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Wednesday, September 22, 2021

Is samaj a narrow idea + 2 more

Baba

Confusion about samaj

Namaskar,

Shrii Prabhat Ranjan Sarkar’s samaj system is a universal and social approach based on neo-humanism and Prout to uplift all peoples and create a healthy human society. Unfortunately, some beginners are confused about the samaj system in the following ways:

(a) Some use samaj as a euphemism for groupism and a narrow-minded agenda;
(b) Some think that they can create a samaj based on their own narrow-minded tendencies;
(c) Some think that samajas (socio-economic units) are formed strictly on the point of language;
(d) Some think that samaj theory is not in line with the universal principles of Prout and neo-humanism.

And there are various other misnomers regarding the samaj theory. To clarify some of these misconceptions, this letter presents a few key points about our samaj system.
https://anandamargauniversal.blogspot.com/

A short history of Prout


Shrii Prabhat Ranjan Sarkar first propounded Prout in a condensed form in the last two chapters of His book Idea and Ideology (5th June, 1959). BABA then held the first ever PROUT conference over a 6-day period, from 17 Oct 1959 - 22 Oct 1959 in Jamalpur. This 6-day conference was published as a book “A Discussion” and afterwards these discourses were included in Prout in a Nutshell part 4 as “Discourses on PROUT”.

Then in 1961 He delivered the discourses for Ananda Sutram—of which the 5th and final chapter gives an overview of Prout. In total, there are 16 sutras along with their purports in that 5th chapter of Ananda Sutram, the final 5 of which are the five fundamental principles of Prout. Thereafter, gradually He elaborated upon His Proutistic guidelines and formed the vast Prout philosophy, around 200 discourses directly in His Prout in a Nutshell series.

And Shrii Prabhat Ranjan Sarkar has given many indirect references about Prout in several hundred other discourses. For example, in the book Namah Shivaya Shantaya, He talks about Prout. (Reference: Discourse 10, section 'Shivokti 5') This stands as one of the many, many places where He makes indirect reference to Prout in this book and in the rest of His scriptures.
https://anandamargauniversal.blogspot.com/


Samaj is not groupism

Some think that samaj means some group agenda or a movement which is based on narrow sentiments and ideas. In reality though, the samaj system is universal in nature and dharmic. By reading the chapter, ''Socio-Economic Groupifications'', anyone will get the clear-cut picture how the samaj system is based on neo-humanism.

Shrii Prabhat Ranjan Sarkar says, "The socio-economic movements advocated by PROUT are founded on the ideological base of Neo-humanism." (1)

By this it is clear that the rational teachings on samaj are part and parcel of and perfectly consistent with Prout and neo-humanism. 


Conclusion

The samaj theory propounded by Shrii Prabhat Ranjan Sarkar is a key aspect of Prout philosophy and is essential for building up a human society free from exploitation and narrow-mindedness.
https://anandamargauniversal.blogspot.com/

Shrii Prabhat Ranjan Sarkar states, “PROUT’s system of socio-economic groupifications is a comprehensive approach to the socio-economic problems confronting society. If people adopt such an approach, society will move along the path of progress with increasing speed, overcoming all bondages and hindrances. Human society will enjoy a bright and glorious future.” (2)

Namaskar,
In Him,
Satyadeva

~ In-depth study ~

Samaj vs geo-political patriotism

Prout philosophy states, “Small states are struggling to survive. People are more interested in forming larger and larger socio-economic units to ensure the welfare of all than in maintaining many small states. Narrow sentiments are gradually fading away and a universal outlook is arising in the minds of human beings. Science and technological development have exposed the blind faith and dogma that have suffocated many sections of society, and gradually humanity is advancing towards an age of rationality and common interest. The present age is not the age of large animals and small states.” (3)


Samaj: based on universal sentiments

Prout philosophy states, “In accordance with this trend, PROUT advocates the formation of self-sufficient socio-economic units [samajas] throughout the world. They will work to enhance the all-round welfare of the people in their respective areas and unite humanity on a common ideological base. The interests of all local people will be guaranteed and gain proper recognition. As each unit [samaj] becomes strong and prosperous it will merge with other units. The formation of a world government will assist this process of integration. Socio-economic units [samajas] will thus facilitate the comprehensive, multifarious liberation of humanity.” (4)

Prout philosophy states, “The applied side of PROUT is based on universal sentiments and not geo-political patriotism, as are other theories and philosophies. While such theories encourage enmity and rivalry, PROUT’s socio-economic units [samajas] will all work together and cooperate with each other.” (5)

