What a society is: moving together

When the members of a society come to a unanimous decision, “We’ll move together, we’ll live together in good times or bad,” then their collective movement is known as Samaj or society. Some may have moved far ahead; some may have lagged behind. Some may be unable to walk due to pain in their legs. Some may have fallen on their faces. Those who do not even care to look after their companions trailing behind them are not worthy to be called members of society. The proper thing is for all members of the society to move in unison; and while moving together, each member should feel a responsibility for every other member of society. Those who are unable to move must be carried so that the rhythm of the collective movement remains unbroken.

What is society like? It is like a group of people going on a pilgrimage. Try to imagine the scene! Suppose one of the pilgrims is struck down by cholera. Will the rest of them continue on their way, leaving the sick man behind? No, that would be inconceivable for them. Rather, they will break their journey for a day or two, and cure him of his disease. If he is still too weak to walk they will carry him on their shoulders. If some people run short of food, others share what they have with them. Together they share their possessions, and together they march ahead, singing in unison.

By society ordinarily we mean a collective body of men and women, but the innate spirit of the word “society” is not this. Samaja or society in the true sense of the term implies an action of moving together (Samanam ejate). We come across groups of persons in buses, trams and trains moving together; but this occasional movement cannot be termed society either. Being inspired by a common ideology, when different individuals move towards the common goal and become active for its achievement, this can be called a society.

It is clear that behind society there is the support of the immense collective power of many individuals. This is why the popular conception of society is that of a collection of individuals. But a mere aggregate of numerous individuals whose psychic waves move in different directions – that is, the psychic waves are not parallel but fragmented and disrupted by dissension – cannot be called a society. In a family, where each individual gives importance to the comforts and well-being of the other members, however physically or intellectually underdeveloped they may be, we see a society in miniature form. There are many families in the world where each member is concerned for the welfare of the others, despite differences in their physical or intellectual capacity. This is an ideal family. This should also be the ideal form of society, although this is extremely rare today.

To what state has society effectively been reduced? I reaffirm the fact that human beings have still not been able to form a human society, and have still not learned to move with the spirit of a pilgrim. Although many small groups, motivated by self interest, work together in particular situations, not even a small fraction of their work is done with a broader social motive. By strict definition, shall we have to declare that each small family unit is a society in itself? If going ahead in mutual adjustment only out of narrow self interest or momentary self-seeking is called society, then in such a society, no provision can be made for the disabled, the diseased or the helpless, because in most cases nobody can benefit from them in any way.

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 decreed by fate, as inevitable reactions to their past actions.

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’ acts not only bring about the downfall of society but also completely eradicate it from the face of the earth. Instances of so 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. If it is possible to enthuse the members of society with the following they will ensure unity in society – a common ideal, a caste-less society, collective social functions and no capital punishment.

Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furore in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the break down of the entire social framework.

No one can say for certain that no great person might have emerged from among those wayward urchins whom we are wont to slight and hate. Women who have turned to prostitution for the sake of their physical existence might have grown into noble personalities if their agony had been appreciated sympathetically, and if they had been rehabilitated by society. But since society has nothing to do with human value, a good number of great personalities are withering away in their embryonic stage. The sadvipras will undertake to revive this neglected section of humanity. To them no sinner is contemptible, no one is a rogue. People turn into satans or sinners when, for want of proper guidance, they are goaded by depraving propensities.

Thus the purpose of the penal code which will be framed by the sadvipras will be to rectify, and not to punish, a person. They will knock down the prisons and build reform schools, rectification camps. Those who [are] inborn criminals, in other words, those who perpetrate crimes because of some organic defects, ought to be offered treatment so that they may humanize themselves. And regarding those who commit crimes out of poverty, their poverty must be removed. The significance of society lies in moving together. If in the course of the journey anybody lags behind, if in the darkness of night a gust of wind blows out anyone’s lamp, we should not just go ahead and leave them in the lurch. We should extend a hand to help them up, and rekindle their lamps with the flames of our lamps.

If any physical, psychic, social, moral or spiritual weakness becomes apparent in a particular activity or in any sphere of individual or social life, it is the duty of the other members 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.

Even if there is no acceleration in our speed, we will have to bring with us all those people who are moving slowly or who have lagged behind. If, while moving with all, my speed decreases somewhat, this will have to be accepted. But we must move together; this is the Supreme Truth. Those who wish to move together with all require sufficient physical and psychic strength. In addition to that, if they really wish to move collectively, they must possess some additional strength as well. That is why I tell you that you must not be like average people: you will have to be above average. It is not enough to move alone, you will have to take others with you, and for that you will have to acquire additional strength. You must prepare yourself accordingly.