Man is a social being. There is no question about it. If it is really so, why have men divided themselves on the basis of religion, country etc.? Shall we then say that man is not a social being? If it is so, why is he afraid of living in solitude?

Man, who is afraid of isolation or solitude will gather other men around him. But, he also prevents the group from becoming infinite. Having restricted his group, he sticks the label of a religion or a country to it. Next, he becomes a part of the process by which one group tries to establish superiority over the other. If we analyse properly, we can appreciate that he is not only a party to such a process, but in fact is responsible for it. Why does it happen like this? Is the co-existence of mutually conflicting qualities natural to man? Or does he acquire it during the course of the mundane tribulations that he faces in life?

None of us is prepared to accept it as a natural trait. Let us assume that it is an acquired quality. If we say that it is ‘acquired’, then we must be in a position to explain when and how it was passed on to him. Although it is difficult to say when it happened, we can easily say that it was acquired because of the vicissitudes of life. If man, who is sociable by nature, had to fight, he should fight with other creatures in nature rather than with fellow human beings. But it is a fact that we find such fightings and clashes in every page of history of mankind. So, what is wrong is saying that fighting with fellow human beings is a natural trait of man?

Our minds do not like to accept that fighting tendency is a natural trait to man. So, it sets out to propose a theory to explain it - ‘Man, by virtue of his intelligence, physical strength, knowledge etc., will try to make others to like him or to fear him, by which he achieves some sort of control over them. By doing so, he will become their leader. After becoming a leader, he will make them believe that they are a sect or a religion or a country. After making them believe in his words, he will, with the help of his followers, enter in to fighting with another group to establish superiority. Thus, the craftiness of the selfish leaders in the name of religion or sect brings about fighting. Therefore, it can not be said that fighting tendency is not a natural trait to man.’

Superficially, the above theory proposed by the mind appears acceptable. But we must bear in mind that those leaders, whom we are calling selfish, are also human beings. We are trying to analyse the entire human race and therefore, in our analysis we should include the selfish and powerful leaders too. It would be improper to exclude them. Also, it can not be assumed that those who follow these leaders are free from selfishness and that they are following the leader because they have been completely mesmerized by them. Just as a leader has some selfish motive, the followers too have a selfish purpose in following that leader. Thus, selfishness is a common factor in both. It can therefore be said that both the leader and the followers are equally responsible for disharmony and fighting among mankind. It means, whether he is a leader or a follower, tendency to fight is an inherent factor in the general trait of man.

Shall we say that the tendency of love and the tendency of fighting exist together in man? By saying so, surely we will succeed in finding an explanation for the sociable nature and fighting tendency of man. But it will mean that we are saying ‘darkness and light exist together’, which is logically incompatible. Therefore, it is not acceptable.

‘If every theory is refuted, how can one possibly continue the analysis?’ – one may be tempted to object. It must however be remembered that the purpose of analysis is to find out the fact and not to stop at a convenient point. Our present question is, ‘what is the natural tendency of man?’ We discussed whether it was the sociable nature or the fighting tendency. We also discussed about the third option – that of simultaneous existence of both. We could not arrive at any plausible conclusion. This means that our discussion is not proceeding in the right direction. We will have to start analyzing carefully from a different viewpoint.

Why does man tend to fight? Because of Svaartha (selfishness). Why does man wish to be a social being? Because it is his natural tendency. Very well. If this tendency of being sociable alone was his natural trait and if the tendency to fight was not his real nature, the above explanation would have been acceptable. But it has already been shown it is not so.

Man does not do anything without a purpose. Living together as a society is no exception. By remaining in solitude, he may be exposed to the danger of attack by other animals stronger than himself. He will then have to live in constant fear. Therefore, adopting a social life becomes inevitable for his survival. To state very plainly, the purpose behind his sociable nature is also selfishness.

What is behind the tendency to fight? It is selfishness. What is behind his tendency to remain a social being? It is selfishness. Thus, we have to accept that selfishness is a trait natural to human beings.

In reality, selfishness will distance human beings from the Divine. It is the same selfishness which prevents him from experiencing Divinity. The same selfishness sometimes draws him towards friendship, while at other times it pushes him towards hatred and enmity and does not allow him to be balanced.
It therefore follows that if one can get rid of Svaartha (selfishness) one can achieve equipoise. There will be contentment then. Divinity will be experienced. One can achieve union with the Divine.

Thus, in this selfish world, if one wishes to attain real contentment, peace and happiness, one should first try to get rid of selfishness. Those who succeed in this attempt are real Mahatmas. Such men will be in a position to advice ways and means of eradicating the disease called selfishness.

Diagnosing a disease does not make its treatment easy. A disease hidden somewhere in the body can manifest different symptoms and sufferings elsewhere in the body. Treating one symptom will sometimes rake up another symptom. Using a very dose of medicine with an intention of eradicating the disease radically, may sometime kill the person! Therefore, a prudent doctor will use all his wisdom and compassion while treating the patient. Similarly, our ancient Rishis have devised methods of treating selfishness, the dreaded disease which torments mankind. The following Sookti reflects the central theme of the multifaceted techniques advocated by the Rishis.

Yatra krodhepi sadbhaashaa
Yatra naareeshu gowravam
Yatra dharma svatantratvam
Saa jaatissamskritaa mataa

"That country can be considered cultured where people speak calmly and softly even when they are angry, where women are held in high esteem and where there is freedom of religion."

