Prout’s samaj system + 3 more

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.
https://anandamargauniversal.blogspot.com/

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.
https://anandamargauniversal.blogspot.com/

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. 
https://anandamargauniversal.blogspot.com/

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

*        *        *

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 ==

Game of shadow & effulgence

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

• https://anandamargauniversal.blogspot.com/2023/05/god-is-with-2-more.html

Punishment or blessing

• https://anandamargauniversal.blogspot.com/2017/08/unique-reason-behind-babas-scolding-3.html

How dogma starts

• https://anandamargauniversal.blogspot.com/2026/07/how-dogma-starts-2-more.html

Story: bhakti not money is criteria

• https://anandamargauniversal.blogspot.com/2023/10/babas-way-see-inner-feeling-3-more.html

Sadhaka life when very busy

• https://anandamargauniversal.blogspot.com/2014/01/priorities-for-busy-life.html

Prout strategy for elections + 4 more

Baba

Prout strategy for 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. 
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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. 
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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.
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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)

*        *        *

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 ==

Magical spell of maya

“Máyá málance máyár mukul…” (Prabhat Samgiita #0574)

Purport:

In the flower garden of maya, the blossoms of maya are intoxicated with the wine of maya. Verily, those flowers are intoxicated with the wine of maya. And this world is like a grand, enticing garden created by maya wherein the living beings are intoxicated with the tempting allurements of this world. In the desert of maya, the hot, burning wind is blowing, and the grains of sand are flying everywhere. In this world, all kinds of tragedies and calamities happen, and people suffer in all sorts of ways, including from horrible diseases and gruesome deaths. 

In this magical land of enchantment, coloured with the rising sun, in due course everything dissolves into the colours of the twilight. This world is transitory and fleeting. Those who come will one day all go. Those born will one day die. Yet they spend their days smearing the sweetness of maya on them. My mind is overflowing with the play of maya. The Lord of maya is smiling softly. Parama Puruśa is watching how all the jiivas are fully captivated by the magical spell of maya.

The rága-ráginis of this magical enchantment are singing the song in musical octaves. When the song ends, its music lingers in the sweet enchantment of liking. The maya is no illusion. She is ever-alive in her actions, and in those actions of maya, Máyádhiisha is dancing eternally…

== Section 3: Important Teaching ==

Bath mantra: who is Baba talking about

Every margii chants the bath mantra on a daily basis after bathing. One of the terms in that mantra is r'si. Following is the definition:

Ananda Marga ideology says, "A rśi is one who cultivates wisdom, who enriches the intellectual field through deep research and innovative discoveries and harvests the fruits of wisdom. Those who invent deadly weapons such as the hydrogen bomb, which caused the frightening holocaust, do not help the human intellect attain the height of human perfection, but rather direct their intellect towards crudeness. These types of inventors and their patrons do not deserve to be called rśis, rather, they are worse than demons, far worse than internal creatures, having forfeited their right to human identity." (1)

Reference
1. Ananda Marga Ideology & Way of Life - 6, The Expansion of the Microcosm

== Section: 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 ==

Common issue in today’s world

   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 ==

Postings to Read

Balanced life: the pratiika

• https://anandamargauniversal.blogspot.com/2016/10/dos-and-donts-balanced-life-pratiika-3.html

Baba's joke about communism

• https://anandamargauniversal.blogspot.com/2013/12/story-who-is-owner-of-what.html

Quality of bhaktas

• https://anandamargauniversal.blogspot.com/2016/06/find-out-if-true-bhakta-or-coward-3-more.html

Pet owners & their hypocrisy

• https://anandamargauniversal.blogspot.com/2017/03/desperate-for-love-contest-election-on.html

How to make great Prout family + 2 more

Baba

How to make great Prout family

Namaskar,

Shrii Prabhat Ranjan Sarkar’s samaj system is a universal and social approach based on neo-humanism and Prout to uplift all peoples and create a healthy human society. Unfortunately, some beginners are confused about the samaj system in the following ways:

(a) Some use samaj as a euphemism for groupism and a narrow-minded agenda;

(b) Some think that they can create a samaj based on their own narrow-minded tendencies;

(c) Some think that samajas (socio-economic units) are formed strictly on the point of language;

(d) Some think that samaj theory is not in line with the universal principles of Prout and neo-humanism.

