Ananda Marga Universal Forum

Sunday, May 19, 2024

Question about giveaway + 3 more

Baba

Question about giveaway

Namaskar,

People often say “I gave away my old clothes to the salvation army”. What is the difference between giving away and doing Náráyańa sevá. Or what is the difference between, “I bought some extra food and gave it to the beggar” versus doing Náráyańa sevá.

What is Náráyańa sevá

When one does anything there is a driving mental thought. How one speaks is a reflection of how one thinks. For example, one whose thoughts are impure often uses slang words while speaking. Gradually, with such impure thinking, and speaking, such type of behavior becomes a habit. But people whose thoughts are pure, speak nobly - always. By looking at how one speaks, we can see how they think and what they do.
https://anandamargauniversal.blogspot.com/

Giving away vs doing Náráyańa sevá

Before Ananda Marga there was no term: “Náráyańa sevá”. Náráyańa sevá means to feed people who are hungry, or serve in other ways to fulfill their needs, for example, by donating clothes, medicines etc. The terms Náráyańa and sevá were there before but in Ananda Marga the term Náráyańa sevá was created and applied thereafter. Why was such a term created? Because of our thought process and unique Ananda Marga philosophy, everyone is viewed as Náráyańa. Everyone in this creation is a Náráyańa. No one is rich or poor. One is not giving and the other person is not taking. Everything is Parama Puruśa’s (Náráyańa’s) liilá. Náráyańa came to us in the form of a beggar and in the form of a bhatka we are serving Náráyańa. Baba gave this philosophy a name as Náráyańa sevá with this spirit in mind that we serve everybody in the world as we are serving Náráyańa.

God has come in the form of this beggar

A true Ananda Margi who is doing Náráyańa sevá is not thinking that s/he is feeding a beggar. But rather thinks that Náráyańa, Paramátmá, who is the creator of this world, has come in the form of this beggar. Náráyańa has given me the human form, and has given me food, and also he has come in the form of a beggar. This is the liilá of his creation. A true Ananda Margi receives pleasure by serving Náráyańa, by understanding his liilá.
https://anandamargauniversal.blogspot.com/

But one who does not understand this philosophy, uses the term “giveaway”. The feeling of the term “away” is that of someone who is not nearer and dearer. So the term “giveaway” generates the feeling that someone who is not mine is being given something which is surplus. The feeling of mineness is not there when one uses the term “giveaway”. One who uses this term feels mineness with only himself/herself and thinks everyone else is different, far, and distant from me. When giving something to the beggar, the person feels that the beggar does not belong to my home and family, but rather is a far and distant person and hence uses the term “give away” while offering anything. This is the difference between the two philosophies. In Ananda Marga philosophy, one feels love for everyone else in the world, while, in material world, a person feels in love with oneself, and others are only distant.

“Give away” is a term used in defective philosophy

In western language, the term “giveaway” is used. In India people say donate to the beggar. Both terms are not appropriate. We saw in the above paragraph using the term ‘away’ is not good. Also using the term beggar is not good, because no one is rich or poor. “Náráyańa has only come in the form of a beggar” is the true feeling while serving. One can understand what was the thought process behind using the term “giveaway”, and also in Ananda Marga what is the thought process using the term “Náráyańa sevá”. One can also see how general public uses these terms in daily life.
https://anandamargauniversal.blogspot.com/

So to “give away” is a term used in defective philosophy because it is used in a sense that something which is surplus which needs to be given to someone who does not belong to me. But the Ananda Marga outlook is that everyone is the manifestation of Paramátmá, and the service done to others is “Náráyańa sevá”, and all are also Náráyańa.

