Today, harmony is on the top of the nation’s agenda. All institutions and platforms echo with one voice the demand for harmony between various communities, castes, regional, linguistic and other interest groups. Since recent communal disturbances, there has been increased awareness that without harmony, energy, money, and attention are wasted in managing conflict instead of building progress.
One thing which has clearly emerged on the world-scene, after all the variety of human experience, is that, at some places, it others, it may be the ethnic, racial, social, cultural or communal factor that leads or contributes to disharmony, but disturbance in one field disturbs the whole society. The society, as it is constituted, to-day, is so clearly knit that a disturbance caused by one factor in one sector, sets waves of disturbance in other sectors of the society also. The society is one whole, even if we divide it into parts in order to understand how they work. An act of disharmony, wrought by science, technology, education, art or religious worship, in fact by any aspect of a society’s life, can upset harmony and let loose the forces of disturbance in all or most other fields as well. Disharmony in the form of environmental degradation is an example. It is, therefore, essential that all types of institutions and all aspects of an organised society should work in unison to create holistic harmony, else incongruous step by one or a de-synchronised tune by another can disturb the total harmony or break the rhythm of the total system. Let us have a quick tour of our society and survey briefly what its various organisations, systems or institutions should do in order to maintain at least a minimum level of harmony.
There is no gainsaying the fact that if there is no social, economic, political distributive or legal justice, people will be a dis-satisfied lot and they would either take law in their own hands and create situations of grave lawlessness and disorder or the state would either take law in their own hands and create situations of grave lawlessness and disorder or the state would march towards a state of anarchy and become very weak. If there is discrimination between citizen on the basis of caste, cult, community, race, ethnicity, religion, language, region, culture, etc., there cannot be a state of harmony because, by their very nature, these factors will give rise to hatred, enmity, violence, etc. Harmony requires love, co-operation and friendliness in relations and lack of justice strides at the root of these, so, while other kinds of justices are the major concern of the economic, political and such other institutions, at last the law and justice Department, the judiciary and all jurists, in general, are responsible for juridic or legal justice.
But if justice is delayed and the legal system caters to the needs of those who can comfortably afford its rising costs, or if the path of justice is so ladyrinthine that one gets lost, then ‘justice’ is not the appropriate term for this process. If the process of justice empties one’s pockets, robs a person of his self-respect, creates more bitterness in the litigants and requires visits to the court-room lasting over months and years, necessitating the bread-earner’s frequent obscene from his job or urge: family duties, then such a justice is a ‘moth-eaten’ thing; it is not fit for consumption, for it causes illness to one’s heart and sickness to one’s mind and makes the justice-seeker either a ‘passive criminal’ or causes him to frown at the very utterance of the word ‘justice’. If the judges are under pressure from those in whose hands their promotions or future prospects lie, or of those who threaten their life with dire consequences, or of those who want to purchase them or be obliged by them, how can then justice maintain it.
If, therefore, the jurists facilitate the process of justice and deliver it expeditiously and without any prejudices, partiality, malafide intentions, or by bending the law in favour of some parties, then they will be making a worthwhile and valuable contribution to restoring people’s faith in justice and will thereby, be restoring to feeling of satisfaction in the public mind, thus facilitating the forces of harmony.
The is easily possible if, ‘n the very first instance, those whom society has entrusted with this great service, consider justice as a divine and sacred thing and if they sit on judgment of others after judging whether their own mind, at that time, is free from all kinds of pollutions and disturbances, and if they are also aware that there is a court higher than the highest anywhere on earth which finally administers pure and distilled justice and it is to this final Arbiter of Justice that the Justices-on-earth also would be finally responsible for retribution or reward, strictures or encomiums. The Lords on earth have a Lord-on-High to whom they should look for diving guidance or enlightenment while taking into account the language, construction syntax and semantics of the clauses of law.
Indeed by doing “fair and timely justice”, the jurists – all officers assisting the process of the court included – will be making their contribution to reducing the conflicts in the society. If the justice is not only done but appears to have been done, then the citizens will have the satisfaction of having at least someone whom they can approach for justice.
