Meritocracy vs. Demonocracy vs. Democracy
By editor - 24.1 2025
Time and again we hear people accuse the Vedic tradition of following a “caste system” rather than a meritocracy. Their solution to this “caste system” has been democracy. But every society that advocated democracy is currently collapsing because their democracy has become a demonocracy. That is because whenever we replace meritocracy with democracy, the result will be demonocracy. In this article, we will discuss the basic difference between meritorious hierarchy, exploitative hierarchy, and equality.
Table of Contents
1 Three Basic States of an Individual
2 Three Types of Social Governance
3 Brāhmaṇa, Brahman, and Bhagavān
4 Brāhmaṇa: A Teacher and A Priest
5 Historical Decline of Brāhmaṇas
6 Temple is Education and Worship
7 Historical Decline of Civilizations
8 The Nature of Declining Priesthood
9 Honest and Dishonest Livelihoods
10 When Religion Becomes Business
11 All Problems Solved by Education
12 Four Descriptions of the Material Realm
13 Education Gives Genuine Freedom
14 Meritocracy-Demonocracy Difference
15 Meritocracy Requires Brāhmaṇas
16 Demonocracy Deludes Everyone
17 Demonocracy and Demonic Rule
18 The Hallmark of Demonic Rule
Three Basic States of an Individual
To simplify this discussion, we can begin with a contrast between truth, ignorance, and lies. If truth is prioritized, then ignorance is overcome, and lies are destroyed. If lies are prioritized, then ignorance increases and truth is destroyed. If ignorance is prioritized, then truth and lies are equalized, and the struggle between the two produces a conflict, in which the outcome is indeterministic—if ignorance is mildly mixed with truth, then truth wins, but if ignorance is mildly mixed with lies, then lies win. Even if a society begins with ignorance, it can rise toward the truth if there is a kernel of truth in it. However, if society begins with ignorance mixed with lies, it will destroy the truth and replace it with lies.
A hierarchical society races to the top if the leaders of the society are good, just, and truthful. A hierarchical society races to the bottom if the leaders of the society are bad, unjust, and deceitful. An equal society creates an internal conflict between good and bad, justice and injustice, truth and deceit, and the outcome is determined by whether most of the people are good, just, and truthful or bad, unjust, and deceitful. If there is a slight net inclination toward good, justice, and truth, then over time, the bad, injustice, and deceit are rooted out and we get a society in which the leaders are good, just, and truthful. However, if there is a slight net inclination toward bad, injustice, and deceit, then over time, the bad, unjust, and deceitful leaders rise to the top to replace the good, just, and truthful leaders.
This inversion can now result in a revolution—the people subjugated by bad, unjust, and deceitful leaders overthrow their leaders—but unless they know what truth, justice, and good are, and prioritize that truth, justice, and good, their revolution will again produce something either equally bad, unjust, and deceitful, or worse. Thereby, knowledge of truth, justice, and good is essential and the system of governing a society is inessential because with knowledge, demonocracy is overthrown and democracy creates a meritocracy. The final state of an enlightened society is a meritocracy racing to the top.
Three Types of Social Governance
Democracy is not bad per se if people are educated about truth, justice, and good because education will transform society from democracy to meritocracy as those who merit more responsibility will also be chosen by the people. If instead there is democracy without education about truth, justice, and good, that absence will itself transform society from democracy to demonocracy because deceitful, unjust, and selfish people will use deceit, injustice, and selfishness to get elected by the people, who don’t know any better. People can keep overthrowing this demonocracy and keep replacing it with a different kind of democracy, or some other system of rule, but the net result will always be a demonocracy.
Therefore, whether we are currently in a democracy or demonocracy, the most urgent need is education about truth, right, and good. Those who are happy that their democracy is working are under an illusion; unless they are educated about the truth, right, and good their future is demonocracy. Those who are unhappy that their demonocracy is not working and want to reform it, overthrow it, or replace it with some new system, are also under illusion; unless they are educated about the truth, right, and good their future is yet another type of demonocracy. The system of governance makes no difference. The difference comes from knowing the truth, right, and good. If these are seeded, watered, and grown, the system will evolve into a meritocracy. If they are neglected, the system will degrade into a demonocracy.