Conclusion

When needy persons are served with the ideation of Náráyańa, then the mind becomes bigger and bigger and it helps in sadhana. But in giving away there is no Cosmic ideation. And the feeling of closeness is also missing. And in most of the cases, either the donor feels pity on the receiver, or they think that when in the future I may be in trouble then this fellow is going to help me. Many people give things away or help others in order to recover in some or the other way in the future when they are in trouble. This mode of thinking degenerates the mind and binds the donor in negative samskaras. Because of all these reasons, Ananda Margiis never practice “giving away” but instead always do Náráyańa sevá, and in return they don’t want anything.

In Him
Nira’ka’r

* * *

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 ==

Prepared the garland for You

Prabhat Samgiita Intro: This song reflects A-grade bhakti. The sadhaka was intensely involved in meditation and Parama Purusa was present in a close and intimate manner. But then Parama Purusa left the bhakta’s mental plate. In that desperate and painful condition, with deep melancholic longing, the sadhaka is yearning for Parama Purusa to come in an intimate way. Parama Purusa is not gone, only the sadhaka is not getting Him in that deeply intimate and personal way in which he desires to hold Him. From the depths of the bhakta’s heart, this song has emerged. Unfortunately, those who do not have A-grade bhakti for Parama Purusa may not understand this.

“Ámi tomár lágiá jágiá rahechi, satata tomár patha ceye…” (Prabhat Samgiita #0255)

Note: Only those bhaktas who feel a spiritual vibration in their heart can understand this song in the depths of their core.

Purport:

O’ my Parama Purusa, I am remaining awake for You. I am always looking toward Your path, waiting with full anticipation for Your blissful arrival. By Your grace my mind is in a spiritual flow and I long for You alone. I have prepared the garland for You and arranged everything with the expectation that You will be coming. So please my Dearest, arrive secretly in my mind and become mine alone.

O’ Supreme Friend, why have You tied and bound me with the rope of Your love and affection. Why have You immersed me in my tears of longing for You. My Nearest One, why have You done this? Now I can never forget You. Your image floats across my mental plate always.

Baba, whatever I think, You are always there in the background of my reflection. What a tragedy I have been trapped in? Because of all this, now come secretly and stealthily into my mind, and become my own forever…

== Section 3: Topic ==

Why we need Mahasambhuti

Every thought process in Ananda Marga is revolutionary. Philosophies which did not exist before and thought processes which were not used before are changing the minds of people. In the transitional period, when society is being degraded and people are suffering, Ta’raka Brahma comes in the form of Mahasambhuti - taking human form.

Paramátmá is omnipotent. He has two forms: Nirguna Brahma and Ta’raka Brahma. Nirguna Brahma is not directly involved with this creation. He helps when one needs help indirectly. Sometimes this indirect help is not sufficient. In that case, Ta’raka Brahma gets involved directly and helps with the personal happiness, sorrow, and what happens in this creation. Ta’raka Brahma is there with everyone, even if not present in the form of Mahasambhuti. There are not 1000 Ta’raka Brahmas but only one, and He is there with every being. He comes to the creation in the form of Mahasambhuti when the society is degraded.
https://anandamargauniversal.blogspot.com/

Misuse of free will

Why is society degraded? Because humans are given free will. Free will works in two ways. Some utilize it in a positive way, and some utilize it in a negative way. In addition, humans also have negative propensities, and different levels of capability. Some, who were more capable, started to degrade society day by day, bringing retardation. A time comes when the society reaches a cliff, and a time when the society could not move forward without the help of Ta’raka Brahma being present in physical form as Mahasambhuti. Mahasambhuti comes to bring the society back on track by providing dos, don'ts, and providing various philosophies. The philosophies act like mental food for people who are wise and they came to know what should be done and what should not be done. Slowly wise people involved in pracar, and philosophies were spread around the world. In about every 3,500 years there appears to be a glitch, and the need for Mahasambhuti. Then again the society comes back to track. This is the liilá of Parama Purusha.

