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(R091 v1 dtd. 7.4.2020 / C097bS36– Rajendra Koppikar)

SAMASHTI (सम ी)

Definition:
Larger group of human beings along with nature (Srushti) which one comes in
contact with during one’s journey with four purusharths is collectively known as
‘Samashti’.
Samashti is also understood as “the state of being gathered up into and of surviving with”.1

Etymology of the term (VYUTPATTI) :

Term ‘Samashti’ seems to be emerged as first step of intensifying feeling of
occupying ( ापणे) surroundings.

Samashti differentiates collective from individual. From point of view of final

purusharth ‘Moksh’, Parameshwar can be identified by an individual by graduating to
Parameshti via Samashti.

समि रीश: सवषां , ा तादा वेदनात्। त ावा ोऽ े तु, क े ि सं या॥2

(With the ‘collective’ or the totality does Ishwara have a sense of identifying itself
with, but due to lack of this knowledge, the other is called ‘individual’, being
conscious of itself only)

Term Samashti (सम ी) as a concept and it’s understanding is largely in Bhaarateey

philosophy because Samashti denotes oneness of individuals with other living and
non-living beings. In view of Ekatm Manav Darshan, it is an immediate next
perception / concept after an Individual (Vyashti). However, Samashti in smaller
magnitude for an individual is ‘Family’ ( कुटुं ब). Family is a link between an individual
and the society graduating to Nation, Group of nations and Srushti i.e. Samashti.

Society as a group of people has a collective characteristic. It also has it’s Chiti
(thinking process), Intellect (Intellectual level), Way of behavior (Vyavahaar), Principle
(Tatva - Humanity),

Therefore, principles of all the four Purusharthas are applicable to Samashti in the
form of individuals, family, society, nation and group of nations.

Individual in Samashti
In the concept of spiral (अखंड मंडलाकार रचना) ‘I’ is at the center of the spiral. The ‘I’ is
guided by four Purusharthas. An individual has Mind, Intellect, Capabilities and
capacity. However, an individual cannot fulfil all the needs single handed. Therefore,
he looks for company - family. (This is applicable for families for larger needs –
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Society. Societal needs are fulfilled through facilities, governance – Nation, Balancing
and fulfilling still larger needs through group of nations. All of them needs various
factors available in Srushti.)

Family in Samashti
Family is the immediate next portion in the spiral (अखं ड मंडलाकार रचना) where the ‘I’
converts in to ‘We’. My converts in to ‘Our’. Sense of ‘Samashti’ brings individuals in
the family together. Teaches to share happiness to increase it’s impact and to share
sorrow and losses to make it easy to bea. It makes every individuals aware of duties
towards family as individuals as well as a group of individuals.
Family members learn to take up assume responsibilities work in different capacities
and earn. They learn to take care of incapacitated and ill members.
All issues are settled amicably.
All this happens without any competition, rules and enforcement of the same.
It is the ‘family’ where human being begins to take lessons of compassion,
graduating to ‘love’.

Society in Samashti
Virtues like Compassion, Mutual affection, Proactive willingness to care, work, earn
and suffer for others, Tolerance for each other etc. prepares every individual to be a
part of ‘Society’, a group emerged out of many families. Human being begins to
extend the thinking towards social welfare.
This is experienced through gathering of individuals from various families in case of a
difficult situation demanding diverse actions. E.g. In an hour of need, borrowing a
glassful of milk from the neighbor is often fulfilled with quantity more than a glassful
milk. Death of one person in a house results in many people from different houses
gathering without any invitation and contribute with their efforts to carry out the
funeral. In case of a pandemic individuals are seen coming together on their own and
help the affected with necessary actions.
However, this sense of togetherness is largely experienced as ‘spontaneous’ in
Bhaarateey society. There is no need for an appeal to be made. Societies have
emerged. They are not ‘formed’.

Nation in Samashti
Society has emerged on it’s own. There are no model set of rules and regulations.
Societies in different locations behave with collective mindset of people living and
differ from location to location. However, the transition is not compartmentalized.
There are no borders within the transition. This is mainly due to people living in the
locations generations after generations.
Large group of such societies living on the land for the years together form a nation.
A nation is a large society. This is explained in ‘Daishik Shastra’ in details.
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That is reason ripples are felt in one part of the nation even if some far located part
of the nation (society) experiences large scale disturbance.

Challenges in front of Bhaarat:

Individualism imported from western life style where concept of ‘Samashti’ is missing
has creeped in in Bharateey individuals. As a member of society, each one of us has
to make suitable efforts to explain & discuss with each other the concepts like
Vyashti, Samashti and Parameshti to stop possible disintegration of family system
existing in Bhaarat.

Role of first purusharthas are being forgotten. E.g. Role of Dharm. It seems,
‘Samashti’ is more of a ‘Hindu’ concept than a ‘Bharateey’ concept. Hindus in Bhaarat
consider and treat the society at a different level than people who are not Hindus.
That is the reason there is little difference in thinking and behavior of a Hindu as an
individual and as a member of the society. Whereas thinking and behaviour of non-
Hindu individuals vastly differ as an individual and as a group (part of the society).

