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Wednesday, October 21, 2026

Songs of longing, not death of God + 5 more

Baba

Songs of longing, not death of God

Namaskar,

Here is an important topic on bhakti and Prabhat Samgiita.

Question #1:

Does Prabhat Samgiita really have any theme songs for MPD (mahaprayan)?

Answer #1:

No

Question #2:

If Prabhat Samgiita compositions - like "Tumi esechile ka'uke na' bole" (PS #2085) and "A'ma're phele gele dhula'y avahele" (PS #4815) among others such as PS #4819, PS #3263, PS #2238, PS #0025 - were not specially given as annual obituary, death, or death anniversary songs, then what kind of songs are they?
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Answer #2:

These melancholic songs are wholly related with one's psycho-spiritual feeling and have nothing to do with God dying.

Many spiritual & mystic poets have expressed melancholic longing

There are deeply spiritual songs that are grounded in the idea of melancholic longing, i.e. expressing that their Lord is not as close as they want. So the seeker is longing for their Lord to come within their vision or grasp.

This type of melancholic feeling is found in Sufi songs, Buddhist songs, Christian songs, Hindu songs, and also Prabhat Samgiita. And, in each one, the message is the same: My Lord is not coming as close as I wish. Thus in these songs the idea is not that their God has died. These compositions were not written for an annual death ceremony.

Rather the prevailing theme is that every bhakta longs for God and wants to have Him in greater proximity. That feeling of longing gave birth to this style of composition known as melancholic songs. Indian mystic poets like Miirabai, Surdas, Vidyapati, Candidas and others including Ravindranath Tagore have written hundreds and even thousands of bhajans like this. In such songs, these spiritual poets express the desire to have greater proximity with their Lord, and when that desire is not fulfilled then with deep longing they cry for more intimate closeness with their Ista. Such songs do not mean that their God has died.
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Mundane melancholic songs with pop singers

Essentially, in the world of pop culture, the genre of songs known as melancholic songs denotes a time when one's lover is not coming as close as they desire or wish. Nowadays, so many radio stations play and various pop icons sing songs about how they wish to hold their lover. And now they are completely upset, languishing in so much heartache and pain. This is a very common theme in songs for teens and pop-culture. This is a melancholic song in the worldly sense. Such songs do not mean that their lover has died. 

Prabhat Samgiita melancholic longing of bhakta

The collection of Prabhat Samgiita is comprised of 5019 songs. They come in all genres. One of them is melancholic songs which express how the bhakta and Parama Purusa have a deeply loving and intimate relationship. The bhakta has great love for Him and Parama Purusa is showering His grace; even then the bhakta wants to have Him more close and is yearning and crying for Parama Purusa to come in a more intimate way. That is the overall theme of melancholic songs like "Tumi esechile ka'uke na' bale" (PS #2085) and "A'ma're phele gele dhula'ya abahele" (PS #4815), as well as PS #4819, PS #3263, PS #2238, PS #0025 etc.
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So in Prabhat Samgiita also there are melancholic songs. Verily, Prabhat Samgiita offers an entirely new approach of melancholic songs for the bhakta. The main idea is that the world of Prabhat Samgiita has uniquely been written to express for one's longing for Parama Purusa. These melancholic songs perfectly depict one's yearning to have Him in a deeper, more intimate manner. Such songs do not mean that their God has died. 

Or more precisely we can say that melancholic songs in the Prabhat Samgiita collection have nothing to do with God dying.  Such songs do not mean that their God has died. That is why such compositions have absolutely nothing to do with the so-called mahaprayan (MPD) program.

Melancholic songs have eternal value for bhakta

So again it should be reiterated that these melancholic songs do not mean that their God has died. Such compositions are not for an annual death ceremony.

Those who are labeling and presenting these melancholic songs as "mahaprayan" songs are abusing and manipulating that song for their own narrow agenda. This is a clear case of misusing Prabhat Samgiita. It is just like how the songs of many great poets and seers have been misused as mundane love songs. Here in this case of using melancholic Prabhat Samgiita compositions as "mahaprayan" songs, the so-called vanguard of Ananda Marga is abusing these songs in broad daylight. And this must stop.
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Conclusion

These melancholic songs are wholly related with one's psycho-spiritual feeling and have nothing to do with God dying.

