For the existence of human beings in society, the following fundamental factors are necessary: (1) unity, (2) social security and (3) peace. What is actually required under each of these fundamentals is discussed below.

Unity

Unity among the members of any society or social structure is absolutely necessary, otherwise the structure will start disintegrating. Lack of unity among the members of society because of too much self-interest in the individual members, the formation of groups for economic or social advantage, and the lack of understanding of others, act not only to bring about the downfall of society, but also can wipe it out completely from the face of the earth. Instances of many groups and empires disappearing altogether are not rare in the little-known history of this world.

The problem, therefore, is the preservation of unity in society. Unity in society will be ensured if it is possible to enthuse the members of society with the following: a common ideal, a casteless society, collective social functions, and no capital punishment.

A common ideal: It is often heard that a particular country was never so united as during war. This is partly due to love of one’s motherland, but more importantly, it is due to all the individuals having a common ideal: facing the perils of war. This common ideal is, however, a very temporary phenomenon and disappears when the dangers of war diminish.

In Ananda Marga the seed of a common ideal is sown from the very beginning of a child’s life. At the age of five, when the child has acquired only a preliminary understanding of his or her surroundings, he or she is given the idea of Brahma [the Supreme Entity]. The entire society of Ananda Marga is thus founded on a common ideal or goal – Brahma. This foundation will never be lost like the dangers of war. Such an ideal will not disappear like the common ideal of facing the dangers of war; so the unity in a society founded on the ideal of Brahma will be everlasting.

In Ananda Marga, even in the economic field, there is a common ideal, as the whole property of the earth is common property and is to be shared by all members of the society. This is instilled in every member by reciting the following shloka [couplet] at the commencement of every function held by the members of Ananda Marga:

Saḿgacchadhvaḿ saḿvadadhvaḿ saḿ vo manáḿsi jánatám;
Devábhágaḿ yathápúrve saḿjánáná 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,
Let our minds be as one mind, so that we live in harmony and become one with the Supreme.]

Love for all – the ideal of the whole of humanity being one family, utilizing all the property of the world as one unit – coupled with the idea given to all those participating in the Námakarańa [baby naming ceremony] that the social, psychic and spiritual upbringing of the child is the common responsibility of all – provide an undying common ideal.

A casteless society: Caste is another important factor which disrupts society. The evils of the caste system are nowhere better known than in India. For unity in society, there should not be any small groupings within the society claiming economic and social privileges.

In Ananda Marga, where "love for all" and "humanity is one family" are the guiding principles, and where individuals identify themselves as jiiva mátra [living beings like any other], a casteless society is the only society which can exist. In all the social functions in Ananda Marga, the prominent guides and workers are guru bhái [disciples of the same guru] and not játa bhái [members of the same caste] as is the prevalent custom. From the very beginning of a child’s life, that is, when his or her worldly identity is established at the time of the Námakarańa, up to the Shráddha Kriyá [funeral ceremony], when his or her worldly identity is lost, the persons participating in all the functions as guides and workers are only guru bhái, and may be from any caste.

This, along with the common goal of Brahma, inspires the formation of a society where individuals identify themselves as jiiva mátra and do not belong to any particular caste, creed or sect.

Also, no family is debarred from taking part in our social functions because of the fault of a member of that family. With this the chances of the formation of a society of outcaste families are eliminated.

In such a society, where belonging to a particular group or section is not necessary for marriage, for learning the Vedas, or for making efforts to achieve anything, the formation of castes is not possible. In Ananda Marga, where the upbringing of every child is a combined responsibility, where the whole property of the universe is to be collectively utilized, and where there is no caste bar for spiritual practices, the formation of castes for social, economic or spiritual reasons is not possible.

Collective social functions: Many of the ills of society develop because people do not care to know other members of society. This may not only mean ignorance of the condition and difficulties of others, but also leads to intolerance and a lack of interest in the affairs of the other members of society. Common social functions bring different members of society together and are therefore a great unifying force. By performing certain functions collectively, all the members are engaged in doing the same thing for some time, and this brings about a feeling of unity and interest in others.

In Ananda Marga such common social functions are especially encouraged. Milita snána [collective bathing] and dharmacakra [collective meditation] provide grounds for common social functions in the physical, psychic and spiritual fields. Common participation in such functions is a very great unifying force. The participants in such functions will have no intolerance for each other, and will instead get more united. Such functions are, therefore, a great unifying force.

No capital punishment: Capital punishment⁽¹⁾ brings about deterioration in society and stops further progress of the individuals on whom capital punishment is inflicted. Such individuals⁽²⁾ form sects or groups which become the lower or discarded groups of society, and give rise to discord and disruption in society.

In Ananda Marga capital punishment, whether social or physical, is not permitted under any circumstances. The only punishment permissible in the Marga is disallowing a defaulter to take part in social functions for a fixed period. After the period is over, the individual starts taking part in all the functions as usual. No dependents are to suffer the punishment inflicted on such individuals. This punishment leaves no mark on the individual after the period of punishment, as does outcasting a family or even imprisonment.

