New Man : New World: [03] Birth Of The New Man

Published: 05.12.2008

Birth Of The New Man

Development is a continuing process. So is decline. The cycle of rise and fall goes on incessantly. Man has in all ages conceived of development and has also made efforts to bring it about. If we travel back in time, we find that Krishna, Mahavira, Buddha and countless wise and erudite thinkers tried to make their times better. Everyone wants to see that man improves progressively. In recent years also books like Daffler's Third Wave and Kapler's Tao Physics represent the same urge. They indicate the need for something new.

The Concept of Subject-oriented Man

Even a great scientist like Einstein conceived of a subject-oriented man. Until now, man has been object-oriented. The time has come that man should try to become subject-oriented. When asked what he would like to be next, Einstein replied, 'I have worked more on the object in this life. Now I wish that in the next life I should do more work on the subject and try to know him who knows. So far I have worked on that which is known, now I want to work on that who knows.'

The Dream of a New Man

A new concept has been in the air. Mahatma Gandhi also presented a model of a better man. Maharshi Arvind too was dissatisfied with man as he is and so conceived of a superman. In fact, there is a universal desire for development and novelty. The Anuvrat Anushasta has also conceived of a new man. It is a fascinating idea. The birth of the new man means structuring a new brain.

Why does it Happen?

Brain Specialists posit three layers of the brain:

    1. The limbic system
    2. Reptilian
    3. Neocortex

Which of these three layers affects modern society? Sometimes we are assailed by perplexing questions: Even though educated, why has this man accepted bribes? Known to be very wise, why has this man committed suicide? Even though prudent, why has this man indulged in bank dacoity? The questions were answered in old times in a particular way. Using the language of Karmavad the Jain Acharyas gave the following answer: These things happen as a result of Moha Karma (the fourth deluding Karma out of eight Karmas at whose appearance a soul is subject to attachment, hatred, passion, sexual enjoyment and falsehood).' Similarly, in the Geeta, when asked why man unwittingly falls a victim to sinful deeds, Lord Krishna replied, "All the criminal aberrations are the direct result of Kaam (desires/passion) and Krodh (anger)." Today's scientist does not concern himself with Moha, Kaam and Krodh. He explains the phenomenon differently: man practises injustice and oppression, transgresses and spreads terror whenever he is under the influence of the reptilian layer. All crimes are committed when the reptilian brain is the dominant influence.

The View of the Brain Sciences

The brain sciences maintain that the above layer is millions of years old and came into being in the reptilian creatures. It persists to this day in the human brain. Modern scientists do not subscribe to the view that it is the Mullas and Pandits who cause communal frenzy. They are only instrumental in bringing it about. The real cause of the communal strife lies in the reptilian layer of the brain. Undoubtedly, religious leaders activate it and bring people under its dominating influence. Nothing of the kind would happen if the reptilian layer were not there.

When will the New Man be Born?

The concept of the new man implies restructuring the human brain so that the dominant role is played by another part of the brain. The influence of the animal brain is to be curbed and that of the last layer, neocortex, is to be made prominent. It would change our life's direction and a new man would be born, who would be immune to communal frenzy and who would not indulge in inessential violence.

Three Principles

Anuvrat has put fourth three principles:

    1. Do not indulge in inessential violence
    2. Do not spread communal frenzy and do not practise untouchability
    3. Do not be wedded to sectarianism and do not shed blood in the name of religion.

Strict observance of these three principles will lead to the birth of the new man. He will be worthy of living on this earth and he will make the earth a worthy place to live on. Today man is dreaming of building cities in space. Some are heard saying that cities would be built under the ground too. But it will be the same men who will people these cities, no different from those who live on the earth now. How can then one expect that peace would prevail in the new cities? They would be as disturbed as this world. Therefore, the first thing for man to do is to be worthy of living on this earth. And it will be possible only when he gets rid of self-conceit or personal vanity.

Self-conceit for What?

There is a story mentioned in one of the Puranas (ancient Hindu mythological scriptures). Once a husband and a wife felt a strong inner urge for spiritual practice. Both set out on the quest together but in different directions. Their spiritual practice lasted several years during which period they acquired certain metaphysical powers also. Having accomplished the goal they started their return journey. They met half way and greeted each other. The husband felt conceited about his metaphysical powers and refusing to talk there he asked his wife to go walking on water in a nearby sheet of water and talk there. The wife could see through his vanity and in order to beat him on his own ground suggested that they should talk while flying in the sky. The lesson was driven home, since he did not have the metaphysical power of flying. Then the wife said, 'Why should any thing make one conceited? Even a small fish can float on water and a trivial bee can fly in the sky. Why should we not train all our spiritual practice at enabling us to walk the earth worthily and to make the earth a worthy place to live on?'

