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Monday, August 6, 2018

When democracy is harmful + 4 more


Baba

When democracy is harmful

Namaskar,

The Propounder of Prout, Shrii Prabhat Ranjan Sarkar, guides us how majority decisions can lead to disunity and divisions within a family. Suppose there are 6 grown siblings who share a house together. Four are rice eaters and wish to keep rice as the staple food in the kitchen. The two bread eaters object. A vote is taken and by a 4 to 2 majority it is decided that rice shall be the accepted staple food in the house. This greatly annoys and disturbs the bread-eaters and they move out, thereby dividing the family. On sensitive issues a democratic, majority decision sparks anger, alienation, and disunity. In these types of circumstances, the rational approach for these six siblings would be to consider the wishes of everyone and allot funds for both rice and bread. By this way, all can still peacefully and practically co-exist.
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Democracy caused unrest in various places

Over the few years, there has been similar issues with the Russian control of Chechnya, the Chinese dominance of the Uighers in western China, the Singhalese rule of the Tamilians in Sri Lanka, the Turkish governance of the Kurds in Turkey, and the Egyptian rule of Sinai etc. In all these regions there is unrest and crackdowns as the majority government aims to impose its will and regulations on local populations. These places are areas of perpetual violence and opposition. So a majority vote by the ruling regime is not sufficient for creating peace in an area, rather it sparks resentment, disunity, and insurgency. The above are all cases where a majority decision  alienated and infuriated a section of the population. In result, there was serious social discord, violent uprisings, and division.

Prout philosophy states, “There are occasions when majority decisions do not create unity in society because people are more or less divided on an issue. In such circumstances, the leaders should be very cautious when making their decisions, and take special care to safeguard the interests of everybody. In particular, they should select a course of action which does not harm the sentiments of any group. For example, suppose there are seven brothers in a joint family, and these brothers are divided on an issue. Four brothers may be on one side and three brothers on another. If the head of the family takes a decision based on the wishes of the majority, the family will be divided into two groups. Therefore, a decision should be taken which safeguards the interests of all the brothers.” (1)


Unity heightened by forgoing democracy

Here we examine how the system of majority rule system in a democracy can - in some cases - lead to infighting and disunity. Up till now, amongst the various political systems, democracy has been the best of a bad lot. The ideal system will come in the future. Until that time, we must stick with democracy, despite its pitfalls and limitations.

There are occasions where majority rule was not followed and in result there was greater unity in society. When the black slaves were freed in the US, that was not a majority decision. If it had gone to a democratic vote or referendum, their freedom would not have been granted. In response, there would have been a revolt, and that would have led to more struggle and strife and tremendous bloodshed. Those in power understood well that a majority decision to keep blacks enslaved would be tantamount to pouring gasoline on a fire. Thus, a proclamation was made to set blacks free; this issue was never sent for a referendum. In result, the blacks were freed and society was far better off than if they voted and the majority decided not to free the black slaves. Thus, on sensitive issues a democratic, majority decision can spark anger, alienation, and disunity.
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Peace by forgoing democracy

A similar event occurred with granting women the right to vote. In various countries around the world, the male franchise era voters with their male-dominated world view could have taken a majority decision not to grant voting rights to women. Had they done so, there would have been terrible discord and tension in society. Due to social pressure and circumstance, those at the helm came to the conclusion that women must be given franchise. They understood that this would promote greater peace and harmony in society.

And this whole episode can happen vice-versa as well. We can also imagine that in the matrilineal order, it could happen that males are not allowed to vote. The female franchise era voters with their female-dominated world view could take a majority decision that restricts males from voting. And this might continue for some time. Then due to social pressure, those leading females may decide that they have no option but to grant voting rights to males - otherwise there may be tremendous backlash. So even though those females are in power and represent the majority, they understand that in order to create a stable society males also must be given their franchise. We can easily imagine this being the case in a different era.

On sensitive issues a democratic, majority decision sparks anger, alienation, and disunity. The overall point which Shrii Prabhat Ranjan Sarlkar has given is that the democratic approach does not bring social harmony if a majority decision is made on certain sensitive issues. On limited occasions, the rule by majority is fine. Yet there remain numerous instances on delicate topics where a majority decision only serves to alienate and anger many people ultimately causing division and disunity. We have to remember that care and caution are needed to build a unified society. Simply resorting to majority rule will not do. That is the Proutistic guideline.
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Conclusion

On certain occasions, the democratic approach works well, but in many circumstances the result of majority rule is harmful. There are many delicate issues that should not be decided by the democratic process because such majority decisions harm the sentiments of the people, thereby leading to disunity and division.

Namaskar,
In Him,
Sutreshvar

 
~ In-depth study ~


Democracy can cause breakdown of a family or social unity

A similar type of example can be raised regarding loud music. Suppose there are 6 people living together and 4 wish to play loud music at night while the remaining two prefer a quiet house. If a majority decision is made to allow loud music, then the remaining two will leave. One creative solution would be to ask people to wear headphones when listening to loud music. But if this is overlooked then this could be another case where a majority decision leads to the breakdown of a family or social unity. That is why on sensitive issues, other means need to be employed to protect the comfort and interests of all. 
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Language issue and Ukrainian crisis


Here is another event in our recent history that speaks to this point. The Russian citizens, although a majority in the state of Crimea, were a minority population in Ukraine. By majority rule, the government of Ukraine imposed the Ukranian language on those Russian speaking people in Crimea. The rest is history. Just a few years ago Crimea was seized back by Russia and those Russian speaking inhabitants rejoiced in coming under Russian rule.
   On February 23, 2014, the second day after the flight of Viktor Yanukovich, while in a parliamentary session a deputy from “Batkivshchina” Vyacheslav Kyrylenko moved to include in the agenda a draft that would repeal the 2012 Law “On the principles of the state language policy”. The motion was carried with 232 deputies voting in favor, the draft was included into the agenda, immediately put to a vote with no debate and approved with the same 232 voting in favor, making Ukrainian the sole state language at all levels.
   The attempt to repeal the 2012 Law “On the principles of the state language policy” was met with great disdain in Crimea and Southern and Eastern Ukraine provoking waves of anti-government protests, ultimately culminating with the Crimean crisis.
   Repeal of the law was met with regret by the Secretary-General of the Council of Europe.[35] The OSCE High Commissioner on National Minorities expressed concern over possible further unrest due to the repeal. (Courtesy of Wikipedia)
If Ukraine had governed Crimea in a rational way without language imposition, things might have been different. So while they may be many reasons for this crisis in Crimea, certainly a key factor was language. Here again we see how on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.
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How to clean democracy

The following is the Prout discourse titled: Compartmentalized Democracy.
Prout philosophy states, “Now let us discuss some reforms to democracy. Democracy cannot succeed in countries where people are illiterate, immoral, or backward. Countries like England, the USA and France are suitable for democracy, but even these countries need to introduce some reforms.
First, legislators in the states and at the centre should be elected on the recommendations of the people at large. At the time of electing representatives the people should pay heed to their education, moral standard and sacrifice for the society etc. If the representatives are elected keeping in view these factors, they will not be guided by party interests but by collective interests. In their minds the interests of the entire human race and society will dominate, and not any class interests. They will be able to enact laws keeping in mind the prob lems of all and sundry, thereby accelerating the speed of social reconstruction. Their impartial service will bring happiness to all.

