Baba
Namaskar,
This letter is in response to a few questions about the fundamentals of the samaj system, as given by the Propuounder of Prout, Shrii Prabhat Ranjan Sarkar. The samaj system is one component of the overall Prout philosophy.
The meaning of samaj
As is commonly known amongst A'nanda Ma'rgiis, Shrii Prabhat Ranjan Sarkar’s theory of samaj is translated in English as "socio-economic unit". And, the work or endeavour of a samaj is known as their "socio-economic movement." Hence each samaj, or socio-economic unit, has its own socio-economic movement.
For example: whatever samaj you are part of is itself a socio-economic unit named after that area. And then whatever works your socio-economic unit engages in to raise the financial and societal standards of that local area is known as the socio-economic movement for that particular socio-economic unit.
As a case in point, in the state of Bihar there is the Magahi samaj which itself is the Magahi socio-economic unit. And the works that they do which are consistent with Prout's guidelines on samaj come within the banner of the Magahi socio-economic movement.
And in Saḿskrta, the term for 'socio-economic movement' is "Sa'ma'jik A'rthik A'ndolan". "Sa'ma'jik" means 'socio', "A'rthik" means 'economic', and "A'ndolan" means 'movement'. Thus Baba has termed His samaj theory in Sanskrit as "Sa'ma'jik A'rthik A'ndolan"-- literally meaning socio-economic movement.
And naturally over time and for convenient use in daily conversation the term was abbreviated to Sa'ma'jik and then to just, "samaj". Hence the term 'samaj' is basically synonymous with a single local area having common characteristics that is bound together as one socio-economic unit.
https://anandamargauniversal.blogspot.com/
Economics is a key component
Currently, according to Shrii Prabhat Ranjan Sarkar’s direction, the globe has been divided up into 241 samajas. In the future, this number may vary as economic conditions change and as societal standards fluctuate. But in the current era there are 241 samajas and each is formed according to a particular set of characteristics.
Indeed, Prout philosophy outlines certain characteristics necessary to form one samaj, or one socio-economic unit. And the first two of these characteristics are (1) same economic problems and (2) uniform economic potentiality. And then there are other qualities related with geography, language etc. But certainly economics is one key or dominant factor.
Likewise Shrii Prabhat Ranjan Sarkar has given a set of factors which determine whether two samajas can unite together to form a single samaj. And the first criterion is economic similarity. Hence here again economics plays a significant role in the formation and development of a samaj.
https://anandamargauniversal.blogspot.com/
The aim of any samaj
The work of each samaj is to elevate the socio-economic standard of that particular area. For example, in India, there are 44 samajas. And before '90, all the samajas were working concertedly in their socio-economic area to bring up or raise the standard on a socio-economic basis. And basically samajas or socio-economic units were working only in local economic regions and areas. For example, the Magahi samaj, and the Bojhpuri samaj, and the Angika samaj or Tamil samajam were each working within their own respective area. So this is the way things were going on with regards to samaj.
And it is one basic operational fact of life in a samaj, or socio-economic unit, that the work is dealing within a clearly defined local area. That is one point. And the second point is that the common mass is involved: margii and non-margiis, both.
So this is one important point. Namely that in samaj work the general society is also deeply involved. Because, after all, one key component is that of finances or economics; and, the general society stands to greatly benefit from that samaj work. Toward this end, margiis work hand-in-hand with the non-margii general populace. Because it is that very local area where everyone lives that is being improved.
https://anandamargauniversal.blogspot.com/
Conclusion
Shrii Prabhat Ranjan Sarkar emphasizes that our samaj system must be based on the slogan, "universal in spirit but regional in approach". (1)
Prout philosophy states, "The multi-colored garland of humanity will be enriched if varying human groups blend together from a position of strength and independence out of a genuine love for their brothers and sisters." (2)
Prout philosophy says, "Those sentiments which are conducive to human unity should be encouraged, rejecting the sentiments which create a rift in human society. This is the approach adopted by PROUT's socio-economic groups." (3)
Hence these are a few other striking features of Baba's unique system of samaj. And it is by the samaj system that our whole humanity can develop unitedly yet locally without exploiting any party or region.