Brāhmaṇa, Brahman, and Bhagavān
A Brāhmaṇa is defined as one who knows Brahman (brahma jānāti iti Brāhmaṇa). Brahman is defined as everything collectively (sarvam idam khalu brahma). Everything is further described to have been expanded from a single source (janmādyasya yatah) called Bhagavān, just like books are expanded from an author, music is expanded from a musician, or art is expanded from an artist. Thus, Bhagavān is the source and Brahman is the expansion from the source. Bhagavān is described as the form of justice, truth, and happiness (sat-chit-ānanda vigraha). Thus, Brāhmaṇas know and teach about Brahman, which is sat-chit-ānanda, which means justice, truth, and happiness. The complete form and source of sat-chit-ānanda is Bhagavān—He is the perfect justice, complete truth, and the greatest happiness.
A Brāhmaṇa is a devotee of Bhagavān, i.e., devotion to truth, justice, and happiness. These are the self-evident axioms of life; even if someone deludes others, does injustice to them, or makes them unhappy, he still wants truth, justice, and happiness for himself. Based on this, we can define material and spiritual realms. The material realm involves double standards in which we always want truth, justice, and happiness for ourselves but are often found deceiving others, being unjust to them, or giving them unhappiness. The spiritual realm involves a single standard in which we want truth, justice, and happiness and always give others truth, justice, and happiness. In so far as each person wants truth, justice, and happiness for themselves, in both material and spiritual realms, these are self-evident principles for everyone.
Since truth, justice, and happiness are self-evident, Bhagavān is self-evident. In the material realm, Bhagavān punishes the double standards and rewards the single standard. In the spiritual realm, there is no punishment. Due to the expansion of Bhagavān into parts, truth, justice, and happiness are also individual. Each part sees a different aspect of Bhagavān as their personal truth. Each part serves Bhagavān in their own way as their personal duty. Each part relishes a different truth and duty as their personal happiness. When parts live in harmony with each other and the whole, each part sees a different aspect, does a different duty, and enjoys a different happiness, which is contextuality. The perfection of life is harmony among the parts and the whole. Imperfection is the part pretending to be independent of the whole and other parts.
Brāhmaṇa: A Teacher and A Priest
In his personal life, a Brāhmaṇa worships Bhagavān and is hence called a priest. But in public life, he teaches the nature of truth, justice, and happiness, and is hence called a teacher. As more people are attracted to his teaching, they also start worshipping Bhagavān in private life and teaching the nature of truth, justice, and happiness in public life. Through this gradual process, everyone slowly understands the nature of truth, justice, and happiness and becomes both a teacher and priest of Bhagavān. Thus, if a Brāhmaṇa is respected and elevated in a society, the entire society rises to the state of perfection. The respect and elevation for the Brāhmaṇa lifts everyone to perfection.
The teacher and the priest are two sides of the same coin. One cannot teach if he is not devoted to Bhagavān and one is not devoted to Bhagavān if he is incapable of teaching. Of course, Brāhmaṇas withdraw from teaching if they can’t find qualified people; that is not the absence of ability or proclivity to teach but the absence of opportunity to teach. The Brāhmaṇa does not teach those disinterested or opposed to the truth, right, and good. If people elevate deceit, immorality, and unhappiness to the natural state of life, the Brāhmaṇa stops teaching but doesn’t stop practicing. Thus, the priest and the teacher are not separate things; the devotion of the priest is known by his capacity to teach and the inability to teach is the absence of devotion. Priest and teacher are the private and public aspects of the Brāhmaṇa.
Historical Decline of Brāhmaṇas
If we study history carefully, we will find that Brāhmaṇas stopped teaching and simply became priests. They lost their capacity to talk about the truth, right, and good, and simply focused on priestly activities. That is a clear indication that they weren’t devoted to Bhagavān. Their mechanical rituals were then used for self-service rather than the service of Bhagavān. As Brāhmaṇas lost the understanding of truth, right, and good, a new cult of ideologues—which we call philosophers—arose to talk about truth, right, and good. However, in their desire to distinguish themselves from priests, they also decided to separate themselves from Bhagavān, which means they did not really understand truth, justice, and goodness.