Prout philosophy states, “To establish a well-built social order in any country, three factors are essential. First, there must be proper ideological inspiration for individual and collective progress. All-round progress and advancement can be achieved when society is based on universal principles which are given practical shape so that they become a fundamental part of the socio-economic structure of society. The second factor is discipline. Some countries of the world are fast losing their power because there is no discipline in individual or collective life. To build a well-knit social order, discipline is an essential prerequisite. Thirdly, there must be economic stability. The economy of a country must be sound.” (6)

Universal in Spirit, Regional in Approach


 Prout philosophy states, “Socio-economic units [samajas] are bound to gain great popularity all over the world within a short time. While there may be diverse cultural expressions and socio-economic potentialities in different units, the points of difference should not be allowed to divide humanity. If the common sentiments of human beings are given prominence and the points of unity are made the basis of collective development, diversity will enrich humanity rather than tear it asunder. If each socio-economic unit [samaj] is inspired by a comprehensive ideology and a universal outlook, human society will move ahead with accelerating speed towards a sublime ideal.”
  “A sound ideological base is a prerequisite for 'Socio-Economic Groupifications'. Such a foundation is provided by universal humanism, which has the potential to unite all humanity. Universal humanism will not be established on the hard crust of the earth overnight, but will come to fruition gradually, stage by stage. It will include each and every person in the world, as well as animals, plants and inanimate objects. If a single person remains outside the influence of universalism and becomes a victim of exploitation, then the foundation of universal humanism will be undermined. Hence, PROUT has adopted a rational method to solve socio-economic problems which may be characterized as universal in spirit but regional in approach.” (7)

By the above teachings, it is evident that samaj theory is based on broad-minded, universal thinking that leads to the development of one human society. The development and implementation of self-sufficient socio-economic units [samajas] piece together to form one wholesome human society free from exploitation and dogma.
https://anandamargauniversal.blogspot.com/

Criteria for forming & merging samajas


Lastly, with respect to some who feel that the formation of samajas is purely language based, the following teachings will clarify this misnomer. First the Propounder outlines 5 factors for the formation of a samaj (socio-economic unit).

Prout philosophy guides us, "While forming socio-economic units, several factors should be considered. These include same economic problems; uniform economic potentialities; ethnic similarities; the sentimental legacy of the people; and similar geographical features." (8)

Next Shrii Prabhat Ranjan Sarkar outlines the four criteria for merging two or more samajas (socio-economic units).

Prout philosophy guides us, "Where there is economic parity, cultural mixing, communication facilities and administrative efficiency, it will be easy and natural for two or more adjoining units to cooperate, because they will have attained a high degree of socio-economic uniformity. In such cases they should merge to form a single larger unit. This will further the welfare of their respective citizens and enhance their socio-economic interests." (9)

By all this it is readily apparent that language is not the sole factor in forming a samaj.
https://anandamargauniversal.blogspot.com/


Samaj: socio-economic universal movements

The chapter 'Socio-Economic Groupifications' from the Prout in a Nutshell series is dedicated for the samaj movement. As we know, the central idea of samaj theory is based on socio-economic movements; and that is exactly what is discussed in the chapter 'Socio-Economic Groupifications'. In that discourse Shrii Prabhat Ranjan Sarkar discusses: (a) the fundamentals of samaj, (b) the basis upon which samajas are formed, (c) the foundational requirements of samajas, (d) and other key and important points.

Anyone can easily understand that the guidelines of samaj have been given in many chapters of Prout, and that it is part and parcel of our social philosophy and perfectly consistent with all the teachings and theories of Ananda Marga.

By reading this above teaching, anybody can easily understand:
(1) What is samaj;
(2) That samaj is according to Prout principles; and,
(3) That the function of samaj is to fight against all types of exploitation—for the progress of the local population of one particular area.

So certainly it is clear then that the samaj theory lies squarely within the jurisdiction and teachings of Prout.
https://anandamargauniversal.blogspot.com/


One major reason behind the samaj movement

Having a few affluent countries while the rest of the world is facing a serious crisis on different fronts does not represent the glory of human society. The undeniable truth is that those so-called affluent countries became affluent by sucking the vital juice of so-called poor countries. To root out this malady Shrii Prabhat Ranjan Sarkar wants that in each and every area, local people should rally around and fight against exploitation, and become self-sufficient in all respects. To give practical shape to this idea He has formulated the samaj movement which is, as noted above, well-discussed in Prout-13, 4th chapter.