The thousands of melancholic songs that have graciously been given are eternal gifts for one's spiritual growth and development. These mystical compositions that are based in bhakti do not mean that God has died. They are not for any type of annual death ceremony.  Such songs do not mean that their God has died. 

PS #2085 and PS #4815 (and others like PS #4819, PS #3263, PS #2238, PS #0025) have been stolen from the collection of bhakti compositions, and wrongly branded as so-called annual death day songs.
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Namaskar,
at His lotus feet,
Malika’ Mukherjee

Note: In the past and recently also, B group has released a list of Prabhat Samgiita compositions for various occasions etc, and for so-called mahaprayan they enlisted songs PS #2085, PS #4815, PS #4819, PS #3263, PS #2238, PS #0025. So this is a double dogma. First, mahaprayan is not a festival in AMPS; rather, it is the invention of B group. And, secondly, they have kidnapped these deeply spiritual, melancholic compositions for their annual death ceremony. This is an utter misuse of Baba’s treasure of Prabhat Samgiita.

Attending kiirtana at MPD means supporting that dogma

Some wrongly justify that, “What is wrong, I am just going to Tiljala for the kiirtana, not for the sake of the mahaprayan program.” Here it should be clear: Going to the annual mahaprayan gathering for the sake of doing kiirtan is a bogus justification. Merely attending that mahaprayan gathering signifies your wholehearted support of that event. The fundamental equation is if anyone is doing anything anywhere and you go to their location and do what they are doing, it means you are supporting their cause. That is the basic formula that can be applied to countless situations.
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Let’s look at this from another angle. Who can forget when Baba was in jail and our Ananda Margii brothers and sisters from all over converged on-site to protest the injustices. Margiis sang kiirtan. And participation in those kiirtan rallies demonstrated support for the greater cause. Those days Mr. JPN called the police on margiis and had them arrested on the basis that their participation in that kiirtana meant they were the supporters of the political protests against Baba’s incarceration.

Later on, after the rally, that same kiirtan would be sung for purely spiritual purposes during dharmacakra etc. Here the point is that doing kiirtan or raising the slogan at a rally means supporting that issue or cause.

Of late, both H and B groups have used kiirtana programs as a strategy to reclaim and recapture various AMPS buildings for their group cause. And those who participate in that kiirtana are their pawns for their groupist agenda. That is what happened in Goddha, Ananda Nagar, Bhopal, and numerous other places where H and B were battling for control of that jagriti etc. Kiitana programs are their main arsenal for capturing those properties from the opposite group. This happened so many times in the past and will happen in the future also as this is their cherished strategy.

It is just like how “allahu akbar” was used by Muslim terrorists to blow up and the same “allahu akbar” Muslims use in their regular prayers also. 
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Merely attending that mahaprayan gathering signifies your wholehearted support of that event. The fundamental equation is if anyone is doing anything anywhere and you go to their location and do what they are doing, it means you are supporting their cause.

*        *        *

The below section is an entirely different topic, unrelated to the above material.
It stands on its own merit as a point of interest and ideological awareness.

*        *        *

== Section: Important Teaching ==

Pseudo-service

True sadhakas serve others thinking it is their duty to serve one and all; and, in return, they do not want anything. Verily, they do not have even a remote desire for getting anything in return. They think those whom they are serving are Narayana God Himself. In contrast, fake sadhakas are the exact opposite. You might have seen in various discussions and gatherings how such persons come before all and tell, “I have done this, and I have done that.” They are beggars of attention and recognition and mentally harbour great appreciation and respect for their so-called service. These are fakes. To make it more clear, please read Baba’s following teaching. 

Ananda Marga philosophy states, “Bear in mind that you have a duty towards others, but that no one has any duty towards you. Everyone’s individual duty is fixed. Only one who moves forward with this as his or her only thought can do proper service. Otherwise the thought may remain in the mind of the one doing service that I have done such and such work for that person, so that person ought to do such and such for me. The thought must remain in the mind of the one doing service that I have a duty towards others but no one has any duty towards me.” (1)

Note: Here sadhaka means everyone who is doing sadhana - whether they be a margii or Wt, everyone from PP Dada to a newly initiated margii.

Reference
1. Ananda Vacanamrtam - 9, The Source of Internal Stamina


== Section: Important Teaching ==

Poor parenting approaches

Ananda Marga philosophy states, "In some families the parents have lost their peace of mind due to poverty or some other cause and oppress their children with or without reason. Naturally the children lose respect for their parents, which further aggravates family indiscipline. The parents have to put up with more unrest, adding to their lack of peace."