Mahasambhuti comes

Similarly Mahasambhuti came to this earth and founded Ananda Marga, provided philosophy, and people got motivated to spread the philosophy. People who are capable of understanding the philosophy and spreading it were born. Otherwise the philosophy would not have moved forward. In 1956 Baba provided Ananda Marga philosophy. Simultaneously, many human beings were born such that they could understand the philosophy, and spread it. In the future, slowly the philosophy will be more rigorously followed, and society will move forward. That is why there is a need for Mahasambhuti to come and move the society forward.
https://anandamargauniversal.blogspot.com/

In Him,
Nira’ka’r

== Section 4: Links ==

Upcoming Festival: Ananda Purniima - Thurs, 23rd May

#1: Festival preparation

#2: AM festival: all-inclusive

#3: Upcoming festival: dos & don'ts

#4: Auspicious occasion

#5: Utsava: new joy & vigour

Recent postings

Yoga hijacked by materialism

How to get kiirtana siddhi

Formation of VSS

Other topics of interest

How to advance your dhyana

Those early days

Altered photo ruining dhyana

Saturday, May 18, 2024

Viaje espiritual

Baba

Viaje espiritual

Namaskar,

De vez en cuando se plantea la pregunta, "¿Quién es un Ananda Margii?" Y esta pregunta es ciertamente importante y tiene un profundo significado. Baba ha tomado advenimiento y magníficamente ha presentado claramente el culto espiritual para que todos lo sigan. Esta es Su gran bendición para todos nosotros.

Prácticas de Ananda Marga: un proceso para sumergirse en la bienaventuranza

Dentro del culto práctico de Ananda Marga, Baba ha dado todos los detalles para avanzar en el camino. Y siguiendo las selectas enseñanzas de Baba sobre lo que se debe y lo que no se debe hacer, uno es capaz de avanzar con una velocidad siempre acelerada, sintiendo así la dicha.

En un resumen en español de Ananda Marga Ideology & Way of Life - 8, "Spiritual journey", Baba nos dice: En Ananda Marga, este flujo divino de Brahma está incrustado en diferentes lecciones de meditación espiritual. Aquellos que practican esta meditación, ya sea en el presente o en el futuro, ya sea dentro del tiempo o más allá del tiempo, ciertamente llorarán, cantarán y bailarán con exquisita alegría espiritual, y avanzarán firmemente hacia la dichosa estancia Macrocósmica. Avanzando así, estableciéndose en yama y niyama, y convirtiéndose en un verdadero sadvipra, uno alcanzará la unidad con la Entidad Suprema. Los seres humanos desarrollados tendrán que moverse a lo largo de este flujo Macrocósmico de Brahma. Quien intente mantenerse al margen de este flujo divino no merece ser llamado ser humano. Hay que tener en cuenta que la realización más elevada en la vida reside en el movimiento en el flujo Cósmico. El camino a lo largo del cual tiene lugar este movimiento se llama el camino de la bienaventuranza, el camino de Ananda Marga. (resumen en español)

Seguir las enseñanzas de Baba sobre yama y niyama y los Dieciséis Puntos, etc., son requisitos para avanzar en el sendero. Mantenerse alejado de estas prácticas sólo significa invitar a la propia degeneración. Y la incorporación de esas prácticas de AM en la vida le permitirá a uno avanzar... de una manera cada vez más rápida, sintiendo una cantidad cada vez mayor de dicha.

Ananda Margii: aquel que está inmerso en la dicha Suprema

Para apaciguar ese ákuti (anhelo) especial de los seres humanos, Baba ha creado con Su gracia Ananda Marga, que significa literalmente "el camino de la bienaventuranza". Así pues, Ananda Marga es ese movimiento dichoso hacia la Entidad Cósmica, hacia la bienaventuranza Suprema.