The other punishment specified is to bring to the Marga, that is, to show the right path to, ten persons before the individual is allowed to attend social functions.

Punishments of this type are corrective and, instead of retarding individual progress, give more chance to the individual to correct his or her conduct and to adopt correct pursuits during the period of punishment. As these punishments do not leave a permanent mark on the individual or the family, they do not bring about discord and disunity among the members of society. On the contrary, those undergoing such punishment are employing themselves in better pursuits than in their normal life by making efforts to show the right path to ten people. They are thus not only improving themselves, but are also making efforts to improve society, and are bringing about more unity in society.

Social Security

Lack of security in society leads to the disintegration of society itself. Any society where security against injustice is not provided to individuals cannot exist for long. Lack of security in society also arises because of indiscipline. If the laws of society are not obeyed, social security will not be possible. The most important requisites for social security, therefore, are that there should be no injustice and that there should be strict discipline.

No injustice: If security in society is to be maintained, there should be no injustice, whether economic, or because of the sex or race of a person.

Economic injustice is usually the result of lack of appreciation for the dignity of labour. Trade-wise distinctions⁽³⁾ in society lead to economic injustices.

In Ananda Marga it is laid down that it is better to work as a sweeper and earn one’s own living than to be dependent on others for one’s livelihood. If such importance is given to one’s own earning and living, many economic injustices will cease to exist.

Economic injustice also comes about because of the hoarding instinct in individuals. People want all property for themselves only. If they only felt that property should be shared by others also, many economic injustices would not be committed.

In the Marga all the property of the universe is to be considered as common property and has to be utilized jointly. This idea leaves hardly any scope for economic injustices.

Another form of injustice in society is discrimination based on sex. Instances of one sex being considered inferior to the other are very common. Women in a considerable area of the world are considered to be the private property of men, meant for their pleasure only. In many other, so-called advanced, countries of this world, women do not have the right to vote in the general elections held by the government of the country. In other countries women are considered unfit to take part in spiritual practices.

In Ananda Marga both men and women have equal responsibility. In the manner prescribed for marriage in the Marga, both the man and the woman have to take equal responsibility. In Ananda Marga there is no bar on women being entitled to spiritual practices. Women and men are considered to be on the same footing, and there is no question of men considering themselves to be superior to women.

Members of a particular race who consider themselves superior to others also very frequently inflict injustices on other sections of society. The expulsion of the Jews from Germany by Hitler’s so-called superior Aryan race is a glaring example of racial injustice in society. In this country, also, injustices on Harijans by the so-called superior races have caused a tremendous amount of disruption in society. To obviate this type of social injustice, the first attempt should be to do away with racial distinctions in society.

In Ananda Marga the first step that one takes is to forget one’s race or sect – to no longer identify oneself with one’s race, caste or sect – regardless of whether it was superior or inferior.

Racial prejudices figure very prominently in social functions based on racial considerations. In [Ananda Marga] collective functions members of all races, castes or creeds take part as equals. Community or caste, race or nation, is often the main consideration in arranging marriages, etc. In the Marga there are no such considerations. In the Marga these petty differences among human beings are not given any importance.

In the Marga the seeds of an ideal humanity are sown from the very beginning of life, and humanity as a whole is considered to be one family belonging to the race of jiiva mátra. In such a society injustices due either to economics or to sexual or racial considerations will be unknown.

Discipline: Lack of discipline in a society has often been seen historically to be the main reason for the extermination of that society. Indiscipline in some members of a society may make the peaceful existence of other members impossible. Discipline is, therefore, absolutely necessary for the preservation of society.

Indiscipline in a society arises when some members think that the laws of the society are wrong. If their thinking is confined to thinking and arguing only, and does not lead to breaking the laws of the society, there will be no indiscipline. In order to maintain discipline, the laws of a society should be rational and capable of change from time to time according to the development of the society, then alone discipline can be preserved.

In the Marga anything which is not rational has no place. When reason is given so much importance and change due to reason is accepted, all chances of dissatisfaction leading to indiscipline are eliminated. At the same time, in the Marga reasoning or arguing comes only after obedience. This ensures discipline in society. If, after obeying the laws of society, one feels that they are wrong, one has every right to argue and have the laws changed, but argument before obedience leads to indiscipline.

In a society such as the Marga, which is based on rationality alone and not on prejudices, there is no chance of indiscipline creeping in and undermining the social security of individuals.

Peace

Psychic equilibrium is peace. It is therefore to be seen what brings about psychic equilibrium and what disturbs it. Spiritual practices will bring psychic equilibrium, and a belief in superstition will disturb it. Hence, for the preservation of peace, spiritual practices and fighting against superstition are necessary.

