‘You mean to say that you are a “socialist”.’
‘No, I am neither a “socialist” nor a “democrat”. I am just a humble servant of justice and social responsibility. I consider selfless service far better than education. I don’t want the power of my mind, soul and intellect to be in servitude to money and wealth. I have no faith in modern education and culture. The purpose of education is evolution of the self, generosity, sacrifice, goodwill, empathy, justice and kindness. The education that trains us to exploit the helpless makes us slaves to material wealth, submerges us in sensuous pleasures, and produces a desire to suck the blood of others is no education at all. If fools get trapped in greed and delusion, they can be pardoned. But, for the disciples of knowledge and culture, self-centeredness is extremely shameful. We have made knowledge and intelligence a pathway to reach the pinnacle of power and glory. Ideally, it should have been a means to care and compassion. How strange it is that the more learned a person is, the more selfish he is! Our knowledge and intellect, enthusiasm and passion are all overtaken by our desire for wealth. If our professors earn less than a thousand, they are unhappy. Despite earning a salary of more than two thousand, our ministers and revenue officials curse their fates. Doctors want no compromise with their fees whether their patients live or die and our lawyers—excuse me!—pray to God for a spurt in jealousy and hostility among people so that they can build a fortune out of it. We take “Time is wealth” as God’s word. Each of these so-called great men snatch away the livelihoods of hundreds and thousands or may be even lakhs of people. Despite this, they claim to be the saviours of this class. They proclaim their love for their community. Let others toil and sweat; they enjoy good food and twirl their moustaches in smugness. I consider the entire educated class not only worthless but also destructive.’
Doctor Sahib kept his patience and asked, ‘So you want us to slog as labourers?’
Premshankar replied, ‘Not at all, though if this ever happens it would be the greatest blessing for mankind. I have an objection only against the conditions that lead to such unfair disparity. If a labourer can survive on five rupees, for a person doing mental work, a salary thrice this should be good enough, and this excess is only to cater to his need for better food, clothes, and other luxuries of life. But why should there be an unwarranted difference in wages as in five and five thousand, fifty and fifty thousand? Not only this, our society will never condemn the huge disparity between five and five lakh, but only extol this as a virtue. Administration, law, medicine, art, education, commission, trade, music, and hundreds of other similar practices have become the vocation of the educated class. But none of these can generate income on their own; these can only flourish at the expense of others. I fail to understand why small industries that produce life-sustaining commodities should be considered inferior to those professions that offer mere entertainment or at the most aid in generating money. Today, if all the advocates are turned out of the country, the executive class disappears, all the commission agents go to meet their Maker, life will continue as usual, in fact, more smoothly. Farmers will till the land, weavers will weave cloth, carpenters, blacksmiths, masons, cobblers, and all the tradesmen will ply their trades as usual. Their panchayats will decide their quarrels. But if farmers go away, the whole world will die of hunger. If a farmer is paid five rupees, it is taken to be a big sum, but for a doctor or an advocate, even five thousand is less.’
‘You seem to forget the important principle of economics known as the theory of division of labour. Nature has bestowed creatures with different capabilities and different conditions are needed for their growth and development.’
‘Did I ever say that each one of us should be forced to do manual labour? No, I didn’t. Those blessed with intellect and reason should interpret the shastras. Someone who is sensitive should compose poems. One who hates injustice should practise law. What I mean to say is that there should not be so huge a difference in the prestige accorded to other occupations. It is unjust to have such disparity between a white collar job and physical labour. It goes against the law of nature that unimportant and non-essential work should take precedence over more important and essential ones. Some gentlemen believe that this fairness will discount worthy people and the world would be poorer by being deprived of their good deeds and thoughts. What they lose sight of is that the greatest scholars, poets, inventors, teachers were free from any aspiration for opulence and power. One of the ill effects of our fake life is also that we perforce become poets or teachers. As a result, we have innumerable writers and poets, lawyers and teachers in this world. All of them are like burdens on this earth. It’s only when they realize that these divine faculties promise no gains, only those who actually want to be poets will become poets. In brief, I just have to say that the importance of money has completely disturbed the balance in society.’
Doctor Sahib was now impatient and said, ‘Mister, this kind of social system may be suitable for the heavens above, but it is just not relevant for this material world.’
Premshankar replied, ‘This is how the power of the affluent, the landlords and the educated class is maintained. But even before this, power centres have suffered a big blow. Signs indicate that in the near future they shall taste defeat again. Perhaps this defeat shall be the defining moment. The social cycle begins in equality and ends in equality. Sole proprietorship, sovereignty of
