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Many Issues of the Day

From: "Will Chaucey" To: Subject: Many Issues of the Day Date: Wed, 02 Jan 2008 23:23:08 +1000 Baba "Tumi eso, tumi eso a'ma'r ghare..." - P.S. 3190 Purport: Baba, please grace me by coming to my abode. I go on waiting for You on and on, constantly-- all the while keeping the lamp of hope lit in my heart. Baba, You are always gracious. I get You in my dreams. By Your grace, I get You in those blissful dreams. And when I wake up then I go on thinking of Your sweet tales and divine presence. On my each and everything, the sketch of Your love is painted. Baba, I always remember You; even if I want to forget I cannot. By Your grace, always each and every second I remember You. When I yearn for You so strongly, then in my heart I feel pain in longing for You. It is then that the thought comes that I should forget You-- because by that way at least life will be peaceful. But it is difficult for me; I cannot forget You. Baba, in the deep core of my heart You are always residing there. The whole universe is saturated with Your divine love. You shower Your causeless grace on everyone. Baba, please come in my mental abode; You are my everything...
Namaskar, As we enter into the culminating phase of the vaeshyan era, there are many issues that abound. One is that the capitalist exploitation is becoming more & more intense; and a second matter is that capitalism has spread its web across the 7 seas such that now the strings of those top-level vaeshyas wrap around nearly each and every community across the globe. Then of course there is the use of the immigrant work-force as well as corporations which outsource all their work to China and the third-world nations etc. So many tricks and imbalances are there. Here is a Proutistic look to a variety of these key issues. CAPITALIST EXPLOITATION: WORKERS SUFFER As we all see, capitalists are infamous for creating industry wherever they can get the facilities. This is one black trait of their exploitative ways. Because in their avarice they are only concerned with cheap labor and low costs in order to maximize their own profit-- irregardless of what kind of reckless effect this has on the rest of the region. And one of the negative off-shoots is that capitalists mercilessly force innocent and hungry workers to go where the industry is, thus leaving particular areas desolate and creating unrest all around. Hence in their imbalanced and opportunistic methods capitalist exploitation paints a bleak picture in multiple ways. Here is one such example as it relates to our topic of immigration. Baba says, "Where there is no proper economic development, surplus labour develops. In fact all undeveloped economic regions suffer from surplus labour, and when the surplus labour migrates to other regions the region remains undeveloped forever." (PE, p.17) Greedy capitalists then, intoxicated with the prospect of making money, should not get scope to disrupt the whole economy and railroad all the profits and resources into their own bank accounts. All the while pressuring workers to migrate from place to place for their daily bread. All in all, amongst other reasons, in capitalism big business swallows up smaller ones and things are cheap but the money is tied up in the hands of a few; so the common people cannot afford the commodities. Thus money gets centralised in one area and the gap between rich and poor is huge, almost insurmountable. In contrast, Prout wants that there be an active economy with money rolling in local areas. So that workers need not be subject to all sorts of tortures and trials by having to move all around in search of work. Rather a strong economy should be created in each and every samaj and the various samajas should have relationships characterized by coordinated cooperation. In that way, Prout is concerned with the holistic development of the entire community.
Thus in grand fashion Baba has introduced His samaj theory based on self-sufficient socio-economic units. In this system, industry gets developed where there are raw materials and an existing labour force. Where those living in an area get ample scope to work in that area, at the same time keeping an open door policy to others interested in residing in that samaj. Hence in the Prout system raw materials are not wrongfully sent out from the samaj so that other more powerful regions can get rich off those resources. And secondly workers are not dragged out from their homes and forced to travel hundreds of miles away. Rather the buildup of the samaj system guarantees that people will get jobs locally close to home and that others may freely immigrate to that very samaj-- or any other area according to their liking, so long as they have become linked with the socio-economic ways of that place. That is our policy. Hence Prout is concerned with the needs of an area and is geared towards making communities self-sufficient and the whole Prout philosophy is working in the favour of the exploited mass-- so that the common people can rise up and develop themselves. About these above points Baba has given the following guideline. Baba says, "Local people are those who have merged their individual socio-economic interests with the socio-economic interests of the socio-economic unit they live in...Those who have not done so should be branded as outsiders." "No outsider should be allowed to interfere in local economic affairs or in the system of production and distribution, otherwise a floating population will develop, causing outflow of economic wealth from the area. If this occurs the area will become vulnerable to outside economic exploitation and decentralized economy will be undermined." (PE, p.214-15)