“The voting rights should be vested in educated persons who have political consciousness and awareness of people’s problems. Age should not be a bar to voting right. If illiterate people are given voting rights there is the possibility of antisocial and incompetent representatives being elected.

“To provide a fearless and independent ambience to the administration, the secretariat should be kept free from pressures from the cabinet. The cabinet should confine itself to legislation, the passage and passing of the budget, the implementation of its plans and policies, defense etc. The power of ministers should remain confined to the parliament and they should not poke their nose into the workings of the secretariat. The chief secretary should not be under the president or the prime minister but should act independently as the executive head. All the secretaries should work under the chief secretary. Free from cabinet pressures, every department will serve the people well.

“In the present system the judiciary functions under a cabinet minister, and pressure from the minister may impair its independent functioning. To remove this defect and to ensure impartial justice, the judiciary should have the right to function independently. In no case should the chief justice be treated as inferior to the president or the prime minister. Only moralists and honest persons should be installed on the hallowed seat of justice. If people fail to keep this issue under their close scrutiny, injustice will take the place of justice.

“[[Finally, for the proper utilization of the nation’s revenue and to ensure that every paisa is spent on building up the nation, it is extremely important that the audit branch as well be independent. The auditor general should be independent of the president. Only the independence of the auditor general can ensure that this branch will be able to fearlessly check the accounts of every other branch. Thus it should be a separate administrative branch of government, and independent of the party holding a majority.

“All the four branches mentioned above should be given the scope to function independently. Thus there will be four compartments. No compartment will function under another.]]

“But in such a situation there is still the possibility of injustice and exploitation. So to supervise or monitor the function of all these compartments, the benevolent dictatorship of the board of Sadvipras is required so that spirituality will reign supreme.” (2)

References
1. Prout in a Nutshell - 16, Three Cardinal Socio-Political Principles
2. Prout in a Nutshell - 14, Compartmentalized Democracy


*        *        *

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

*        *        *

== Section 2: News ==

Baba adopted Kinshukji socially, not legally 

    Today the truth was unfolded. Ac Kinshukji has passport in the name of Rajat Datta. However he applied for new passport in the name of Ac Kinshuk Ranjan Sarkar. During Police Verification, Police came to know that Ac Kinshukji already had passport in the name of Rajat Datta. Police could not find any document (birth certificate, Education certificate, etc) which confirm that his name is Kinshuk Ranjan sarkar and has been adopted by Srii Shrii Anandamurtiiji.

    In absence of documents, Police smelt "Forgery"and hence Police escorted him to another Police station where he was questioned by top Police officers. However, after displaying so many court case documents that he is now heading AMPS as Kinshuk Ranjan sarkar.........Police, at last, released Ac Kinshukji....

    His Passport documents are still pending.......He is still waiting for Passport in the name of Ac Kinshuk Ranjan Sarkar...No one knows whether he will get it or not....However it has once again been confirmed that Baba adopted him socially, not legally......

    Above news was confidential. But One WT of Kolkata group Ac Devkrishnananda Avt who never accepted Kinshukji as PP, disclosed / revealed above facts in whatsapp groups. In fact there is a team of WTs in Kolkata group who do not accept Kinshukji as PP / President.

- Reporter


== Section 3: Prabhat Samgiita ==

Keeping faith in Your name

"Toma'r na'me bha'siye dilum a'ma'r sa'dher tariikha'ni..." (Prabhat Samgiita #4755)

Purport:

O' Parama Purusa, I float my little boat trusting on Your name, surrendering everything unto You. By Your blessing the watercraft of my desires will float along through all the crests and troughs - across the highs and lows - day and night. I do not have any fear due to Your special care. You are my eternal shelter. All my desires and longings are depending solely on You. You are my all. I have full faith on Your karun’a’; my whole existence floats in the incantative waves of Your divine name. 

O' Parama Purusa, You are my Goal and my dhyana. You are so gracious - always calling me and bringing me closer to You. On the dark, stormy night in the midst of the loud thunder and streaking lightening, my tattered vessel will not shake or tremble because I am Yours. You are my everything. 

Baba, O' Divine Entity, on the one side the whole panoramic scene is absolutely brilliant: As I go along, the entire water, air, and sky are suffused with the golden refulgence of the sun's rays. Everything is sparkling. Yet on the other side, due to my own faults and shortcomings, my existence is stained in blackness. By Your mercy, I will carefully sort through all the good and bad things - keeping all the positive attributes and removing all the negative ones. 

Baba, my whole existence is revolving around You - singing Your name and glory. You are my everything…

== Section 4: Important Teaching ==

O’ Parama Purusa think about me too

Here following is an English summary or gist of the below Bangla teaching:
With one brain how can you compete with Parama Purusa. Better is to tell Him that, “O’ Parama Purusa, You have innumerable brains. Think for me too and solve my problems. With one brain how much can I do.” By this way, one should surrender unto Him. (English summary)
Ananda Marga ideology states, “তুমি একটা brain নিয়ে, তাঁর সঙ্গে পারৰে কী করে ? তার চেয়ে সময় থাকতে ৰলে ফেলা ভাল, যে “তোমার অতগুলো brain রয়েছে, আমার চিন্তাও করো, আমি আর একটা brain-এ কী করতে পারি |” (1)

Reference
1. The Thousand-Headed Puruśa, V06-15-(E) MGD 17 December 1978 Calcutta