Ananda Marga philosophy states, "Parents who are middle- or high-level officials in the public works or police departments have to get work done through others or supervise manual labourers or subordinates, so they often forget to talk sweetly. Some become accustomed to using abusive language, and some to issuing commands. Due to this their children do not have an opportunity to learn to speak with restraint. Such children suffer from a superiority complex, even within their circle of friends. In their future lives it will be extremely difficult for them to love people and create a congenial social environment."

Ananda Marga philosophy states, "Some parents may claim that it is impossible to maintain a balanced life in an age full of problems, where they are extremely busy with numerous activities. I maintain, however, that it is possible for an intelligent parent to avoid the mistakes I have discussed. If parents fail to carry out their basic duties, I am compelled to say that, although they live in society, they are guilty of encouraging an antisocial mentality. By encouraging their children to develop a criminal psychology, they give unnecessary trouble to the police. The main point is this: for want of a little care, children are deprived of the opportunity to become complete human beings, even though they have a human structure." (1)

Reference
1. Human Society Part 1, Education


== Section: Important Teaching ==

The actual social code

Ananda Marga ideology states, “We are all the progeny of Parama Puruśa. He is creating each and every thing. There is no need to worry about the man-made distinctions between tall and short, black and white, male and female. Identify your mind with the Cosmic Mind and see whether that pleases Parama Puruśa or not. Do whatever pleases Him.”

“No father wants to see his child die of starvation or one of his children eating or accumulating more than required. You will have to develop the economic sphere to ensure that these things will never happen. In social life no father would wish to see his widowed daughter forced to dress in an austere fashion, persecuted socially, or debarred from attending social functions. You must not support these things. Rather, you must provide equal opportunities for all.”

“Parents hate to see their children weep. If they do, they take them on their lap and comfort them with love and affection until their tears stop. You will have to build a society in which no one is forced to weep, where everyone smiles joyfully all the time and gets ample scope for laughter. Seeing such mirth and merriment, Parama Puruśa will feel immensely pleased. By giving joy to Parama Puruśa you will feel even more joyful and will feel His close proximity. This is the actual social code. And the actual spiritual code is the one that helps humans move towards Parama Puruśa. Under no circumstances should one create unnecessary controversies. The social code aims at bringing a broad smile to the faces of the progeny of Parama Puruśa. You should all move along this path – you are sure to meet with success.” (1)

Reference
1. Ananda Vacanamrtam - 4, Which Is the Right Path?


== Section: Important Teaching ==

Is there a difference between sadvipras and moralists

Prout philosophy states, “Sadvipras and moralists are not synonymous. Sádhakas or spiritual aspirants who control the nucleus of the social order are called sadvipras. Sadvipras will control the nucleus and check exploitation by one class over others. If necessary they may accelerate the speed of the social cycle by the application of tremendous force and bring revolution. By a normal process, when vaeshya domination exploits the other classes in society, sadvipras will bring about revolution in the social order and establish kśatriya domination.” (1)

Note: Sadvipras are spiritual revolutionaries who are firmly established in sadhana and fight against exploitation at every turrn. They will never be swayed or tempted and will always keep sharp eyes on the welfare of society. In contrast, a mere moralist has yet to inculcate true spiritual values and because of that they may fall and lose their morality at any moment.


== Section ==

জড় চিন্তনে মানুষ পাথর হয়ে যাৰে

“স্থূল থেকে সূক্ষ্মের দিকেও মন যায়, আর সূক্ষ্ম থেকে স্থূলের দিকেও যায় | যদি স্থূলত্বের দিকে মানুষের গতিটাকে উত্সাহিত করা যায়, তার শুধু মন নয়, তার সমগ্র সত্তাই স্থূলে matter-এ, জড়ে পর্য়বসিত হয়ে যাৰে, পাথর হয়ে যাৰে | অহল্যা পাষাণী হয়ে যাৰে | স্থূল থেকে সূক্ষ্মত্বের দিকে গতিকে যদি উত্সাহ দেওয়া হয়, সাধনা মার্গের ক্রম অনুয়ায়ী মানুষ এগিয়ে চলে তাহলে তার সমগ্র সত্তা, সামগ্রিক অস্তিত্ব কি হৰে ? সূক্ষ্মত্বের পর্য়বসিত হয়ে ভূমা মনে একীভূত হৰে অথবা চরম জ্ঞা-সত্তার সঙ্গে সারূপ্য লাভ করৰে |” -“১ জানুয়ারি  ১৯৮৬, কোলকাতা, আস্তিত্বিক গতিধারা ও তার চরম লক্ষ্য, চরম পরিণতি”]


