Darwin theorized it. He coined the phrase, survival of the fittest, and said that in the struggle for existence
those who were the fittest survived and the others were wiped off. He applied this concept of the survival
of the fittest to political, economic and sociological spheres of life and a quasi-philosophical, quasireligious,
and quasi-sociological theory known as Social Darwinism came into existence. This theory
holds that we should allow the weak and unfit to fail and die, and that this is not only a good pragmatic
policy but also morally right. The supporters of this theory held the view that “those who can make lots of
money--were chosen to dominate” and that “just as nature weeds out the unfit, an enlightened society
ought to weed out its unfit and permit them to die off so as not to weaken the racial stock”. Sri Sri
Thakur’s philosophy is just the opposite of social Darwinism. He would like his devotees not to let the
poor, the sick and the handicapped die out of neglect but to “roll on like a flood over the sorrows,
sufferings and calamities of the World, with love, sympathy and service and with the message of Beloved
the Lord”39. A champion of the poor, the weak, the underprivileged and the downtrodden, Sri Sri Thakur
warned the rich, the strong and the powerful that if they exploited the weak instead of serving and
uplifting them, the agony of those poor and unprivileged ipeople might devour their very existence.
When the powerful
fulfil their cravings
by sucking the weak
instead of nourishing them,
weakness stands
extending her jaws
to the mighty
with the thrilling power
to devour!
Message. 1.197.
Saadi, the famous Sufi poet, also gave a warning to those who do no not extend a helping hand to the poor
and the downtrodden and said:
Let him who neglects to raise the fallen, fear; lest, when he falls, no one will
stretch out his hand to lift him up40.
Sri Sri Thakur’s warning was much stronger than Saadi’s, however. In terms of a metaphorical expression
much stronger than Saadi’s, Sri Sri Thakur warned the arrogant haves that their neglect of the have-nots
might altogether “devour” their very existence. Sri Sri Thakur repeated his warning a number of times,
each of his warnings being metaphorically as powerful as the other. The following is one more example of
a forceful metaphor denouncing the tendency not to rescue the downtrodden.
39 Message, 1.15.
40 Quoted in The World’s Greatest Quotations. Compiled by Tryon Edwards. New Delhi: Crest Publishing House 2005. p. 71.
Go and ransom the fallen
with your service,
soothing them
with a hopeful message
of elevation,
and carry them with the embrace
that elates,
infusing the psalm of life and love—
because unfortunate sighs
spread contagion
that deteriorates the fortunate.
Message, 1.242
Thus, we can say that as far as the attitude towards the environment is concerned, Sri Sri Thakur’s concept
of becoming is not only different from, but just the opposite of, social Darwinism. Social Darwinism
wants the weak and the downtrodden to be completely wiped out but Sri Sri Thakur considers service to
the environment to be an inevitable part of spiritual culture.
It needs to be pointed out here that Sri Sri Thakur’s message of service to the environment is
different from the traditional concept of charity as conceptualized by certain leading intellectuals. The
uniqueness of Sri Sri Thakur’s vision of service to the environment lies in the following:
(i) It has often been thought that charity should have no limits. Francis Bacon, for example, said that “in
charity there is no excess”. Sri Sri Thakur suggested, however, that charity should be practised not as an
act of obsession in the form of an excess, but with a healthy sense of balance and proportion.
Be careful –don’t try to make anyone happy at the cost of your ‘self’41.
