by the people and for the people will only mean government of fools, by fools and for fools.

Mass education is one of the basic necessities for the successful and effective running of democracy. In some cases even educated people unjustly abuse their voting rights. People cast their votes at the insistence and inducement of misguided local leaders. To approach a polling booth like a herd of cattle to cast votes in ballot boxes is meaningless. Is this not a farce in the name of democracy? Thus, the spread of education and proper knowledge is essential. Education does not only means literacy or alphabetical knowledge. In my opin-ion, real education means proper, adequate knowledge and the power of understanding. In other words, education should impart an awareness of who I am and what I ought to do. Full knowledge about these things is what education means. Merely having some ac-quaintance with the alphabet is no education.

250

Literacy certainly serves some purpose. I am not saying that literacy is absolutely useless and lifeless. There are some countries in South America where only literate people enjoy franchise. Political parties in these countries launch literacy campaigns and people natu-rally cast their votes in favour of those parties which have made them literate. Thus, the government remains free from all responsibilities and expenditures in this regard. But this system cannot serve its full intended purpose. First, it is not reasonable to think that mere literacy will awaken full wisdom about what to do and what not to do. Second, if the re-sponsibility of literacy is left to political parties, then those political parties will spread their respective party propaganda popularizing themselves among the people. People will become intellectually bankrupt, and this curse will undermine their rational judgement and discrimination. Nevertheless, education is of prime importance. Without education democracy can never be successful.

Morality is the second fundamental factor for the success of democracy. People sell their votes because they lack morality. There are some countries in the world where votes are bought and sold. Can we call it democracy? Is it not a farce? Democracy cannot succeed unless 51% of the population rigidly follow principles of morality. Where corrupt and im-moral persons are in the majority, leaders will inevitably be elected among these immoral people.

Today there are too many obstacles on the path of morality. Urban civilization is one of the chief reasons of moral degeneration because many people are compelled to live unde-sirably in small, congested places. This is inimical to morality in individual life. Solitary living for some time is essential for the cultivation and development of morality. Where the population is very dense, milk and vegetables are in short supply, and these are indispen-sable for healthy survival. When the demand is more than the supply, adulteration goes unchecked. To meet the deficit in the supply of milk, people mix water with it. To meet the demand for diamonds, imitation diamonds are produced, because the demand is more than the supply. Cities become dens of corruption because of antisocial elements, but generally such things are not noticeable in villages. In villages everybody knows everyone else. Everybody knows the livelihood of their neighbours. But even after twenty years of living in a city people seldom get acquainted with their neighbours. They don’t even know that there are many swindlers lurking in their midst. However, the slogan, “Go back to the village” alone will not suffice. City life has a great attraction for people generally so they run to cities for their livelihood. To stop this trend intellectuals and others will have to look for their livelihood in villages. The supply of cheap electricity and the expansion of cottage industries in villages are of paramount necessity today. By cottage industries I do not mean outdated, primitive handicrafts. Cottage industries must be efficient, modern mechanized units. From the economic viewpoint decentralization is an absolute necessity. With the ex-ception of heavy industries and essential government offices, all industry should be shifted to the vil lages. To stop overcrowding in the cities this is the only feasible approach. Vil-lages are not congested, so antisocial people will not be able to hide themselves there. If they try, the police can easily detect them.

In a democratic society immorality is a big issue which cannot be avoided. Some people say that if mustard seeds are sprinkled over any person possessed by a ghost, the ghost

251

takes to its heels. But if the ghost hides in the mustard seeds themselves, then of course there is not the ghost of a chance of escape from the ghost. Similarly, the ghost of immor-ality lies hidden in today’s democratic system. Democracy induces sentiments like provin-cialism, communalism, casteism, etc., which are devoid of morality. Suppose that in a certain constituency person A represents a majority community, but B, C, and D are capa-ble and competent representatives. In such circumstances, representative A is sure to fully exploit the majority community by kindling casteism or narrow-minded communal senti-ments in order to win elections. Such antisocial activities create suspicion in people’s minds and thus deal a staggering blow to their morality. In some democratic systems social discrimination becomes so rampant that different groups and parties find ample scope to propagate and disseminate their defective ideas and fissiparous sentiments. So we see that morality, which should be the basic factor of democracy’s victorious march, goes unpro-tected. Thus in a democracy some people indulge in casteism and extract maximum ad-vantage from it. Political parties also nominate those persons who belong to majority communities as their representatives. The masses, being uneducated, cannot see through these games.