The speculations of philosophers separated from the practices of the priests were called democracy, i.e., each person’s right to choose their destiny. However, devoid of devotion to Bhagavān, their philosophies kept everyone ignorant and misguided. All such societies came to be eventually ruled by a demonocracy. Thus, a society of meritocracy slowly became a democracy which slowly became a demonocracy. History shows how this demonocracy was overthrown time and again, in people’s revolutions, then replaced by something else, but without knowing truth, right, and good, it always culminated in a demonocracy.
The root cause of all problems is the decline of Brāhmaṇas. If they do priestly rituals but do not teach the truth, right, and good, it means they do not understand Bhagavān and without such understanding their devotion is either weak or absent. How can someone be devoted to Bhagavān—i.e., sat-chit-ānanda—and not know what it actually is? Can we ever be devoted to something unknown?
Devotion follows knowing the nature of the thing we are devoted to. If we don’t know the nature of the thing we are worshipping, then our worship is not persistent or consistent. It gradually loses meaning, is progressively neglected, and eventually replaced by something else we find meaningful. The present-day priests are not Brāhmaṇas, as they can do rituals but cannot teach the nature of Bhagavān. Without such knowledge, they cannot be devotees of Bhagavān nor can they make anyone a devotee. Without such devotion and knowledge, they cannot raise people in a society. Their claims to superiority in society are simply a relic of the past when both devotion and knowledge were present in the Brāhmaṇas.
Temple is Education and Worship
Since worship and teaching are two aspects of the Brāhmaṇas, all temples in India were formerly centers of learning and worship. The worship of the deity was the Brāhmaṇa’s private life and the teaching of the nature of Bhagavān was the Brāhmaṇa’s public life. Even those who did not study with a Brāhmaṇa took his guidance and cleared their doubts. They also attentively watched the Brāhmaṇas worship the deity in the temple. Children were sent to Brāhmaṇas to learn about Bhagavān and how to worship Him.
A Brāhmaṇa was said to have six duties—paṭhana (studying), pāṭhana (teaching), yajana (worshipping on his own), yājana (worshipping on someone else’s behalf), dāna (charity of knowledge and worship), and pratigraha (receiving something gracefully for his sustenance). The giving of knowledge and worship was called charity because it was given even to those who could not afford to repay the Brāhmaṇa. Likewise, the sustenance received was a grace because it was received even from those to whom the Brāhmaṇa had not given anything. Since knowledge and worship could be given without any return, and since something could be received without giving knowledge and worship, the relation was not a business. This charitable and graceful life of giving and receiving was the essence of a Brāhmaṇa’s life.
The same practice was followed in other civilizations such as Aztecs, Egyptians, and Mesopotamians—the priests were simply the most learned people. Their private life was worship and their public life was teaching. Many people sent their children to these priest-teachers to become experts in worship and knowledge. Some of these children chose the life of worship and education and became apprentices of these priest-teachers. The rest went out to do other vocations, but because they had studied under these priest-teachers during their formative years, they always retained their respect and reverence for them. The childhood memories continued during adulthood. All these educated children then worked under the guidance of priest-teachers and sent their own children to priest-teachers. This system of priest-teachers continued for thousands of years in many civilizations, including the Vedic one.
Historical Decline of Civilizations
The decline of all these civilizations came after priest-teachers simply became priests. The temples where they lived ceased to be centers of education. Thereafter, parents stopped sending their children to the temples and a system of secular education began. As children had not studied under priest-teachers, they did not respect them. They relied on their secular education more than the guidance of the priest-teachers. Even these priest-teachers became ungraceful and reduced the performance of rituals to a business. Slowly people came to see the priests-teachers (reduced to priests) as essentially exploiting people by charging money for doing rituals while giving them nothing of value. Thus, as the priesthood lost the capacity for teaching, it ceased to be relevant. All the temples declined, secular thinking arose, everyone began speculating, and the priest became irrelevant to the people.
The most egregious reduction of priest-teachers to priests arose in Greek and Roman civilizations, which is why philosophy separated from the priests far quicker. Since philosophers disliked the priests, they created impersonal ideologies—such as a world governed by ideas rather than persons. Such speculation cannot yield the truth, right, and good, and so, everyone created their personal philosophies. The net result was a democracy in which the majority opinion wins. Devoid of the understanding of truth, right, and good, the speculators became liars, unjust, and bad, which led to civilizational decline. Every new civilization after that continued the tendency to speculate with the hope of finding the truth, right, and good, failing to find it, and the initial idealism of speculation being eventually replaced by lying, unjust, and bad rulers. The revolutions that followed did not lead to progress. They just iterated the past.