== Section 5: Links ==

Recent postings
Other topics of interest
More important letters
About Shravanii Purnima (26 Aug 2018) & cemetery sadhana
  1. Our utsava
  2. Meditation in cemetery
  3. First diiksa day
  4. Way to awaken sadhana

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Reply to: anandamargauniversal1@yogasamsthanam.net

Baba

This email contains five sections:
1. News: Baba adopted Kinshukji socially, not legally
2. PS #0966: Keeping faith in Your name
3. Posting: When democracy is harmful
4. IT: O’ Parama Purusa think about me too
5. Links


Dichotomy: east & west + 4 more


Baba

Dichotomy: east & west

Namaskar,

Here we examine the scene of pet care and, in particular dog care, in the USA nowadays. It is reported that Americans spend $60+ billion annually catering to their pets, accessing services like pet resorts, spas, dog walkers, doggie massages, and personal trainers etc. Yet side by side, in the US there remain 2 million homeless people, 45 million Americans living below the poverty line, unable to get the minimum requirements needed for life, and millions of children who go to bed every night hungry.
https://anandamargauniversal.blogspot.com/


Animals pampered & worshiped - humans overlooked

In addition people have become extremely emotionally linked with their pets: They talk to, phone, and kiss their dogs and have their dogs sleep with them in the same bed at night. Tragically in this materialistic, technological society, people have become alienated from one another and distanced from spirituality; instead they invest a huge amount of their emotional care unto their pet, i.e. dog. Thirty-three percent talk to their dogs on the phone or through an answering machine when they're away. Then there are others who dress their dogs up and push them around in strollers, etc. Many have dogs sleep in their beds and rest on the couch. And if the dog starts whimpering, they will bend over backwards to please their dog. Many say they've slept with their pets for years. Others report that their cat loves sleeping on the bed and those pet owners even kiss their cat, sometimes on the lips. As reported, on the one side, dogs are treated lavishly and given top-grade care; and, on the other side, there are millions of homeless people in the US, who have nowhere to live and no food to eat. This is the growing dichotomy.

We see a similar imbalance in India where due to religious dogma cows are worshiped as divine beings and a whole section of society is deemed untouchable. And in some areas of India where materialism has really caught hold, they are veering towards the US pet syndrome as well.  But this is not just about the US or India. This is a model of what happens when a land becomes extremely materialistic and self-centered as happened in the US, or when religious dogma takes precedence over human values such as in India. Those regions leaning in either of these directions should be alert.
https://anandamargauniversal.blogspot.com/

Humans are not second class citizens to dogs

Our first and foremost duty is to take care of humans and then animals; indeed when our fellow brothers and sisters are hungry while dogs are treated like kings, then what kind of society is that. Certainly we are to love all beings, including dogs, but not at the expense of human care. These are the parameters of our Ananda Marga ideology.

Ananda Marga philosophy states, "In many countries the cost of the monthly meat ration for the dog of a rich person exceeds the salary of a teacher." (1)

According to cardinal human values, we are to give priority to the care of our fellow human beings; humans should not be second-class citizens in favour of dogs etc. We should first ensure all humans are properly housed, fed, cared for, clothed, and educated.
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Global poverty while dogs live like royalty

Unfortunately, nowadays, billions and billions of dollars are spent on luxury items for dogs while around the globe there are at minimum 2 billion people living in ghettos, slums (jhuggi-jhopari), and shanty towns etc. So many of our brothers and sisters live without clean running water, while innumerable dogs in the US drink filtered water out of silver bowls. The situation has really become externe. This is how capitalism works: The rich become richer and the poor become poorer. Those with excess money become degraded.

Ananda Marga philosophy says, "Where there is over-accumulation people tend to misutilize wealth by indulging in their baser propensities rather than their finer ones." (2)

The wealthy in the US spend more on indulgences for themselves and extravagances for their pets than helping the suffering humanity. Indeed, the amount of money ($60 billion) spent on pets in the US is more than the gross domestic product of 113 nations around the globe, including countries like Oman, (59 billion), Costa Rica ($57 billion), Panama ($55 billion), Uruguay ($54 billion), Lebanon (51 billion), El Salvador (25 billion), Nepal ($21 billion), and Iceland (19 billion). Pet owners in the US spend six times as much on their pets annually as what the entire country of Tajikistan spends in a year.  Please read below to learn how pampered dogs have become in the US, whereas people shun other humans who are in need.

According to cardinal human values, greater emphasis should be placed on the care and well-being of all humans. Now, however, due to the bent of materialism, many animals (dogs)  in so-called first-world countries like the USA are treated far better than humans in many parts of the world. People spend an extravagant amount of money pampering their dog while children in shanty towns run half-naked in the street. The whole situation is abominable. There needs to be a call for a reordering of priorities wherein human cardinal values are wholly embraced by people around the globe. First all humans should be given scope to lead a life of dignity and then we can focus on the care of all animals, not just domesticated dogs and cats.
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Pet owners not to be confused with animal lovers

Just because Americans spend $60 billion on their pets does not mean they are animal lovers. The US population consumes more than 50 billion pounds of beef each year and nearly 60 billion pounds of chicken each year. The population is goaded by sentiment and indulgence, not rationality and neo-humanism. Out of selfishness, they spend huge money on those pets that they adore, and out of selfishness, they eat huge amounts of animal flesh, not caring for the welfare of those cows, pigs, chickens etc. So who can think that the $60 billion spent on pets means this is a nation of animal lovers.


Conclusion

Why has all this happened? Those who are extremely selfish, and think only about themselves, cannot adjust with any other human being. So they end up living with pets. In order to cohabitate with others one has to sacrifice and consider their feelings as well. Then it is possible to live with someone. But if you are extremely selfish and do not care about others’ feelings or opinions, their comforts and discomforts, their likings and dislikings, then you end up living with pets. Your own progeny will run away from you and will not like to even talk with you. And that is what is happening in materialistic countries, unfortunately. People are extremely selfish. Whatever right or wrong they do is done for their own self. If they feed the hungry or serve the sick, they do for their own self-satisfaction, not for the welfare of the hungry or the sick. And this same selfishness is the cause of their misery, depression, isolation, loneliness, and suicide. It is sad.
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Namaskar,
Gagan
George Harris

~ In-depth study ~



What is meant by sacrifice

Compromising on the point of dharma when living with or surrounded by people not following 16 points, is not the proper approach. That is, nonetheless, not the subject under discussion in the above posting. The point of this posting is that in materialist societies people become so selfish that they cannot live with others and prefer to live just with dogs and cats, with whom they do not have to give up any of their selfish ways.