Thirdly, social, economic and political consciousness is also indispensable for the success of democracy. Even educated people may be misguided by shrewd and cunning politi-cians if they are not sufficiently conversant with social, economic and political issues. Democracy can be successful only when people imbibe these three kinds of conscious-ness. Without this awareness, the welfare of the society is not possible either in theory or in practice. Intellectuals, therefore, must never encourage unrealistic ideas of this sort.

But even if these three requirements for the success of democracy are met, the real welfare of the society is not possible by dialectical materialism or by democracy. The only solution is an enlightened, benevolent dictatorship – that is a morally and spiritually conscious dictatorship. Moralists, though in a minority today, have no reason to worry. Once society is led by people who are intellectually and intuitionally developed, there will certainly be no scope for exploitation and injustice. Now a question may arise. If in a nation or country every person enjoys human rights, why should a particular person have voting rights while others do not? After all, this world is the common inheritance of all, and every human be-ing has the right to enjoy and utilize all mundane, supramundane and spiritual resources. But just because everybody has the individual right to enjoy everything, it does not follow that everybody has the individual right to run the administration of a country. For the good and the welfare of the people in general, it is not fitting to leave the onus of the admini-stration in the hands of all. Suppose a certain couple have five children. All of them are happy and comfortable in the family. But if the children, on the plea of being in the ma-jority, suddenly claim full authority and the right of the management of the family, is it fea-sible? Say they call a meeting and pass a resolution that all the glasses and crockery should be smashed. Can we call it a wise resolution? Let me give you another example. Students compared to teachers are always in the majority. Now if the students, on the plea of being in the majority, put up the demand that they them selves should set the examina-tion and be the examiners, can that demand be granted? So you see, democracy is not a very good or simple system. But unless an alternative, better and more agreeable theory or

252

system is evolved, we will have to accept democracy in preference to other systems, and make use of it for the time being.

Date unknown

253

Do Not Delay

Whenever considering doing good works, do not hesitate; do them immediately. When-ever contemplating doing bad works, linger and delay, so that the thought of performing them will wither away from the mind.

Always be ready to perform good actions, even without seeking permission from anyone. Determination is the main thing; you must do a good action immediately.

[filler] What should a person do? His life is a mission. I have said that human life is an ideological flow. Whatever one does must be done for one’s own liberation and for the elevation of the entire world. If someone works only for his own spiritual elevation, for his own liberation, is he not a selfish fellow? So while working for his own liberation, he must also serve others.

Date unknown

254

The Human Search for Real Progress

What is progress? “Prakrsta gati ityartha pragati.” Where movement is towards shubha it is called progress. Where movement is not associated with shubha it is retardation. For in-stance, going up the hill or down are both movements, but in different directions.

What is progress in the real sense? Normally, people associate the word progress with sci-entific progress, but actually, scientific progress may or may not be true progress. The es-sence of progress is movement towards shubha.

Human existence is trifarious. It has the physical, the intellectual and the spiritual aspects. There is movement in all three spheres, and therefore there can be progress in all three spheres. The main consideration, however, is what is the goal or the aim of movement? Or in other words, what is the summum bonum of life? The movement which leads from shubha to Parama-shubha is progress.

Let us examine in what sense the word progress is commonly used in the physical sphere. People think that the use of a motor vehicle in place of a bullock cart, the use of an aero-plane in place of a motor vehicle, or the use of a rocket in place of an aeroplane is pro-gress. To take another example: At first people used to sleep on the ground, then they used charpoy and now they sleep on spring mattresses. This is also considered as progress. In olden days, people used to write on palm leaves and on Bhurja-patra. Nowadays, they write on paper. The prerequisite of progress in all these examples appears to be the attain-ment of more pleasure in the use of things. In other words, progress is considered syn-onymous with the enjoyment of more pleasure. There is greater convenience in sleeping on a spring bed than on the ground. Similarly, the aeroplane takes away much of the te-dium of travel. So progress is considered as the harbinger of material enjoyment. This en-joyment is not necessarily limited to the physical sphere. It is also available in the intel-lectual and spiritual spheres. Who is the subject of the enjoyer? It is the mind. The mind experiences physical as well as intellectual pleasure. The experiences of spiritual happi-ness is psycho-spiritual. There, also, it is partly mental.