And there are various other misnomers regarding the samaj theory. To clarify some of these misconceptions, this letter presents a few key points about our samaj system.
http://anandamargauniversal.blogspot.com/

A short history of Prout

Shrii Prabhat Ranjan Sarkar first propounded Prout in a condensed form in the last two chapters of His book Idea and Ideology (5th June, 1959). BABA then held the first ever PROUT conference over a 6-day period, from 17 Oct 1959 - 22 Oct 1959 in Jamalpur. This 6-day conference was published as a book “A Discussion” and afterwards these discourses were included in Prout in a Nutshell part 4 as “Discourses on PROUT”.

Then in 1961 He delivered the discourses for Ananda Sutram—of which the 5th and final chapter gives an overview of Prout. In total, there are 16 sutras along with their purports in that 5th chapter of Ananda Sutram, the final 5 of which are the five fundamental principles of Prout. Thereafter, gradually He elaborated upon His Proutistic guidelines and formed the vast Prout philosophy, around 200 discourses directly in His Prout in a Nutshell series.

And Shrii Prabhat Ranjan Sarkar has given many indirect references about Prout in several hundred other discourses. For example, in the book Namah Shivaya Shantaya, He talks about Prout. (Reference: Discourse 10, section 'Shivokti 5') This stands as one of the many, many places where He makes indirect reference to Prout in this book and in the rest of His scriptures.
http://anandamargauniversal.blogspot.com/

Samaj is not groupism

Some think that samaj means some group agenda or a movement which is based on narrow sentiments and ideas. In reality though, the samaj system is universal in nature and dharmic. By reading the chapter, ''Socio-Economic Groupifications'', anyone will get the clear-cut picture how the samaj system is based on neo-humanism.

Shrii Prabhat Ranjan Sarkar says, "The socio-economic movements advocated by PROUT are founded on the ideological base of Neo-humanism." (1)

By this it is clear that the rational teachings on samaj are part and parcel of and perfectly consistent with Prout and neo-humanism.


Conclusion

The samaj theory propounded by Shrii Prabhat Ranjan Sarkar is a key aspect of Prout philosophy and is essential for building up a human society free from exploitation and narrow-mindedness.
http://anandamargauniversal.blogspot.com/

Shrii Prabhat Ranjan Sarkar states, “PROUT’s system of socio-economic groupifications is a comprehensive approach to the socio-economic problems confronting society. If people adopt such an approach, society will move along the path of progress with increasing speed, overcoming all bondages and hindrances. Human society will enjoy a bright and glorious future.” (2)

Namaskar,
In Him,
Satyadeva

~ In-depth study ~

Samaj vs geo-political patriotism

Prout philosophy states, “Small states are struggling to survive. People are more interested in forming larger and larger socio-economic units to ensure the welfare of all than in maintaining many small states. Narrow sentiments are gradually fading away and a universal outlook is arising in the minds of human beings. Science and technological development have exposed the blind faith and dogma that have suffocated many sections of society, and gradually humanity is advancing towards an age of rationality and common interest. The present age is not the age of large animals and small states.” (3)

Samaj: based on universal sentiments

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.” (4)

Prout philosophy states, “The applied side of PROUT is based on universal sentiments and not geo-political patriotism, as are other theories and philosophies. While such theories encourage enmity and rivalry, PROUT’s socio-economic units [samajas] will all work together and cooperate with each other.” (5)

Prout philosophy states, “To establish a well-built social order in any country, three factors are essential. First, there must be proper ideological inspiration for individual and collective progress. All-round progress and advancement can be achieved when society is based on universal principles which are given practical shape so that they become a fundamental part of the socio-economic structure of society. The second factor is discipline. Some countries of the world are fast losing their power because there is no discipline in individual or collective life. To build a well-knit social order, discipline is an essential prerequisite. Thirdly, there must be economic stability. The economy of a country must be sound.” (6)

Universal in spirit, regional in approach

 Prout philosophy states, “Socio-economic units [samajas] 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 [samaj] 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.” (7)

By the above teachings, it is evident that samaj theory is based on broad-minded, universal thinking that leads to the development of one human society. The development and implementation of self-sufficient socio-economic units [samajas] piece together to form one wholesome human society free from exploitation and dogma.
http://anandamargauniversal.blogspot.com/

Criteria for forming & merging samajas

Lastly, with respect to some who feel that the formation of samajas is purely language based, the following teachings will clarify this misnomer. First the Propounder outlines 5 factors for the formation of a samaj (socio-economic unit).

Prout philosophy guides us, "While forming socio-economic units, several factors should be considered. These include same economic problems; uniform economic potentialities; ethnic similarities; the sentimental legacy of the people; and similar geographical features." (8)

Next Shrii Prabhat Ranjan Sarkar outlines the four criteria for merging two or more samajas (socio-economic units).

