The quinquelemental creation is the final manifestation of Bráhmiicitta [Macrocosmic ectoplasm]. During pratisaiṋcara,⁽¹⁾ when the quinquelemental factors started to be slightly affected by Puruśottama [Nucleus Consciousness], the vibration of animation first arose in them. The more that animated entities continued to be illuminated by the divine effulgence of Nucleus Consciousness, the more they developed their contemplative power, propelling them further down the path of self-awareness. The greatest among these contemplative entities became capable of tremendously accelerating their own individual movements along the path of Macrocosmic pratisaiṋcara. These superior beings are called mánava or mánuśa, meaning "contemplative beings".⁽²⁾

Contemplative power is not manifest to the same degree in every human being; no two human beings even are equal in this respect. From the perspective of time, primitive humans made less use of the power of contemplation than the people of today. When the first human babies evolved hundreds of thousands of years ago in the process of the Cycle of Creation, those humans did not find the world such a safe place to live in. There were dense forests infested with wild, ferocious animals and venomous reptiles. Gigantic carnivorous creatures with huge protruding teeth prowled everywhere in search of prey. The first human beings were not blessed with a sweet, homey environment to protect them from violent storms, terrifying thunder and lightning, and falling meteors. The scorching rays of the midday sun threatened to destroy the lives of those babies. Such was their condition.

How little scope the human beings of that age had to develop their contemplative power, to explore the pathways of their inner world. People spent all their energy on survival, fighting ceaselessly against the ruthlessness of nature.

During that age of struggle in that primitive human society, what counted most was brute force – sheer physical strength. In that distant age people lived according to the maxim "Might is right." When they realized that the forces of nature were hostile to them, they did not think it wise to live separately in an isolated, scattered way. Thus they began to come together and to form many small groups, gotras [clans] or tribes, with the sole purpose of surviving through collective struggle. In that age of physical might the strongest person became the leader of the clan and was worshipped by society as a hero. In this way the kśatriya social structure first developed in the ancient world.

The world continued to evolve. The social structure developed by those primitive people could not maintain its status quo. Society began to understand that mere physical strength was insufficient; it required the support of intellect. That intellect would control and direct physical might and point the way to real prosperity. Those who first discovered how to make fire by friction, providing comforting warmth to the human body when it was chilled by cold winter nights, came to be viewed as the greatest people, not because of their physical strength, but due to their merit and intellect. Society hailed them as rśis [pioneers of human welfare].

In the following age human beings made food palatable and easily digestible by roasting it over a fire. Those who first taught this use of fire to others were also acclaimed as rśis; they were the successors of the previous rśis. Those who first invented the art of weaving cloth to cover the naked human body, those who first taught animal husbandry and the use of cow’s milk to feed babies deprived of their mother’s milk, and those who first solved the problems of transportation by inventing the now-outmoded bullock cart, were all rśis, the original benefactors of humanity. They were all the ancestors of the human race, hence they were all worthy of being remembered and revered. Those rśis, the messengers of the new, were naturally held in the highest esteem by kśatriya society. They were known as vipras and given unstinting respect.

Time passed. Human beings came in closer contact with the external world and learned better how to use various material objects, or learned the necessity of rendering those objects fit for use.

Naturally some people had to be engaged in producing mundane commodities. The class that was thus engaged was called the vaeshya class.

As the result of a natural process, the kśattriyas and vipras gradually became subservient to the vaeshyas in order to maintain their mundane existence. In the absence of farmers no food could be produced; without weavers no clothes could be made – blacksmiths, potters, cobblers, etc., were also indispensable. Thus gradually the vipra society had no alternative but to accept the supremacy of the vaeshyas.

Those who were devoid of the qualities of the kśattriyas, vipras or vaeshyas had no option but to become their obedient servants. They were exploited by all three classes in the same manner – ruthlessly.

