Baba
How Proutists contest elections
Namaskar,
Those who do not understand the samaj system think that it is just based on local, narrow, or geo-sentiments etc, but the reality is that the samaj movement is universal in spirit but regional in approach. When samaj members sing the song for the freedom of their area, they simultaneously raise the slogan of universalism as well. Every samaj member thinks they belong to a greater, universal family.
https://anandamargauniversal.blogspot.com/
Universal welfare intrinsic to samaj
It is just like how neo-humanists remove mice and cockroaches in caring for their own home, but that is not a narrow sentiment, because they also think about and embrace the cause of universal welfare. Similarly, every Ananda Margii must maintain their own individual existence, but side by side they also think about and reach out to serve the entire society. Prout’s samaj system works off of a similar principle.
From a different angle, some mistake defending their homeland against an aggressor as being a national sentiment or patriotism. But it is important to know that geo or national sentiment is in vogue only when one supports aggression towards outside countries and / or when one only thinks about the well-being of their own citizens and not the entire globe. Then it is the narrow mindedness of patriotism. According to Shrii Prabhat Ranjan Sarkar, a neohumanist will fight in favour of their homeland to hold off aggressors, and, at the same time, be immersed in the thought of universal welfare.
The rise of samajas in political spectrum
Our samaj system is very important as it uplifts downtrodden communities. For example, in some countries and amongst certain rural populations, the local communities are looked upon as being extremely “backwards”. Due to an imposed inferiority complex, their language, demiculture, and lifestyle are deemed as lowly.
https://anandamargauniversal.blogspot.com/
To counteract this type of rampant exploitation of downtrodden communities, Shrii Prabhat Ranjan Sarkar, the Propounder of Prout philosophy, has introduced the samaj movement to bring about a social awakening through all kinds of avenues including contesting elections. And verily this is the proper channel because even non-margii local parties are thriving. They are gaining victories in the elections. As Ananda Margiis and Proutists, we should follow suit: Get organised in our various samajas and contest elections.
We should not forget that the Propounder of Prout has given, “If you do not do the work then I will take work from the goats.” This metaphor is taking shape in practical life with regards to the samaj movement. If we look back 45 - 50 years and compare it with the present era, it is evident that samaj type of movements have grown a lot amongst non-margiis.
Momentum of samaj mostly lost in AMPS
After 1978, Shrii Prabhat Ranjan Sarkar was extremely keen to advance the samaj movement in all areas. He was discussing and advocating the samaj system everywhere and encouraged Proutists to contest local and state elections across the board. That very aspect of being engaged in the political process using the samaj platform is essential for gaining local support and propagating Prout. So it is a matter of great regret that since 1990 our various samaj movements have strayed from the course and lost momentum or even tended towards groupism as various Wts have infused their own agenda or sentiment. Now is the time to revitalise our samaj movements and advance the dynamic ways and universal ideas of Prout.
https://anandamargauniversal.blogspot.com/
Conclusion
It is the duty of sincere margiis to follow the guidelines of Prout and always run for political election and seats on their own samaj platform. That way we will garner immense, local, public support. The very deep-rooted emotional support which people get from their local samaj is absolutely key. Because one will never get that type of mass support for another platform or party. Local, native people are more attached to their own language, demiculture, heritage, legacy, and sentiment etc. This is the cornerstone of the Prout samaj system, and we should rally upon that feeling and utilise it for a higher cause of social good.
in Him,
Ranaviira Karkre
~ In-depth study ~
Overview of samaj system
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.” (1)
Universal in spirit, but regional in approach
Prout philosophy states, “Socio-economic units 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 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.” (2)
Inferiority complex is road to exploitation
Prout philosophy states, “The very purpose of injecting an inferiority complex is to exploit people on the psychic level, and this is exactly what happens in many spheres of social life. In some places you may notice some signboards written in a language not used by the local people. What is the purpose of putting up a signboard? It is just to give the local people certain information. If the letters are written in the language of the ruling exploiters and not in the language of the exploited – or if the local language is printed in small and humble letters underneath – what reaction will this create in the minds of the exploited? It is bound to generate an inferiority complex regarding their language and social position (the language of slaves is derogatorily called “vernacular” in English), and they will continue to suffer from this mental disease. Thus the ruling exploiters create indirect pressure on others’ minds so that their language maintains its high prestige and an inferior feeling arises in the minds of the people: “Ah! That is the language of the rulers!” The moment an inferiority complex is created, the ruling class uses it to exploit them psychically; those who are motivated by socio-sentiment continue their social exploitation in this manner. They infuse the same inferiority complex in other spheres of life also; then psychic exploitation occurs as a matter of course.” (3)
References
1. Prout in a Nutshell - 13, Socio-Economic Groupifications
2. Prout in a Nutshell - 13, Socio-Economic Groupifications
3. Prout in a Nutshell - 8, Exploitation and Pseudo-Culture (Discourse 7)
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The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
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== Section 2: Prabhat Samgiita ==
Sound of silence
"Sumukhe a'siya' da'nr'a'o prabhu tumi, Nayan bhariya' dekhibo toma'y..." (Prabhat Samgiita #0309)
Purport:
Baba, I humbly request You to please come and stand in front of me. I have one singular desire: I want to gaze upon You to my heart's content. I am prostrating at Your lotus feet. Baba, please come in my mental garden in the ambience of floral fragrance, which is filled with flowers of various colours. In the deep core of my heart, a dynamic and diverse array of colourful flowers have blossomed, and the cool, soft, fragrant breeze is mildly blowing. In that sweet and beautiful atmosphere, please come.