En un resumen en español de Discourses on Tantra - 2, "Sadhana", Baba nos dice: El camino que conduce a la dicha suprema es singular; no hay un segundo camino. El camino es uno, y sólo uno. Si este universo se considera como un círculo, su núcleo es el dichoso Purusottama al que está conectado cada punto de la circunferencia. Si cualquier microcosmos situado en cualquier punto de la circunferencia quiere alcanzar el Núcleo, tendrá que moverse con ideación Cósmica, flotando sobre las ondas divinas de la bienaventuranza. No importa desde qué punto de la circunferencia se mida la distancia al Núcleo, ese radio será siempre el mismo. Este radio se denomina Ananda Marga... el camino de la bienaventuranza. (resumen en español)

Este movimiento en el sendero de Ananda Marga comienza con la vida humana y culmina en la bienaventuranza eterna. Y a lo largo del camino, a lo largo de ese radio mientras uno se mueve en el sendero, uno está "flotando en las ondas divinas de la bienaventuranza". Así que, según la directriz de Baba, sentir y recibir dicha es parte integrante del movimiento en el sendero de Ananda Marga. De hecho, es un elemento esencial de ese viaje. Es como si uno caminara por una calle repleta de mercados de pescado y se sintiera inmerso en el olor del pescado. Y cuando uno camina por una calle llena de bares, se sumerge en el olor del alcohol. Y cuando se camina por una calle llena de floristerías, uno se sumerge en el olor de las flores. Del mismo modo, cuando uno camina por el sendero de la bienaventuranza, ciertamente se sumerge en la bienaventuranza. Aquellos que se mueven en el camino de Ananda Marga naturalmente sienten más y más bienaventuranza a medida que progresan en el camino hacia el Supremo. Esta "bienaventuranza" es un resultado natural del propio movimiento en el sendero de Ananda Marga. Así, todos y cada uno de los verdaderos Ananda Margii sienten una vibración de bienaventuranza a medida que avanzan.

Debemos medir nuestro movimiento

Ananda significa dicha y el grado en que uno siente esa dicha en su vida es el grado en que uno es un Ananda Margii. En cambio, aquellos que son ardientes seguidores se preguntarán intensamente hasta qué punto están realmente obteniendo la dicha. Y Él ha dado gentilmente la fórmula perfecta: Siguiendo Sus enseñanzas uno obtendrá la dicha. Así que si uno no está sintiendo ninguna dicha o si uno quiere sentir más dicha, hay una gran esperanza, así como un enfoque práctico. Porque a medida que nos involucramos más y más en Sus prácticas devocionales-espirituales e incorporamos estos ideales divinos en nuestro corazón, entonces naturalmente la dicha y el néctar se derraman a través de todo nuestro ser, hasta que uno está completamente empapado en esa dicha suprema.

Conclusión: "¿Soy realmente un Ananda Margii?"

Por todo esto podemos entender que un Ananda Margii es aquel que siente activamente esa dicha que es una cualidad inherente a recorrer el camino de Ananda Marga. De esta manera debemos medirnos a nosotros mismos. Porque no basta con entrar en el sendero y quedarse sentado y quieto. Esa posición estancada no lo califica a uno como un Ananda Margii. Más bien uno tendrá que moverse, y por ese movimiento uno recibirá la bienaventuranza - uno estará "flotando en las ondas divinas de la bienaventuranza". Esto es parte integrante de ser un Ananda Margii. Así que debemos medirnos. Debemos ver si nos movemos rápido o despacio. La velocidad de nuestro movimiento se mide por la cantidad de dicha que sentimos. De este modo, debemos cuestionarnos con franqueza: "¿Soy realmente un Ananda Margii? ¿Estoy sintiendo esa dicha que Baba dice que es un aspecto inherente al movimiento en el camino?". Esa es la piedra angular o el punto definitorio del propio movimiento a lo largo del sendero de Ananda Marga. Todos deberíamos preguntarnos en nuestro corazón y evaluar con sinceridad hasta qué punto somos Ananda Margiis.