== Section 2: Links ==

Dogma of Mahaprayan - Oct 21 - 26
#30: One lady's mahaprayan
#29: Islamic shraddhainjali placed into Caryacarya
#28: Islamic dogma on display
#27: Ac Candranath ji's shifting stance on MPD
#26: Mahaprayan of British tennis player
#25: Name of funeral vehicle
#24: Paypal mahaprayan
#23: It is against Caryacarya
#22: Annual death ceremony derived from Islam
#21: Q & A on death day dogma
#20: Misery at gathering
#19: PC Story: Why no mahaprayan



Economic democracy is the solution + 4 more

Baba

Economic democracy is the solution 

Note: In the next few weeks and months, many minor and major elections will be held in numerous democratic states and nations across the globe. As Ananda Margiis, we should be cent-per-cent clear about Prout's critique of democracy so we can best educate others and raise awareness about the inherent weaknesses and deficiencies, as well as the positive points, of the various types of democracies that exist today. 

Namaskar,

In common dialogues around the globe, when people mention the term 'democracy', they are nearly always talking about political democracy. However, according to the purview of Prout, political democracy alone is not enough; economic democracy is also needed.
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In political democracy people suffer economically

The problem is that nowhere in the world is political democracy a success. That is to say, in no country is the condition of the common people improving - rather things are getting worse. Because in every type of political democracy, in exchange for getting the right to vote, the people forfeit their economic might and right. That means, the common people have no control over their purchasing capacity, jobs, local industry, basic requirements, food costs, the price of fuel - nothing. Their entire economic condition is ruled by someone else.

In liberal democracies like the US, the economy is run by leading capitalists, i.e. corporate giants. And in socialist democracies like China and Russia etc, the economy is run by a few communist thugs. In both cases, the common people forgo all economic power. They are mere pawns in the big game, while those who hold onto the economic power benefit tremendously. For example, despite the fact that the US economy has been on the rebound since 2008, wages remain stagnant and the wealth disparity is growing. There are more billionaires than ever before. The elite capitalists are getting wealthier and wealthier, while the middle class continues to shrink, and the majority of the population is thrust into poverty, living hand to mouth, paycheck to paycheck.

Similar is the case in every other country where democracy, i.e. political democracy, is in vogue. The common people are virtually penniless - toiling day and night to scrape by. Each and every second is spent trying to earn enough money to pay their bills and put bread on the table, lest they lose their hearth and home. Although people talk about the greatness of democracy, this type of democracy, i.e. political democracy, is verily crippling the people if it is not accompanied by economic democracy. They have the right to vote, but have zero economic power. So they get exploited all day long by those few with all the economic power. As long as only political democracy is in vogue and economic democracy is not established, there will always be poverty; and that poverty will spread as the top capitalists and state officials hoard all the money.
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Unique vision of Prout

People generally think that capitalism and communism are worlds apart and on opposite ends of the spectrum. But according to Prout, both capitalism and communism fall in the same category; they are materialistic philosophies. Similarly, often people think that the US government and the Chinese government are on opposite ends of the political spectrum, yet according to Prout they both fall in the same category: political democracy. The Proutistic view of the world is unique, and it is only Shrii Prabhat Ranjan Sarkar’s Proutistic vision - i.e. economic democracy cum political democracy - that can lead humanity onto the golden road of tomorrow.

The Proutistic solution: economic democracy

The Proutistic solution to today’s landscape is to substantiate political democracy with economic democracy. As discussed above, in political democracy, the economy is centralised. It is controlled by large corporations, international banks, investment firms, governmental agencies, or the ruling economic body in that land, whether that be in the private sector or public sector. In contrast, in economic democracy, the people in every locale are in full control of the economy.
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Economic democracy is a decentralised system, where every block or district has complete economic autonomy. So in an economic democracy, the economy is not controlled by a few people, i.e. economic elites. Instead, the common people have full control of the economy. They are able to decide their own economic fate and prosper. They can decide which industries to develop, where to locate the factories, how to use natural resources, what the minimum wage will be, how much money an individual may accumulate, the number of hours in a work week, and so many other aspects of their economic structure.

