Communism in Gita. By Jeyadayal Goyandeka, The present generation of mankind seems to be much after Communism. That all sould be troated with equality small respects is what they think to be the ultimate purport of communism. and indeed, their main efforts are mainly concentrated towards the achievement of ‘this equality, But sorioae consideration shows that in iis variegated world of ours it is 9 direct impossibility to have Likeness of behaviour. And in fact thore is xo need eitucr. All poople have act the same one Agure nor have they any similarity of intelligence, strengta of body, and temperament. Under such circumstances to have always an attitude of equality towards space, time end matter alike it not possible. anc tnis ie the main reason why the modern principle of communism fails. IE was through the ancient saints of India that the true principle found its first landing and thus we dind its dotailea mention in the Shasteas. In the Dhagtvad- Gite Sti Krishna has placed “equanimity” as the principle characteristic of a per= fected boing; ond thie equanimity is tree communism. This is wue oneness, and this is the true manifestation of God. Is is yeligion founded. It does not admit of undisciplined and upliconced ways of Living. It requires firm belief; it is alluring, marvellous ; removes all taint of misery and ushappiness for good: gives eternal feedom or sather is the embodiment of trcodom iteclf, To ke esablisnea i tais alone is calleg the Eternal State. Tho! man slone who is Jmmerted in such equality is 8 Gunatite a Knower, a Zhakia, and he alone is free. ‘Tais equality is tar from mero theorising, nay, it is perfectly practicable Equanim- Jiy 8 God Himself, ana whosver has this poised equanimity has so to tay conquered the world and reached tae Eternal Being. ‘Bhagavan Sri Erishna bas said in the Cita— ‘cia Sista: anit at ereh feed aa | feet fe et wee center @ fear: Buen hore is mortal plane conquered by ‘those whose mind dvellsin exanimity Because the Supreme is stainless and equanimous, they ore rooted in the Eternal, (v9) ‘Wherever there is thie equanimity there io the highest form of Justice ; aud Tustice $s the Keynote of Truta and again, Truth is the very personification of Almighty God. And where God is, there, ataciom, impioty, passion, anger, greed, falschooa, ducelt and violence have no place. Thus with the existence of euch equanimity all the mishaps and misdoings disappear of themeolves giving place to all that is good and noble; beewuse wins and evils are the outcome of an individual's scasee of favour or disfavour and when he 1s equanimous the same cannot remain with bim any longer. That equanimity 4s tae very fountain of ite while om the contrary differentiation the deadliest poison iB an oft-ropested obrervation in thi world, ‘Those ouly, therefore, who regard all metersals, all actions and all beings alike are real great men. In Gite Sri Kridhaa bas tried to make olear the purport of sach equanimity thus: aetaadartiraceeray | anpaia wari ena fa firma tl (V2.9) Who adepte sams ottinde towards will. vishers, friends, foes, newrals, ond orbiter, the jealous and relations,Even tewards the good and the sinaers, eis Detter sti. frafieeet set mfr eof | aft a ant 3 after: amet: th ( 48) An hasmble learnad Brahman, a cow or an dephant, A deg and @ deg-eater, tageswiow alike swith the same ep amfeta sh wi sefaasds | gear ae at gt aah oe wel (VF. 32) Like in himsilj, who everywhere vier O Arjuna, Toy and sorrow, he is called the highest Yogi. eagega: we: waders: | aeatenfeat stegertecrrsiea Il (xT. 28) Poised in joy and sorrow, in self-abiding, lump of slay, store and gold same Plasant and wnpleasant same, talonced in praise ond blame. In this way he who hat an even eyo on all things and beings who inspite of adopting different sorte of bebaviour kxows the witimate oneness of these, is tho trae believer m communism, ‘sSuea equality concerns mainly with our internal ideat, It admits of an equal- ity of perception but not of behaviour. ‘gualicing external behavicar ie not to be made a feature of tha Principle of Communism. ‘Those who do not in she Jeast delievo in what the Scriptures say, orelse have a tendency to show off, even ‘hey oom observe oquslity of behaviour towards ail beings. Bui asa maticr