If all experience of pleasure is through the mind, it follows that pleasure is born within the vibrational scope of the mind. Progress, then, cannot go beyond the vibrational principle. All existence in this universe is vibrational. Physical and intellectual happiness, both of which are enjoyed by the mind, are therefore both vibrational. In the vibrational field, equipoise and equilibrium are only maintained by the balance of the two opposites, i.e. the positive and the negative. In other words, unhappiness and happiness increase pro-portionately. Thus, we see that in the physical stratum, the so-called progress of science is responsible for an equal degree of happiness and unhappiness. The use of motor cars in place of bullock carts involves not only greater comfort for the body, but also involves far greater risks of accidents. The use of aeroplanes increases the comfort of travel and the risks in almost equal proportions. Thus, we find that the enjoyment of material pleasure in the physical sphere is neutralized by the negative side of pain.

255

The experience of pleasure through the mind can be divided into five varieties:

1. Anukulavedaniiyam 2. Pratikulavedaniiyam 3. Avedaniiyam 4. Nirapeksavedaniiyam 5. Aplutavedaniiyam

These are the five forms taken by feelings. All progress is through the experience of these feelings. Wherever there is progress, one or more or all of the expressions of these feelings are present. In the realm of physical progress, we mainly find only two of these expres-sions, and they are primarily physicopsychic. There is no experience of pleasure in the physical body as such. The experience of pleasure in the physical body means relaxation of nerves. The relaxed nerves emanate the peculiar mental vibration which is called anu-kulavedaniiyam. Where there is tension or the striking on the nerves, another kind of vi-bration is generated which is expressed through pratikulavedaniiyam. The other three ex-pressions of feelings are not present in the physical stratum. What we call progress in the physical stratum is only the awareness of anukulavedaniiyam in the physical world. We either fail to see or purposely ignore the corresponding pratikulavedaniiyam.

There is sometimes a conscious effort to forget this opposite side, and therefore we add the positive marks for anukulavedaniiyam and place zeros on the debit side and proclaim that we are making progress. In fact, if we could see both sides, we would find that the bal-ance is nil and as a result, we would realize that there is no progress in the physical stra-tum. It is like a government accepting the recommendations of a commission to increase the pay scale of the employees and to recover the increased expenditure through higher taxation. Will this be called economic progress? Certainly not, for it fails to increase pur-chasing power. The acceptance of progress in the physical field is only wrong mathemat-ics.

Let us now examine the psychic sphere. In this sphere there are four expressions of feel-ings: anukulavedaniiyam, pratikulavedaniiyam, avedaniiyam and nirapeksavedaniiyam. One more distinction from the physical sphere is to be noted. In the psychic sphere, the relaxation or strain of the nerves is not the primary cause of feelings. In the psychic sphere, the main feature is that the sense of mental pabulum increases. The food of the mind in-creases but not its dimensions. So anukulavedaniiyam in the psychic sphere would mean that state of the mind which provides more food for it. It would naturally result in a corre-sponding increase of pratikulavedaniiyam, also, so that the balance of the pendulum may be maintained in the vibrational sphere. By way of illustration, it may be noted that in an-cient times, when human beings were intellectually backward, they also had less emo-tional disturbances. One who is intellectually deficient is also less receptive to emotional disturbance. Highly intellectual people are extra sensitive in the emotional sphere. They create unnecessary problems out of nothing and waste sleepless nights over them. Thus, as far as anukulavedaniiyam and pratikulavedaniiyam are concerned, they balance each other in the intellectual sphere, also.

256

Relatively speaking, absence of pain or pleasure – which is called nirapeksavedaniiyam – is in effect psychic suppression or repression. This is an unnatural state of mind and whether it lasts five minutes or ten minutes, five days or ten days or even a period of years, when the control is removed it again bursts forth in the form of anukulavedaniiyam or pra-tikulavedaniiyam. Psychic suppression or repression, therefore, does not lead to progress.