Any act which endangers and impoverishes one’s capability and makes him essentially handicapped, any
act which goes against the uphold of one’s existence, any act that weakens one’s urge for an upward and
onward march, be it excessive charity or something else, has to be abandoned in the interest of one’s
being and becoming. Sri Sri Thakur therefore repeatedly used expressions like the following:
If possible,
and your circumstances allow,
give him who is needy . . .42
Look with compassion at him
who suffers from want;
give something
41 Satyanusaran. Sixth edition. 1974. P.29.
42 Message, 3.208.
those who were the fittest survived and the others were wiped off. He applied this concept of the survival
of the fittest to political, economic and sociological spheres of life and a quasi-philosophical, quasireligious,
and quasi-sociological theory known as Social Darwinism came into existence. This theory
holds that we should allow the weak and unfit to fail and die, and that this is not only a good pragmatic
policy but also morally right. The supporters of this theory held the view that “those who can make lots of
money--were chosen to dominate” and that “just as nature weeds out the unfit, an enlightened society
ought to weed out its unfit and permit them to die off so as not to weaken the racial stock”. Sri Sri
Thakur’s philosophy is just the opposite of social Darwinism. He would like his devotees not to let the
poor, the sick and the handicapped die out of neglect but to “roll on like a flood over the sorrows,
sufferings and calamities of the World, with love, sympathy and service and with the message of Beloved
the Lord”39. A champion of the poor, the weak, the underprivileged and the downtrodden, Sri Sri Thakur
warned the rich, the strong and the powerful that if they exploited the weak instead of serving and
uplifting them, the agony of those poor and unprivileged ipeople might devour their very existence.
When the powerful
fulfil their cravings
by sucking the weak
instead of nourishing them,
weakness stands
extending her jaws
to the mighty
with the thrilling power
to devour!
Message. 1.197.
Saadi, the famous Sufi poet, also gave a warning to those who do no not extend a helping hand to the poor
and the downtrodden and said:
Let him who neglects to raise the fallen, fear; lest, when he falls, no one will
stretch out his hand to lift him up40.
Sri Sri Thakur’s warning was much stronger than Saadi’s, however. In terms of a metaphorical expression
much stronger than Saadi’s, Sri Sri Thakur warned the arrogant haves that their neglect of the have-nots
might altogether “devour” their very existence. Sri Sri Thakur repeated his warning a number of times,
each of his warnings being metaphorically as powerful as the other. The following is one more example of
a forceful metaphor denouncing the tendency not to rescue the downtrodden.
39 Message, 1.15.
40 Quoted in The World’s Greatest Quotations. Compiled by Tryon Edwards. New Delhi: Crest Publishing House 2005. p. 71.
Go and ransom the fallen
with your service,
soothing them
with a hopeful message
of elevation,
and carry them with the embrace
that elates,
infusing the psalm of life and love—
because unfortunate sighs
spread contagion
that deteriorates the fortunate.
Message, 1.242
Thus, we can say that as far as the attitude towards the environment is concerned, Sri Sri Thakur’s concept
of becoming is not only different from, but just the opposite of, social Darwinism. Social Darwinism
wants the weak and the downtrodden to be completely wiped out but Sri Sri Thakur considers service to
the environment to be an inevitable part of spiritual culture.
It needs to be pointed out here that Sri Sri Thakur’s message of service to the environment is
different from the traditional concept of charity as conceptualized by certain leading intellectuals. The
uniqueness of Sri Sri Thakur’s vision of service to the environment lies in the following:
(i) It has often been thought that charity should have no limits. Francis Bacon, for example, said that “in
charity there is no excess”. Sri Sri Thakur suggested, however, that charity should be practised not as an
act of obsession in the form of an excess, but with a healthy sense of balance and proportion.
Be careful –don’t try to make anyone happy at the cost of your ‘self’41.
Any act which endangers and impoverishes one’s capability and makes him essentially handicapped, any
act which goes against the uphold of one’s existence, any act that weakens one’s urge for an upward and
onward march, be it excessive charity or something else, has to be abandoned in the interest of one’s
being and becoming. Sri Sri Thakur therefore repeatedly used expressions like the following:
If possible,
and your circumstances allow,
give him who is needy . . .42
Look with compassion at him
who suffers from want;
give something
41 Satyanusaran. Sixth edition. 1974. P.29.
42 Message, 3.208.
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