The Nature of Declining Priesthood
The priests disconnected from Bhagavān often form a theocracy. They cannot explain or justify their actions based on the nature of truth, right, and good, but are also unwilling to renounce their high status in society. They call themselves blessed, ordained, and empowered by the divine to control people. All such priests rely on the false dogma of divine revelation to escape the need to explain and justify. Such a priesthood that has elevated itself to a self-appointed theocracy quickly becomes a demonocracy.
It uses lies, deceit, manipulation, and coercion to control any rebellion against its rule which further alienates any genuine seekers interested in Bhagavān. Those who stay in this system are motivated by the desire to become a part of this demonocracy. The place of worship stops being a place of education and is limited to rituals. Without knowing the truth, right, and good, there is no devotion to Bhagavān because we cannot be devoted to something unknown. Instead, devotion is then replaced by fanaticism and blind faith, which means people are required to do rituals based on belief instead of knowledge.
Meanwhile, society is not guided by these worshipping priests. They undergo secular education, worship the teachers who misguide them with their speculation, and consider the priests outdated. Slowly the entire society is governed by secular principles, which also becomes a demonocracy. Reformations are either suppressed by this demonocracy or even if one demonocracy is overthrown, it is initially replaced by a more democratic system of rule although eventually it is replaced by another demonocracy. The place of worship simply mimics the dynamics within the rest of the society, and vice versa.
The transformation of the temple from a place of learning to a place of earning lies at the root of all problems of this age. If we study Indian history, we find that Brāhmaṇas gave up teaching and became temple priests, people lost faith in this ritualism and turned toward impersonal philosophy, after which the whole civilization was destroyed. Likewise, if we study other civilizations, we find that Brāhmaṇas in Egypt, Mesopotamia, Greece, and Rome were reduced to temple priests, people lost faith in ritualism, then turned toward impersonal philosophy, after which the whole civilization was destroyed.
Honest and Dishonest Livelihoods
An honest life comes in four classes—Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra. The Brāhmaṇa gives knowledge, a Kṣatriya protects society from the enemies of a Brāhmaṇa, a Vaiśya provides food, and the Śūdra provides other amenities of life such as utensils, garments, housing, furniture, etc. A dishonest life is in which one takes something of value but doesn’t give proportionate value. This dishonesty begins with the decline of the Brāhmaṇa—the highest classes in society—and spreads to all other classes.
Worshipping a deity in a temple and collecting money from people without giving them knowledge is a dishonest life. While the person who gives the money to the deity benefits spiritually if he gives with devotion, most people give something to get something in return. They do not try to serve Bhagavān but try to purchase Him. Since Bhagavān cannot be sold and purchased, the person who takes money from people trying to purchase Bhagavān is adversely implicated in this activity because he uses the money given to purchase Bhagavān for his sustenance but doesn’t teach the nature of truth, right, and good. He takes the fruits of their labor but doesn’t give them anything of value in return, which is an immoral and sinful life. Priesthood devoid of knowledge is not among the four honest classes. In fact, destruction all over the world resulted from Brāhmaṇas being gradually transformed from teachers into priests.
If people are incapable of becoming Brāhmaṇas, they are engaged in some other activity of spreading knowledge, such as book distribution. They may not teach but at least they assist the teaching. If the key point of a temple is not education but vast amounts of wealth is collected from the visitors simply for the sustenance of the priests, the temple becomes the hotbed of sense enjoyment and power politics. Even the devotion to the deity is lost and the priests become preoccupied with filling up their bellies. Such a priesthood is outside the four moral classes; he is not a Brāhmaṇa, Kṣatriya, Vaiśya, or Śūdra.
When Religion Becomes Business
At present, many people think that a temple is the center of economic activity. That when people come to the temple, their visit spurs the business of selling food, clothing, hotels, and travel so temples are providing employment to many people, and hence doing a valuable social service. This kind of atheistic mindset reduces the temple, the deity, and worship simply to a money-making business. All those people involved in this atheistic money-making enterprise are lower than the four classes.
