Baba
Prout: where people live & work
Namaskar,
Now is the critical moment to once again consider these important Prout guidelines.
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The socio-economic theory of Prout states, "Local people are those who have merged their individual socio-economic interests with the socio-economic interests of the socio-economic unit they live in...Those who have not done so should be branded as outsiders." (1)
Prout philosophy guides us, "No outsider should be allowed to interfere in local economic affairs or in the system of production and distribution, otherwise a floating population will develop, causing outflow of economic wealth from the area. If this occurs the area will become vulnerable to outside economic exploitation and decentralized economy will be undermined." (2)
The protection of local resources
Prout advocates that goods should be produced and sold locally. What is produced is for the local public to utilise. However, if export businesses do develop, then only finished products can be sold directly in those markets. Local raw materials should not be taken over by an exploiting state or country, i.e. outsiders, who reap the benefits and profits of those raw materials.
That means natural resources should not be shipped out. The refinement process should be handled in the locale. Local people should be the beneficiaries of their own local resources. With a healthy economic base, people will be able to freely choose where they wish to work and be given opportunity to stay in their home area. Side by side, the problems and negative effects of immigration due to capitalist exploitation, which is now so common not only between countries but within each and every state, province, and township, will be eliminated.
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The socio-economic theory of Prout states, "Howrah district, for example, produces sufficient crops in a season to feed the local people for seventeen months, but due to immigrant labour the produce is consumed in six and a half months. The elimination of the floating population will also protect the social life of the cooperative from the possibility of adverse social influences." (3)
Economic freedom provided to all
Taken altogether, everything should be provided from within. Then there will be guaranteed employment for all. Laborers and workers should not have to scour the earth in order to find employment. Hungry, starving workers should not be pushed out from their own homes, separated from their loved ones and forced to go far away in search of their livelihood.
Nor should laborers have to take extreme trouble to commute for hours and hours in order to get to work. Jobs should be available locally so that people can live with their families and make a proper income. Side by side, if anyone has an honest desire to move to another area and become part of that community then they are welcome to do so. This is all part of Prout policy.
However if some persons motivated by extreme greed are going outside their area in order to exploit another samaj then that will not be permitted. Because Shrii Prabhat Rainjan Sarkar 's Prout philosophy is for the welfare of all, especially the common people, who for centuries have been exploited.
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Socioeconomic theory Prout states, "Local people must be given preference in employment, and all local people should be locally employed. If this policy is followed, there will be no surplus or deficit labour among the local people, and if many people do come from outside areas, they will not find a place in the local economy. Where a floating population exists in a particular region, the outflow of capital remains unchecked and the economic development of the area is undermined." (4)
Conclusion
Shrii Prabhat Ranjan Sarkar has given beautiful solutions to all sorts of socio-economic problems in the form of self-sufficient samajas. Where production is geared towards local consumption and where people get scope to live and work in the comfort of their own area, as well as have the option to move to a new place should they so desire. These are all important aspects of Prout's policy on the point of immigration.
Overall, Prout offers numerous clear-cut policies on this significant matter of immigration - which Shrii Prabhat Rainjan Sarkar has explained beautifully in so many discourses. Please reference: 'Some Specialities of Prout's Economic System', 'Decentralized Economy 1 & 2', 'Principles of Balanced Economy', 'Economic Dynamics', 'Cooperatives', 'Agrarian Revolution' and more. All these discourses are filled with Shrii PR Sarkar 's golden Prout policies for building up a great human society.
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Namaskar,
in Him,
Vidha’ta’
All may live where they wish
It should also be understood that in the Prout system, people are free to move from one country to the next, from one samaj to another. In this regard, personal freedom and individual choice stand at the forefront; people may travel and live where they desire. Indeed, so long as one has merged their socio-economic interest with a particular samaj, then that is enough to take up residence in that locale. Accordingly, people may live and work where they like.
Prout for the service & welfare of all
These following teachings state that Prout is the way of forward movement.