The world advanced still further, and along with this the social structure also underwent changes. As a natural consequence of the flow of creation, human beings invented money. Gradually money itself became a source of pleasure. People scrambled among themselves, because the more money one accumulated, the richer one became; one could become the owner of as much land as one wished or as many luxuries as one desired. In the vaeshya-dominated society the vaeshyas were undoubtedly the most affluent; the other classes, for their subsistence, were totally dependent on the favours dispensed by the vaeshyas. This vaeshya-dominated society continues even today.

Due to exploitation, the kśattriyas and vipras are gradually degenerating to the level of shúdras. It is a natural law that the affluent cannot be in the majority in any society; only the shúdras can be the majority. Now these shúdras collectively want to destroy the dominance of the vaeshyas and annihilate them. That is why shúdra domination is emerging in society today. But is shúdra domination the final stage? If the control of society slides into the hands of the shúdras, will not the mundane prosperity and spiritual progress of humanity suffer a set-back? As the shúdras’ struggle to gain domination continues, people are gradually realizing what form of society is most conducive to real human welfare.

It is not proper for one particular class to dominate society. If one class is dominant, it will surely continue to exploit the other classes. Hence Ananda Marga wants a society without divisions or discrimination, where everyone will be entitled to equal opportunities and equal rights.

For humanity to progress, a harmonious social system is most essential. How many meritorious students are forced to abandon their education for want of money, and, for the same reason, how many artists are compelled to suppress their extraordinary talent before it is expressed. This is due to a defective social order. Such a situation cannot be allowed to continue any longer. The system of divisions and discrimination is like the tightly-woven nest of the weaver-bird; it must be broken into pieces forever. Only then will human beings be able to lead the entire human race along the path towards spiritual welfare. Until then a handful of people will perhaps be able to attain the pinnacle of spiritual progress, but it will be extremely difficult to establish all humanity in the supreme stance. The intense clashes and conflicts of the physical world will continually turn people’s attention towards external objects of enjoyment and create obstacles to their spiritual progress.

In a harmonious social order no one will run after fame or wealth like a mad dog. A congenial external environment will assist them in achieving mental balance, and people’s psychic poverty will also gradually decrease.

Sa tu bhavati daridra yasya áshá vishálá;
Manasi ca parituśt́e ko’rthaván kodaridrah.

[Those who have many desires are poor.
When the mind is contented, who is rich and who is poor?]

O human beings, try to understand human needs and build an appropriate social system. Do not try to do anything for your petty personal or group interests, because nothing done with a narrow outlook bereft of Cosmic ideation will last. The cruel hand of time will obliterate all your achievements and plunge them into an oblivion you cannot fathom. It is not necessary to study books to know how to move, what to build, what to break, what to preserve. You should look upon every living being of this universe with sincere feelings of love and compassion. Only then will you realize that whatever you break, build or preserve is already contained within and vibrated by the flow of the blissful Macrocosmic Entity. Through action mixed with devotion and knowledge you will discover the life of your life, the supreme treasure of your inner being, that Supreme Entity, which you have unknowingly kept hidden in the golden temple of your heart.

Sei Ánanda carańa páte;
Śad́ rtu ye nrtye máte.
Plávańa bahe yáy dharáte;
Varań giiti gandhere.

–Rabindranath Tagore

[At the silent footsteps of the Supreme Entity,
The six seasons⁽³⁾ burst into dance.
The whole world overflows
With welcoming songs and fragrance.]

Footnotes

(1) In the Cycle of Creation, the step-by-step introversion and subtilization of consciousness from the state of solid matter to Nucleus Consciousness. –Eds.

(2) For a detailed discussion of the author’s cosmological system and the place of human beings in it, see Idea and Ideology, 1959. –Eds.

(3) In Bengal (the birthplace of Tagore), as in all northeastern India, there are six distinct seasons: summer, rainy season, early autumn, late autumn, winter and spring. Each season is approximately two months long. –Eds.