Dynamism is the essential characteristic of this world. The world is called jagat because it is always in motion.* Just as there is individual movement, there is movement in collective life as well. This very movement requires three things: First, an inspiration – an impetus from behind. When one person stops moving, another will have to push from behind, saying, “Move ahead!” Secondly, the capacity for movement – that is, the one who moves forward must have the requisite strength to do so. In the absence of adequate strength, how can one move forward? Thirdly, the goal of movement. These three factors are absolutely essential for any movement.
The movement that the ancient human beings started, collectively as well as individually, has not yet come to an end. Nor will there be any comma, semi-colon, colon or period to check that movement; it is uninterrupted.
Now the question arises, by what inspiration, by what strength, and towards which goal do human beings move? It has been observed that human movement is inspired by two ideas. In my recent book Rarh, The Cradle of Civilization I have used two terms for these ideas, principle of selfish pleasure (átma-sukha tattva) and principle of social equality (sama-samája tattva).
Whatever human beings do motivated by the principle of selfish pleasure is for the sake of pleasure. This principle of selfish pleasure rests on dogma. All the social, economic and geographical forces that normally motivate human beings are guided by dogma; and this dogma in its turn is entirely based on the principle of selfish pleasure. Human beings yield to this dogma with the sole intention of attaining selfish pleasures; even educated people knowingly submit to dogma. They know that they are surrendering their intellect to dogma, and that the outcome will be undesirable; they know and understand everything – why, even then, do they knowingly submit to it? They are all deliberate sinners and intentionally accept dogmas as truth. They observe that these dogmas are based on the principle of selfish pleasure; but they think, “I don’t care whether it does good or harm to others, because at least I have got some pleasure out of it!” Being motivated by this idea, they enslave themselves to dogmas.
In the civilized world, even educated people knowingly follow dogmas because they have a desire in the back of their minds to attain some mundane pleasure in this physical world. Even in this civilized world where so much progress has been made in the field of knowledge, people are still following these dogmas, as if they are blind. The snares of dogma will have to be shattered to pieces; the iron prison gates of dogma will have to be crushed to dust.
The second principle is social equality. The Supreme Consciousness (Parama Puruśa) is the goal of everyone. We are all moving towards Him, both individually and collectively; but we will not be able to move ahead if we compromise with all the disparities and inequalities of collective life. We should eradicate all these inequalities, while at the same time we move together towards our spiritual goal. The progress of all would be accelerated if the inequalities were uprooted, if this were the motivation behind our movement towards the Supreme. We may not attain selfish pleasure, but we will enjoy spiritual peace, and pure spiritual bliss in the realization of Cosmic grace.
So the endeavour to advance towards the ultimate reality by forming a society free from all inequalities, with everyone of the human race moving in unison, is called the essence of social equality. That is why I say categorically, that we must totally reject all those hypocritical ideas which are contrary to this principle of social equality, and we must welcome all those ideas which will help human beings to be established in it. All opposing theories must be removed mercilessly, just like thorns from our path.
And in this process we must not give indulgence to any dogmas or supernatural ideas. This should be the task of today’s human beings; all people should combine their efforts and strive unitedly to accomplish that end.
It is futile to think of an individual’s past; we must not discriminate whether one is black or white. We should only remember that we must establish ourselves in the ultimate reality, by forming a new social order based on the principle of social equality. When we have embraced the ideal of social equality, when we have attained the physical strength, psychic intellect and spiritual wisdom to materialize it – should we not play a successful role to implement this noble and sublime ideal? Our coming to this earth and our remaining here, our every breath, every vibration of our existence – should this not attain supreme fulfilment? Should we not, by utilizing all our physical, psychic and spiritual powers, attain the pinnacle of human glory?
* The Sanskrit word jagat is derived from the root verb gam plus the suffix kvip, which means “an entity that has an inherent tendency to move”.
The Liberation of Intellect: Neohumanism and PROUT in a Nutshell Volume 2 Part 8
Copyright Ananda Marga Publications 2011
One thought on “The Principle of Social Equality (Sama-Samája Tattva)”
Esa es la esencia de Ananda Marga,Baba lo instituyó con su rechazo a las castas del pais donde encarnó.