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The socioeconomic theory of Ananda Marga philosophy states, "PROUT is dedicated to the service and welfare of one and all. You should immediately build a one and indivisible human society without further delay by popularising PROUT." (5)
The socioeconomic theory of Ananda Marga philosophy states, "PROUT equips human beings with their own Prana Dharma and thereby reinforces and strengthens their march along the path of progress." (6)
"PROUT is the panacea." (7)
Guidance for all realms of life
We know that Shrii Prabhat Rainjan Sarkar has bestowed upon us clear-cut guidelines for how to proceed in each and every sphere of life. And in our social life those guidelines have taken shape in the form of Prout philosophy. Not just on the point of immigration and labor issues, but from birth to death, from village life to global government, from unit to collective, and from start to finish, Prout philosophy has beautifully given us the way how to advance and move ahead. There is no question that Prout does not have any policies. Rather Prout guidelines are precise, point-pointed, diamond-like strategies and teachings. By these very crystal-clear policies, Prout will be established and the entire humanity will grow and prosper. And one singular human society will be formed.
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References
1. Prout in a Nutshell - 21, Decentralized Economy – 1
2. Proutist Economics, Decentralized Economy – 1, p.214-15
3. Prout in a Nutshell - 14, Cooperatives
4. Proutist Economics, Decentralized Economy – 1, p.221
5. A Few Problems Solved - 8, Service Psychology and Group Psychology, p.50
6. Prout in a Nutshell - 18, Talks on Education – Excerpt B
7. Prout in a Nutshell - 13, Decentralized Economy – 2
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The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
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== Section 2: Prabhat Samgiita ==
"Mor ghum ghore tumi ese anáhúta, jágiye dile…" (Prabhat Samgiita #1976)
Purport:
Parama Purusa, You came to me without any invitation and awakened me from my deep slumber. Baba, You told me many things and reminded me that today there are many works to do. My Supreme Guide, You warned me to first finish the work and then sleep, that my time is passing in vain, and that I have come here for a very short while. Baba, You also explained to me that the length of the day is very limited; everything is fixed - each and every minute is measured. Human life is fleeting. The hours that pass do not turn back; they vanish behind the scene. You conveyed to me so many exceptional teachings.
Parama Purusa, Baba, You stirred me from countless dogmas and guided me that, “Your journey is within the boundary of time, space and person; your movement is bound by the relative factors. Under the workings of a certain system you have been blessed with human life and it has to move on. Within a short period many allotted duties need to be done.” Now I understand that life is threaded like a garland and proceeds in a certain fixed direction according to the flow of saincara and pratisaincara. Parama Purusa, You taught me that this life is just like an inn which is just for taking a little rest on the path.
O’ human being, do not forget this eternal truth that you have not come on this earth to remain here permanently. Rather this world is like a transit station. Ultimately one has to move on towards the Goal. So do not waste a moment in lethargy and drowsiness by following the wrong beliefs and irrational dictates, thereby remaining oblivious of the Goal. There are a small number of moments that you have in your hand.
Baba, You came in my life; I was in a deep stupor under the spell of ignorance and avidya maya. You have made me rise and shown me the proper path - what to do and how to move. It is Your grace; it is Your grace…
== Section 3: Important Teaching ==
Overcoming food indulgence
Ananda Marga philosophy states, "So, the psychological approach to the ripus is to keep them under control and not allow them under any circumstances to go against a recognized code of social conduct. Some persons may be very greedy for food. It is just possible that they may die prematurely due to over-eating or indulging in prohibited foods. Intelligent people will keep the instinct of greed under control in such a way that they avoid getting any disease. Take the case of an alcoholic. Under the spell of liquor people become helpless victims to their habit. If they channelize their addiction into the ardent love of music, painting or any of the fine arts, the instinct of addiction will be gratified to some extent, and they will prevent any further harm to themselves." (1)
Reference
1. Prout in a Nutshell - 12, Sin, Crime and Law
== Section: Important Teaching ==
Some Wts: religious exploiters
Namaskar,
Since ages religious exploiters, priests, mullahs, pujaris, and so-called monks have misguided society. For example, in India, people were indoctrinated into the idea that family people cannot learn higher meditation. Those priests misguided the common mass by giving a false definition of brahmacarya. Similarly, the world over, priests became the middleman between God and the people. To root out this dogma, Ananda Marga ideology has been given.
But in our AMPS organisation, the same type of priestocracy dogmas were injected after 1990:
(a) Puppets were made into tattvikas and family acaryas.
(b) The true role of family acaryas was snatched away by group leaders. Prior to 1990, all kinds of social ceremonies were conducted by family people / family acaryas, but no longer. And in the past family people were purodhas on top boards, and that too has essentially vanished. There is a litany of other injustices that have been put in vogue.