A civilised society is an organised society. It has many organisations, institutions and constituted bodies that work for fulfilling various needs of the society. It has educational, developmental, cultural, economic, social service and other type of institutions that promote the wellbeing of society and make scope for many meaningful activities. All these are run or led by administrators, managers, organisers, directors or executives. These persons co-ordinate the functions of various sections, departments or workers and facilitate their march, as a team, to their goal. Their work requires not only thorough knowledge of the work of the institution, organisation, department or office and its set targets but they have also to be conversant with the nature of the personnel involved in that work and have to use their managerial skill and their organisational abilities to achieve the goal with excellence and on time and within the contemplated or budgeted costs inspite of various difficulties.
In this work, knowledge of human nature is essential but, perhaps, the most important thing is control over one’s own nature. How can one have a long-time co-operation of the staff and the workers if one’s own mind and intellect, or emotions and will, or head, heart and hands, do not co-operate will each others? One cannot expect to have control over others if one cannot have control over one’s own sense-organs, thoughts and emotions. If one is of a volatile nature, whose hatred and anger easily flare up or who makes ugly gestures or postures when disturbed or agitated, one cannot occupy this seat of responsibility for long, for one’s relationships with others do not rest on an even keel. The tempestuous nature, the frequent outbursts, the use of provocative words and threats and the undignified mannerism makes one an abhorred boss. If one does not do justice and does not tolerate even very small lapses on the part of workers who are from a different cultural and family strata, how can one administer?
But, to have control over one’s thoughts, sense-organs and emotions and to do things with ease and without feeling tense, and without creating tense situations, one himself requires a special kind of consciousness-training that smoothens the ruffles of his mind and gives him easy self-control. It is this training and practice which creates harmony at work place. This is possible only through proper alignment of one’s own identity with the identity of others and by working as a trustee and by leading a life of self-respect and behaving with others with a sense of human dignity. This is what comes from spirituality, from observance of values and from practice of meditation. It is these which give an administrator a harmonious personality so that he can do his job successfully without having heart attack and peptic ulers.
To-day, we find honourable members of one same political party engaged in a political tug-of-war. We also see different parties, vying with each other, in an effort to unseat the one which is controlling the levers of power. We find that Dis-harmony in political parties is one major factor which is creating dis-harmony in the society. The media make all their inter-party political fights public and present the leaders in their true colours. So, the leaders now do not inspire people for national unity, communal harmony, social justice or for making sacrifices for a national cause. When the people see the political leaders favouring, some-how or the other, their own kith and kin, they get dis-enchanted and they have no longer any rallying point. They have no one who should lead them to the fulfilment of national aspirations. On the other hand, they see leaders busy with regional fights and inter-party or inter-party squabbles.
So, the first requisite in the present situation is the emergence of such leaders who can rise above narrow interests and have proven integrity and a strong sense of justice besides having strong roots in amity and reconciliation. If anyone does not himself have an integrated or harmonious personality, how can he bring about national integration or harmony in the society?
What is, therefore, necessary is that politics be based on values and the leaders must scrupulously observe those values and maintain harmony in their own mind. This, as we have said earlier, cannot happen unless they given up lust for power or money and have the spirit of service and consider themselves as humble instruments for serving the poorest of the poor and the lowest of the low in the best manner they can. These qualities come when a person deeply cultivates spirituality and thinks that one is responsible to the Supreme power.
Business and Industry provide essential goods and also articles of daily use and comforts for life. They are thus a very important activity that brings prosperity. Provide employment and supply commodities. They also contribute to the welfare institutions and run many charitable organisations. In fact, there is no article which we use but which has not passed through the hands of a businessman at one point or another. Thus, Business is a major activity of the society from which the government, the institutions, the public and the individuals gain or meet their requirements. It is as necessary as blood circulation in a living human body.
But what happens if the blood gets poisoned? The person gets diseased and he suffers in various ways. The same thing happens with the society if Business and Industry indulge either in exploitation of the workers or the consumers or they rob the government of its dues or they embark on dishonesty. The whole economy gets vitiated and the society becomes corrupt if Business and Industry lose their integrity. All suffer because of the foul methods adopted by some among the whole community. The government officials, the bureaucrats, the public service institutions, even many religious institutions fall a prey to the corruptive influence of those who have no principles, no sanctity of means and no moral norms. Loss of integrity leads ultimately to dis-integration of the whole nation. If balance sheets are manipulated, the whole society loses its balance. If harmony between the workers and the proprietors or managers and the labour is disturbed, it leads to disharmony in the whole society.