What is avedaniiyam? In ordinary circumstances, avedaniiyam is most unnatural. Under this condition, either the function of nerve cells stops or is forcibly stopped. In other cir-cumstances in the mental sphere it may amount to refusal to admit the existence of the mundane world. It is a denial of crude physicality. It is an attitude which holds that what-ever exists is only illusory. This is a form of self-deception. It is a state comparable with death. Such an attitude promote nihilism. It is not the property of life to promote nihilism. Therefore, the ultimate effect of avedaniiyam is also visible in the form of anukulavedanii-yam or pratikulavedaniiyam. The expression of this effect will emerge when there is either an internal or external blow on the mind.

Thus we notice that so far as the mental sphere is concerned, there is no progress in it. For instance, it may be true to say that people in India were intellectually backward a thou-sand years ago as compared with today. The same mental pleasures were not available to them as are enjoyed by the present Indian population. But it is also true that the mental agonies to which the present day population is subjected were not so acute in the past. Thus, after taking into account all the pluses and minuses, we will notice that there cannot be any progress in the realm of intellectuality.

Now, let us examine the spiritual field. There is no anukulavedaniiyam, pratikulavedanii-yam, avedaniiyam or nirapeksavedaniiyam in the spiritual field. The reason is that as the goal is not finite, the states described in anukulavedaniiyam, pratikulavedaniiyam, avedaniiyam, and nirapeksavedaniiyam do not exist. Only one form of feeling is expressed in the spiritual realm and this is áplutavedaniiyam. This expression is either non-lateral or multilateral. Being non-lateral, it does not allow the formation of reactive momenta, and being multi-lateral, it is immune from the effect of reactive momenta. The multilateral ex-pression which is in the nature of cosmological vibration can be called Samismrta Vedana in Sanskrit. The non-lateral expression, i.e. the non-subjective vibration, may be called Bahuprajinána Vedana, or Bhásottara Vedana. Áplutavedaniiyam functions through pointed psychic existence which is a non-subjective vibration. The speciality of Bhásottara Vedana is that to maintain the equilibrium of the pendulum in this phase negative speed is not required. In the absence of negative speed, every movement is progress. Thus, there is no question of minuses; there are only pluses. This is a movement from negativity to posi-tivity and this, therefore, is the real form of progress.

Samismrta Vedana is psycho-spiritual: the event happens in the psychic sphere but comes in contact with the spiritual sphere. There can be no progress in the physical sphere as the pluses and minuses there cancel each other out. Similar is the condition in the intellectual sphere. But in the intellectuo-spiritual sphere progress is possible. It can also be measured to some extent, but progress in the purely spiritual sphere cannot be measured as we have no measuring scale for that realm.

257

The so-called physical progress is termed káma in Sanskrit. The so-called intellectual pro-gress is termed artha. “Artha” has a dual meaning: it is used in the sense of purport, as well as in the sense of wealth which solves a pending problem. The progress in the psycho-spiritual field is termed Dharma. And pure spiritual progress, which is progress in the real sense, is called moksa. The only difference between the intellectuo-spiritual progress and spiritual progress is that the former can be measured where as the latter cannot. The com-bined name of káma, artha, dharma and moksa is Caturvarga. People should aim at dharma and moksa and not káma and artha, as only through the medium of dharma and moksa is real progress possible.

It has been stated above that there is no progress in the physical and intellectual spheres. So should all efforts in these fields be stopped altogether? Should there be no effort to de-velop physical sciences? No, we shall continue to make efforts in these fields, also. We have only to be cautious about the effects of such efforts on human society, human mind and even human physique. What happens with the so-called progress in the physical sphere is that the speed of life gets a quick momentum which effects the nerves. The effect on the nerves increases the function of the cranium and it results in the weakening of the heart. As a natural consequence, to the extent the physical sciences will advance for physical progress, the diseases of the heart and mind will increase in the same proportion. It will be noted that many so-called civilized people cannot sleep as their nerves are under strain. The diseases which were considered fatal 200 years ago are no longer so nowadays. They have become common diseases today. The fatal diseases in modern times are mostly connected with the heart and nerves. This is the result of so-called progress in the realm of physicality. In the future, the physical structure of human beings will be effected by these factors. The nerves will stiffen and the cranium will become larger. The bones, on the other hand, will become thinner. This will result in a change in the stature of human beings. They will have lean and thin limbs and a disproportionately big head. This change will come soon and fast.