Namaskar,
In Him
Shriideva
Samaj system vs group interest
As shown above, a samaj is a socio-economic unit related with the entire population living in a particular area - irrespective of margii or non-margii. Plus a samaj has numerous and varied plans and programs for the all-round economic development and welfare of an area. These are some of the very significant and distinguishing features of a samaj.
So if any group or community is not involved in any of these types of productive activities, and their only aim is to grab power then they have nothing to do with the samaj movement. Unfortunately, some exploiters try to dress their narrow minded groupist activities as being in concert with the samaj system. To this end, they always try to mislead others on the point of samaj and show as if they are doing great samaj work. Those not aware about samaj get confused by their tall talks.
https://anandamargauniversal.blogspot.com/
Such group leaders want to look good and justify their stance in the eyes of the people. That is why they try to latch up with the samaj system. Because they want to validate their "work". Whereas, if they do all their selfish activities under the banner of groupism people would quickly recognise their true colour. But instead, those crafty group heads grab onto the name of samaj and promote their dealings as being top-level samaj work. That is why a few get confused, from time to time.
We should all be perfectly clear that Baba's samaj system and a dogmatic group agenda are worlds apart. The system of samaj is based on building a grand social order, whereas any form of groupism is a platform for dividing society.
References
1. Prout in a Nutshell - 13, Socio-Economic Groupifications
2. Prout in a Nutshell - 13, Socio-Economic Groupifications
3. A Few Problems Solved - 2, Human Society Is One and Indivisible – 2
* * *
== Section 2: Prabhat Samgiita ==
You came to my bakul flowers alcove
PS Intro: Parama Purusa is most loving for the bhakta. Because Parama Purusa lives all the 24hrs with the sadhaka, not only in this life but all future lives as well. Parama Purusa lives with everyone but those who feel this realise this experience how their life is full of bliss. They never feel sorrow because Parama Purusa is with them all the time to help them always. Singing and chanting His name brings greater proximity and affection, and the bhakta wants more intimacy. This song flows in that way.
"Tumi, esechile mor bakul vitáne, ná boliá gele kár ghare,
shiharańe shońite dolá ese, bhuliá gele kár tare..." (Prabhat Samgiita #4320)
Purport:
Parama Purusa, You came to my alcove during that verdant spring season. That time the place was surrounded by innumerable bakul flowers which were in bloom. But why and to whose abode did You go away towards without telling me? With Your auspicious arrival, spiritual horripilation (goosebumps) arose throughout my entire existence. You vibrated the very pulsation of my being. Baba, by having You in such an intimate and close way, my life has become meaningful. It is Your krpa. Soon after that golden dawn, Your liila moved into a different phase. You went away, forgetting me, leaving me crying all alone. My Dearmost, where did You go and who were You with that time.
Supreme Entity, ever since that occasion I have spent countless days and nights waiting - sitting by my balcony - threading heaps of flower garlands for You. But that was all in vain because You did not come. It is painful because now I no longer see Your attractive, charming smile; You are keeping Yourself distant. Now I no longer see that radiant grin which I used to see on Your lips when You were with me.
Parama Purusa Baba, in longing for You, ages have passed since You came near. Springtime has finished, and now summer has come. My entire garden of those sweet, fragrant bakul blossoms has dried up and withered away in this hot season. Today that same terrace - where I used to sit and make malas for You and wait - is full of spider webs. It is heartbreaking how You have gone so far away. My mind has completely withered away in the absence of Your blissful presence.
My Prabhu, please shower Your causeless grace and appear in my heart in a very intimate and resplendent way…
Notes for Prabhat Samgiita #4320:
[1] Arbor: A shady garden alcove with sides and a roof formed by trees or climbing plants trained over a wooden framework..