In former times, temples were made at the center of a city, which means they were the hub of the city. That doesn’t mean they were the hub of economics. Man is homo sapiens, not homo economicus. The hub is wisdom, knowledge, and enlightenment. However, when that hub becomes a money-making enterprise, man is also transformed from homo sapiens into homo economicus. People don’t respect or listen to these temple priests. They are treated like shopkeepers engaged in the business of selling God. Since God cannot be purchased or sold, therefore, this kind of activity is just grandiose swindling.
Bhaktisiddhānta Saraswati saw his temples being transformed into money-making businesses and he was so disgusted that he wanted to break the temple, sell off the marble, print some books, and distribute them for free. He urged his disciples to quit the temple, take up an honest profession, and give up the deceit of collecting money by showing the deity. That is because if one takes up an honest profession, at least he will be in a moral occupation. If a person stays in a temple, he must focus on teaching as a public activity and worship as a private activity. Others may be invited to watch, attend, or participate in this worship. However, it will be fruitful only if it is done in the selfless mood of devotion. That selfless mood of devotion comes from education. Therefore, the money received by showing the deity to selfish people must be fully spent on teaching the public for free. That way, even their selfish activity is slowly converted to a selfless activity. Otherwise, money in the temple must be earned through education. Collecting money in the name of God and using it for personal aggrandizement is an immoral life.
All Problems Solved by Education
Whether we want to improve religion, society, economics, or polity, the route to that improvement goes through education about the nature of truth, right, and good. Every problem indicates that we must focus on education about truth, right, and good, but most people don’t want to take that path. They think the solution lies in something else, such as the social structure, economic policies, political process, legal enforcement, administrative structure, additional departments, new technology, better defense, alternative taxation, different revenue, cultural reform, and so on, ad infinitum. The desire to seek a solution in everything other than Bhagavān is the essence of the material world called Māyā. Everyone is in Māyā because they think that the solution is something other than, or in addition to, Bhagavān. This delusion keeps a person cycling through various problems until he fully surrenders to Bhagavān.
There is no sociological, economic, or political solution to the problems of the world if that solution doesn’t involve a focus on Bhagavān. There is no intellectual, legal, or romantic solution to the problems of life if that solution doesn’t involve focusing on Bhagavān. And yet, everyone chases these kinds of solutions because this world is Māyā, which means the delusion that a solution other than focus on Bhagavān exists. Māyā doesn’t mean the non-existence of the world. Māyā means our delusion that the world can be happy, just, and truthful only by making some sociological, economic, political, intellectual, legal, or romantic adjustment. The delusion is not outside but inside. We think that a solution to the problems of the world, or a solution to our problems of life, is to be found in something other than Bhagavān. Since almost the entire world is under this delusion, it is said that the whole world is under a delusion.
But, of course, a genuine Brāhmaṇa is not under this delusion. If Brāhmaṇas are created and heard, the whole world can come out of this delusion. Since the whole world can come out of delusion, the world is not per se the problem. The problem is the destruction of Brāhmaṇas in modern times and the Brāhmaṇas not being heard. Since Brāhmaṇas have been almost completely destroyed, and whatever few Brāhmaṇas remain aren’t heard, therefore, everyone is running like hamsters in a wheel.
Four Descriptions of the Material Realm
In the Vedic texts, we find four distinct descriptions of the material world—ignorance, immorality, bondage, and suffering. These are different but interrelated descriptions. The problem begins with ignorance—a person doesn’t know that he is a servant of Bhagavān and tries to act independently. As the servant defies the master, his actions become immoral. These actions create karma, which leads to bondage, as the immoral person loses his freedom. Since the desire for freedom results in bondage, the desire is frustrated, and the independent person starts suffering. He now attempts even more immoral means and methods to gain independence, which leads to even more bondage. The solution to the problem of suffering is knowledge—i.e., we are servants of Bhagavān rather than independent.
We have to know that immorality, bondage, and suffering are caused by ignorance to understand the importance of knowledge imparted by a Brāhmaṇa. If we accept the Brāhmaṇa, then we will be free of immorality, bondage, and suffering. If we reject the Brāhmaṇa, then we will be submerged even more into immorality, bondage, and suffering. Therefore, wherever we see suffering, immorality, or bondage, we must know that behind it is ignorance. Everyone wants freedom and happiness, but they are not attained just by pursuing freedom and happiness. They are obtained by knowledge and morality.