This is the hint that we should be aware of religious cheats - in any religion as well as within Ananda Marga Pracaraka Samgha. That is what Baba is warning us about in His following teaching.
Ananda Marga philosophy states, “It is most important for human beings to move in the realm of spirituality, more than in other realms. Human beings should have followed the proper teachings, but unfortunately, previous teachers did not teach us in this way, and that is why there has been such great chaos in the social and psychic spheres.”
“As a result of these improper teachings, many family people have suffered from the inferiority complex that as they were living mundane lives, they were sinners. This sort of idea was firmly implanted in the minds of family people as the result of false propaganda by the opportunistic exploiters, who wanted to protect their vested interests in the spiritual sphere. These exploiters also did not want to disseminate dharma among the masses at all, for they feared that the spread of dharma would undermine their vested interests.”
“But Ananda Marga is for one and all: I wish to disseminate dharma among all.” (1)
In Him,
Visnuma’ya’
Reference
1. A Few Problems Solved - 3, Verse, Mythology, History and Itihása
== Section ==
Reverend Term for Baba Is Insulting
Note: One sister from NY sector has written a beautiful letter why it is inappropriate and wrong to address Baba as Reverend.
Calling Baba as Reverend is akin to referring to Him as Mullah Shrii Shrii Anandamurtiji, or Imam Shrii Shrii Anandamurtiji, or Pujari Shrii Shrii Anandamurtiji, or Ayatollah Shrii Shrii Anandamurtiji, or Rabbi Shrii Shrii Anandamurtiji etc. That would be insulting.
Furthermore, one must not use the abbreviation Rev as in Revered Baba either. The term Revered (not to be confused with Reverend) may be used but using just Rev is both misleading and ambiguous, and gives a bad feeling in the mind.
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Namaskar. I would like to comment, please, on the use of the term "Reverend." My father was a Rev. My grandfather was a Rev. They were Lutheran clergymen. They attended theological seminary and were conferred this degree. One does not simply assign this degree to someone. Shrii Shrii Anandamurti never, to my knowledge, asked to be referred to in this manner. HE certainly never attended divinity school - there was no need and his philosophy is so much more than any religion. To my knowledge, HE did not recommend following religion.
Every time i see this term used, it makes me disgusted. Our Baba is not a Reverend. This is both unauthentic and, in my opinion, a degradation of HIS status and understanding.
The only way i can see any value in this is that there are advantages, if a group is considered to be a bona fide religion, in tax breaks on property here in the USA for churches. Otherwise it is a perversion and does no service either to Baba or to those who have genuinely been granted the degree of Reverend.
Thank you for allowing me to express this. The misuse of this designation has been bothering me for some years now.
Sunanda Rainjana
Philadelphia Unit, New York Sector
== Section ==
The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.
completely unrelated to the above material. It stands on its own as a point of interest.
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How and why Charvaka was defeated by religious exploiters
“On deeper analysis we find that the Charvaka and other schools of materialistic philosophy propagated certain doctrines which were more a revolt against the prevailing religions than an expression of a rational and benevolent outlook. They protested loudly against the clergy or religious traders who composed the so-called scriptures in the name of dharma (in fact it was not dharma, but religion); who took advantage of the fear psychosis, in the name of god, to ruthlessly exploit society. The Charvaka and other materialistic philosophies were motivated to strike against religious exploiters. They were fully aware of the way the vested interests exploited society, and they knew that nobody had the right to deprive others of their properties, since every thing of this earth is the common patrimony of all, yet they did not endeavour to lead humans along the path of rationality or formulate a healthy social and spiritual ideology.”
“The reason for this was that they lacked convincing arguments to stand against the sharp intellect of the vested interests [religious exploiters]. Thus, they merely attempted to negate the fundamental tenets of the vested interests [religious exploiters], often with rather abusive language. Due to the weakness of their argumentation it was easy for the vested interests [religious exploiters] to emerge and gain strength in the subsequent period.” (1)
Reference:
1. AMIWL-7, In Adoration of the Supreme
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== Section 4: Links ==
Postings to Read
Early days of AM: strict secrecy
Sadhana: main pillar of life
Solely an internal quality
Prout strategy for elections
Balanced life: the pratiika