Namaskar,
En Él,
Satya Deva

~ Estudio en profundidad ~

Ananda Marga: camino de la felicidad infinita - bienaventuranza

Ningún ser humano se satisface con la felicidad limitada obtenida por placeres fugaces. Los seres humanos quieren algo más que eso. Cuando están empapados en el pensamiento de Parama Purusa entonces están flotando en Su dicha eterna. Esto es lo que Baba describe en la siguiente enseñanza del Ananda Sutram:

"2-3. Sukhamanantamánandam. [Felicidad infinita es ánanda (bienaventuranza)]".

En un resumen en español de Ananda Sutram, "Sutra" 2 - 3, Baba nos dice: Ningún ser vivo se contenta con poco, ni hablar de los seres humanos. La pequeña felicidad no llena a nadie. Uno quiere felicidad sin fin. Esta felicidad sin fin es una condición más allá de los recintos del bien y del mal, porque la sensación de felicidad que es perceptible con la ayuda de los sentidos sobrepasa el límite de los órganos de los sentidos cuando se establece en la ilimitación. Esta felicidad ilimitada es lo que se conoce como ánanda [bienaventuranza]. (resumen en español)

A continuación Baba nos orienta acerca de que la dicha eterna infinita es Brahma, esa Entidad Divina eterna:

"2-4. Ánandaḿ Brahma ityáhuh. [Este ánanda se llama Brahma]".

En un resumen en español de Ananda Sutram, "Sutra" 2 - 4, Baba nos dice: El objeto ilimitado es uno, no muchos. La multiplicidad no puede tener lugar en la infinitud. Esa misma entidad dichosa es, en verdad, Brahma, que es la combinación de Shiva y Shakti. (resumen en español)

Mente seca, desprovista de toda dicha

Pregunta: ¿Quién es un Ananda Margii?

Respuesta: Aquel que siente la dicha divina que naturalmente proviene de viajar por el sendero de Ananda Marga, es decir, siguiendo Sus directrices de sadhana, yama y niyama, kiirtan, etc. Esas son las herramientas para sentir Su dicha.

De esta manera podemos entender fácilmente que un simple granjero que sinceramente hace sus prácticas de sadhana, etc., puede estar sintiendo una tremenda bienaventuranza en su vida y calificarse como un Ananda Margii de alto grado; mientras que, alguien más puede estar ocupando el alto puesto de Purodha Pramukha o GS, etc., pero puede estar ahogado en su propio ego e ignorancia, teniendo así una mente seca desprovista de cualquier bienaventuranza. En ese caso no podemos llamar a ese poseedor del puesto un Ananda Margii.

Así que varía de persona a persona dependiendo de lo que sienta en su corazón. Y el mejor juez de esto es uno mismo.

Como algunos recordarán, al principio Baba llamaba al camino "el camino recto" o Rju Marga:

En un resumen en español de Shabda Cayanika - 2, "Rk to Rkśa" (Discourse 11), Baba nos dice: El significado de la palabra rju es 'el que se mueve en línea recta' o 'lo que es recto'... Rju marga significa 'camino recto', el que no se dobla a derecha e izquierda. (resumen en español)

Así que, al principio, los que seguían los principios de Baba eran los adeptos del camino recto o Rju Marga. Sin embargo, siendo esa Entidad Cósmica omnisciente, Baba sabe que la "rectitud" por sí sola no satisface los infinitos anhelos del corazón humano. Los seres humanos quieren algo más: quieren la dicha, la dicha eterna.

- Here is a link to the original English posting: Spiritual journey

Recent Spanish Postings:

Comida de burro, kiirtana etc

Perspectiva del sadhaka

Prioridades vitales en cuando tienes poco tiempo

El poder curativo de la sadhana

Thursday, May 16, 2024

Pervasiveness of Prout + 5 more

Baba

Pervasiveness of Prout

Namaskar,

In this age of extreme capitalistic greed and avarice, where materialism and the profit motive are king, it is very clear that the time is ripe for the sprout of Prout to grow and come to fruition. Already, Prout is very much a practical philosophy that is manifest on this earth: The major tenets of Prout are being practiced by ideal families across the globe.
http://anandamargauniversal.blogspot.com/

How Prout is already manifest on this globe

A true family functions with the dual approach of service and consumption. Things are done and goods are purchased for the welfare and utilisation of those family members - not for profit. If someone is sick, the right medicine is procured; and, if someone is hungry then food is offered etc. There is no question of deliberating if a particular action will be profitable or not. According to their means, family members provide for everyone in their family.

