Uncorruptibility of Sadvipra Rule

June 29, 1995

Q: If, under sadvipra samaj, the sadvipras control the

institutions of political power, what will insure that they will

be keen to initiate evolutionary or revolutionary change at the

appropriate time? That is, why would they not act to maintain the

established institutional base of political power of which they

are a part?

This question is not relevant; it comes from a

misunderstanding of sadvipra. You see, the sadvipra is one who

is not a part of any social class. They will not be aligned or

have allegiance to any political party, any organization, any

movement. Their allegiance is to Parama Purus'a, not to any

organization, not to any movement, not to any political party.

They will not say, "We are Proutist Universal. We are the head of

the Prout Party. We will get in office and then we will represent

the Prout Party." It will not be like this. These people will be

above the taint of any association. Their feeling will be for

Parama Purus'a.

So these people will not represent any political party, any

political base. They will be brought to power by the consensus of

the people who unanimously say, "Look, look. Here is a great

personality who reflects the most noble values within our society,

and we want that that person should be in a position of

authority." And so the people will choose that individual and ask

them to please represent them. Now there may be a political party

which may set this in motion, but the person, themselves, will not

be the representative of the party. It will be the party's duty to

seek the people and ask them, "Please, will you take the office?"

Then the people themselves may say, "Yes," but they will not

represent that party. They will represent the humanitarian

values, the compassion of Parama Purus'a, the neohumanistic

values, the harmony with nature, the ecology, and the harmony of

all life. They will be neohumanist, and they will be spiritualist,

and they will be put in office by the people. And, while in the

office, they will represent no party. They will be placed in the

office because they are noted for their nobility.

So, you see, the system will work a little differently than

now. It will not be so-and-so running for office. If there is a

Proutist party for example, it may rally the people and then say,

"We will support this individual to be the leader." And then the

people will come in the party - perhaps there are two or three parties - and they will vote for the leader that has been selected. But it will not be the duty of the leader to campaign. That will be a separate matter. It will be considered a thing of the past and improper for a leader to represent one party. The leader will only represent the people, and they will represent all aspects of the people. They will be integrated individuals, so the ksattriyas, the vaeshyas, the vipras and the shudras will all get understood by such leadership.

And when there is need for a shift in society, the

changes that are needed will occur naturally, because these are

individuals who are guided by intuitional intellect, by their

connection to Parama Purus'a, and the harmony and balance of all

life will be placed at the highest value. In such a society,

peaceful change may occur naturally without violent revolution,

without extreme measures, because the people maintain the values of harmony with all life. When the prana dharma of the people is fully alive and blossoming, there is no need for revolution as we know it now. It occurs naturally. And if a leader comes off the step, and should they gain a liking for name and fame and power above harmony, then there will be some checks to take them out of power.

But you see, such a government is dependant upon the

development of the people, that their development is at a certain

stage. When that occurs, such a government is entirely feasible.

That such a government will exist is a sure guarantee. You know,

people come to value that which they almost lost very dearly.