of fact the true import of Communism 18 co enbtla thateven though wehaveto keep anocestary distinction in behaviour aud use, there is no maxing of the tne spirit ofthe principle. Many times euch a dix. tinction ie oven considered necesvary and quite justited ane to the Tundementally important differences between space, time, men and mattor. But suoh a dis Ainotion is neither sinful nor doos it in any way crash the true ideal, ‘We mall stuay therefore the aiiter- ences in various modes of creation. ‘hore is ome panic-etricken country: and another which is quite healthy and prosperous, Now 1 becomes necessary that there should be a difference in the attitude towards the two. Ttshall be rignt fond justified to holpthe stricken country, and uot the other. Who can question this dafierence of beaviour? But surely we ough to mind one thing—that no difference is made in the service of the stricken poople dus to eelGchmess ond dalusion. Vor imstunee, suppose there1s a flooded. area, Teople ave being drowned im large zambers, £f in such circumstances a. European is not saved just booavke he happens to be born or even have ouly very: ‘distant connection with an alien land or if_a Mohmmadan is left unaided because the saviont isa Hindu and would not help anybody outside his own community, then, such narrow continental or communal differentiation is really sinful. In times of mivery every body should be helped Srmaepective of the nationality, commanity or family to which he belongs, Buch Gifferentiation of behaviour which is meted out to others due to delusion and selfish interest is real inequality. Tt can not exist in the great, Similarly alize of difference has to be drawn between behaviour with respect totime. Night we reterve for onr sleep while in day we look #2 oer business, Morniag and evening we devote to the ‘worthipof God. And such a divisionis quite unobjectionsble. Again wo tive out food inalms only when there is fmine; gilt of water is more appropriately mage in summer than in winter, Clothe areright- ly bestowed in winter, not in eummer, Wedo not require a hearth to watm our- selves in eummer but in winter we do. ‘We can multiply any member of illue- ‘rations to show after all that such a difference is not only quite convenient but also very necessary ‘Tho rations of and treatment towards @ cow, © dog, an elephant, a roguc and alearned man dullers aocoraingly. Cows and elephants feed on leaves and graze Dut men do xos. Dogs cat flesh but it cannot euit a cow o” an clophant much lest aman. So that all the Sve cannot feed together on similar things. No wise man can advocate equality of treatment towards thesa five. Nobody would like tohaves joy-ride on a dog rather than on an elephant, nor would he like to have bitol’s milk in place of a cow's. ‘Those who try to interpret equality of vision a0 equality of bohavionr, do not ac @ matter of Sack comprehend the trae import of it, Distinetion is inevitable and we cannot do without it. But again swehave tobear inmind one thing. And ‘that isto render proper and unflinching nelp to any one of these ve wacnevor he orit susiains somo injury even as we trent our awn handsor feet. Again there shall be a aco notion of the ononete of Atma prevailing in all of them just as it does in our body. And this is trae sooinlisrn. Acsimilay difference of use ia appli- cable to a mound of sand, a pisos of stone and @ brick of gold. Sand isnever eo care- fally koptasgoldis, andmust bo, Instead of gold we do uot make # gift of sand. So that o didforenco in their use, and, in their valuation is entirely necestary, but hon there should bs To prejudiced inner motiveinaman with regard to both. Just as we are ready to empty our coffers to remove our own diffcultios and dangers even 80, we, having got the means to, should beready to remove other people's difficulty with the same disinterestedness, It we hoard money greedily and then refrain to spend it in e2ight way, we surely do go against socialism. Wher- over there-shall “be this discriminating attitude, we shall find an inconsiderate Jeying of of money and hesitation in the wight use of it One chomld therefore zefrain from possosting moncy cbtained by unjust mmeans nor should he hesitate in spending money for the eake of others when they