And that is the way Prout functions: It is based on the rational consumption and utility of resources for the well-being of all. So the ideal family unit and Prout are quite compatible. No true family will ever bring vices into their home that are not needed or harmful like cigarettes, toxins etc. They will not intentionally undermine the well-being of their family in this way for their own self-interest - never.

So the manifestation of Prout as a pillar of society is not something beyond our grasp or beyond human conception. All that is needed is to apply those same Proutistic principles that are already present in our family lives to the greater society.
http://anandamargauniversal.blogspot.com/

Conclusion

Given today's environment, it is clear that soon Prout will take shape on this earth. In truth, we are much closer than we think. Already Prout is established in ideal families around the globe, and soon those ideals will take shape on a broader level in society.

In any joint family, all members feel they belong to one family where everyone is connected together. They also think that their interests are the same. They feel love and affection for each other and they are ready to sacrifice individual happiness for helping other family members. Due to this family bond, neither the infant nor the old person who is no longer earning is neglected. Rather they are all well cared for, selflessly. All the family members trust and faith in each other and there is no suspicion. By this way, the unit join family works beautifully and they live together happily.
http://anandamargauniversal.blogspot.com/

To do similar things on a broader aspect, Prout philosophy teaches us that the entire creation should be looked upon as one single family. The Cosmic Father is the Creator and He is the head of the family. And it is the duty of every family member to look after each other and help when needed. That will be the practical display of Prout. That is why He says that to find the solution of any problem, look around selflessly at how the universe is running and you will get the answer. The central idea is by implementing Prout the entire human society can function in the same way that the unit joint family happily lives together. Prout philosophy teaches us how to run the greater society in the socio-economic spheres whereby all can peacefully coexist as a vast joint family.

Shrii Prabhat Ranjan Sarkar states, "We are waiting for the rising sun with crimson rays. Even now the crimson rays are a bit visible. These crimson rays are the rays of PROUT." (1)

Namaskar,
in Him,
Sagar

~ In-depth study ~

Now let's take a closer look at this entire situation.

Capitalists impose harmful agents into society

At present, the world is working off of the greedy capitalist model. Businesses, industries, and economies all over the globe are based solely on the profit motive. That is the be-all & end-all of capitalism: So long as a business is able to make money then its presence is justified in the society. For that reason, businesses do not care about what is needed in the society, nor do they care what is beneficial for the society. Only they are concerned with turning a profit. That is the golden ticket. With that in mind, an industry may produce all kinds of useless or even harmful products, so long as they think they can make a profit.

For instance, to increase profits, capitalists fill society with gambling halls, narcotics (illegal drugs), perverted literature, violent video games, degrading movies, harmful medicines, tainted food products pornography, and so much more. These vices and caustic items are lethal for society, even then capitalists impose them. Why? Profits. The bottom line for them is how much money they make - not the well-being and proper growth of society.
http://anandamargauniversal.blogspot.com/

The world has grown weary of the ill effects of capitalism. Good people in all areas are seeking the right alternative to the exploitative and profit-oriented capitalist system. By merely talking to people about Prout is a big step toward bringing Prout from the model of the ideal family to the general society.

Capitalists exploit weakness of society

Not only do capitalists inject harmful agents into the society, but there are many things that are needed but are not produced by capitalists because they are not profitable or marketable: solar cars, cheap medicines, well-insulated homes, locally grown foods, and so many things.