Gone will be the days when big capitalist corporations come into an area, take all the natural resources, manufacture those resources in another place, and then sell those finished goods at astronomical prices to people in the very place from where those resources came. Instead, in an economic democracy, the people will be empowered in each and every arena to make all their own economic policies and be able to withstand outside exploiters.

Key difference: economic decentralisation

There is a tremendous difference between (a) political democracy, where the people only have the power to vote and are reduced to mere pawns in the economic sphere, and (b) economic democracy, where people have the power to vote but, most importantly, are fully in control of their economic condition. Because when the economy is not centralised, then every local area and region is empowered to set their economic agenda. They will be financially set to deliver economic justice in their region and encourage one and all to engage in higher pursuits, like sadhana.

Prout philosophy guides us, “People will have to opt for either political democracy or economic democracy. That is, they will have to choose a socio-economic system based on either a centralized economy or a decentralized economy. Which one will they select? Political democracy cannot fulfil the hopes and aspirations of people or provide the basis for constructing a strong and healthy human society. The only way to achieve this is to establish economic democracy.” (1)

So political democracy alone is not enough; economic democracy is also needed.
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Conclusion

As Proutists, we should have a clear understanding of the marked distinction between the capitalist / communist style of political democracy versus the Proutistic approach of economic democracy cum political democracy. It is just a myth that the present-day system of democracy - i.e. only political democracy - can bring justice to the land. Only economic democracy can bring the soothing balm of peace and economic empowerment to the people. For a full review of this topic of economic democracy, refer to the discourse, 'Economic Democracy' in the Prout in a Nutshell series part 21.

As the gap between rich and poor increases, we get closer and closer to the implementation of an economic democracy. Because the people will rise up and look for a practical solution. And we will show them Prout.
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Prout philosophy states, "For the success of economic democracy, PROUT must be implemented and the economic welfare of all people must be enhanced step by step. This in turn will lead to greater opportunities for the spiritual emancipation of human beings." (2)

Namaskar,
In Him,
Abhiik Deva

~ In-depth study ~

Around the globe, and certainly in our Prout community, everyone knows the term 'democracy'. It is such a commonly used word - routinely championed as “the system of choice” - in today's world theatre and political climate. But what exactly is meant by 'democracy' and does the prevailing conception of democracy truly serve the interests and needs of the common people. How does the democracy advocated by Prout differ from the type of democracy prevalent today, and what concrete solutions does it offer. That is what is addressed in this letter, according to the guidelines and vision of Prout.


Era of economic democracy is coming

In a phrase, in today's world, democracy refers to any state wherein the officials are elected by some type of election. And verily, so many countries around the globe follow this democratic system: Germany, US, Argentina, Romania, China, Canada, etc. These are all democracies, of one form or another, according to our Proutistic perspective. Shrii Prabhat Ranjan Sarkar, the Propounder of Prout philosophy, terms all these above systems as political democracies because the political leaders are elected by a vote: a vote either by the people or a vote by the party officials.
https://anandamargauniversal.blogspot.com/

According to Prout, under the greater umbrella of political democracy, there are two basic types: (a) liberal democracy and (b) socialist democracy. In liberal democracies like the United States, India, Great Britain, and France, etc, the general populace exercises their voting right to elect their leaders. And in social democracies, like the former Soviet Union, China, and Vietnam, etc, only communist party officials vote to elect their leader. No doubt, liberal democracies offer greater freedom and civil liberties etc, yet both these systems fall within the category of political democracy, as both are based on political and economic centralisation.

Prout philosophy states, “In economic democracy, economic and political power are bifurcated. That is, PROUT advocates political centralization and economic decentralization. Political power is vested with the moralists, but economic power is vested with the local people. The principal goal of the administration is to remove all the impediments and obstacles which prevent the economic needs of the people being met. The universal aim of economic democracy is to guarantee the minimum requirements of life to all members of society.” (3)


Requirements for economic democracy

Here below Shrii Prabhat Ranjan Sarkar, the Propounder of Prout, outlines the criteria for creating and establishing economic democracy.
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Prout philosophy states, “The first requirement for economic democracy is that the minimum requirements of a particular age – including food, clothing, housing, education and medical treatment – must be guaranteed to all. Not only is this an individual right, it is also a collective necessity, because the easy availability of the minimum requirements will increase the all-round welfare of society.”