The word "sacrifice" can be used in two ways. The use of the word sacrifice in the above post, has to do with being flexible and broad minded on basic, non-dharmic points, in order to get along well with other people. Living in a collective environment involves sharing duties such as cleaning and cooking, and not being small-minded about one's personal physical space. For example, if one is living in a jagriti it is likely one may not have one's own bedroom, and may be sleeping on the floor in a room in which others also sleep. It involves sharing a bathroom, and other facilities of the house, and doing so in a friendly, broadminded way with fraternal and family feeling. Those who are selfish and materialistic cannot manage these basic things and prefer to live alone. It involves sacrifice of small-minded personal pleasures to live with others-- and in the process actually gaining far more. Baba says in Caryacarya that one should have a sacrificing nature. Here the word sacrifice means looking to the welfare of all and not just to those of oneself. Being ready to forgo personal pleasures for the welfare of the collective.  Baba exhorts us to follow the path of "Sadhana, service, and sacrifice". Here the translation of sacrifice is "tyága". That is the sense in which the word sacrifice is being used.

The use of the word "sacrifice" in the sense of sacrificing one's dharmic values, is not at all at issue here. No one established in AM ideology and AM practices would ever suggest compromising on points of dharma in order to support the lifestyles of crude individuals. It is true one can find examples of such compromise among those not established in AM practices. For instance, if after dharmacakra someone tries to convince others to forgo their asanas and join in the collective meal, this is not the sort of "sacrifice" Baba refers when He says one should have a sacrificing nature. The use of the word sacrifice in the negative sense, meaning compromise of dharmic values, is not at issue in the above discussion in which broadmindedness and compassion for fellow human beings is being encouraged.

To what extent Margiis should consider cohabitation-- what we call collective living? We should always seek to live collectively with other Margiis. Living collectively is part and parcel of our Ananda Marga way of life. It forces one to come out of one's own shell, to live with others as a family. Living with Ananda Margiis is one of the greatest boons.

It goes without saying that we are not encouraging Margiis to live with non-Margiis. We should serve all and look upon all as manifestations of the Supreme. Indeed, it is our duty to serve and seek to help all sorts of people-- whether they be drug addicts, alcoholics, criminals, etc, they are all our brothers and sisters. But to serve others does not mean living in such a manner where dharmic principles and the overall sanctity is violated.

The True Costs Of Owning A Pet
~ Courtesy of Forbes ~

Adopting a dog from an animal shelter can cost as little as $50 in fees, while breeders can charge upward of $600. But consider these other expenses, says Buchwald: food, vet visits, training, medical insurance, grooming sessions, toys, treats and dental cleanings. Plus, once your pooch ages, he or she could very well need medications, arthritis supplements or surgeries. All told, for a large dog, that could mean at least $1,570 a year. Over a 12-year lifespan, adding in various one-time expenses, a large dog can cost upward of $22,000. And city dwellers who employ dog walkers will really need to dig into their pockets: With a year of short group walks running about $5,000, figure on spending at least $83,000 total over a big dog’s lifetime. (Courtesy of Forbes)

$12 million to a lapdog
~ Courtesy of NPR ~

This is a book about those changes. It's a story about how America's housepets have worked their way into a new place in the hearts, homes, and wallets of their owners. In a relatively short period of time, the United States has become a land of doggie yoga and kitty acupuncture and frequent-flier miles for traveling pets, a society where your inability to find a pet sitter has become an acceptable excuse to beg off a dinner invitation, a country where political candidates pander to pet owners and dog show champions are feted like Oscar winners. Sure, some tales of pampered pets still have the occasional ability to amaze us. Take hotelier Leona Helmsley's will, for instance, in which the "Queen of Mean" left $12 million to a lapdog named Trouble while giving nothing to several of her own grandchildren. Such far-fetched stories are part of what scholar James Serpell calls the roi s'amuse tradition of pet tales: The king amuses himself. But for the country's 70 million non-Helmsley pet-owning households, other examples of everyday luxury, once unimaginable, seem de rigueur. Yesteryear's table scraps have been replaced by this year's home-delivered doggie dinners. (Courtesy of NPR)


Michael Schaffer: America's Going To The Dogs


== WILL NOT USE ENTIRE ARTICLE BUT KEEP ETHICAL ISSUES ALIVE

"Pet fashion shows, Chihuahua social networking, veterinary antidepressants [and] ambulance-chasing animal lawyers" are just the tip of what Philadelphia-based journalist Michael Schaffer says is a kind of pet-obsession iceberg in the lives of the American middle class.

When Philadelphia-based journalist Michael Schaffer's dog started messing the house and barking non-stop while he and his wife were at work, he went to his veterinarian for help.

"It's called separation anxiety," his vet said. "There's a drug for that."

And while Schaffer and his wife had promised themselves they wouldn't be like those pet owners who spend a fortune on their pets, they sprung for the antidepressants anyway — and then he wrote a book about it.

In //One Nation Under Dog,// Schaffer explores the $43 billion industry (2009 estimate) that's grown around our obsession with our pets and how that booming market reflects our evolving ideas of consumerism, family, politics and domesticity.

But One Nation Under Dog is no dry industry analysis: It's a book, as Schaffer explains on his Web site, that's meant "to say as much about how contemporary humans live as it does about the modern lives of dogs and cats."

Schaffer has worked as a writer and an editor at the Washington City Paper, U.S. News and World Report and The Philadelphia Inquirer.


               ~ FROM DOGHOUSE TO OUR HOUSE ~

By the time we finally saw Murphy, we'd driven the two hours of highway from our house in Philadelphia to what felt like the last rural place in all of New Jersey. We'd nosed through the town— over a pair of railroad tracks, past a warehouse, down a short road. And we'd gingerly tiptoed past the chain-link fence that held Boss, the massive Saint Bernard at the shotgun-style home opposite the town's small-scale animal shelter. My wife spotted him first, an oddly undersized example of the same breed running around the muddy melting snow in the kennel's yard: "It's Murphy!" she exclaimed.

We'd spotted the pup a few days earlier on Petfinder, the Web site that lets prospective adopters eye hundreds of thousands of potential adoptees from shelters all over the United States. For a long time, we'd visited the site as a diversion, a way to kill time at work staring at snapshots of wet noses and wagging tails and drooling jowls. We'd e-mail links back and forth, each of them attached to a heartbreaking story of how this particular dog was a sweetheart who really needed a place in some family's happy home. Eventually, we got to thinking that it was about time we became that happy family.