[2] Hot Season: In the absence of His presence, the sadhaka feels a dryness in his heart. Summer season - or hot season - has been used as a metaphor in this song to express that dryness in the bhakta’s heart, where one's spiritual feeling is lower. And this happens with each and every sadhaka. When one feels dry and out of their spiritual flow then that is the dry or summer season. In contrast, when one's flow of sadhana is good then that can be compared with springtime where everything is lush and verdant. In their dhya'na they feel greater proximity with Parama Purusa - that is why it is compared with springtime. But when one is experiencing the dryness of summer, that spiritual flow is not there. In that case, the best approach a bhakta can take is to sincerely request Baba to grace them in their meditation.
Silly notion: multi-tasking
Ananda Marga ideology guides us, “Whenever it thinks it has one single object. Nevertheless the speed of the mind’s action is baffling. While concentrating on a particular work we may also hear others about us [[talking]]. This is due to the fast acting power of the mind, which leads us to believe that the thought currents of the mind are unbroken. For example, while witnessing the pictures in cinema, we also enjoy the dialogue. The activities of the mind can be understood by diligently applying the mind and we see that the mind can do only one thing at a time.” (1)
Reference
1. Subhasita Samgraha - 1, The Form of Sádhaná
How buffaloes attracted to water
Ananda Marga philosophy states, “It is worth pointing out that the buffalo came under mans control a few thousand years after the cow was domesticated. The pure bison variety of buffalo is resistant to domestication, but the water buffalo, because of its lack of speed, has accepted man’s dominion for the sake of self-preservation. Since fondness for water is inherent in this variety of bison, their original instinctive tendencies awaken if they see water nearby. In the burning heat of summer, cart-pulling buffalo also will forget their sense of responsibility and take a dip, cart and all, if they see a pond – such happenings are not rare.” (1)
Reference
1. Shabda Cayanika, part 3, Disc: 15
Confusion about samaj
Namaskar,
This letter is in response to a few questions about the fundamentals of the samaj system, as given by the Propuounder of Prout, Shrii Prabhat Ranjan Sarkar. The samaj system is one component of the overall Prout philosophy.
The meaning of samaj
As is commonly known amongst A'nanda Ma'rgiis, Shrii Prabhat Ranjan Sarkar’s theory of samaj is translated in English as "socio-economic unit". And, the work or endeavour of a samaj is known as their "socio-economic movement." Hence each samaj, or socio-economic unit, has its own socio-economic movement.
For example: whatever samaj you are part of is itself a socio-economic unit named after that area. And then whatever works your socio-economic unit engages in to raise the financial and societal standards of that local area is known as the socio-economic movement for that particular socio-economic unit.
As a case in point, in the state of Bihar there is the Magahi samaj which itself is the Magahi socio-economic unit. And the works that they do which are consistent with Prout's guidelines on samaj come within the banner of the Magahi socio-economic movement.
And in Saḿskrta, the term for 'socio-economic movement' is "Sa'ma'jik A'rthik A'ndolan". "Sa'ma'jik" means 'socio', "A'rthik" means 'economic', and "A'ndolan" means 'movement'. Thus Baba has termed His samaj theory in Sanskrit as "Sa'ma'jik A'rthik A'ndolan"-- literally meaning socio-economic movement.
And naturally over time and for convenient use in daily conversation the term was abbreviated to Sa'ma'jik and then to just, "samaj". Hence the term 'samaj' is basically synonymous with a single local area having common characteristics that is bound together as one socio-economic unit.
https://anandamargauniversal.blogspot.com/
Economics is a key component
Currently, according to Shrii Prabhat Ranjan Sarkar’s direction, the globe has been divided up into 241 samajas. In the future, this number may vary as economic conditions change and as societal standards fluctuate. But in the current era there are 241 samajas and each is formed according to a particular set of characteristics.