What is samaj (socio-economic unit)

A socio-economic unit (samaj) is formed on the basis of a few factors listed here in seed form.

Prout philosophy states, “While forming socio-economic units [samajas], several factors should be considered. These include same economic problems; uniform economic potentialities; ethnic similarities; the sentimental legacy of the people; and similar geographical features.” (10)

Here below one of the points is discussed in detail.

Shrii Prabhat Ranjan Sarkar states, ““Same economic problems” refers to the common economic problems confronting people in a particular unit and may include the lack of markets for locally produced goods, surplus or deficit labour problems, communication or transportation difficulties and lack of irrigation water. Ascertaining whether or not a similar set of economic problems exists in an area is the first thing which should be clearly analysed when forming a socio-economic unit. The economic problems of the socio-economic unit, and their solutions, should be well understood.” (11)

References
1. Prout-13, Socio-Economic Groupifications, p. 23
2. Prout in a Nutshell - 13, Socio-Economic Groupifications
3. Prout in a Nutshell - 13, Socio-Economic Groupifications
4. Prout in a Nutshell - 13, Socio-Economic Groupifications
5. Prout in a Nutshell - 15, Some Aspects of Socio-Economic Planning
6. Proutist Economics, Developmental Planning
7. Prout in a Nutshell - 13, Socio-Economic Groupifications
8. Prout in a Nutshell - 13, Socio-Economic Groupifications
9. Prout in a Nutshell - 13, Socio-Economic Groupifications
10. Prout in a Nutshell - 13, Socio-Economic Groupifications
11. Prout in a Nutshell - 13, Socio-Economic Groupifications


*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section 2: Prabhat Samgiita ==

You are all around me
 
"(Toma'ke) ka'che peye tabu cena' da'y..." (Prabhat Samgiita #4792)

Purport:

O’ Parama Purusa, Baba, even when having You close, it is hard to realise that You are the Controller of the universe. Wherever You live - in the divine world of Goloka or in the world of bhaktas, Gokula - I do not think so much, as long as I find You close. You are all around me but I can’t see You.

When I face the scorching heat of the burning desert, or when I see the pouring rain of the monsoon season, I do not understand what You are conveying to me through these signs. Similarly, when I see the softness of the winter season and the sweet fragrant breeze of the spring season, I cannot fathom what You are hinting at. O’ Parama Purusa Baba, You are all around me, helping me always, but I fail to comprehend Your liila.

In the very soft, cool breeze of hemant (pre-winter), and in the extremely cold season when staticity abounds, I feel in my mind that You are my Saviour in the form of fire keeping me warm. When the tender, colourful leaves of the spring season, and the sweet fragrance of the flowers full of nectar are pouring Your love, everything becomes charming. Even then it is hard to recognise You. Baba, You are all around me, but I do not perceive You. O’ Parama Purusa, Your infinite liila is incomparable...


== Section: Important Teaching ==

Incantation & mantra: not same effect

The English term incantation just means 'repeating something again and again'. That is incantation. So incantation does not lead to liberation. Whereas the repetition of mantra leads to liberation. So incantation and mantra are not the same thing. There is no proper English word for the Sanskrit word mantra. Although we use the word 'incantation' for mantra but it is not the proper word for the Sanskrit term ‘mantra.’ (1)

Ananda Marga ideology states, "In Sanskrit the term Mantra means Manana't talrayet yastu sah mantra parikiirttiah-- 'Manan means 'inner suggestion', 'repetition within'. And Tarayet yastu - 'after this manan, when that entity liberates you from all metaphysical, all psychic and suprapsychic and also from all spiritual bondages, then it is known as mantra: Manana't ta'rayet yastu sa mantrah parikiirtitah." (2)

Note: As explained in Guru’s above teaching, the term “incantation” simply means to repeat a word or phrase over and over again. For instance, if one repeats, 'Tom, Dick, and Harry', 'Tom, Dick, and Harry' again and again, then that very repetition is an incantation. Because incantation just refers to saying or chanting the same words in a repetitive style, again and again. There is no requisite for spiritual progress per se and an incantation does not lead to one’s liberation.

Whereas when a mantra is repeated with proper ideation, then the aspirant will progress along the path of spirituality and be granted liberation. The repetition of a mantra brings about that particular result. And that is the essential difference between incantation and mantra. The repetition of a mantra leads to liberation, while an incantation does not. That is why we say that the English term incantation does not accurately represent the term mantra.

References
1. English summary of Guru’s teaching given in Bangla.
2. Ananda Vacanamrtam - 23, Oṋḿkára and Iśt́a Mantra

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