Baba
Prout’s samaj system
Namaskar,
This letter is in response to a few questions about the fundamentals of the samaj system, as given by the Propounder 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.
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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.
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.
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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.
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 instance, 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.
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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.
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.
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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.
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.
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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
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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 ==
Note: Only those who sincerely practice the 6th lesson of sahaja yoga meditation can realise this song in the depths of their heart.
"Tumi, phuleri buke madhu d́halile, ka'nt́ate golap phot́ale..." (Prabhat Samgiita #3346)
Purport:
Parama Purusa, You are the Doer of everything. While hiding behind the scenes You go on doing all the works. Keeping Yourself invisible, You manage all of creation. You have filled the hearts of the flowers with nectar. From the thorny plant, You make the roses blossom. That which is impossible, You make possible. There is nothing that You do not do. To the hungry You provide food; to the thirsty You supply water; to the sick You offer medicine; and to the homeless You arrange shelter. Supreme Entity, in the cold, winter season You provide the soothing warmth of a fire. In the burning heat of summer, Your touch is like the refreshing coolness of sandalwood paste. You attend to every matter. Baba, You are the Supreme Controller of the universe.
Parama Purusa, according to Your desire, You work non-stop. Sometimes You make me cry in bliss, and other times You make me laugh and smile. It is Your unfathomable liila. All kinds of things You do. When I drift astray You bring me onto the right path with Your love and affection; with Your exquisite attraction You pull me near. On some occasions, even if I look towards You, You do not give any response. This is Your playful liila. And by this way You create more yearning and bhakti. Yet other times, You attract me with Your incomparable charm and magnetism. Baba, You are endlessly engaged in every corner and molecule.
Baba, Parama Purusa, You are ever-present. You are hiding in the warmth of the fire. At the same time You are in the water vapor floating in the sky. You are in the coldness of ice; You are in the greenness of the green vegetation; You are all-pervading. O’ the Peacock of my mind, You go on dancing and playing the game of shadow and effulgence. Sometimes I feel Your blissful presence and other times not. But I know You are most-loving.
Baba, You are always involved secretly and invisibly for the all-round well-being and emancipation of all. It is Your grace...
Note for Prabhat Samgiita #3346:
[1] Cry: People cry for many reasons. Sometimes when people are very, very happy they cry. And, a bhakta may cry when they are in a deep state of bhakti and longing for Parama Purusa, and feeling the pain of separation.
== Section 3: Important Teaching ==
Important to know nowadays
More and more in the west the gay movement is rampant. That is why this following teaching is very important. There is no room for confusion about the stand of Ananda Marga on this issue.
Ananda Marga ideology states, "Love and passion are mutually antagonistic tendencies. The attachment for a finite thing is an expression of extroverted energy, whereas the attraction for the Infinite is an expression of the introverted energy. That is why these two can never co-exist. Therefore the aspirant has to skillfully transform passion into love." (1)
Ananda Marga is the path of introversial movement towards the Supreme Entity; it is not the path of sensuality and lust. These two opposites cannot co-exist. They are mutually exclusive. Either one may goad their mind towards Parama Purusa, or they may indulge in animal propensities. There is no scope to do both.
That is why there is no option for leading a gay / homosexual lifestyle in Ananda Marga teachings. Because a gay lifestyle is based on the baser propensities - sex for sex sake. Every dedicated Ananda Margii will easily grasp this point - it is just a matter of simple mathematics. Whereas, it is far more difficult for those goaded by those lower propensities to understand. That is why it is said that until the mind reaches a particular level, one cannot assimilate the teachings of Ananda Marga ideology. Ananda Marga is for standard human beings not those with an animal mind and a human body.
Reference
1. Subhasita Samgraha - 1, Bhaktitattva
== Section: Important Teaching ==
Value of Saḿskrta names
Ananda Marga philosophy says “Naming is a matter of great consequence. The names must imply an imposing meaning. Naming was a memorable ceremony among the Áryas. The name has a very significant bearing over the mind. The mental awakening corresponds to the vibrations set in as a result of pronouncing the name. A particular attraction is attached to the words.”
“The human society has to be unified. It must have one standard. Naming in Saḿskrta means providing one standard.” (1)
Reference
1. Táttvika Diipiká
== Section: Important Teaching ==
Wrongful criticism
Baba says, "I do not think it good to criticize anyone ..., saying, “Well, Mr. So-and-so may be leading a virtuous life now, but don't you know, he was a terrible sinner in the past.” We must forget the past. I said at the outset that sins are like the dust of the street that settles on clothing. We must shake this dust off and move ahead." (1)
In His above teaching Baba is guiding us that If a person has rectified themselves then one should never talk ill of them by recounting their past misdeeds and sinful dealings.
Reference
1. Ananda Vacanamrtam - 5, A Few of Tantra's Special Characteristics
== Section: Important Teaching ==
Why intense requital is beneficial
Ananda Marga ideology states, “Reactions in requital to past actions normally occur more in a spiritual aspirant’s life than in an ordinary person’s life. The reason is that when all original actions are surrendered to Brahma, there remain only the reactive actions. The reactions may be good or bad [according to whether they are resultants of good or bad original actions]. But think about how many of the deeds you performed before coming to the path of sádhaná were good and how many were bad. To tell the unpleasant truth, ninety-nine percent of your deeds were bad. Hence it is often the case that sádhakas have to suffer much more from bad reactive momenta than get to enjoy good ones. It can even be said that the more one suffers from reactions, the more one is progressing along the path of sádhaná.”
“Of course, the requital of the reactive momenta may possibly be pleasurable instead of painful; it all depends upon the nature of one’s actions. In either case, the more one surrenders one’s actions to Brahma, the shorter will be the period of requital caused by the reactions. In this case the intensity of the requital will be greater than normal; but this is a good sign, because intense requital means the exhaustion of the requital within a short period.” (1)
Reference
1. Ananda Marga Ideology in a Nutshell - 8, Sádhaná
== Section: 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 ==
Postings to Read
Why AM spirituality is unique
Punishment or blessing
How dogma starts
Story: bhakti not money is criteria
Sadhaka life when very busy