It is generally believed that materialistic prosperity is the yardstick to measure the grade of civilization. This Sookti opposes such a notion. This Sookti is also trying to explain as to what constitutes true civilization. To aid proper understanding of the essence of this Sookti, the underlying theme of the Sookti was explained as a preamble. It was mentioned there that the Sookti would prescribe a remedy for the dreaded disease – selfishness. Although the word remedy (Chikitsa) is not found in the Sookti, the general principles of treatment are hidden in it. Let us see how.

Human personality has four layers. Mind, speech, body and society. These are progressively grosser. The subtlest is also the strongest. That is, because the mind is the subtlest, it is also the strongest layer. The dreaded disease, namely selfishness will be hidden in the subtlest layer, the mind. Its trickery also starts first in the mind only. But, at this stage, the person can not recognize it. After the disease advances, although it becomes recognizable, every one will try to defend it. People will also make a conscious effort to hide it. When the disease creeps in to the domain of speech, it becomes evident. In the layer of speech, it manifests as untruth and harsh speech. When it starts manifesting at the body level, it expresses itself in the form of harming others. Therefore, healers who wish to treat those afflicted with this disease should treat all the layers.

Truthful speech is called Sadbhaashaa. The word Sadbhaashaa also means soft speech. When the speech layer becomes afflicted by selfishness, the person always speaks untruth. When selfishness assumes greater proportions, it causes rage. A mind afflicted by rage will further vitiate the speech. Such a person will be constantly engaged in speaking abusive language. This is the worst possible form of speech. An enraged person will forget himself and will not hesitate to use abusive language even against his parents! This is perhaps the most dreadfully worst level to which the disease of selfishness can subject the speech. Therefore, this needs immediate correction and remedy. When this condition is successfully remedied, it (the remedied state) can be called civilization.

When selfishness afflicts the body, man will try to exploit those who are weaker. Among human beings, women are weaker men. Many think that this is a derogatory statement against women. It is not so. Women have a natural gift, namely, motherhood. A woman also has the responsibility of carrying in her womb her offspring for nine months. After the baby is born, she will have to guard the baby just like the eyelids guard the eye. Above all, she has the great responsibility of molding the child to become a human being by preventing it from developing animal tendencies and instincts. Because of all these reasons, women generally can not be harsh in their attitude. They have no time to increase their physical strength. Their priorities are different. Thus, being ‘weak’ is in fact, a respectable status accorded to a woman from time immemorial.

As long as human thinking remains in an evolved state, women continue to receive respect from the society. They become worthy of respect by virtue of their sacred status – motherhood. But, when the disease of selfishness has reached an advanced stage, man will begin to exploit the weaknesses of a woman and will try to deprive her of her respectable status. This has happened in the past in many societies. Our ancient Rishis have opposed it. The great Manu has clearly said ‘religious austerities will not yield meritorious fruits in a household where a woman is not respected; nor will the gods be pleased’. Guiding the female members of the family and enforcing strict discipline is one thing. But to demean them just because they are women is another. Sage Manu has firmly opposed the latter. A man who has the tendency to insult and abuse women in his own family will behave no differently when has a chance to exploit other women in the society or in another family. Whether in a family or in the society, if women are subjected to abuse and inhuman rules and regulations, it is an indication that the disease called selfishness has opened its dreaded hood. This needs to be rectified at once. If the disease is eradicated, it (the disease free state) can be called civilization.

When the disease called selfishness afflicts the society, some tend to think obstinately that whatever they preach should be considered Dharma in this world. They do not stop there. They blatantly wish that their so-called philosophy should be considered Dharma of the other world too. Some people may argue that this is freedom of expression. It is not so for, such thinking is not an outcome of any real philosophical analysis or thinking. Nor is it simply a different philosophical approach. It is nothing but their egoistic expression that even philosophical thinking should be done within the framework designed by them. Such thinking serves as the root cause of communal clashes. When we study the history of mankind, we will realise that no other cause has caused more bloodshed than the cause we just discussed. The cause for bloodshed is neither the religion nor the philosophy. It should be accepted that selfishness and hunger for power are the causes for episodes such as conversion and communal clashes. Where such episodes take place, we should understand that the dreaded disease of selfishness is at play. It should be treated thoroughly. When the treatment becomes successful, it (the disease free state) can be called civilization.

There is mention of words Krodha (rage) and Sadbhaasha (soft speech, truthful speech) in the first line of the Sookti. This indicates as to how selfishness will manifest in the layers of mind and speech. The second line discusses about women’s prestige and respect. This indicates as to how selfishness expresses itself in a family. In the third line, there is the mention of religion. This indicates as to how the disease called selfishness expresses itself in the society and in those who are engaged in the act of converting people from one religion to the other.

Only when the disease is removed in toto, i.e., from all the four layers of human personality, we become cultured and civilized. No amount of materialistic affluence or scientific progress can make us civilized beings as long as the disease is not cured completely. This is the verdict of the Sookti.

In the fourth line of the Sookti, the word "Jaati" has been used. In common parlance, it means Race. It has several other meanings also. One of them is ‘birth’ (of the individual). Thus, whether viewed from the point of view of an individual or a race, being devoid of selfishness is the real civilization. Becoming such a civilized and cultured being should be the aim of every individual. It should indeed be the aim of the entire mankind to reach that state by collective effort. When this is achieved, the tendency of man to form groups based on caste, religion etc., will go. Then the golden ideal of universal brotherhood can be realised. This is the message of this Sookti.

By the divine grace of Lord Dattatreya, may this message reach your heart and through your heart, may it spread to your life to bring about a truly civilized society.

Jaya Guru Datta.

Sri Swamiji