Baba, kindly make my mind exalted; make it vast like the deep, vast, blue sky. Purify it like the fragrance of the sandalwood, and make it glitter like the stars and galaxies. Please come with soft footsteps in the soothing environment of this gentle, cool, fragrant breeze. Baba, please, come with the sound of silence-- the vibration of Your divine flute, omnkara, the sound of silence.
Baba, my mental, spring season is saturated with the nectar of madhul flowers. This brings happiness in song and dance. Having You and Your most attractive, beautiful, charming smile and Your divine flute (omnkara) spiritually intoxicates me with the bliss of attainment and realisation. This culminates in a deep sense of perfect satiation and fills my heart with supreme contentment, by Your infinite kindness.
Baba, please come in my mental abode. By Your grace, my mind is waiting and longing for You and is filled with attraction and yearning. Please come into my heart...
== Section 3: Important Teaching ==
Dogma of self-reliance
Ananda Marga philosophy teaches us, "You will hear many a vain and assuming person say, “I don’t need anyone’s help, I’m doing very well by myself. I don’t want to concern myself with anyone else’s affairs and I don’t expect anyone else to bother about mine.” Nothing could be more foolish than this statement. Medicine and nursing are necessary to cure diseases; the neighbours’ help is needed to cremate a dead body; and for the regular supply of food and cloth the cooperation of farmers and spinners is essential. Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furor in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the breakdown of the entire social framework." (1)
Reference
1. A Few Problems Solved Part 6, The Spirit of Society
== Section: Important Teaching ==
3 ways people learn
In His Hindi teaching of General Darshan, 25 July 1970 Purnia, Baba is guiding us that people learn in three ways: (a) with their eyes by reading, (b) with their ears by listening, and (c) via gestures in sign language. In ancient India the number of literate people was less as they did not know how to read and write, but the number of scholars and educated people was very high as they learned and acquired knowledge by listening to dharmic stories etc. That is how they were educated. In contrast, in the present era people are very literate in that they are able to read and write, but they are less educated as they do not assimilate that knowledge. The central idea is that there are three ways to learn and we should utilize all three methods to create an educated society. Whatever dharmic guidelines we learn, we should follow and incorporate into our day to day life.
== Section: Important Teaching ==
Main ingredient of flower garland
Ananda Marga philosophy states, “Not only the gods are fond of the fragrance of flowers; devotees also want to string garlands for their beloved Iśt́a with the fragrant flowers of the devotion of their hearts. If a flower has no fragrance, it has no value for a devotee. One should remember that the fragrance of a flower and the tender sweetness of a devotional heart together make a perfect combination. What does the perfume of the flower represent? The worldly activity which a devotee does with a heart filled with love is the perfume of the flower, and the overflowing devotion for one's Iśt́a is the tender sweetness in the devotee's heart. With these two together, the devotee makes a garland. Now, if there are fragrant flowers, but there is no sweetness in the devotee's heart, then the devotee cannot make a garland for his or her Iśt́a – then there is no question of garlanding Him at all, and though the flower basket may be full of flowers, they wither with the pain of emptiness and the agony of unfulfilled yearning. Then if the Beloved does not accept the garland, what is the use of holding the basket full of flowers." (1)
Reference
1. Namah Shivaya Shantaya, Shiva in the Light of Philosophy
== Section: Important Teaching ==
Ananda Marga ideology guides us, "Under the influence of avidyá, people become so infatuated that they forget the difference between pure and impure; and so greedy that they eat rotten meat, choose to forget that alcohol is bad for health, and even try to prove the unholy as being holy by force of logic. Some people claim that eating meat and drinking alcohol are a part of dharma sádhaná; and some state they eat meat to maintain their health and strength."
"Lost in blind pursuit for finite objects, people fail to realize that the pleasure they derive will actually bring more sorrow in the future. An alcoholic does not understand that heavy drinking severely damages the liver: an opium addict does not understand that the temporary pleasure derived from the drug gradually benumbs the nervous system. This mistaking pain to be pleasure is caused by the influence of avidyá. Those who succumb to this influence can be likened to a dog chewing on a dry bone in a burial ground. The dog thinks that the blood oozing out of its jaws comes from the dry bones and greedily bites even harder, further damaging its jaws. The poor animal wrongly thinks sorrow is happiness." (1)
Note: You might have come across how even some proper humans get degenerated and indulge in all kinds of vices. The root cause is their free will and avidya maya. The way avidya maya binds humans it does not do to animals. Humans have freedom / free will and they are therefore more prone to be bound by avidya maya. So avidya maya allures them and pushes them into the deep, dark chasm. And they degenerate. That is the sorry state of affairs. That is why sometimes you see that even those who were once great monks end up leading a degenerated life. If the noose of avidya maya is very strong then they do not realise their downfall either. They cannot understand that they are so degenerated, just like most of our purodha ji maharajas.
Reference
1. Ananda Marga Ideology & Way of Life - 8, The Macrocosmic Stance and Human Life
== 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 ==
Other topics of interest