Prout further advocates that goods should be produced and sold locally. What is produced is for the local public to utilise. However if export businesses do develop, then their finished products must be sold directly in those markets. It is not that local raw materials should get sucked up by an exploiting state or country such that they can reap the benefit of that. That means that natural resources should not be shipped out. The refinement process should be handled in the locale. All these things should be cared for. In that way, with a healthy economic base, people will be able to freely choose where they wish to work and be provided opportunity to stay in their home area. Hence side by side the problems of immigration due to capitalist exploitation which is now so common not only between countries but within each and every state, province, and township-- all such negative effects will be eliminated. Baba says, "Howrah district, for example, produces sufficient crops in a season to feed the local people for seventeen months, but due to immigrant labour the produce is consumed in six and a half months. The elimination of the floating population will also protect the social life of the cooperative from the possibility of adverse social influences." (PNS-14, p.49)
Taken altogether then, everything should be provided within. In that way there will be guaranteed employment for all. Laborers and workers should not have to scour the earth in order to find employment. Hungry, starving workers should not be pushed out from their own homes-- separated from their loved ones-- and forced to go far away in search of a measly paying job. Nor should laborers have to take extreme trouble to drive hours and hours in order to get to work. Jobs should be available locally so that people can live with their families and make a proper income. And of course if anyone has an honest desire to move to another area then they are welcome to do so. Prout supports all these things. However if greedy persons are trying to fill their own wallets by going outside their area in order to exploit another samaj then that will not be permitted. Because Baba's Prout philosophy is for the welfare of all, especially the common people, who for centuries have been exploited. Baba says, "Local people must be given preference in employment, and all local people should be locally employed. If this policy is followed, there will be no surplus or deficit labour among the local people, and if many people do come from outside areas, they will not find a place in the local economy. Where a floating population exists in a particular region, the outflow of capital remains unchecked and the economic development of the area is undermined." (PE, p.221)
Hence Baba has given beautiful solutions to all sorts of socio-economic problems in the form of self-sufficient samajas. Where production is geared towards local consumption and where people get scope to live and work in the comfort of their own area as well as have the option to move to a new place should they so desire. These are all important aspects of Prout's policy on the point of immigration. Overall, Baba has given numerous clear-cut policies on this significant matter of immigration. Which Baba has explained beautifully in so many discourses. Please reference: 'Some Specialities of Prout's Economic System', 'Decentralized Economy 1 & 2', 'Principles of Balanced Economy', 'Economic Dynamics', 'Cooperatives', 'Agrarian Revolution' and more. All these discourses are filled with Baba's golden Prout policies for building up a great human society.
Here following Baba guides us that Prout is the way of forward movement. Baba says, "PROUT is dedicated to the service and welfare of one and all. You should immediately build a one and indivisible human society without further delay by popularising PROUT." (AFPS-8, p.50) Baba says, "PROUT equips human beings with their own Prana Dharma and thereby reinforces and strengthens their march along the path of progress." (PNS-18, p.30) Baba says, "PROUT is the panacea." (PNS-18, p.53) Namaskar, Vinay Note 1: It should also be understood that in the Prout system, people are entirely free to move from one country to the next, from one samaj to another. In this regard, personal freedom and individual choice stand at the forefront; people may travel & live where they desire. Indeed, so long as one has merged their socio-economic interest with a particular samaj, then that is enough to take up residence in that locale. In that way people may live and work where they like. Note 2: We know that Baba is the dharma Guru and that in each and every sphere of life He has graciously bestowed upon us clear-cut guidelines for how to proceed. And in our social life those guidelines have taken shape in the form of Prout philosophy. Hence not just on the point of immigration and labor issues, but from birth to death, from village life to global government, from unit to collective, and from start to finish, Baba has beautifully given us the way how to advance and move ahead. Hence there is no question that Prout does not have any policies. Rather Baba's precise, diamond-like strategies and pin-pointed teachings are our polices. Indeed, it is by these very crystal clear policies that Prout will be established and the entire humanity will grow and prosper. Note 3: On and off these issues have arisen on our various Marga networks and by Baba's grace this may help clarify some of the general confusion on this topic. At the same time many, it will be very wonderful to hear the views of all margiis on all these Proutistic type of issues-- since it is very soon that the upcoming vacuum in the socio-economic field will have to be filled with Prout.
******************************************** Suda'ma' and Arjuna
Baba says, "Arjuna and Suda'ma' were great devotees. But while comparing their devotion by this yardstick, we have got to say that Suda'ma' was a greater devotee than was Arjuna. You know the story in the Maha'bha'rata – Arjuna refused to fight when Shrii Krs'n'a asked him to do so. This shows that Arjuna did not have full faith in and complete surrender to Shrii Krs'n'a. Had there been complete surrender, Arjuna would have done as directed by Shrii Krs'n'a. On the other hand, we notice a complete surrender by Suda'ma'. He never desired anything from Krs'n'a, his sakha' [friend], who could have given him anything and everything. Howsoever he was, he remained content. Even when his wife forced him to go to Shrii Krs'n'a to request Him to remove his poverty, he went to him but didn’t ask for a thing. Suda'ma' was a greater devotee than was Arjuna." (AV-31)

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