And then we stumbled across the page that featured Murphy, his tongue drooping, his watery eyes staring cluelessly from inside a cage that turned out to be only two hours away. When we arrived that morning, we'd been talking about him long enough to feel like he was already part of our household. The woman who ran the shelter mashed a 100-length cigarette into an old tin of dog food as she led him over. As they got close enough for us to see the matted dreadlocks on Murphy's back, Boss began growling. "Don't mind him," the woman said, as the guard dog's growls turned to angry barks. "Boss don't like other dogs."

Murphy, though, was another story. He was sweet and cuddly and goofy, exactly as we'd wanted. Of course, we tried to stay skeptical. Knowing little about dogs when we started thinking about getting one, we'd searched for wisdom in a book on how to adopt an animal. Don't let those heartbreaking shelter stories trick you into getting an animal you can't handle, it warned. Put them through the paces now, or suffer later. So in the ensuing half hour, we tried the book's suggested tests as best we could. We put food in front of him and then snatched it away. No growling. A good sign. We put more food in front of him and then pushed his face away as he ate. No nipping. An even better sign. The shelter manager gazed with dismay at this spectacle of anxious yuppiehood: one of us reading reverently from the book, the other vaguely executing its tests on the befuddled dog, neither of us quite sure what to do next.

Following the book's instructions as if they were holy writ, we asked how Murphy had wound up in the shelter— and then steeled ourselves
against what we'd been warned would be a maudlin spiel designed to undercut doubts about a potentially troublesome pooch. The dog, we were
told, had been brought to her kennel twice. First he was turned in by someone who the manager suspected hadn't been able to unload this
especially runty runt of his litter: Murphy was eighteen months old and 63 pounds at the time; ordinary male Saint Bernards can weigh in at 180. Next he was returned by a woman who couldn't housebreak him.

"But she was some kind of backcountry hick," said the shelter manager. "She didn't even know what she was doing." Ever since, Murphy had been waiting in a cage next to Boss's yard, staring up at people like us. "Look," she said. "I don't much care about you, but I do care about him. And if he goes and bites someone, someone like you will put him down, right? Since I don't want that to happen, I'm telling you: He don't bite."

The logic was pretty good.

The dog was pretty sweet.

The time was pretty right.

And so we said yes, signing some not quite official-looking paperwork the adoption document identified the dog as "Murfy"— before forking over one hundred dollars and agreeing to take into our lives a Saint Bernard with fleas and dreadlocks and a stench somewhere between warm bunion and rotten tripe. The shelter manager whipped out a syringe, planted what was purported to be a kennel cough shot into Murfy/Murphy's snout, and wished us well. We coaxed the dog into the backseat of our Honda, where he promptly fell fast asleep.

As we began the drive home, we felt a bit proud of ourselves. Not for us the fancy breeders sought out by so many in our sweetly gentrified corner of upscale America. Not for us the genetically perfect beagles and bassets and Bernese mountain dogs whose poop is sanctimoniously plucked from city sidewalks in recycled blue New York Times home-delivery bags. We'd gotten a dog, yeah, but we weren't going to become, like, those people— the ones who shell out for the spa days and agility training and homeopathic medicine for their animals, the ones who laugh it off when their puppies frighten children away from the neighborhood playground, the ones who give up vacations and promotions and transfers in order to save pooches with names like Sonoma and Hamilton and Mordecai from having their lives disrupted. No, not us.

That's what we were telling ourselves, anyway, when the PetSmart came into view along the edge of the highway. "We should go in— get some food and stuff," said my wife. "It'll just take a sec." Thus began our unwitting journey into the $41-billion-a-year world of the modern American pet.

It didn't take long to realize that the line between sober pet owner and spendthrift overindulger wasn't as clear as I'd imagined.

I started thinking about that very subject an hour or so after Murphy nosed his way into the PetSmart— at around the time the exhausted-looking staff at the in-store grooming salon told us there was no way they could attend to our filthy new pet today; we ought to have made reservations a couple of weeks in advance. My wife, who'd grown up with a dog and had roughed out a budget when we started thinking about adopting one of our own, hadn't been aware that salon grooming was such a standard piece of contemporary pet owning that chain stores had weeks-long waiting lists. Still, without having to shell out for a wash, we made it out of the store that day for under $200. Murphy had a new bed, a pair of collars, an extend-o-leash that expands up to twenty-five feet, a variety of chew toys— that he's never used— and other goodies. The spending seemed like basic, ordinary stuff.

But as anyone who's read one of the dog-owner memoirs that seem to occupy about half of the weekly New York Times best-seller list could confirm, it was no onetime expense. It's a basic law of pet storytelling: Just as the romantic comedy vixen must wind up with the guy she'd vowed not to marry if he were the last man on earth, so too must the beloved dog stomp and scratch and poop on your very last nerve— and chow down on your shrinking wallet— before weaseling his way into your newly receptive heart. No surprise, then, that four years later Murphy has gone through a variety of ever newer beds (he seemed not to like the old ones) and redesigned collars and leashes (we wanted to try the special ones that are said to keep dogs from pulling too hard) and still more chew toys (we have a PetSmart discount card now and live in the eternal hope of finding one he likes). He also owns Halloween costumes (too adorable to resist), reindeer antlers (ditto), and a picture of himself with Santa (alas, ditto once more).

He has been implanted with a LoJack-style microchip that will help us find him if he gets lost.

His food— or should I say "foods"— comes from that burgeoning market sector known as "superpremium."

He's stayed at an array of upscale local kennels— sorry, pet hotels — when we've gone out of town.

On other trips, when we took him along, he got to stay in our hotel room. One place left a doggie biscuit on his doggie bed and sent up a
babysitter when we went out.

Did I mention he's on antidepressants? The vet diagnosed his anxious howling when left alone as "separation anxiety," and it turned out there was a pill for it.

Or that he has a professional dog walker? In fact, the current one is his second; the first dropped him because she had too many clients.

Or that when we tote up the numbers, he's proven responsible for an eerily large portion of our social life? Dragging us into the neighborhood park on a daily basis, he's introduced a wealth of new neighborhood characters into our life. One of them was a cat whom Murphy— to his lasting regret— found shivering in a hollow tree. We brought her home and named her Amelia. And then there were two.