For instance, nowadays doctors, drug companies and lab technicians do not research or produce medicine for uncommon diseases like vitiligo (white patches on the skin), testicular cancer, gastric lymphoma and so many more. Verily, there are so many diseases classified as "rare" where no medical research is in process because the money is not there. Basically, if less than 200,000 people suffer from a disease in the US, it is labeled as "rare" or "orphan" - in which case drug companies and medical researchers do not want to touch it as it is too costly for them, i.e. too difficult to make a big profit. So those people who contract these diseases are left to suffer.
http://anandamargauniversal.blogspot.com/

At the same time, there are hundreds of drugs / medicines made each year for common diseases like coronary heart disease because that is profitable. Even though there are a sufficient number of medications on the market to treat those who are ill, they invent more medicines just to make a profit. Often they just transfer the same medicines into a new bottle with a new label just to increase sales. Then they stop producing generic medications so people are forced to pay top-dollar for name-brand meds. And of course they rarely (or never) tell patients they can cure their hypertension entirely through lifestyle changes. Why do they not say anything? Because they do not want to lose paying customers for their products, i.e. medicines.

These are a few of the many tricks done in today's greedy medical industry whereby needed products are missing entirely and profitable ones are mass produced because they are money-makers. The outcome: The needs of society are not met - only those at the helm increase their income. This approach of course is not just related with the medical industry. There are so many much needed products missing from the marketplace on the whole, simply because capitalists do not think them profitable. I am sure everyone can easily generate their own list of things.

Families heal, capitalists exploit

Here the entire concept is that the faulty approach of capitalism does not consider human interest and welfare, rather it just imposes its will on society in order to increase sales and make a bigger profit. Such an approach has gone on long enough - people are looking for answers. And that solution has been given: Prout. And Prout is the practical approach as already ideal family members subscribe to Prout principles.

Following is another way of examining this situation. If any family member is sick, then with a compassionate heart the other members of the family will nurture and care for them. Because that person is in need of support. But in the greedy capitalistic society, when someone is in need of something, then immediately big business and corporate entities devise ways to exploit that particular weakness. For instance, if the power goes out then corporations will double the price of generators because they know people need home generators. Thus, wherever greedy capitalists find a soft spot or point of weakness in society, they exploit the situation to enhance their profits. That is the way capitalism works.
http://anandamargauniversal.blogspot.com/

Prout, on the other-hand, is not based on profit, but rather consumption. Proutists will produce more of what is needed in order to meet the needs of society. They will not exploit the situation for their own gain, but will rather try to solve the problem. Is this not the healing balm for today's greedy, capitalistic society.

Prout vs capitalism

Here is one of the many teachings wherein the Propounder of Prout contrasts the greedy approach of capitalism with the rational, holistic manner of Prout.

Prout philosophy states, "Economic decentralization means production for consumption, not production for profit. Economic decentralization is not possible under capitalism, because capitalist production always tries to maximize profit. Capitalists invariably produce at the lowest costs and sell at the highest profits. They prefer centralized production, which leads to regional economic disparity and imbalances in the distribution of the population. In the decentralized economy of PROUT on the other hand, production is for consumption, and the minimum requirements of life will be guaranteed to all. All regions will get ample scope to develop their economic potentiality." (2)

References
1. Prout in a Nutshell - 17, Suppression, Repression and Oppression
2. Proutist Economics, Economic Democracy

* * *

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 ==

Please respond & come

Note: Only those bhaktas who feel a spiritual vibration in their heart can understand this song in the depths of their core.