Indeed, Prout philosophy outlines certain characteristics necessary to form one samaj, or one socio-economic unit. And the first two of these characteristics are (1) same economic problems and (2) uniform economic potentiality. And then there are other qualities related with geography, language etc. But certainly economics is one key or dominant factor.
Likewise Shrii Prabhat Ranjan Sarkar has given a set of factors which determine whether two samajas can unite together to form a single samaj. And the first criterion is economic similarity. Hence here again economics plays a significant role in the formation and development of a samaj.
https://anandamargauniversal.blogspot.com/
The aim of any samaj
The work of each samaj is to elevate the socio-economic standard of that particular area. For example, in India, there are 44 samajas. And before '90, all the samajas were working concertedly in their socio-economic area to bring up or raise the standard on a socio-economic basis. And basically samajas or socio-economic units were working only in local economic regions and areas. For example, the Magahi samaj, and the Bojhpuri samaj, and the Angika samaj or Tamil samajam were each working within their own respective area. So this is the way things were going on with regards to samaj.
And it is one basic operational fact of life in a samaj, or socio-economic unit, that the work is dealing within a clearly defined local area. That is one point. And the second point is that the common mass is involved: margii and non-margiis, both.
So this is one important point. Namely that in samaj work the general society is also deeply involved. Because, after all, one key component is that of finances or economics; and, the general society stands to greatly benefit from that samaj work. Toward this end, margiis work hand-in-hand with the non-margii general populace. Because it is that very local area where everyone lives that is being improved.
https://anandamargauniversal.blogspot.com/
Conclusion
Shrii Prabhat Ranjan Sarkar emphasizes that our samaj system must be based on the slogan, "universal in spirit but regional in approach". (1)
Prout philosophy states, "The multi-colored garland of humanity will be enriched if varying human groups blend together from a position of strength and independence out of a genuine love for their brothers and sisters." (2)
Prout philosophy says, "Those sentiments which are conducive to human unity should be encouraged, rejecting the sentiments which create a rift in human society. This is the approach adopted by PROUT's socio-economic groups." (3)
Hence these are a few other striking features of Baba's unique system of samaj. And it is by the samaj system that our whole humanity can develop unitedly yet locally without exploiting any party or region.
Namaskar,
In Him
Shriideva
Samaj system vs group interest
As shown above, a samaj is a socio-economic unit related with the entire population living in a particular area - irrespective of margii or non-margii. Plus a samaj has numerous and varied plans and programs for the all-round economic development and welfare of an area. These are some of the very significant and distinguishing features of a samaj.
So if any group or community is not involved in any of these types of productive activities, and their only aim is to grab power then they have nothing to do with the samaj movement. Unfortunately, some exploiters try to dress their narrow minded groupist activities as being in concert with the samaj system. To this end, they always try to mislead others on the point of samaj and show as if they are doing great samaj work. Those not aware about samaj get confused by their tall talks.
https://anandamargauniversal.blogspot.com/
Such group leaders want to look good and justify their stance in the eyes of the people. That is why they try to latch up with the samaj system. Because they want to validate their "work". Whereas, if they do all their selfish activities under the banner of groupism people would quickly recognise their true colour. But instead, those crafty group heads grab onto the name of samaj and promote their dealings as being top-level samaj work. That is why a few get confused, from time to time.
We should all be perfectly clear that Baba's samaj system and a dogmatic group agenda are worlds apart. The system of samaj is based on building a grand social order, whereas any form of groupism is a platform for dividing society.
References
1. Prout in a Nutshell - 13, Socio-Economic Groupifications
2. Prout in a Nutshell - 13, Socio-Economic Groupifications
3. A Few Problems Solved - 2, Human Society Is One and Indivisible – 2
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
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 came to my bakul flowers alcove
PS Intro: Parama Purusa is most loving for the bhakta. Because Parama Purusa lives all the 24hrs with the sadhaka, not only in this life but all future lives as well. Parama Purusa lives with everyone but those who feel this realise this experience how their life is full of bliss. They never feel sorrow because Parama Purusa is with them all the time to help them always. Singing and chanting His name brings greater proximity and affection, and the bhakta wants more intimacy. This song flows in that way.