Ref: Samashti pt. Deendayal Upadhyay (Ideology and perception)-Part II Integral Humanism by V.V.
Nene
1. DDSA: The Molesworth Marathi and English Dictionary
2. Panchadashee-01 Verse 1.25 – Tattwa Viveka – Chinmaya International Foundation, Text 47.01

C097bS36 SAMASHTI समि (24.11.2019)

Brief Explanation: Samashti - समि - A group of people or society having or showing
similar hopes and aspirations as well as expectations and having an organic linkage
with each other. It is totality of individual constituents, particularly of the human
being. Something has its own characteristics such as samashtiman or
samashtivyavahar etc.
VYUTPATTI
सम ी(ि )= सम् (Intensifying idea with the root (Along with,Together) + अश् ापणे + न् ( ीिलं गी पांतर)
Samashti – all persons of a group or society or humanity
जीवगता ानानां सम िभ ायेण तदे क पदे शः अजामेकां” ( े उ ४.५) इ ािद ुतेः ॥ ३६॥
इदम ानं समि िभ ायेणैकमने किमित च वि यते ॥ ३५॥
तथािह यथा वृ ाणां सम िभ ायेण वनिम ेक पदे शो``
यथा वा जलानां सम िभ ायेण जलाशय इित तथा नाना ेन ितभासमानानां
इयं समि ृ ोपािधतया िवशु स धाना ॥ ३७॥. (वेदा सार )

This Ignorance is treated as one or as many accordingly as it is regarded collectively or

distributively. That is to say as of trees, when regarded as a collection, the singular
denomination is ' forest' or, as of waters, when regarded as a collection, it (the singular
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denomination) is ' a lake,' so the ignorances, attached to souls and apparently multitudinous,
receive, when regarded as a
collection, the singular denomination thereof (the name of * Ignorance' in the singular.) (That
it is proper to speak of Ignorance as one, may be deduced) from such scriptural texts (as that
which speaks of it) as " The unborn, the single, &c." This aggregation (of Ignorance), since it
is the abode of its superior, has chiefly pure goodness in it.
यथा वन िभ ायेण वृ ा इ ने क पदे शो यथा वा जलाशय
िभ ायेण जलानीित तथा ान िभ ायेण
तदनेक पदे शः ``इ ो मायािभः पु प ईयते” (ऋ ेद ६.४७.१८) ॥ ४०॥
अ सम ािप ेन ि समि ता पदे शः ॥ ४१॥
इयं ि िनकृ ोपािधतया मिलनस धाना ॥ ४२॥ (वेदा सार )

As a forest, when regarded distributively, takes the plural denomination ' trees' or as a
lake, when regarded distributively, takes that of * waters,' so Ignorance, when regarded
distributively, receives the plural name (Ignorances.) (This follows) from such scriptural texts
as " Indra, by his powers, appears manifold."
Ignorance is regarded collectively or distributively according as it is viewed as a whole or
as separate parts.
Distributive Ignorance, since it is the abode of its Inferior (the human soul), has chiefly
impure goodness in it.

(दी20पृ.30) मानव केवल एक मा नहीं है । शरीर, मन, बु और आ ा का समु य केवल

एकवचन 'म' तक सीिमत नही ं, उसका ब वचन 'हम' से भी अिभ संबंध है , अत: हम समाज व समि का भी
िवचार करना होगा।
(दी20पृ.30) भी इस रा को कट करने का एक साधन है। इस कार अपने यं के अित र
रा का भी ितिनिध करता है । इतना ही नही ं, अपने उ े को पूरा करने के िलए रा िजतनी सं थाओं को
ज दे ता है , उनका उपकरण भी ही है और इसिलए वह उनका भी ितिनिध है। रा म ापक जो
समि याँ ह, जैसे 'मानव', उनका भी ितिनिध ही करता है। अथात् ेक का ब मुखी
है, पर ु उनम पार रक खं चाव या संघष नहीं अिपतु एका ता, सम य एवं सामंज रहता है।
इस त को समझकर, इस सामं ज के िनयमों का आकलन और उसकी व था ही मानव के आदश के
बीच की िवसंगित को दू र कर उसे सुख और शां ित दे सकती है तथा उसका िवकास कर सकती है।
(ठे 13पृ.112) अपने यहाँ जो रचना दी गयी है वह सनातन रचना है, नवीन नहीं है । इसे कुंडिलत, सिपल या
उ रो र वृ करने वाली (spiral) अख म लाकार रचना कहा जाता है। इसका ारं भ से होता है
और को लेकर- से संबंध न तोड़ते ए, उसी से संबंध बनाये रखते ए-अगला घेरा प रवार का है।
उसे ख त न करते ए उससे बड़ा घेरा समाज का है उसे ख त न करते ए उसी से स अगला घेरा
रा का है । सात प म सबसे ऊपर का घे रा मानवता का है और चरम िशखर पर चराचर िव का घेरा है।
(ठे 13पृ.113) बचपन के अहं कार से ले कर सं ासी जीवन की चरमो ष अव था तक का यह जो सुदीघ
वैचा रक वास है , उसम जै से-जै से आ चेतना बढ़ती जाती है, वैसे-वैसे उसके िलए पुरानी इकाई सब कार से
स होते ए भी नयी इकाई के स का सा ा ार उसको होता जाता है । अंितम सा ा ार, 'सव ख द
' का सा ा ार, सं ास अव था म होता है ।