rightly deserveholp. But ifa man hoards nat for his eli-gratiBaation nor for his family alone but for the entire human world then his attitudeof auiferen- tiation is not questionable--at times it even becomes a necessity. ‘Now lotus study the difference of be- haviour among various materials There is Qiference between water and fire, ‘Yetween poiron and xectar and between bitter and sweet, Man and women differ considersbly. Fiven among men alone a ‘ine of demarcation ie drawn botwoon a father andason, Similarly, a wife haste ‘be distinguivacd from a mother, Riven in one's own body, the two hands differ considersbly. Hating, dvinking, alme- giving, the better and acred performances are slways done with the right hand, while the other duties are left to the left one. Feet, hands and tha head. eto., are different porte of the same one bedy, bat tere is a lot of dilference between the ‘use each is put to. When we desire to ‘pay respect to eny elder wa bend cur head and not that we project onr feet towards him, Whea sonichody ctrikes ua on the head, 14.15 tne hands that rive to eave the Ylow--not the feet. When a gentleman is touched with ont feet. we at once, beg his pardon for it. Now sinco,all the Linas belong to oar body, what if we touch with, ‘thehand or the foot. But no. There is an essential difference between the use of the both, Tfourhand tovotes the head, 19 cleanliness; but if wo happoz to touen i with the lower paris, it becomes unclean, and we at once wash it. Waen wo aro quite Justified ix aolding this difference between the various limbs of the same ons body it is wrong and ux Just to regard (ue difference between space, time and matter as untenable, But surely even with this Aifforoncs every lita hatte bs cared for equally for its health. Again in the mensiraal period, we have scrupulously to keep aloof even from our dear mother. at retainsBut ifshe happens to be iM also we do look afterher with all possible care and ‘then clean cur own bodies by subsequent bath. Tha similar manner those who are considered untouchsbles among beatts, birds or bipeds should be lovingly served in their state of suffering, irvespective of the aforesaid difference. A bath aftersuch Service shall purify thaserver's body. So we see that the distinction of behaviour drawn in the Shastras is sbsolutely neces- sary and quite justified. Tf man consi- ders it to be wrong he ought to first look aboatand try to find out hisown shortoom- ing. Surely such distinction docs nob and ‘cannot create any fardamental difference inthe Solf and nor should there be any undertaking to differentiate Atma and Atma. ‘Thus yenouneing all egoism and seliich interests ond practising difference of venaviour as set by the Shastras, to sce BRATMA inall beings, toremain equani- mons and poised in the various dualities of life in trac recognition of Communism, ‘This is the xight sort of eqaality which alone can bring us prosperity and happi- ness, ‘The modern theory of Communiem is atheistic while the other always koops God in view. One destroys religion while the other strengthens it at every otep; one is violent, the other is not. ‘The jormer pute selfish motives first, maintains a permanent differenc: internally but advocates equality in outward treatment while the oler does not let celfishue approach 1t and while maintaining » difference in ontward behsviour preachet the ultimate equality of all beings in as sauch o0 the samo ono Atma porvedos the ‘whole of the Cosinos. Tis principel aim is the worship of Mammon, the other's worthip of God. It admits of sectarian pride ana dimespect for other such groups. Dut the other teashes absolute prideless- nessaud the teeiag cf God in all beings wherefore the respect of all beings be- comes necessary. In this temporal plea- sure ie the goal while inthe other spiritual happiness is all. Tt boars a spirit of sntoleration towards the money end reli- gions of other people but this advocates yespect to all and sundry and that too on equol grounds, ‘There is prejudice in the former but in the latter there is only unprejudicially discriminated penaviour. In the end, therefore, it should bo apparent to the wise and the learnea to follow and exalt this Gitaio Communism, which alone of all is worta the attention. (Kabyan ) ete