Then we decided to add a human baby to our flock. We'd known this would mean prenatal treatments for my wife. It was a bit of a surprise,
though, when other prenatal attention focused on treating Murphy. Worries about how the dog would react to that new child sent us
scurrying into the pricey orbit of one of our city's best-known dog trainers for six weeks of private lessons. Unfortunately, her take on
canine behavior was so different from that of the guy whose classes we'd first taken upon adopting Murphy that we went scrambling to the massive pet-care section of our local book superstore, where we have purchased a veritable library of books about how better to raise pets.

In fact, both pets hover around all sorts of other spending decisions, poking their snouts into our deliberations on things like furniture ("I like it, but Amelia would rip it to shreds") and— most painful of all — our purchase of an SUV (between a new baby, a Saint Bernard, and a Honda Civic, something had to give).

Despite all those early vows of pet frugality, I've not felt especially strange about any of the choices we have made. At the time, each of them seemed mundane and obvious: A dog needs walking when his owners stay late at work; furniture and cars ought to match a household's needs; and, particularly with a baby in the mix, it makes eminent sense to work on a large animal's behavior. I would say that the story of Murphy and us isn't the story of a couple whose priorities were upended by a heart-meltingly adorable animal but, rather, the tale of a household engaged in what has become the normal way to raise a four-legged member of the family. And yet when I tote it all up, the truth stares at me with its own big, wet eyes: I've seen those people, and I'm one of 'em. If you have pets in contemporary America, you probably are, too. Pleased to meet you.

There are an awful lot of stories about pets in the media these days, but nearly all of them fit into two basic categories.

Category number one is that old standard: the tearjerker, the tale of the abused and the abandoned, the victims of indifferent owners or dire shelters or youthful sociopaths or simply the cruel hand of fate. The years I spent researching this book were a big period for such stories. In Pennsylvania, a high-profile political campaign focused national attention on puppy mills, the high-volume, low-standards facilities where dogs are often kept in gruesome conditions as they churn out litter after litter of merchandise for the nation's pet stores. In Virginia, the indictment and imprisonment of Atlanta Falcons quarterback Michael Vick on federal dogfighting charges turned into a full-blown media circus as reports detailed the dozens of pit bulls brutalized at Vick's Bad Newz Kennels. And all across the country, the deaths of hundreds of cats and dogs who ate tainted pet food pulled back the curtain on an ill-regulated multibillion-dollar industry that happened to feature some of the world's biggest corporate names.

The sob stories stand in dramatic contrast to the second, and possibly even bigger, category of pet reportage: the pampered pet tale, the
gape-jawed peek at the animal kingdom's most coddled critters— and the masseuses, chauffeurs, and pet-set fashionistas who cater to them.
Whether they take the form of a local newspaper detailing the opening of, say, Duluth's first luxury doggie spa, or of a sober national
magazine like BusinessWeek dedicating its cover story to the booming U.S. pet industry, the pampered pet tales feature amazement— and hints of disdain— at what many pet owners now see as ho-hum basics of life with an animal. Yet while there's a small army of activist groups, and no shortage of scholars and reporters, who have dedicated themselves to uncovering the root causes behind the sad and often criminal stories in category one, there's far less material examining the dramatic cultural and economic changes that underlie the zany stories in category two.

---

This is a book about those changes. It's a story about how America's housepets have worked their way into a new place in the hearts, homes, and wallets of their owners. In a relatively short period of time, the United States has become a land of doggie yoga and kitty acupuncture and frequent-flier miles for traveling pets, a society where your inability to find a pet sitter has become an acceptable excuse to beg off a dinner invitation, a country where political candidates pander to pet owners and dog show champions are feted like Oscar winners. Sure, some tales of pampered pets still have the occasional ability to amaze us. Take hotelier Leona Helmsley's will, for instance, in which the "Queen of Mean" left $12 million to a lapdog named Trouble while giving nothing to several of her own grandchildren. Such far-fetched stories are part of what scholar James Serpell calls the roi s'amuse tradition of pet tales: The king amuses himself. But for the country's 70 million non-Helmsley pet-owning households, other examples of everyday luxury, once
unimaginable, seem de rigueur. Yesteryear's table scraps have been replaced by this year's home-delivered doggie dinners.

What happened? It's not like the animals have changed much. As any nostalgic pet-owning memoir will illustrate, the party in the
relationship that changes is inevitably the human. Historians tell us that we've always been suckers for that doggie in the window. But
exactly how that love manifests itself, and just who gets to go to the barnyard dance, has evolved dramatically. Compared to our
subsistence-farming ancestors, we're all kings now. So compared to their ancestors, our pets live like princes.

Tales of pet keeping can be traced back to ancient societies. Tales of animal pampering are nearly as old. In China, the Han emperor Ling was so enamored of his pets that he elevated them to the rank of senior officials in his court. Ling's dogs got the best foods, slept on ornate carpets, and were given personal bodyguards. For most of history, though, ordinary people had to be spectators for such amusements. They always had animals around, of course, like cows or chickens. But for the most part, even the animals who weren't there to be eaten had work to do, herding sheep or pulling carts. Until recently, few people could afford the variety of animal classified as a petthe one with no productive job whatsoever.

And so it was up to the blue bloods. Members of the Athenian aristocracy were said to pay twenty times the price of a human slave to buy
especially esteemed dogs. In Japan, the seventeenth-century shogun Tsunayoshi so loved dogs that he made it illegal to speak of them in
impolite terms; he instituted unpopular new taxes to pay for his own collection of one hundred thousand canine friends. In Uganda, the
despotic nineteenth-century king M'Tesa's love for dogs prompted courtiers to curry favor by keeping their own pets. In Britain, the
lapdogs in the entourage of Mary, Queen of Scots were clad in blue velvet suits; she snuck one of her beloved brood to her own execution,
where it was discovered after Mary was beheaded. King Charles II, whose passion for dogs was such that he once placed a newspaper ad after one of his pets went missing, became the namesake of his own line of Cavalier spaniels. After the Glorious Revolution placed William and Mary on the throne, the couple sparked a new fancy for pugs from William's native Holland. The British Empire has waxed and waned over the centuries, but Queen Elizabeth II still travels with her pack of corgis.