So, Business and Industry can contribute to the harmony of the society if they treat the producers or the labour with human dignity and justice and treat consumers with all fairness and integrity and, while they make profits, they give up greed and keep in mind that social good is also one of their concerns.
Also, they should employ such methods of production as do not lead to environmental pollution and do not disturb man’s harmony with nature.
The print media, the electronic media and films have the potential to change the world. They are no longer any means of reporting the events or reflecting the present state of society; they are now setting the national agenda. They are leading the leaders and creating news, institutions and values. They may put lime-light on some persons and totally neglect or relegate others into the background. They propagate new life styles, generate new norms and may demolish and destroy the reputation of some institutions and individuals.
Thus, with this great potential, they can make or mar the future of the society by right or wrong comments on, and interpretations of, events and focus on or neglect certain values and institutions. If they indulge in skull-drudgery, character-assassination, vilification-campaigns, biased news and distorted versions, they can darken the future and if, on the other hand, they are fair in their comments, truthful in reporting,-balanced and discreet in interpretations and feature-writing and do justice and observe dignity and restraint, then they are promoting wellbeing of the society. If the media display, day in and day out, that the society is on fire and that there is social or communal upheaval and anarchy, they all will get panicky and throw up their hands and if, on the other hand, they maintain the grace and are fair in criticism and commendation, and give a proper lead towards the national goals, then the society will march from success to greater success.
It would, therefore, be in the fitness of things if the media use their zeal for uploading values, for pre-mediating, pre-empting and preventing unsocial acts, helping reduce crime and communal frenzy and creating greater awareness for keeping the physical, social, political and economic environment clean. This will be their great contribution for the cause of social, political, communal and environmental harmony.
Whereas Science and Technology have given innumerable benefits to the society in the form of development and in terms of consumer goods and better understanding of phenomena of Matter, Nature and Cosmoc, it have also had some negative influences on the environment and better understanding of phenomena of Matter, Nature and Cosmos, it has also had some negative influences on the environment and on urban development and expansion. Not only has it promoted consumerism and commercialism and strengthened the attitude of materialism but also it has made life too fast and a little more dependent on machines and has given to some people a kind of addiction of doing more and more things mechanically rather than manually. It has, no doubt, given scientific temper and improved sanitation, but technology has also led to pollution of air, water, land and the environment in many ways-- either through the increasing use of radio-active materials, high consumption of petroleum products and energy or by dumping industrial wastes without taking necessary or utmost precautions.
One noticeable impact of science and technology has been that, because of man's increasing association with the machine-culture, man himself has become more like a machine, devoid of the noble feelings of love, sympathy, kindness, compassion and kinship. His relationship with fellow beings has become almost mechanical.
Also, even though science has definitely developed man's rational and analytical aspects it has, at the same time, delt a severe blow to faith and trust. By laying over-emphasis on 'Doubt', it has give rise to perpetual tendency to doubt even when there are factors which should lead to genuine faith. This has caused a set-back to the sacred and sentimental aspect of human relationship and has disturbed the apple-cart of kinship and friendly ties which prompt the natural flow of kindness and voluntary and willing co-operation. In the net result, the use of scientific know
-how without referring to social and human values, over-dependence on machines, the consumerist attitude, over-stress on the values of doubt, and the lack of love and care for the preservation of environment have led to dis-equilibrium and disharmony. What is, therefore, required, under the circumstances, is orientation of science with spirituality, or giving to science a value-system so that it can have a clear-out social direction. This will develop ever-more the qualities of humanity and the spirit of service and will activatic, in scientists, the springs of spiritual love-and compassion and these would create an atmosphere of harmony among human beings and their harmony with nature.
When there is pollution in the environment and disharmony with Nature and man leads his life with the attitude of a consumerist and in a rush-rush manner, he is likely to fall a prey to new kinds of diseases. Particularly, when man is constantly under situations of stress and is often tense due to lack of love and co-operation in the family and the society, he is liable to have a variety of psychosomatic diseases. Also, when the articles of food have chemical preservatives and are not fresh and in a natural stage, there is fear of attack by other kinds of diseases. Added to all this, if one’s life-style has deviated enormously from what is natural, the possibility of having diseases increases. And, people who are sick physically or mentally do not have psycho-physical harmony.
