The Text of Integral Humanism

Chapter 3, Part 3

"Institution"- A Means To Fulfill National Needs

According to Darwin's theory, living beings develop various organs as per the requirements dedicated by the circumstances. In our shastras, it was stated slightly differently, that the soul constructs, using the strength of "Prana'", various organs as the need is felt, for the purpose of continuing life. Just as the soul produced these different organs in the body, so also in the nation many different organs are produced as instruments to achieve national goals. Like various departments in a factory, building, machinery, sales, production, maintenance etc. nations also produce different departments, which are called institutions. These institutions are created to fulfill the needs of a nation. Family, castes, guilds, (which are now known as trade unions)etc., are such institutions. Property, marriage are also institution. Formerly there were no marriages. Later on some Rishi established this practice of marriage. He produced the institution of marriage. Similarly Gurukul and Rishkul were institutions. In the same way, the state is also an institution. The Nation creates it. A lot of trouble in the West is due to the fact that they confused the state with the nation, they considered the state synonymous with the nation. Truly speaking, nation and state are not the same. In our country, the state was produced as per social contract theory. Formerly there was no king. Mahabharat describes that in Krityuga, there was no state or king. Society was sustained and protected mutually by practicing Dharma.

Later on interruption and disorganization came into existence. Greed and anger dominated. Dharma was on the decline and the rule "might is right" prevailed. The Rishis were perturbed over the developments. They all went to Brahma to seek counsel, Brahma gave them a treatise on "Law and the Functions of the State", which he had himself writer. At the same time, he asked Manu to become the first King. Manu declined saying that a king will have to punish other persons, put them in jail and so on; he was not prepared to commit all these sins. There upon Brahma said, your actions in the capacity of king will not constitute sin, a long as they are aimed at securing conditions under which the society can live peacefully and according to Dharma. This will be your duty, your Dharma. Not only that but You will also have a share of the Karma of your subjects, whereby you will gain Dharma considerably if your subjects maintain conduct according to Dharma. Although it is not explicitly stated here, but I believe that if the society under any king committed sin, a part of that too must automatically go to the account of the king. It is not proper if only good things are shared by the king and not the bad ones; both must be shared in the same proportion. Thus state came into existence as a contract. This contract theory can be applied to the state but not to the nation. In the West, it was exactly opposite. Society as a nation, according to them. was a contract, but the king claimed a divine right and proclaimed himself the sole representative of God. This is wrong. In our Country, the king may have been first recognized in antiquity but the society as a nation is considered self-born. State is only an institution.

Similarly other institutions, like the state, are created from time to time as the need is felt. Every individual is a limb of one or more of these nstitutions. A person is a member of his family, as well as his community; he may also be a member of some association of his fellow professionals, if he pursues a profession. Above all he is a member of the nation and society. If we consider even larger sphere he is a member of the whole mankind, and then the entire universe, Truly speaking an individual is not merely a single entity but a plural entity. He is a part of not just one, but a member of many institutions. He lives a variety of lives. The most important aspect, is that despite this multiple personality, he can and should behave in a way which does not bring different aspects of his life into mutual conflict but which is mutually sustaining, complementary and unifying. This quality is inherent in man.

A person who uses this quality properly, becomes happy and on the other hand one who does not do so, reaps unhappiness. Such a person will not have balanced development in the life. As an illustration, a man is son of his another, husband of his wife, brother of his sister and father of his son. A single individual is a father and is also a son, he is brother and also husband. he has to maintain all these relation with intelligence, understanding and tact. Where a person fails to do so, there is conflict. If he sides with one party the other feels wronged. The conflicts between his wife and his sisters, his wife and mother result from his inability to behave properly. There upon some of his relations are strained. He is pained because his duties towards his mother and towards his wife clash. When he can resolve this conflict, and fulfill all his obligations properly, it can be said that his development will be integrated.

Go on to Chapter 3, Part 4

Chapter 1 Chapter 2 Chapter 3 Chapter 4

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