Prout philosophy guides us, "Where there is economic parity, cultural mixing, communication facilities and administrative efficiency, it will be easy and natural for two or more adjoining units to cooperate, because they will have attained a high degree of socio-economic uniformity. In such cases they should merge to form a single larger unit. This will further the welfare of their respective citizens and enhance their socio-economic interests." (9)

By all this it is readily apparent that language is not the sole factor in forming a samaj.
http://anandamargauniversal.blogspot.com/

Samaj: socio-economic universal movements

The chapter 'Socio-Economic Groupifications' from the Prout in a Nutshell series is dedicated for the samaj movement. As we know, the central idea of samaj theory is based on socio-economic movements; and that is exactly what is discussed in the chapter 'Socio-Economic Groupifications'. In that discourse Shrii Prabhat Ranjan Sarkar discusses: (a) the fundamentals of samaj, (b) the basis upon which samajas are formed, (c) the foundational requirements of samajas, (d) and other key and important points.

Anyone can easily understand that the guidelines of samaj have been given in many chapters of Prout, and that it is part and parcel of our social philosophy and perfectly consistent with all the teachings and theories of Ananda Marga.

By reading this above teaching, anybody can easily understand:
(1) What is samaj;
(2) That samaj is according to Prout principles; and,
(3) That the function of samaj is to fight against all types of exploitation—for the progress of the local population of one particular area.

So certainly it is clear then that the samaj theory lies squarely within the jurisdiction and teachings of Prout.
http://anandamargauniversal.blogspot.com/

One major reason behind the samaj movement

Having a few affluent countries while the rest of the world is facing a serious crisis on different fronts does not represent the glory of human society. The undeniable truth is that those so-called affluent countries became affluent by sucking the vital juice of so-called poor countries. To root out this malady Shrii Prabhat Ranjan Sarkar wants that in each and every area, local people should rally around and fight against exploitation, and become self-sufficient in all respects. To give practical shape to this idea He has formulated the samaj movement which is, as noted above, well-discussed in Prout-13, 4th chapter.

What is samaj (socio-economic unit)

A socio-economic unit (samaj) is formed on the basis of a few factors listed here in seed form.
http://anandamargauniversal.blogspot.com/

Prout philosophy states, “While forming socio-economic units [samajas], several factors should be considered. These include same economic problems; uniform economic potentialities; ethnic similarities; the sentimental legacy of the people; and similar geographical features.” (10)

Here below one of the points is discussed in detail.

Shrii Prabhat Ranjan Sarkar states, ““Same economic problems” refers to the common economic problems confronting people in a particular unit and may include the lack of markets for locally produced goods, surplus or deficit labour problems, communication or transportation difficulties and lack of irrigation water. Ascertaining whether or not a similar set of economic problems exists in an area is the first thing which should be clearly analysed when forming a socio-economic unit. The economic problems of the socio-economic unit, and their solutions, should be well understood.” (11)

References
1. Prout-13, Socio-Economic Groupifications, p. 23
2. Prout in a Nutshell - 13, Socio-Economic Groupifications
3. Prout in a Nutshell - 13, Socio-Economic Groupifications
4. Prout in a Nutshell - 13, Socio-Economic Groupifications
5. Prout in a Nutshell - 15, Some Aspects of Socio-Economic Planning
6. Proutist Economics, Developmental Planning
7. Prout in a Nutshell - 13, Socio-Economic Groupifications
8. Prout in a Nutshell - 13, Socio-Economic Groupifications
9. Prout in a Nutshell - 13, Socio-Economic Groupifications
10. Prout in a Nutshell - 13, Socio-Economic Groupifications
11. Prout in a Nutshell - 13, Socio-Economic Groupifications

== Section 2: Prabhat Samgiita ==

Your melodious voice

"A'mi ca'ini kono kichu toma'r ka'che, shudhu geye gechi, ga'n geye gechi..." (Prabhat Samgiita #3669)

Purport:

Baba, Parama Purusa, I do not ask anything from You, nor desire any worldly object, neither name nor fame etc. Only I go on singing the song - the melody of Your glory - through Prabhat Samgiita. I never mention anything about my own needs or requirements. Just I continue visualizing You in my dhyana and singing Your name with my heart full of bhakti. It is Your blessing.

Baba, my Eternal Guide, the distance between You and me was immeasurable - beyond infinite and endless, and filled with unknown melodies. There was an overwhelming  hopelessness and despair all around me that was covered by the dense fog. Baba, still, I continued my meditation, chanted Your name, and did manana on You.