But, in such a situation, if they are given only medicine and hospitalisation without, at some stage, and in some way, being made aware of the principles of health and hygiene and the way to build positive attitudes and lead a happy and contented life, and do their work or duties in a comparatively relaxed manner, how can they have their physical and mental system restored to harmony? Further, if a man is not happy with himself, how can he, as a dis-satisfied any tense person, maintain harmony in the society?
It is, therefore, necessary that people are given such knowledge as should enable them to have love and harmony in relationship, build positive attitudes and outlook and have a sattwic life-style rather than depend only on Anti-bionics, sleeping pills, pain-killers and the like.
in which to create a healthy and happy society in which there is social, political, and economic justice and harmony, Education must enlighten the educands on the need to inculcate human values and divine qualities in their life, presently, this element in education is neglected. The results is that even many highly educated people do not know to live a peaceful life and how to face their problems without much mental tension. It is found that the present system of education does not cultivate the qualities of tolerance, self-control, humility, service, co-operation, concern for the wellbeing of society; and responsibility for one’s own actions.
Also, students are not given a clear knowledge of the value of simplicity, honesty, justice, non-violence and fairply. The result is that, even after spending so many years in a school and college or at the university, there is often lack of gentleness, nobility, sincerity and humanism, and an inspiring goal is missing in life. The society, therefore, may have a high percentage of literates or educated people and yet there may be commotion in legislative bodies, disobedience to orders of the highest court of the land, total disregard for law, criminal tendencies, and unsocial habits. One does not need lengthy explanation, to understand that it is the afore-said factors that create disharmony. Education would, therefore, fulfil its nobel objective if it imparts teaching in such values that create harmonious personality and helps maintain harmony in the society and man’s harmony with Nature, with the environment and with the self.
About 50% of the society is constituted of women, So, if they are exploited and are not given a proper place in society, how can there be harmony in the society? Not only are women considered as second-rate citizens in many communities and families but are insulted and treated as bonded labour or slaves. They are looked upon as another kind of consumer goods and are treated as mere machines for child-production and for providing all comforts and necessities to man who, in some communities or castes, is expected to be considered as a deity or even as God to his spouse. In fact, from the time of seeing the light of the day, a daughter is considered inferior to a male child and is treated even as a monetary burden in the future.
There is need of this awareness in women that there are ‘tender qualities’, namely the kindness, motherly love, self-sacrificing nature for the sake of family-members, which are the need of the hour. Untidily, women, by virtue of these tender qualities can efface violence and cruelty from the world if they decide to stop men from idulging in bloodshed and wars. Also, they can stop bribery and, corruption if each woman refuses to permit any such earnings of her spouse entry into the house and use for their sustenence.
Women, being the first teacher of man, can impart the first lessons to the child to live a life of mutual love, co-operation, kindness, justice and harmony. If these qualities are imparted to a child at that stage, there is hardly any reason why a grown-up person should indulge in acts of hatred, violence and injustice.
It is a pity that, sometimes, women themselves break harmony in the family. Sometimes, the mother-in-law herself makes demand on her daughter-in-law to bring more things from her parents or the daughter-in-law pays little respect to the mother-in-law. If these small number of women at home present a better picture of love, justice and kindness, then women, as a united force, could exert their moral influence on men to be more tolerant, loving, just and kind an these are the qualities that are required for harmony.
Social Service is the need of the times because a large number of people are suffering from disease, poverty, unemployment, illiteracy, injustice and cruelty of the more privileged classes. Considered in this light, opening and running of hospitals, schools, orphanages, relief homes, homes for the aged and the handicapped, and providing consultation and help to those who are not cared for and are in distress, is, no doubt, Social Service. It is indeed noble work, done on humanitarian grounds But, considered within the framework of a long-term perspective and in a detached and more analytical manner, one comes to the conclusion that most of our miseries or sufferings are the result of violation of some laws, infringement of some values or some negative actions on our part in this or in our previous life. So, while ad hoc measures of social help are essential for immediate and shorterm relief, it cannot be dined that, for our final redemption from all kinds of sufferings, we have to stand on our own feet and have also to correct our outlook an attitudes, be more positive in our thoughts and acts and to cultivate moral and human qualities. We have to work for the eradication of the causes that have led to our present predicament and have to root out those causes so as to cutasunder our bondages.