"Tumi, esechile mor bakul vitáne, ná boliá gele kár ghare,
shiharańe shońite dolá ese, bhuliá gele kár tare..." (Prabhat Samgiita #4320)
Purport:
Parama Purusa, You came to my alcove during that verdant spring season. That time the place was surrounded by innumerable bakul flowers which were in bloom. But why and to whose abode did You go away towards without telling me? With Your auspicious arrival, spiritual horripilation (goosebumps) arose throughout my entire existence. You vibrated the very pulsation of my being. Baba, by having You in such an intimate and close way, my life has become meaningful. It is Your krpa. Soon after that golden dawn, Your liila moved into a different phase. You went away, forgetting me, leaving me crying all alone. My Dearmost, where did You go and who were You with that time.
Supreme Entity, ever since that occasion I have spent countless days and nights waiting - sitting by my balcony - threading heaps of flower garlands for You. But that was all in vain because You did not come. It is painful because now I no longer see Your attractive, charming smile; You are keeping Yourself distant. Now I no longer see that radiant grin which I used to see on Your lips when You were with me.
Parama Purusa Baba, in longing for You, ages have passed since You came near. Springtime has finished, and now summer has come. My entire garden of those sweet, fragrant bakul blossoms has dried up and withered away in this hot season. Today that same terrace - where I used to sit and make malas for You and wait - is full of spider webs. It is heartbreaking how You have gone so far away. My mind has completely withered away in the absence of Your blissful presence.
My Prabhu, please shower Your causeless grace and appear in my heart in a very intimate and resplendent way…
Notes for Prabhat Samgiita #4320:
[1] Arbor: A shady garden alcove with sides and a roof formed by trees or climbing plants trained over a wooden framework..
[2] Hot Season: In the absence of His presence, the sadhaka feels a dryness in his heart. Summer season - or hot season - has been used as a metaphor in this song to express that dryness in the bhakta’s heart, where one's spiritual feeling is lower. And this happens with each and every sadhaka. When one feels dry and out of their spiritual flow then that is the dry or summer season. In contrast, when one's flow of sadhana is good then that can be compared with springtime where everything is lush and verdant. In their dhya'na they feel greater proximity with Parama Purusa - that is why it is compared with springtime. But when one is experiencing the dryness of summer, that spiritual flow is not there. In that case, the best approach a bhakta can take is to sincerely request Baba to grace them in their meditation.
== Section 3: Important Teaching ==
Silly notion: multi-tasking
Ananda Marga ideology guides us, “Whenever it thinks it has one single object. Nevertheless the speed of the mind’s action is baffling. While concentrating on a particular work we may also hear others about us [[talking]]. This is due to the fast acting power of the mind, which leads us to believe that the thought currents of the mind are unbroken. For example, while witnessing the pictures in cinema, we also enjoy the dialogue. The activities of the mind can be understood by diligently applying the mind and we see that the mind can do only one thing at a time.” (1)
Reference
1. Subhasita Samgraha - 1, The Form of Sádhaná
== Section: Important Teaching ==
How buffaloes attracted to water
Ananda Marga philosophy states, “It is worth pointing out that the buffalo came under mans control a few thousand years after the cow was domesticated. The pure bison variety of buffalo is resistant to domestication, but the water buffalo, because of its lack of speed, has accepted man’s dominion for the sake of self-preservation. Since fondness for water is inherent in this variety of bison, their original instinctive tendencies awaken if they see water nearby. In the burning heat of summer, cart-pulling buffalo also will forget their sense of responsibility and take a dip, cart and all, if they see a pond – such happenings are not rare.” (1)
Reference
1. Shabda Cayanika, part 3, Disc: 15
== Section 4: Links ==
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