Prabhat Samgiita Intro: This below song represents that extremely high stance of bhakti wherein the bhakta has an irresistible desire to get Him. It is similar to a small infant who has the deep desire to have its mother: then that child cries solely for its 'maa', due to its strong love and attachment for its mother. Likewise, in this song, the bhakta can think of nothing else than his Ista, and in that high state of bhakti, tears rain down out of a heart-felt love for God. So the bhakta is already close to the Dearmost yet yearns to get Him closer and still more close. That is the great longing that this song represents. And that is why the sadhaka is crying - because he wants that Prabhu should grace him and come closer. Such ardent longing for Parama Purusa is evidenced in the lives of extraordinary sadhakas like Surdas, Meerabai, and other great bhaktas.

"Priyatama prabhu ámár,tomári tare, divá nishi ánkhi jhare..." (Prabhat Samgiita #1412)

Purport:

O’ my Prabhu, my most Beloved, I love You so much, but I am not getting You. You are remaining far. My eyes are showering tears for You day and night. I am crying for You. Please come, I want You in a more intimate way. My Supreme Entity, I am searching for You. Where are You, in which far distant, unknown place have You gone - I do not know. You have left me by the sarita' tiire - by the river bank - bound up in my bundle of samskaras, while You Yourself have gone to some divine land. Prabhu, I am desperately calling and weeping for You. Please respond and come to me.

O’ Parama Purusa, by Your grace I only know You; only You are my Goal. I only love You and do everything for You - to please You. When I sing Prabhat Samgiita, and dance it is only for serving You - to fulfill Your desire and make You happy - not any other reason. You brought me under Your care. Every moment - in times of joy and adversity, You always help me. I feel proud that You are mine and mine alone. All my thoughts and deeds are revolving around You. By Your mercy, whatever I think, whatever I do, is for You - to please You.

O’ Parama Purusa, I may be a lowly sadhaka as I do not feel that I have done a lot of sadhana in my life. Perhaps for this reason You are keeping me distant. Maybe that is why You are neglecting me and leaving me all alone. I do not have the virtue of noble deeds, nor are my thoughts pious or suffused with Brahmabhava, nor am I ensconced in Cosmic ideation all the 24 hours. Is this why You have forgotten and left me and gone to some far distant unknown place, and not returned back. My Illumined One, kindly be compassionate and come near.

O’ Baba, I long for You and I surrender at Your altar - You are my Goal, You are my everything...

Notes for Prabhat Samgiita #1412:

[1] Sarita' tiire: (Literally sarita' means 'river' & tiire means 'bank' or 'shore') The river means the river of bhava - sometimes depicted as bhava sagar (ocean) - the bundle of samskaras that one has to cross to reach Parama Purusa. That is the analogy being made here. The bhakta is sitting by the river bank wondering how he will cross the river of samskaras and reach to Parama Purusa. Without His grace, one cannot cross that river or ocean of samskaras. And without exhausting all these samskaras one cannot get mukti or moksa. So His grace is needed. All in all, the bhakta is longing to get Him and in that longing he is making the loving accusation to Parama Purusa - 'Why have You left me and gone to some divine land while I sit here by the river bank surrounded by my samskaras'.

[2] Abhima’n: In Saḿskrta the term 'abhima’n' means ‘ego' which is very bad like drinking wine. But 'abhima’n' for God is mine is best. In Bengali 'abhiman' means 'wounded pride'. Depending on the song, one has to evaluate the scene and determine which meaning is more appropriate.

[3] Here in this last portion of the song, the bhakta is trying to do sadhana and bring Parama Purusa in his close proximity. Since it is difficult, the sadhaka makes this loving accusation towards Parama Purusa that 'You have gone away'. But it does not mean that really Parama Purusa has gone. Just it means that He is not coming as close as the sadhaka desires. In his heart of hearts, the bhakta thinks that Parama Purusa is close by and listening to his complaint. So it is just a loving accusation by the bhakta in order to bring Parama Purusa close. It is similar to how in our day to day life we use such expressions with our very close people, with our nearest and dearest relations. One might say, 'Why did you leave me', 'why did you abandon me', 'why did you forget about me' etc. All these expressions people use when they are extremely close with someone. Children say such things to their moms etc.