If this view is agreed upon, one would not shirk from yet another higher step in social service, namely, of building self-confidence and attitude of self-relience in those whom we serve and also making them more spiritualised so that they can rise higher and higher towards their goal which is not confined to their physical welfare or monetary help only.
So, while providing immediate help, we have also to look beyond that. In other words, spiritual social service should play a complementary and supplementary role in order to give the needy more contentment, more happiness, strong will and nobel character. We may give them articles of food and also provide them monetary help but let us build up in them spirituality and let us give them prosperity in virtues and wealth of nobility and increase their inner richness as well.
The youth to-day, is under many pressures. On one side, in these fast changing times, there are many demands on him. He has to work hard for his studies and yet it is not certain whether he would get a gainful employment and have job-satisfaction. The family, the political parties, the teachers, the seniors or elders, all want him to meet their expectations. In this confusing situation, in which there are many factors exerting their pull on him, hardly does he find anyone who should inspire him selflessly to a Nobel goal. He has his own ambitions but he wishes to dedicate to noble causes and lofty aims provided he finds a leadership that it is head and heart involved in that goal and has a character that can infuse zest into the life of others. This, however, is very much missing. Values are changing and he is not able to decide which system is better because he sees that those who talk of certain values do not themselves practise it.
The youth have a high spirit that can accept respondiblitis, challenging tasks and even heavy burdens, they are willing to do or die for a cause provided they see that it is worth dying for. But they see only selfishness around. Only vested interests are at play. So, they throw up their hands and, in this stage of despondence, depression, frustration or broken dreams, they may even take to drugs or bad ways of life.
What is therefore, required, under these circumstances, is such distilled spirituality that can intoxicate them more than the drugs and can create in them enthusiasm for creativity, with a deep sense dedicated, deeply spiritualised persons whose own life is a model, unto others, of sincerity, service, compassion, dedication and simplicity. This would serve as a key to open, in them, the locked potential for social good and holistic harmony.
Some have said that Art is for art sake. Others have emphasised that art is for life; if it does not give enjoyment, entertainment and inspiration to life, it is not Art. Still others have said that Art is for society; it should work for social good. If it does not reflect the failings and true state of the society and does not inspire people to liberate themselves from political, economic or social slavery or from injustice and inhumanity, it does not serve its purpose.
But, one thing is clear. If Art deviates or gets divorced from the Art of happy and meaningful life, what use is that art? If it does not take one’s imagination to its aspired high goal, if its aesthetic elements are not in alignment with its ultimate good, if it does not establish a rapport of human mind with the Higher Mind and, while portraying Nature and its exquisite beauty, if it does not lead man to spiritual ecstasy and inner refinement, then such as Art does not yet touch its aspired heights.
Art many soar high without being tied by any ropes but it would not be faithful to its true character if, in the process, instead of uplifting the human spirit, it becomes demeaning and breaks the lofty norms of refinement of human character. It seems that the creative effort of a sublime artist culminates in the high flights of the spirit to the realms of spiritual bliss and ennoblement of character. If there is no union between Art and spirituality, then the former may become vulgar, obscene, depraving and degrading and such a creation comes from a mind that is highly disturbed. It may have harmony of colours or musical notes but is cannot create harmony in the society.
Decidedly, therefore, Art has role to play. It has to develop one’s aesthetic sense, feed its tender tastes, entertain him with beauty and yet not to go astray and away from its important purpose of establishing harmony in the family, the society an, first of all, in the human mind.
In the light of the above, it would be natural to conclude that if Art, Science Education, Social Service and various groups and institutions strike blows to values and disturb inner, interpersonal, national, communal or environmental harmony, they do diservice to man. Their efforts, however rewarding they may appear at present, are in reality, far behind the ultimate goal of human happiness. We have seen that, for establishing harmony, it is indeed necessary to observe moral and human values and to cultivate divine qualities in life and these require spiritual culture for their growth. It is, therefore, essential to have spiritual education and to practise meditation and tapasya in order that there may be inner harmony between our mind and intellect or mind and emotions. We must, therefore, first, know our real identity and our basic relationship with fellow beings so that we can have spiritual love and can have concern for the wellbeing of other. We must also realise that we have a responsibility for our actions and that the quality of our actions can be raised by tapasya. These are some steps which can help us restore holistic harmony.