Bondage and suffering are great opportunities for a demonocracy to exploit people. If these people learn the nature of truth, right, and good, the demonocracy will be replaced by a meritocracy. Therefore, the demonocracy spreads lies among people that their happiness lies in more independence and more immorality. Everyone is excited by this propaganda and they become even more averse to the truth, right, and good. The net result of this independence is bondage. The laws of nature bring suffering and the demonocracy gets to rule over the people who disregard the truth, right, and good. People exploited by a demonocracy normalize exploitation as the only way of life. After they escape their exploitation, they quickly become exploiters, rather than giving up the mindset of exploitation. Thus, there is a cycle of bondage, struggle, freedom, exploitation, and bondage. Since those escaping exploitation become exploiters, nature allows them to enjoy for some time before inverting the master-slave relation.
Education Gives Genuine Freedom
It is rare that the oppressed don’t want to become oppressors themselves. Revenge and retribution for the past oppression are common responses of the oppressed. And yet, this normal response is the cause of the endless cycle of suffering as it converts the exploited into exploiters. The rare exception to this cycle is when one obtains the understanding that their suffering and oppression are caused by their past actions, and the person bringing their suffering and oppression is just incidental. When someone assigns the blame to themselves, rather than others, then the door to freedom and happiness opens up. Then we can see how ignorance leads to immorality which leads to bondage which leads to suffering.
Meritocracy is that which educates us about the nature of the material world and encourages us to get out of it. Meritocracy doesn’t want revenge against the people under its control because the Brāhmaṇa has renounced his rage of retribution through knowledge. He asks everyone to renounce their rage because only through this renunciation of the mentality to exploit we escape the cycle of exploitation. Meritocracy doesn’t want to subjugate people below itself because at the top of this meritocracy is a Brāhmaṇa who has understood the cycle of exploitation and seen the solution to the problem.
Meritocracy-Demonocracy Difference
A Brāhmaṇa wants to raise everyone to his level, not keep them subjugated. He educates all capable and qualified people to become free of the master-slave dynamic. His mastery is freeing all the slaves. When the master wants to free all slaves, he cannot be equated to one who wants to keep them subjugated.
Under a meritocracy, people on the lower rungs are elevated to higher levels. Under a demonocracy, people on the lower rungs are degraded to lower levels. This is also the difference between a leader and a manager. A leader wants more leaders like himself and tries to decrease the distance and difference between himself and his subordinates. A manager wants subordinates under his control and uses them to raise himself while increasing the distance and difference between himself and his subordinates. Thereby, a meritocracy is a hierarchy of leaders and a demonocracy is a hierarchy of managers.
Most people are happy in a meritocracy because they can see their own rise aided by their hierarchy. Most people are unhappy in a demonocracy because they can see their own fall enforced by their hierarchy. The unhappy people in both cases are those who want to rise higher without merit, which means they want to be managers but not leaders. They enjoy dominating and not elevating. Thus, hierarchy is not itself bad. Those who equate meritocracy to demonocracy operate under the idea that all humanity is essentially evil, that whoever comes to power will always exploit his subordinates. That idea is the result of a long history of exploitation resulting in the desire to become the exploiters.
Meritocracy Requires Brāhmaṇas
There can be no meritocracy without the Brāhmaṇas. If there is no Brāhmaṇa, then people don’t know what is actually better or worse. They simply argue with each other without any conclusion. Then to win that ignorant argument, they employ dishonesty, deceit, and manipulation. Some collect votes like this, others collect money, yet others collect followers, and everyone tries to become an “influencer” without knowing the truth, right, and good. Their “influence” is the blind leading the blind into a ditch. The followers will suffer. But the influencers will suffer even more because of misleading people.
If the Brāhmaṇas decline in a society, the Kṣatriyas don’t protect dharma and focus only on economics and politics, the Vaiśyas use violence on nature and animals, the workers become incompetent and lazy, and everyone in the society blames others for their problems, crawling toward slavery under the rule of a demonocracy which is telling them that arguing in a democracy is the answer to their problems.
Anyone who wants to escape slavery under a demonocracy, or the illusion of freedom to debate without a conclusion under democracy, must take the path of learning the truth, right, and good. Those who learn can also teach. Those who can’t learn must assist in the process of learning and teaching. This is the only route to hope in life. The democratic freedom to debate without conclusion is not everlasting. It always tends toward slavery. Once we are tired of slavery we may revolt. But unless we establish meritocracy based on the truth, right, and good, we shall always return to slavery.