“The second requirement for economic democracy is that increasing purchasing capacity must be guaranteed to each and every individual. In economic democracy local people will hold economic power. Consequently, local raw materials will be used to promote the economic prosperity of the local people. That is to say, the raw materials of one socio-economic unit should not be exported to another unit. Instead, industrial centres should be built up wherever raw materials are available. This will create industries based on locally available raw materials and ensure full employment for all local people.”

Prout philosophy states, “The third requirement for economic democracy is that the power to make all economic decisions must be placed in the hands of the local people. Economic liberation is the birthright of every individual. To achieve it, economic power must be vested in the local people. In economic democracy the local people will have the power to make all economic decisions, to produce commodities on the basis of collective necessity, and to distribute all agricultural and industrial commodities.”

“The fourth requirement for economic democracy is that outsiders must be strictly prevented from interfering in the local economy. The outflow of local capital must be stopped by strictly preventing outsiders or a floating population from participating in any type of economic activity in the local area.”

Prout philosophy states, “For the success of economic democracy, PROUT must be implemented and the economic welfare of all people must be enhanced step by step. This in turn will lead to greater opportunities for the spiritual emancipation of human beings.”

“Finally, it should be remembered that economic democracy is essential not only for the economic liberation of human beings, but for the universal well-being of all – including plants and animals. Economic democracy will devise ways and means to effect the smooth progress of society by recognizing the unique value of both humans and non-humans alike.” (4)


Some reforms to democracy: Prout guideline

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 problems of all and sundry, thereby accelerating the speed of social reconstruction. Their impartial service will bring happiness to all.” (5)


If illiterate people are given voting rights

Prout philosophy guides us, “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 rights. 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.” (6)


Chief justice treated inferior than president or prime minister

Prout philosophy states, “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.]]” (7)


References
1. Prout in a Nutshell - 21, Economic Democracy
2. Prout in a Nutshell - 21, Economic Democracy
3. Prout in a Nutshell - 21, Economic Democracy
4. Prout in a Nutshell - 21, Economic Democracy
5. Prout in a Nutshell - 14, Compartmentalized Democracy
6. Prout in a Nutshell - 14, Compartmentalized Democracy
7. Prout in a Nutshell - 14, Compartmentalized Democracy


== Section 2: Prabhat Samgiita ==

One can always get Him

Note: Only those who sincerely practice the higher lessons of sahaja yoga meditation can understand this song in the depths of their heart. 

"A'jake toma'r, saunge saba'r, halo nutan paricaya..." (Prabhat Samgiita #0383)

Purport: 

Parama Purusa, today, all have come to know and realise You in a new way. By Your blessing all have gained the understanding that Parama Purusa does not live in the far distant heaven, but rather He remains with them always. He is not the judge of doomsday, but the most loving Entity in the universe. Baba, there is nothing in this cosmos but You. This is all Your grand liila. You are expressing Yourself through the multitude of forms across this entire manifested creation.

Baba, You are the Supreme Controller of the cosmic cycle, i.e the Cosmic Hub. Everything happens solely by Your desire. You are the pranava (omnkara sound) and full of rhythm. You are the embodiment of Supreme love, and everyone's Bandhu at all times. Nobody is ever alone. 

Baba, You masquerade Yourself in everything; yet You are ever-ready to be attained by bhaktas. My Ever-Charming Entity, You remain hidden in the deep, secret corner of every mind. With Your brilliant radiance and spell of exquisite forms You exchange Your heart with bhaktas. Baba, You love me so much. You are my everything...


Notes for Prabhat Samgiita #0383:

[1] Liila': In this universe there are innumerable events taking place. When we know the cause of a particular event, then that is kriida. And when the cause is not known then it is liila. If the cause was initially not known, and later on  becomes known, then that event becomes kriida. Thus as one's knowledge increases - and more and more events can be rationally explained - then for that person the scope of kriida is increased.

Ananda Marga ideology says, "There is a subtle difference between liilá and kriid́a. When the cause of an effect is easily discernible it is called kriid́a, but when the cause is unknown and only the effect is easily discernible it is called liilá." (1)


[2] Bandhu: Here below are some of Guru’s teachings on the term bandhu.