Baba, my Compassionate Saviour, You showered Your causeless grace and continued to gaze at my hopeless face. In Your melodious voice, with great empathy You told me that, “I love you, and I will remain with you forever unfailingly, beyond time and space.” Parama Purusa, You are so gracious.

Baba, I do not ask anything from You. Only I want only Your causeless grace...

== Section: Important Teaching ==

Incantation & mantra: not same effect

The English term incantation just means 'repeating something again and again'. That is incantation. So incantation does not lead to liberation. Whereas the repetition of mantra leads to liberation. So incantation and mantra are not the same thing. There is no proper English word for the Sanskrit word mantra. Although we use the word 'incantation' for mantra but it is not the proper word for the Sanskrit term ‘mantra.’ (1)

Ananda Marga ideology states, "In Sanskrit the term Mantra means Manana't talrayet yastu sah mantra parikiirttiah-- 'Manan means 'inner suggestion', 'repetition within'. And Tarayet yastu - 'after this manan, when that entity liberates you from all metaphysical, all psychic and suprapsychic and also from all spiritual bondages, then it is known as mantra: Manana't ta'rayet yastu sa mantrah parikiirtitah." (2)

Note: As explained in Guru’s above teaching, the term “incantation” simply means to repeat a word or phrase over and over again. For instance, if one repeats, 'Tom, Dick, and Harry', 'Tom, Dick, and Harry' again and again, then that very repetition is an incantation. Because incantation just refers to saying or chanting the same words in a repetitive style, again and again. There is no requisite for spiritual progress per se and an incantation does not lead to one’s liberation.

Whereas when a mantra is repeated with proper ideation, then the aspirant will progress along the path of spirituality and be granted liberation. The repetition of a mantra brings about that particular result. And that is the essential difference between incantation and mantra. The repetition of a mantra leads to liberation, while an incantation does not. That is why we say that the English term incantation does not accurately represent the term mantra.

References
1. English summary of Guru’s teaching given in Bangla.
2. Ananda Vacanamrtam - 23, Oṋḿkára and Iśt́a Mantra

== Section: Important Teaching ==

Key point of spirituality

Here following is an English summary or gist of Baba’s teaching in Hindi:

The first stage is overcoming the small 'I'. After rising above the small 'I' to some extent, in the second stage, humans should fight against their mental defects. For example, if one is afflicted by some kind of superiority complex, or inferiority complex, one has to combat that. Some may be afflicted with attachment (moha). One is to fight against all types of mental defects in the second stage. Humans may possess some will power to fight against these psychic deficiencies but that alone is not enough. One needs to constantly make endeavor to overcome the mental defects. This requires additional strength or power which comes from Parama Purusa's grace alone. Sa'dhana' does not provide us with anything. All sa'dhana' does is facilitate the grace of Parama Purusa. So, one is to ask Parama Purusa for the power to fight against their mental defects. One should earnestly say, "Parama Purusa, I would like to march towards You but I do not have strength in my knees. Please provide me energy and I'll walk towards You.” (1) (English summary of original Hindi DMC 31 May 1987 Ananda Nagar)

Reference
1. The Path Unto The Abode of Beatitude, DMC 31 May 1987 Ananda Nagar

== Section 3: Links ==

Prabhat Samgiita Day - 14 September

Blissful times: Baba & Prabhat Samgiita

• https://anandamargauniversal.blogspot.com/2012/09/story-babas-divine-reception.html

Spiritual treasure: PS

• https://anandamargauniversal.blogspot.com/2022/11/prema-of-bhakta.html

Intimacy of PS

• https://anandamargauniversal.blogspot.com/2013/09/intimacy-of-prabhat-samgiita.html

PS: how it all began

• https://anandamargauniversal.blogspot.com/2013/08/history-what-devotees-were-singing.html

Postings to Read

AM lifestyle saves money

• https://anandamargauniversal.blogspot.com/2019/10/how-to-save-money-3-more.html

How to face controversy

• https://anandamargauniversal.blogspot.com/2015/02/loose-or-strict-3-more.html

Solution to flickering mind

• https://anandamargauniversal.blogspot.com/2014/04/how-to-focus-in-sadhana-2-4-more.html

About Baba's mango grove story

• https://anandamargauniversal.blogspot.com/2016/03/inner-sense-of-mango-story.html

Proper outlook: not here for long

• https://anandamargauniversal.blogspot.com/2014/06/how-ignorance-causes-depression.html