State of the Law of the Jungle

One has the feeling that the earth is not a place worth living on; only that one cannot help living on it. It is full of too many problems to let people live in peace. Look at the mega cities accommodating millions of people and breeding all kinds of evils like grabbing, blackmailing, terrorizing, thieving, raping and kidnapping. Law and order seem to have broken down completely, leading to a jungle-like state.

Attention will have to be paid to the brain for making a new man. Innumerable people are busy trying to bring about a change in the social system. Similarly, a large number of people are making efforts to change the economic system. Our century has seen efforts at changing both the social and economic systems, and even now, they are continuing. Has any success been achieved? In spite of them neither the social nor the economic system has changed. Plans to end hunger, poverty and price escalation remain confined within election manifestoes. What has really happened is that the rich have grown richer and the poor have become poorer.

Two Ways of Effecting Change

We can identify the cause of failure if we take into consideration both the scientific and spiritual contexts. Spiritually speaking, the cause lies in the fact that society is doing nothing to subdue lust, anger, passion, conceit and greed; on the contrary it is inciting them all the more. If the process and education of subduing passions is started, both the social and economic systems can be changed. From the standpoint of science, the cause of the failure lies in hyperactivity of the left lobe of the brain. No efforts are being made to activate the right lobe. In my opinion, the above two ways are about the best for changing the system. The present state is like the one in which the car engine is being constantly changed and improved but complete indifference is being shown to the driver. We may produce the best and the most advanced aircraft, motorcar and ship, but they may turn out to be instruments of disaster in the absence of a skilled pilot, driver or captain. It is here that the problem exists and it should be properly attended to.

Factors Responsible for effecting Change

Anuvrat says that no system, howsoever good, will ensure good results unless the quality of the individual is good. Do we not have a good constitution? Do we lack good jurisprudence? Both are unquestionably good, but the important thing is the quality of those who have the responsibility of applying and implementing them. The basic question here is how to resolve the above problem. The solution lies in activating the layer of the neocortex brain. It is beyond the ability of political parties and various institutes and organizations.

For effecting the change the following three factors are responsible:

    1. Primary Education
    2. The Media
    3. Religious Teachers.


Primary education is very important for structuring the new brain, for education helps develop the child's brain. It is between the ages of five and ten years that the crucial decision as to which layer of the brain has to be made more effective has to be taken. There will be no need to worry about the college and university education, if we succeed in arranging the right type of primary education. The most crucial period is that of primary education. By giving proper attention to the child and its brain upto the time he or she enters the secondary stage, it should be possible to change the social and economic systems, and exploitation, crime and corruption control.

The Media

The second important element are the media. They should resolve not to give publicity to any event or use of language likely to excite and activate the animal brain. A great opportunity of radically improving the situation will be created if media restraint is observed.

Responsibility of a Religious Teacher

Religious teachers can play the most important role for achieving the above purpose. The situation can be changed and improved if they make their followers take the vow that good habits have to be formed in their chidren and their animal brain has to be rendered ineffective.

But the difficulty lies in the fact that education itself has been a big problem; it is not delivering the goods, with the result that it is not imparting what it should and is imparting excessively what it should not. Time and again, we have stressed the need for finding ways of taking away from what is being taught and adding those things that are not being taught. Serious thought has to be given to how much can be given up and how and how much something else can be added. Unless it is attended to, it is not possible to bring about institutional changes in the social and economic systems.

The media too are wanting in this regard. Much of what is appearing in the newspapers and radio programmes and on the television screens is simply incapable of developing personality and refining the animal brain.

Even religious teachers are making no efforts in this direction. They are busy ensuring their safety and survival, with the result that due attention is not being paid to matters concerning reform. Thus, all the three agencies - education, the media and the religious teachers - capable of transforming society are at the moment inactive.