Demonocracy Deludes Everyone
Unfortunately, the demonocracy at present wants everyone to think that meritocracy is slavery, that if someone listens to the Brāhmaṇa, rather than speculating on his own, then he has surrendered his freedom. All societies under a demonocracy peddle this falsehood. They tell people that they should think for themselves, exercise their franchise, debate their opinions, and keep an open mind, while they must not listen to the one person who can actually short-circuit this confusion into enlightenment.
The demonocracy doesn’t want anyone to know the truth, right, and good because if people indeed come to know the truth, right, and good, they will displace the demonocracy. To maintain its position of power and control, the demonocracy criticizes the Brāhmaṇas as oppressors of society and calls the actual oppressors of society the people who give them the freedom to think, vote, debate, and choose. After you have eliminated the one correct option, whatever else you choose will keep you enslaved. Therefore, giving millions of choices after eliminating the correct choice is slavery rather than freedom.
This slavery operates by criticizing the meritocracy of the Brāhmaṇas as a “caste system” and tries to replace it with the delusion of equality. Everyone is told that hierarchy is bad and equality is good. But that equality to debate, vote, think, and choose is immaterial because the correct option has already been eliminated. You can keep thinking, debating, voting, and choosing till the end of time and you will never arrive at the correct conclusion because the correct option of learning from a Brāhmaṇa was eliminated at the outset. After removing the correct option, all other choices result in one’s enslavement.
Demonocracy and Demonic Rule
This delusion spread by the demonocracy is the result of many facts—(a) the controllers of society are not meritorious, (b) they don’t want to be replaced by the meritorious, (c) they want people under their control, and (d) they are filled with the rage of earlier exploitation and want to become exploiters.
When someone deliberately rejects the truth and perpetuates lies, the situation is called evil. Ignorance is not evil, but deliberately perpetuating ignorance is evil. Thus, in the Vedic tradition, the problem of suffering is attributed to ignorance, not to evil, because the discussion is among humans. However, there is a class of demonic living entities who want to replace the truth with lies. These demons are evil. They are by no means foolish, ignorant, uninformed, uneducated, or naïve. They often know the truth quite well, and yet, they want to subvert it. They are found busy destroying the Brāhmaṇas.
Ignorance can be dispelled by truth. But lies are used to kill the truth and perpetuate ignorance, which is evil. This evil is everywhere, including in religions that try to destroy the Brāhmaṇas by calling the Vedic tradition oppressive. They are not ignorant of the difference between meritocracy and demonocracy. They know the difference quite well. They also know that real Brāhmaṇas raise everyone and are quite different from exploitative priesthoods. And yet, they equate meritocracy to demonocracy because they want to retain their control and destroy the truth that will make everyone free.
The Hallmark of Demonic Rule
The hallmark of the demonic rule is equating a Brāhmaṇa to a priest rather than a teacher. Every religion has priests who do rituals and give blind faith revelations. They don’t have a method to impart the understanding of truth, right, and good because they don’t have any understanding of Bhagavān. Only the Vedic tradition can have Brāhmaṇas who can dispel ignorance and impart the truth by reason and observation because it has a clear understanding of Bhagavān. If we remove this difference, then the Brāhmaṇa is reduced to a priest, equated to priests in every religion, and through this reduction of a Brāhmaṇa to a priest, the Vedic tradition is equated to every other religion. After this, meritocracy can never replace demonocracy because the rituals and claims of a priest devoid of knowledge cannot be distinguished from the rituals and claims of other priests. Any society that disregards the teaching function of a Brāhmaṇa and equates him to a priest also equalizes itself to blind faith religions.
We just have to know history—(a) Brāhmaṇas reduced to priests, (b) people lost trust, (c) created their speculative ideologies not rooted in truth, right, and good, (d) some of these became oppressive and exploitative theocracies, (e) which normalized the tendency in the exploited to become exploiters—to understand how meritocracy is eventually replaced by demonocracy. Once we understand history, we know the importance of education in truth, right, and good, i.e., the nature of Bhagavān. If we cannot restore this education, humanity will also remain exploited and subjugated. The restoration of Brahmanical education is the most important aspect of the creation of a genuine meritocracy.