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Oh Really - Not Part of Prout

Date: 22 Sep 2009 06:33:52 -0000 From: "Satyanarayan Mishra" To: Subject: Oh Really - Not Part of Prout BABA PS Intro: This is one special type of song where Parama Purusa explains to the devotees what He does-- how He carries out His liila. "A'gun jva'la'te a'si niko a'mi, diipa'valii jva'li man ma'jhe..." (P.S. 421) Purport: I, Baba, do not come to light a burning fire in the heart. I come to light the lamp of devotion in the heart-- for that I come. I fill the mind with divine effulgence-- devotion, not fire*. Even on the rough & jagged path I pour divine sweetness-- I make even the dry heart full of devotion. Even in those trees where flowers do not come, those places also I decorate with flowers. I change the crude personality into a divine one. I decorate them with the beauty of devotion. To the dry heart I bring the warmth of love and devotion. And I give them inspiration to move towards divinity. This way I bless. Through the melody and rhythm of song and dance, silently I fill the remote corner of the heart with love. Indeed I fill the entire universe with devotion with the medium of song, dance and music-- Prabhat Samgiita. I do not come to ignite the heart with yearning; rather I fill the heart with devotion. To those hearts which are frustrated, sunken, and lost, I give them the strength for their forward movement. I fill up the heart with the bliss so they can forget their pain and misery and get ensconced in divinity. I remain with everyone through the ota and prota yoga. I make everyone aware of this thing by all my actions. I tell this thing in all my work so that human beings can realise that Parama Purus'a is with them. I advent of this earth to fill up the heart with devotion... *Fire= Here fire means that devotees always lovingly accuse Parama Purusa that 'I am crying for You yet You just set my heart on fire, with no relief in sight'. But Parama Purus'a explains that it is not like that; rather He comes with the explicit motive to fill the mind with devotion...
Namaskar, Time and again there is confusion on the point of Baba's samaj system - which as we all know is a universal and dharmic approach to uplift all peoples and create a healthy, dharmic society. Unfortunately: - Some use samaj as a euphemism for groupism; - Some think that samaj is not in line with the principles of Prout; - Some think that they can create a samaj based on their own racist tendencies. - Some think that samajas are formed strictly on the point of language; - And there are various other misnomers regarding Baba's divine samaj theory. This letter aims to clear up some of these matters and present - albeit in brief - a few of the key points of samaj.
We all know that Baba first propounded Prout in the condensed form which came in the Idea and Ideology book in 1959. Then a couple years later in 1961 Baba delivered the discourses for Ananda Sutram-- of which the 5th and final chapter gives further summary of Prout. In total, 16 sutras or aphorisms are in that chapter. And then, after that, gradually Baba has elaborated upon His Proutistic guidelines and formed the vast Prout philosophy, around 200 discourses directly. And many indirect references Baba has given about Prout in several hundred other discourses. For example if you see the book Namah Shivaya Shantaya, there also Baba talks about Prout. (Reference: Discourse 10, section 'Shivokti 5') This stands as but one of the many, many places where Baba makes indirect reference to Prout in this book and in the rest of His scriptures. And of course the direct discourses on Prout are collected together in the 21 parts of the Prout in a Nutshell series. From parts 1-21 all are Prout. And in Prout part #13, the chapter 'Socio-Economic Groupifications' is dedicated for the samaj movement. Because 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 Baba talks about (a) What are the fundamentals of samaj, (b) On what grounds will samajas be made, (c) What are the basic necessities of samajas, (d) so forth and so on. So anyone can easily understand that when the guideline of samaj has been given in one chapter 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. So if any imbalanced person is telling that samaj is something different, Then it is similar to if any ignorant person foolishly says that a sentient diet and vegetarian food are not part of Ananda Marga teachings. Without going into more detail here I am quoting from Baba. In this following teaching Baba is talking about samaj. Baba says, "PROUT based socio-economic movements are popular movements which will fight against all forms of exploitation and for the local demands and sentiments of the people." (PNS-13, p. 21) By reading this above Baba's simple 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 growth of the local population of one particular area. So certainly it is clear then that Baba's samaj theory surely lies within the jurisdiction and teachings of Prout.
Some confused people think that samaj means some groupist agenda or a movement which is based on narrow sentiments and ideas. But in reality, samaj is something universal in nature and dharmic. By reading the chapter 'Socio-Economic Groupifications' anyone will get the clear-cut picture how Baba beautifully with logic and reasoning clarifies to the audience that His samaj system is based on neo-humanism. And really the point is quite clear. Baba says, "The socio-economic movements advocated by PROUT are founded on the ideological base of Neo-humanism." (Prout-13, p. 23) But some in the name of samaj are preaching their own small-minded beliefs or dogmas. So again it is unfortunate that a couple people are confused on the point of samaj movement. Such selfish individuals or groups are obsessed with materialistic gain, even then they form groupism. And to justify that they confuse common margiis by preaching, 'No, no, no, this is not groupism, this is samaj movement'. But we must be very careful to understand that samaj movement and group propaganda / groupism are not the same thing. Those who are thinking that samaj is just one form of groupism, they are in dreamland. Please see what Baba says: Baba says "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." (Prout-13, p. 20) Baba 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." (Prout, p. 21) By the above quotes it is clear then that samaj theory is based on broad-minded, universal thinking that leads to the development of one human society. Nowadays the whole society is moving ahead. Common citizens have better understanding than in the past. And I think all the confusion will be washed away when a few persons become more alert and conscious. Then the dogma and confusion will not be able to remain and nobody will be able to misguide and confuse others.
Here following is Baba's blessing: Baba says, "You are the very child of Parama Purus'a...Keeping the Supreme Entity fixed in your mind, proceed to the Supreme Goal with the utmost devotion, and you are destined to attain the greatest fulfillment." (APH-4, p.299) Namaskar, Satyanarayan
Having a few affluent countries when rest of the world is facing 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 Baba wants that in each and every area, local people should rally around & fight against exploitation, and become self-sufficient in all respects. To give practical shape to this idea Baba has formulated the Samaj movement which is, as noted above, well-discussed in Prout-13, 4th chapter.
Baba says, "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." (PNS-13)
Baba says, "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." (PNS-13)
******************************************** Be Careful in Desiring
Baba says, "Human beings attain Parama Purusa in whichever way they want. Their desires to attain Him are fulfilled according to their expectations. Suppose someone has a desire to eat delicious food. Parama Purusa will grant that wish and the person may be reborn in the next life as a wolf or wild boar to eat to his heart's content. A woman who wishes to adorn herself with ornaments may be reborn as a colorfully marked peacock. One day, however, a hunter may shoot the beautiful peacock with an arrow. As one desires, so one attains. Similarly, human beings attain Parama Purusa according to their inner desire. So, before wishing to attain Him, one must be extra cautious. Suppose a man wants to be a king. In the next life he may be born into the household of a poor man whose surname is `Raja' (king). He wanted to be a ra'ja' (king) and he became one! One must be very cautious before wishing for anything." (AV-4, p. 62)

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