== OH REALLY - NOT PART OF PROUT ==
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.
SAMAJ THEORY IS AN INHERENT POINT OF PROUT
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.
SAMAJ NOT GROUPIST AGENDA
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.
BABA'S BLESSING
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
Note 1: ONE MAJOR REASON BEHIND THE SAMAJ MOVEMENT
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.
Note 2: 5 CRITERIA FOR FORMING A SAMAJ
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)
Note 3: 4 CRITERIA FOR MERGING TWO SAMAJAS
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)
Note 4: OTHER IMPORTANT POSTINGS ON POINTS OF SAMAJ
http://am-global-01.blogspot.com/2009/06/bangla-and-bangalii.html
http://am-global-01.blogspot.com/2009/06/prout-antidote-to-todays-economics.html
http://am-global-01.blogspot.com/2009/03/it-is-babas-book-not.html
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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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