The connection between pet keeping and power remained true even as royals gave way to tycoons atop society's pecking order, and as pets
began to prowl the fault lines of class conflict. Nineteenth-century Parisian pet-keeping fashions, with a proliferation of books, coats,
collars, bathing outfits, and the like, might have put even contemporary Manhattan's pet scene to shame: Could fancy doggie day cares compete with wealthy flaneurs walking pet turtles through public arcades? But even as Europe's newly rich were embracing an ever-changing set of pet-keeping fashions, there were great concerns over the supposedly dangerous animals that belonged to the urban under-class. Moneyed types worried that the blue-collar dogs had picked up what they saw as the violent, unclean customs of their human companions. The solution to this alleged problem: exorbitant animal taxes intended to put the squeeze on proletarian pets. Only rich pet owners would do.

Well-tended animals also became standard upper-crust accoutrements in the new nation across the Atlantic, where all people were supposed to be able to reach the top, and to bring their animals with them. As early as 1899, Thorstein Veblen, the great student of American pageantry and pomposity, sussed the secret meaning of pet ownership for the Gilded Age's elite: Pets were living emblems of conspicuous consumption. "As he is also an item of expense, and commonly serves no industrial purpose, he holds a well-assured place in men's regard as a thing of good repute," Veblen wrote in his celebrated Theory of the Leisure Class, the book that brought us the term conspicuous consumption. I'm so rich, the industrial dandy's logic went, that I can afford to feed— and house, and bathe, and clean the tumbleweeds of shedding fur from— this totally unproductive creature. In an age when many people still forced their children to sing for their supper, or at least work in a factory for it, this was quite a concept.

This is not to say that pet keeping was limited to such consumers, or that it could always be ascribed to such cynical motivations. American pet keeping existed, often in fairly elaborate forms and at spots up and down the social ladder, well before Veblen took on the pet-owning leisure class. The inhabitants of pre-Columbian America hunted or domesticated a variety of animals, but what we now understand as pets came across the Atlantic with the Spaniards. Diaries that predate the Constitution tell of beloved family cats. In the mid-nineteenth century, there was a craze for imported caged birds. By the twentieth century, pets were a way for powerful politicians to make themselves look more down-to-earth— the exact opposite of Veblen's notion. President Franklin Delano Roosevelt's Scottie, Fala, was a national celebrity, traveling with him to war conferences and visiting defense plants; the dog's breeder published his own book in 1942. Presidents ever since have deployed pets the same way— although FDR was probably the only one threatened with congressional investigation over pet pampering, the result of false rumors that he had dispatched a destroyer to retrieve the dog after Fala was accidentally left behind in the Aleutian Islands.

Pet keeping continued to evolve with the country, following each era's ideas about kindness, domesticity, and comfort. The lapdog in the
millionaire's mansion became the golden retriever in the suburban backyard; the kitten from the litter of your neighbor's tabby became the
kitten you took straight from the SPCA adoption center to the veterinarian's spaying practice. Everyone knows dogs are supposed to
teach you about love and loyalty and fun. But I found something I had never expected when I first glimpsed my dog's sweet, dopey face: the
story of modern America. In the chapters that follow, I travel to diverse corners of our pet kingdom to experience the often surprising
ways that pets like Murphy serve as a fun-house-mirror reflection of our changing notions about such universal subjects as family, health, and friendship— and more historically specific topics like bureaucracy, justice, consumerism, and the culture wars.

Maybe the most telling change involved a very small piece of architecture, once ubiquitous, which I saw very little of as I journeyed
around the new world of America's pets, pet owners, and pet businesses: the doghouse. Yes, one firm makes a $5,390 structure modeled after a Swiss chalet. But for the most part, though we still talk of people being sent to the doghouse, the physical structures have disappeared from our landscape. Their occupants have moved indoors, to be with their families, in far bigger doghouses: ours.

From ONE NATION UNDER DOG by Michael Schaffer. Copyright (c) 2009 by Michael Schaffer. Reprinted by permission of Henry Holt and Company.


The True Costs Of Owning A Pet

(courtesy of Forbes)
Adopting a dog from an animal shelter can cost as little as $50 in fees, while breeders can charge upward of $600. But consider these other expenses, says Buchwald: food, vet visits, training, medical insurance, grooming sessions, toys, treats and dental cleanings. Plus, once your pooch ages, he or she could very well need medications, arthritis supplements or surgeries. All told, for a large dog, that could mean at least $1,570 a year. Over a 12-year lifespan, adding in various one-time expenses, a large dog can cost upward of $22,000. And city dwellers who employ dog walkers will really need to dig into their pockets: With a year of short group walks running about $5,000, figure on spending at least $83,000 total over a big dog’s lifetime.



                        ====

               NEW YORK, Jan. 24, 2007
              The High Cost Of Pet Care

Pets may be wonderful companions, but owning one is a big responsibility that includes a financial commitment.

According to the American Pet Products Manufacturers Association (APPMA), Americans spent $38.4 billion (in 2005) on pets. The association says that 63 percent of American households own at least one pet and there are almost 74 million dogs and 90 million cats living in the country.

Food is one of the greatest expenses for dog owners, costing an average of about $241 per year. The Early Show veterinary correspondent Dr. Debbye Turner said people can also cut costs on food. Although premium brands are usually more digestible for pets, if you can't afford them, no-name brands are fine.

Visits to the veterinarian are also pricey. A regular visit for a dog costs about $211 and for a cat, it costs $179. Dr. Turner said you don't have to be rich to afford owning a pet.

The most efficient way to avoid extra costs is prevention. Having your pet vaccinated, spayed, neutered and getting their teeth cleaned will prevent a host of health-related problems down the road that will cost a lot more than the cost of the preventative care.

"The first year is most expensive," she said. "You have all those full-time costs. You buy the food bowl. The litter pan, the leash, plus initial vet visit for de-worming vaccinations. They are more extensive the first year, they get better after that."

According to the American Animal Hospital Association, the average cost of neutering a cat in 2002 was $62 and $106 for a dog. The average cost of spaying a cat was $99 and $142 for a dog.

Some veterinary clinics offer wellness or preventive care programs for a monthly or yearly flat rate that covers the cost of a yearly exam, vaccination boosters, maybe even test for intestinal parasites. For example, The Banfield Hospitals at PetsMart offers a plan that ranges from $15.95 to 34.95 a month and covers routine exams, vaccinations, and heartworm test. A premium plan covers X-rays, blood work and teeth cleaning.

Comparing the cost of preventive care to the cost of treating a preventable disease, it is clear that the upfront cost worth preventing the pain and suffering to your pet, and your wallet.