Spiritual practices: Relief from duhkha [suffering] is the main desire, and without the fulfilment of this desire peace is not possible. This remission is called nivrtti [the cessation of suffering]. Nivrtti is of two types: one is called [sámayikii] nivrtti [the temporary cessation of suffering], and the other atyantikii nivrtti [the permanent cessation of suffering]. One thing which helps in getting remission, or nivrtti, is called artha [that which provides temporary liberation from mundane desires]. But artha is purely physical, so it can bring only physical and temporary remission. For everlasting freedom from duhkha, Paramártha [that which provides permanent liberation] is the only remedy. Paramártha does not bring only temporary remission, but everlasting freedom from duhkha. Atyantikii nivrtti can be obtained only by Paramártha which relieves one of all duhkha: physical, mental and spiritual. This Paramártha can only be obtained by sadhana, that is, spiritual practices. For maintaining peace psychic equilibrium is necessary, and for maintaining this equilibrium freedom from all duhkha forever is necessary. Freedom from duhkha or atyantikii nivrtti can be obtained only from Paramártha, and Paramártha can be achieved only by sadhana, or spiritual practices.⁽⁴⁾

In the Marga spiritual practices begin when the child reaches the age of five. From the very beginning of a child’s life, he or she is initiated into spiritual practices. With the advance of the child’s life the spiritual practices also advance, bringing within their scope not only the mental sphere, but also bodily development.

The sadhana, or spiritual practices, of the Marga do not teach forsaking the world. They teach the right and correct use of all property, crude or subtle. Our sadhana is a systematic and scientific method for physical, mental and spiritual progress and advancement by which permanent psychic equilibrium, and thus everlasting peace, is established.

Fighting against superstition: The svabháva [natural tendency] of mind is to become like its object. Superstition of any kind – social, psychic or spiritual – influences the mind to such an extent that the mind, due to its worries, leads a person into trouble. The mental equilibrium of one believing in superstition is disturbed, and the result is that one not only loses peace, but one is also led to do some action which is detrimental to oneself. This only further strengthens belief in superstition. Any ordinary incident is magnified and attributed to some durlakśańa, or bad omen, by the believers of superstition.

It is only because of the mind’s nature to become like its object that people see ghosts, which are purely the mental creation of those who believe in this superstition. If only these persons had the courage and mental strength to catch the ghost, they would very soon realize that their mistake was believing nothing to be something.

Such superstitions have not left any field uncontaminated. In the social sphere there is no dearth of superstitions. Witchcraft, discrimination against widows, etc., are curses in society only due to such superstitions. In the psychic sphere there are deep-rooted superstitions such as the belief in ghosts (bhút), etc. Not only this, but superstitions related to shráddha [funeral ceremonies], etc., have also bound down even the progeny of a person. In the spiritual field, also, ignorant people have been forced to do many things only because of the deep-rooted superstition of heaven and hell. All these only disturb psychic equilibrium and bring about discord and worry in society. For the preservation of peace, the fight against superstition is of prime importance.

In Ananda Marga none of these superstitions have been given any place. In the social field witchcraft has been discredited as only a psychic creation of some kusaḿskárii [evil] person. Widows have been given the same status as unmarried women, there being no restrictions on their dress, behaviour, living, etc. Exercising any influence on widows [to compel them] to adopt a particular pattern of life based on the social superstition of disallowing their presence in social functions, is strictly prohibited.

The psychic superstitions of ghosts, shráddha, etc., also do not find any place in the Marga. Ghosts are only imaginary, and performing shráddha by giving dána [gifts] to Brahmans to take a departed soul across the Vaetárnii River [the mythological river which must be crossed to enter heaven], is only a psychic misrepresentation inculcated from the very beginning. These ideas are not rational, and therefore believing in them is not correct. This is the view taken in the Marga.

The spiritual superstitions of heaven and hell and fear of God make individuals suppressed, and they lose their peace. Not infrequently fear in terms of such superstitions creates a very undesirable reaction in people, and thereby causes a loss of peace.

In the Marga spiritual practices are based on rationality. Fear and superstition do not have any part in them. A systematic and scientific method of spiritual practices in the Marga leaves no place for these superstitions.

It can thus be seen that an ideal society will come into being only when there is unity, social security and peace. To provide for such a society, Ananda Marga is founded on Brahma as a common ideal. Unity in Ananda Marga is secured by evolving a casteless society where capital punishment is prohibited, and all take part unitedly in social functions irrespective of caste, creed or race. In such a society social injustice due to trade-wise distinctions, sex or race is not possible. Ananda Marga further strengthens society by refuting and discouraging all superstitions, whether social, psychic or spiritual, and by providing a systematic and scientific method of spiritual practices and codes for physical, mental and spiritual progress and advancement towards permanent peace in an ideal society.

Footnotes

(1) Capital punishment here means both social ostracism and punishment by death. –Eds.

(2) I.e., those ostracized by society. –Eds.

(3) The terms “trade-wise classifications” and “trade-wise classes” refer to the classifications or classes that developed because some individuals were more suited to certain types of work. (See the section Economic System in “Ananda Marga – A Revolution”.) Distinctions, i.e., discrimination, based on these classifications or classes lead to economic injustices. –Eds.

(4) For further discussion on artha and Paramártha, see “Artha and Paramártha” in Volume 3. –Eds.