The so-called intellectual progress effects the mind intensely. The nervous system and mind are not the same. The nerve cells are physical and any disease connected with them is, therefore, physical. What we term as madness is either due to nervous disorder or mental disorder or both. The progress in the intellectual sphere will result in a greater clash of emotions and will consequently increase insanity. There will be a noticeable growth of mad people in society. This will make it even clearer that intellectual progress is no progress. The real progress is only spiritual. In the spiritual field, due to the absence of the reactive momenta, there is no retardation, there is only movement forward. This is the nature of true progress.

Spiritual progress can only be attained on a firm physical mental base. Therefore, this physical and intellectual base has to be progressively adjusted to the changing conditions of time and space. Spiritual aspirants have to devise ways to protect themselves from the reactive momenta in the physical and intellectual spheres. In the age when the nerves of human beings will fatten and the cranium will enlarge, the sádhakas will also be subject to these changes. What, then, is the way to escape? There should certainly be some way to escape the extreme effects of these changes. The cruder waves should be consumed by

258

subtler ones. When the vibrations of pain or pleasure in the physical realm are consumed in the physico-psychic vibrations, the feeling of pain or pleasure will not be so acute, al-though the physical sphere will remain as large as before. In other words, this process will save the mind from reaction. As there will be no attraction towards pleasure, it will also save one from pain, not fully, but partially. Similarly, in order to escape the reactive mo-menta, the intellectual waves will have to be transmuted into intellectuo-spiritual ones. This will protect one from the reactive momenta in the psychic sphere to some extent – neither pain nor pleasure will overwhelm the mind. This stage is described in the Giitá as “Dukhesu anudvigna manah, sukhesu vigatasprahah”. To the extent the desire for pleasure is less, one escapes from the reaction of pain.

The only true progress for human beings is spiritual progress. The wise will, therefore, concern themselves only with the spiritual sphere. The only concern with the physical and intellectual spheres will be adjusting the base on which spiritual progress will thrive. While concerning themselves with the adjustment in the physical and intellectual spheres, the wise should also continue to consume cruder waves in subtler ones according to the process described above. The absence of such consumption or transmutation in the physi-cal and intellectual spheres is bound to lead to retardation. The wise, remembering that the goal of life is the subtlest goal, will make efforts to reach supreme blessedness. This is the only way to progress. There is no other way. “Nanyapantha vidyate ayanaya.”

Date unknown

259

Ideology, Goal and Devotion

The word ideology is termed as “Ádarsha” in Sanskrit. It means to follow an idea in the things that one has to do in his life. It has an impersonal element. But when one follows a personality, it is called as “Ista.” Suppose someone has an ideology to serve humanity, this service is an impersonal element. Social Service is not the name of man. Social service is not a thing with whom you can love or express your heart’s sorrows and pleasures. You cannot make it the best of ideals, the ultimate ideal of your life. Therefore, social service is an impersonal entity and it is an ideology. I should do everything which is for my libera-tion and also for the welfare of humanity. This is ideology.

There is another meaning of the word ideology. It means a mirror. When we look at it, we can observe ourselves. Similarly is our ideology. Every human being should follow his ide-ology. Human life is an ideological flow. Those people who have no ideology in life are not human beings. One can recognize other men to the extent that he follows his ideol-ogy. The life of man devoid of ideology is like an animal life.

To follow the ideology, we need effort and courage. There is no man in this world who is powerless. Whosoever has come on this earth has been graced with some amount of power. We are walking, talking, condemning, gossiping. We are wasting our time. What-ever we do we cannot do if we are powerless. When the time for work comes, some peo-ple say they do not have the capacity to perform the work. But when the time is not for doing a worthy action, they demonstrate much power.

There is not a single entity in this world that is powerless. Truly, as long as we have life, we have power. Whatever power you have, you must utilize it to the maximum. After you have done your best and there is still need for more power, then God will give you more. Only then do you have the right to ask for more power from God if you have already util-ized your existing power. And, if there is still need for more, the Lord will give you what you need. The Lord commands us to utilize whatever power we have to the maximum. We can ask for more power if there is the need for it. Be rest assured that if you apply the power to good works, you will get more power according to your needs.