Let Us Aim at the Subtle

The solution of the problem will be difficult to find until we move from the gross to the subtle world. Science explored the subtle world, with the result that many new facts have been successfully discovered and many important inventions have been made. This would have been impossible had science confined itself to the gross world. There was a time when religion also entered the subtle world. In fact, the very purpose of religion was to move from the gross to the subtle world. But in course of time, religion too strayed and got confined to the gross world. It has got involved with what the eyes can see, what is sensually satisfying and physically pleasing and it is stuck there unable to enter the subtle.

The Banyan Tree Inheres in the Seed

The following incident is mentioned in one of the Upanishads. The sage Uddalaka said to his son Shvetaketu, 'Go and bring a fruit of the banyan tree growing in front of our place.' Shvetaketu did accordingly. Then the sage again asked, 'What do you see inside it?' Shvetaketu replied, 'There is nothing inside it.' Thereupon Uddalaka said, 'Whatever there is, is inside it. You used your gross sight. If you use your subtle sight, you will find that it contains a whole banyan tree within it.'

We are eschewing the subtle, which has the potential for bringing about transformation. We are avoiding the place where change is possible and are aimlessly roaming in a place incapable of ushering in the change.

Law versus Personal Resolution

Anuvrat philosophy has concentrated on the subtle. A resolution or vow is nothing but a firm spiritual resolve. It is not a law, for law and personal resolution are different in nature. Law results in obedience only within the scope of surveillance. Constant vigil is essential to enforce law and avoid its breach. Hush money and bribes are accepted away from public gaze and law does not come in the way. Law becomes an obstruction when there is someone to see. On the other hand, a vow is practised with vigilance under public gaze and with more vigilance when nobody watches. One who takes a vow is always spiritually alert and feels the moral responsibilty of practising it all the more when no one watches. He becomes all the more alert when he thinks that even if no one watches him, there is at least God to watch him. In this connection I will like to mention Seth Sumer Malji Dugad of Sardarshahar. He was a rich merchant and he had overflowing stocks of sugar when the government clamped control on sugar. He preferred to have tea without sugar to tampering with stocks even though there was no one to watch. It is a fine example of upholding the sanctity of a vow.

The Concept of Development

It should be based not on laws but on vows. A vow touches our subtle intellectual awareness, whereas law touches its gross counterpart. In fact, we have shown greater respect to laws and not to vows. If both are respected, together they could transform the circumstances. However, for this to happen, it is essential that we first change our concept of development. At present what passes for development is also gross in character. Those countries and individuals are deemed developed who have unlimited consumer articles, palatial houses, luxurious cars, radios and television sets. We do not regard a developed brain as a necessary component of development. Everyone knows that corruption continues unabated despite material and economic prosperity. It is common knowledge how Presidents and Prime Ministers have faced charges of corruption and how some of them have even been lodged in prisons.

The Only Choice

It is natural to ask why all such aberrations are taking place despite unprecedented intellectual development. The answer is that we have made every effort to arouse the undesirable layer of the brain and made little or no effort to arouse its desirable layer. It is in this context that Anuvrat’s insistence on going from the gross to the subtle and from laws to vows and on developing the human layer of the brain by incapacitating the animal layer, becomes synonymous with the birth of the new man. Once the new man is born, a new society and era shall come into being. It is not an easy task to accomplish, but I do not think there is any other way of accomplishing the goal. The dream of the Anuvrat Anushasta can come true and a new man take birth if we concentrate on subduing passions and incapacitating the animal brain through active efforts, education and training.

Edition 2005
ISBN No. 81-7196-019-7

© Adarsh Sahitya Sangh
210 Deendayal Upadhyay Marg,
New Delhi-110 002

Edited by:
Muni Dhananjay Kumar

Translated by:
Prof. R.P. Bhatnagar

Published by:
Kamlesh Chaturvedi
Adarsh Sahitya Sangh,
210 Deendayal Upadhyay Marg
New Delhi

Printed at:

R-Tech Offset Printer Delhi-110032

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Page glossary
Some texts contain  footnotes  and  glossary  entries. To distinguish between them, the links have different colors.
  1. Acharyas
  2. Anger
  3. Anuvrat
  4. Brain
  5. Buddha
  6. Conceit
  7. Einstein
  8. Geeta
  9. Greed
  10. Kaam
  11. Karma
  12. Karmas
  13. Krishna
  14. Krodh
  15. Mahatma
  16. Mahatma Gandhi
  17. Mahavira
  18. Moha
  19. Puranas
  20. Sardarshahar
  21. Science
  22. Soul
  23. Space
  24. Upanishads
  25. Violence
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