Here Are Some Estimates:
# Cost of a kidney transplant: $7,000 or more
# Cost of canine cataract surgery: $2,000 - $3,000
# Cost of cancer treatment: $5,000 or more
# Cost of chemotherapy: $2,000
# Cost of surgery after animal is hit by a car: $3,000
# Cost of diabetes maintenance: $600 - $1,000 a year

Some companies provide pet insurance. Most policies cover accidents, like being hit by a car, other injuries, diagnostics like MRI's, CT
Scans, Ultrasound, plus radiation treatment, chemotherapy, and surgery. Policies can cost anywhere from $9 to $200 a month, depending on the coverage you'd like, the breed, age and health condition of the pet.

Most policies carry a deductible — usually $50 — and have maximum amounts that the company will pay for particular procedures. Some
companies even require that you take your pet to one of the approved veterinarians on their list. Many policies will not cover an old pet,
certain breeds, or a pet with a previous condition. Only 2 percent of pet owners currently utilize pet insurance, but Dr. Turner said it is worth exploring, especially if you have a new pet.

The APPMA says that boarding a dog usually costs about $202 and boarding a cat costs $119. At least for dogs, miscellaneous costs for things like toys, training, grooming and vitamins and nutritional supplements, are the most costly, averages about $380. Miscellaneous costs for cats average about $149.

"It's going to be $1,000 a year for a dog, $700 a year for a cat," Dr. Turner said.

Classes meet here on Wednesday evenings and Saturday
mornings. For more details please visit our calendar.

References

1. Human Society - 1, Education
2. A Few Problems Solved Part 6, Three Causes of Sin

*        *        *

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

*        *        *

== Section 2: Prabhat Samgiita ==

My hypocrisy

"Áloker ei jharańá dháráy,snána kare tumi esecho..." (Prabhat Samgiita #0966)

Purport:

O’ Parama Purusa, after bathing in the fountain of spiritual and divine refulgence, You have come. You are the Supreme Entity. O’ Lord, I was drowned in filth. I was completely caught in maya. Holding my hand, You lifted me up from the mud. After cleaning me, You lovingly placed me on Your lap.

Baba, in my happiness, in my good days I remained forgetful of You. I did not do meditation or follow 16 Points. I only cried out for Your help when I was caught in danger or crises. In my times of joy I indulged alone. But when I committed a mountain of sin, I left it at Your feet. I told all that the jubiliation and credit of my attainments, of my victory, was due to my own hard labour. I bragged how I achieved everything due to my own efforts and Parama Purusa did nothing. And when I committed bad deeds and wallowed in vice, I told all that You were the cause. I said that You misdirected my mind and blamed You for all my wicked dealings. I always remained puffed up with ego, and never surrendered at Your lotus feet. Even then You looked at me with so much compassion. You love me so much.

O’ Parama Purusa Baba, I just sang of my own greatness, remained busy in self-praise all the time, and never thought of You. I always drifted in the crudity of selfishness and didn’t do righteous, dharmic deeds. Just I taught and preached dharmic sermons to others and never followed those high ideals. Hypocritically I projected myself as a great bhakta before all to boost my image. Even then, You forgave my evil deeds and brought me to the path of righteousness, niiti, and dharma. Baba, it is Your grace...

Note for Prabhat Samgiita #0966:

About spiritual refulgence: Parama Purusa has no shape but in the language of philosophy it is expressed that He is the embodiment of spiritual refulgence. From time to time, for the welfare of humanity and His creation, He descends on this earth in human form as Mahasambhuti. So in the language of poetry, it is expressed that, “O’ Mahasambhuti You have come after bathing in spiritual refulgence. You are blemishless, without any samskara. However You take Your samkalpa and manifest Your liila in day to day life.” Alternately, human beings are bound by their samskara, i.e. stains.


== Section 3: Important Teaching ==

Special way to ideate during kiirtana

Here following is an English summary or gist of the below Bangla teaching:
This bhava samadhi is the highest stage of the bliss of kiirtana. Both those who sing kiirtana and those who listen to kiirtana should ideate that, “Parama Pursua is mine and mine alone, and does not belong to anyone else.” If one sings or listens with this feeling they will have the highest realisation of kiirtana.
Ananda Marga ideology states, “এই ভাব সমাধিটা হ'ল কীর্ত্তন অনুভূতির যে আনন্দ, তার সর্বোচ্চ স্তর | সুতরাং যিনি গাইৰেন, যিনি শুণৰেন, উভয়কেই এই কথাটা মনে রাখতে হৰে যে---“পরমপুরুষ আমার, আর কেবল আমারই | আর কারও নয় |” (1) (কীর্ত্তন মহিমা, ভাব সমাধি, Kiirttana Mahima’, NP, MGD 10 December 1978 Calcutta)

Reference
1. কীর্ত্তন মহিমা, ভাব সমাধি, Kiirttana Mahima’, NP, MGD 10 December 1978 Calcutta


== Section: Important Teaching ==

How people used to cure and treat themselves

Ananda Marga philosophy states, "Where medicines were not effective as external ointments, it became necessary to rub them on the skin or on the nerves where they could be absorbed through the pores. People discovered these rubbing medicines somewhat later. These massage or rubbing ointments were the discovery of a later stage."

"Where there was any poisonous effect of the rubbing ointment, there was no recourse but to use it externally. However, people learned to use them without any poisonous effect in the form of liquid medicines by dissolving them in water or other liquid solvents."

"There are certain ointments which, if ingested in small doses, have no poisonous effect, but which may have a poisonous effect if taken in large doses. Human beings learned to use them by licking them so that they could act effectively through the nerve fibres. They used to swallow those medicines after licking them with the tongue for a long time. Because the quantity is very small there is no harmful effect; rather one gets the full benefit. Such medicines are called avaleha [licking] in Ayurveda."

Ananda Marga philosophy states, "People even discovered some medicines that develop certain special beneficial qualities when mixed with other specific substances. In other words, the same medicine when mixed with substance “a” became a medicine for headaches, when mixed with substance “b” became a medicine for diarrhea, and when mixed with substance “c” became a medicine for respiratory ailments. In this case, people gave the name anupána [ingredient] to the substances “a,” “b” and “c”. That is, by discovering that the medicinal qualities varied according to the different anupánas, people began to use them as medicines." (1)

Reference
1. Shabda Cayanika, Kulya to Kuvela (Discourse 34)


== Section 4: Links ==

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