Ananda Marga ideology states, “What is the meaning of “bandhu”? In Saḿskrta, the meaning of the word “bandhu” is “to bind”. Bandhu indicates that person or entity who cannot stand separation. Parama Puruśa or Saguńa Brahma is closely and intimately connected with this expressed world, or jagata. He is pervasively connected with every individual entity, be it a living being or a crude object. He is also linked through and through with the universe as a whole. In other words, He is indissolubly and inextricably involved (ota prota) with everything. Therefore, He is the only bandhu of this universe. The rest of your bandhus in the physical world are not your eternal friends. Though they are with you now, a day will soon come when they will go away; they will be separated from you. When you depart from this world, these friends will accompany or carry your dead body. But how far will they accompany you? They will accompany your body up to the cremation ground or the burning ghat. Having gone so far, at the most they will return to their own dwelling places. So they are not your real bandhu. There is a shloka in Saḿskrta:”

Atyágasahano bandhu sadaevánumatah suhrd;
Eka kryaḿ bhavenmitraḿ samapráńáh sakhásmrtah.

Ananda Marga ideology states, “He who loves [[so much that]] he can never sustain the grief of separation, is known as “bandhu”. In this sense, nobody can have any bandhu in this world. Only that Jagatabandhu – that Parama Puruśa – can be your bandhu. No one else is your bandhu. Only He is your real friend.” (2)

References
1. Ananda Marga Ideology and Way of Life - 11, To Know Him Is to Be Free from All Fetters
2. Ananda Vacanamrtam - 6, Parama Puruśa – the Only Bandhu


== Section: Important Teaching ==

Cannot be called human

Ananda Marga ideology states, "Human beings are animate beings, they are not animals. What is the difference between the two? Animals remain obsessed with the gratification of their crude propensities; they only try to satisfy their cruder kośas. That is why in the minds of animals, what to speak of the supreme question, even questions related to the mundane world do not arise. Human beings, however, are (and herein lies the main difference between them and animals) mind preponderant beings. They possess the capacity of subtle thought which helps them find answers to increasingly complex questions, answers which have helped them to increase their dominance over nature. The same subtle thinking power has helped humans to attain Brahma, the Source of all psychic thought, and the final answer to all queries. It is the characteristic of all animate beings to seek joy and composure. For animals, that means the fulfilment of the crude propensities, but humans, by virtue of their developed thinking power, seek the deeper joys of life through the constant perfection of the subtle branches of relative knowledge. In the process of self-abnegation they take their psychic thinking back to its Supreme Source and get established in eternal bliss. Those for whom the pursuit of the crude pleasures of life is the be-all and end-all of existence should never be categorized as human beings." (1)

Reference
1. Ananda Marga Ideology Way of Life - 8, The Supreme Question – 1


== Section: Important Teaching ==

Why dreams feel so real

   Ananda Marga philosophy states, "During sleep these thoughts, in the absence of contact with the hard realities of the external world, appear to be real. Thus people who are not at all affected in the waking state by propensities of fear, anger, etc., may be deeply affected by them during dreams; because, as I said earlier, in the waking state, people know that they are imagining; but during sleep, they do not realize that the play of their imagination is going on. So during that period their dream-thoughts become hard reality for them."
   "During the time of waking, because there is much resistance from the external reality, there is not much speed of imagination; but during sleep, in the absence of this resistance, there is great acceleration. Within one second people can imagine a vast epic like the Mahábhárata. Sometimes during dreams the dreamers, propelled by such propensities as anger or greed, restlessly move their limbs about. If those moving limbs come in contact with any hard object, the imaginary dream is broken, the dreamer's sleep is disrupted and the dreamy fantasy woven in nets of imagination comes abruptly to an end." (1)

Reference
1. Namah Shivaya Shantaya, Shiva's Teachings – 2 (continued) (Discourse 16)


== Section: Important Teaching ==

Some special natural remedies

Ananda Marga philosophy says, "Aloe juice is a medicine. Dried aloe sap is called musabbar in Arabic. A type of rasa'injana also used to be prepared out of aloe sap, or musabbar, which was used as medicine -- it was used to treat blood pressure and insanity due to gallbladder disorder." (1)

Ananda Marga philosophy says, "The retention-of-urine ailment that results when the movement of the urine is obstructed is also called kabandha. The water from soaked fenugreek, fresh date juice, palm juice, and sha'nkha'lu [a conch-shaped esculent] are medicines for this disease." (2)  

References
1. Shabda Cayanika - 3, p.109
2. Shabda Cayanika - 3, p.109

== Section 3: Links ==