All powers come from God; whether it is physical, mental or spiritual. He is the owner; He is the master. This energy is the power of the Lord. The Lord grants these powers to those who are engaged in working for the welfare of others and are performing benevolent deeds. You will not have to ask for powers. You should leave this to the Lord.

The second important thing is courage. One should remember that courage comes ac-cording to power; in other words courage and power come together. A man who is pow-erless is also a coward. To establish yourself in the ideology you need two things. One is courage. So if you want to become powerful, you need not only ideology but also “Ista.” Even for courage and efforts, you need the help of the Lord. You cannot say that it is not necessary to make more efforts because God will give according to one’s needs. This is correct, but we have to follow our ideology with effort and courage.

260

We should always respect our ideology if we are to become true human beings. The ide-ologist is a man who always acts according to his ideology. If by following the ideology, the older people become unhappy or condemn me, I will not care. If by following an ide-ology I die and die again, let it be. I will not care. I will stick to my ideology.

Ista. There are many meanings of this word “Ista.” One is the fulfillment of the goal. In other words, by ideating on Him, all sorrows of the mind and bad thoughts go away. That is called “Ista.” Ideology is an impersonal element. To go toward “Ista,” we need only love; whereas to follow an ideology we need courage and efforts. If we have love for our Lord, then we do not need anything else. We cannot get devotion by going to pilgrimages. The minimum requirement for getting devotion is the human mind. By simply exerting little efforts, you get development. If you desire devotion, you will get it. If you have love for the Supreme, you will get established in your “Ista.”

What is the relationship between “Ista” and ideology? Without “Ista,” one cannot establish himself in ideology. To illustrate, we can quote this example: About thirty-five years ago, a war was going on between two countries, the citizens of which have the same religion (Buddhist). When the soldiers went to war, their mothers used to pray to Lord Buddha to save the lives of their respective sons. What will Lord Buddha do? Save this man or that man? Both have the same “Ista,” but both parties have totally forgotten their ideology. If they were established in the ideology, they would not have gone to war. So therefore, man should follow both the ideology and “Ista”. One should be an ideologist and an “Istanist.”

“Ista” tells us about our ideology. Man remembers his ideology from the “Ista”. Man will remember his “Ista” and follow his ideology. If somebody says that he has no “Ista”, then he is a liar. He has no courage. Without establishing oneself in his “Ista”, man cannot be-come an ideologist.

Those who have no truth in their lives can never progress, can never become real men. Suppose somebody has no ideology in his life and for a moment forgets his “Ista”, he will degrade. So the wise man will always remember that he has to follow the ideology and more important, the “Ista”.

Those who follow their “Ista” know that for every quantity of love they have for the Lord, the Lord has double love for them. The Lord is great for them; as for the Lord, they are also not small. In a song, a devotee said: “I am very small, O Lord, you are great”. This should not be said. If a father possesses fifty Masters of Arts degree and his son doesn’t know A-B-C at the age of 3-4, should the son be thought of as small and the father as great? No, this is only a family relationship. There is no question of small or great. There is the relation-ship of father and son only. Where there is the relationship between father and son, where is the question of big and small?

The Lord is the beloved one. The Lord is called Bábá. The word Bábá comes from Sanskrit “Bapra”. It means Loved-Beloved. “Bapra” then became “Bappa”, and then it became Bábá. It took three thousand or four thousand years for “Bapra” to become Bábá. For unit beings, the Lord is the beloved One. (Bábá Nám Kevalam). But for the lord the unit being is His Baba! When living beings will sing Bábá Nám Kevalam then the Lord will also sing,

261

Bábá Nám Kevalam in His mind. The Lord has thousands and thousands of Bábá. This is the relationship between the Lord and living beings. Devotees will always remember this but people who are only ideologists cannot feel this; their hearts are barren. For those whose hears are established in “Ista”, their hearts are fertile and full of life. Those who are only ideologists cannot enjoy this sweet element. You have to become an ideologist; more importantly you have also to become an “Istanist.” If you do not have “Ista”, you cannot do anything. When you are singing Bábá Nám Kevalam, the Lord is singing Bábá Nám Ke-valam. As the unit being is dependent on the Lord, so is the Lord on the unit beings. As in the family, the son is dependent on the father, the father is dependent also on the son. If there is no father, the son will not like it. Similarly, if there is no son, the father will not like it too. Without being a devotee, you cannot become an ideologist.

Those who are established in their “Ista” because of their love will reach the Lord. They will also know the secret cause of this universe. What they have to do, what they don’t have to do, they will know all these things because they have surrendered their minds to the Lord. The intellectuals will complain they have not been graced by the Lord. They will complain that they have been doing spiritual practices but they have not reached the Lord. Devotees never complain. Only the intellectuals complain. Intellectuals complain because their hearts are barren. Devotees know that they have been graced by the Lord.

So-called ideologists become philosophers. Their philosophy is barren. In the olden days, the learned people started contemplating why the Lord created this universe. “What was the necessity of this universe? If there had been no universe, what harm would there be? We came into this world and we are suffering, we are experiencing pain. If we had not existed, what would be the difference?” Many philosophers wrote many scriptures, but they could give no answer. The devotee considered the intellectuals stupid.

Suppose there is a big garden of mangoes and both the intellectuals and devotees arrive there at the same time. The devotees climb up the trees and begin eating mangoes to their heart’s content. But the intellectuals only watch from a distance and start analysing how many branches the tree has, how many sub-branches, and so on. They engage themselves in counting and later they find there are no mangoes left; all have been eaten by the devotees!

The learned people cannot answer why the Lord created the universe. Devotees, however, have a plain reply. This is because devotees know their “Ista” and love their “Ista.” If you love someone, you can know his secrets. The intellectuals think of the Lord from very far, while the devotees feel Him very near.

If the Lord has any pain or pleasure, the devotee knows it. The devotee will say, “O intel-lectual, you cannot know this thing which I know. When there was no universe, our Lord was all alone. If any person had been in His place, he would have become mad. So our Lord was all alone and He did not like this solitude. He had the power to see, but He could not see because there was nothing to see. He had the power to hear, but there was nothing to hear. He had the power to reprimand, but there was no one to reprimand. That caused Him a great deal of inconvenience. To free Himself from inconvenience our Lord became many from One. This is the cause of creation.”

262

Surrender all to “Ista.” All living beings have different ideas in their mind and this will go on. The Lord is the nucleus and all units are moving around. Some are moving in igno-rance. This cycle will go on as long as the units have not reached the Lord. If unit beings do not turn toward the nucleus, they will move on and on. A unit will only reach the nu-cleus when he turns toward the Lord. Finally after reaching the nucleus, he will feel the grace of the Lord. If there is no grace on him, then why is it that he is living in this world? This is the direct proof of the Lord’s grace on him that he is living.

The Lord’s grace is on every human being. Some, however, are not drenched with His grace because they have the umbrella of ego around their heads. They will not be drenched with this grace unless they remove this shield of ego. Only after they have re-moved this ego will they be blessed by the Lord.

What must be done by the spiritual aspirant? The aspirant has to remove this umbrella of ego. If you remove the ego, you will become a devotee and surely you will reach the Lord. There is nothing more to be done. We have to do mental worship and not extroversial worship. You surrender your mind to the Lord and the Lord will be satisfied. Those who are ready to centre their minds on Him will be established in their “Ista”; they will be victori-ous. No power can stop them from this.

The Lord is the owner of everything. He has created all the wealth in the universe. The devotees say, “What can I give You? You are the Master of the Creative Energy (Prakrti). Whatever You wish, Prakrti will provide You. What, then can I give You? I am not a great devotee. Your great devotees have snatched Your mind, so I surrender my mind to You.”

A devotees desire and work is to become an ideologist and to follow his “Ista.” Devotees have been victorious in the past and they will be victorious in the future. Those who be-come ideologists will progress physically, mentally and spiritually if they will also become “Istanist.” If they do not follow “Ista,” they will also degrade. You must become ideologist and “Istanist.”

Devotees never complain because they know that the Lord is with them always protecting them. You should remember that if you always sing “Bábá Nám Kevalam,” you have a family relationship with Him. More than that, you have a relationship of Love with Him.

23 November 1971 DMC, Purnea

Copyright © 2006 Ánanda Márga PublicationsÁnanda Márga Pracáraka Samgha (Central)

All rights reserved

263