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Archive for November 16th, 2010

In the Guise of Samaj

From: “Will Chaucey”
To: am-global@earthlink.net
Subject: In the Guise of Samaj
Date: Mon, 15 Nov 2019 23:51:08 +1000

Baba

“Jyoti-ujjval pra’n’occhal tumi priyo…”   (P.S. 2229)

Purport:

Baba, O’ Parama Purusa, You are the Divine Controller of this vast
universe. You are the brilliant effulgence– full of vitality & saturated &
with the love. Baba, You are my dearmost. By Your own glory You are
glorified. O’ Parama Purusa You are ever-adorable.
Baba, I do not have the strength to catch hold of You. With my little
strength and with whatever means I have, I try to catch You– but it is
impossible for me. Instead I remain engrossed in my own self– unit “I”.
This ‘unit I’ is preventing me from coming close to You. Baba, please
transform my ‘I-feeling’, make it Yours.
Baba, with my own strength I will not be able to get You. With the
thread of the spider’s net I will not be able to bind You and hold You.
Because of this, please by Your causeless grace, allow Yourself to get
held. This is my only request to You. Please keep this open for Your
consideration.
Baba, in my mind & in my heart, I have deep longing for You– to have
You close. Please grant me this by Your causeless grace. Baba please come
in my shravan, manan, niddidhyasan, & dhyana and make me Yours…

== IN THE GUISE OF SAMAJ ==

Namaskar,

This letter about samaj is in response to a few simple margiis sometimes
get confused about what is a veritable samaj and what is not.

THE MEANING OF SAMAJ

As is commonly known amongst A’nanda Ma’rgiis, Baba’s theory of “samaj” is
translated in English as “socio-economic Unit”. And, the work or project of
a samaj is known as their “socio-economic movement”. Hence each samaj or
socio-economic unit has its own socio-economic movement.

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 Baba’s samaj teachings come within the banner of the
Magahi socio-economic movement.

And in Sanskrit, 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.

And certainly most every Ananda Margii is aware about all this.

ECONOMICS IS A KEY COMPONENT

Currently, according to Baba’s direction, the globe has been divided up
into 241 samajas. In the future of course 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.

Indeed, Baba has given certain characteristics which are necessary to form
one samaj, or one socio-economic unit. And the first two of these
characteristic are (1) same economic problems and (2) uniform economic
potentiality. And then there are other qualities which come into play such
as geography, language etc. But certainly economics is one key or even
dominant factor.

Likewise Baba 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 example, Magahi samaj or Bojhpuri samaj or 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, non-margii,… both.

EVERYONE IS INVOLVED

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. Towards this end, margiis work hand-in-hand
with the non-margii general populace. Because it is that very local area
there, where everyone lives, which is getting improved.

AND HERE ARE MORE OF BABA’S TEACHINGS ON THE POINT OF SAMAJ
Baba emphasizes that our samaj system must be based on the slogan,
“universal in spirit but regional in approach”. (PNS-13, p. 24)

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)

Hence these are a few other striking features of Baba’s unique system of
samaj.
Perhaps others can write and share some of their thoughts and experiences
about how their samaj is developing etc.

And regarding the notion that this is related with NIA, that is all
addressed in the note below.

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,
Vinay

Note 1:              RECENT HAPPENINGS

Most understand but from time to time someone comments about NIA and
simultaneously bringing the point of samaj. So we should see just how far
the two are really inter-linked, if at all.

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-margiis. Plus a samaj has numerous and varied plans and programs for
the all-round economic development of an area. These are but a few of the
very significant and distinguishing features of a samaj.

In contrast NIA is not involved in any of these types of productive
activities. Because the common public has nothing to do with NIA and
economics is not at all a part of NIA planning.

Rather NIA is just one faction for grabbing the power since their main
object is put their leader and some of his cohorts in the chairs of Purodhas.
So NIA has nothing to do with samaj. Just their leader is trying to confuse
others. Hence it is for you to decide what is the mentality behind that
type of thing.

But as a basic overlook, the first thing is that he is misleading others on
the point of samaj and he wants to make himself look good — as if he is
doing samaj work.

So those who are not aware about samaj easily get confused.

Or to state it this way the leader wants to be look good and justify his
stance that what he is doing is ok & fine. That is why he is he is trying
to latch himself up with samaj. Because he wants validate his “work”.
If he had done all this under the banner of groupism it would have been
fine, as the people would have understood his true color. But instead he
has falsely grabbed onto the name of samaj and is blatantly propagating
this in his workshops.

And that is why a few get confused, from time to time.

But we should all be perfectly clear that Baba’s samaj system and one
the dogmatic NIA group are worlds apart. The system of samaj is based
on building a grand social order whereasn the NIA is a racist platform
for dividing society.

Note:         HERE IS ANOTHER LETTER OF INTEREST

***************************************
Proper Method of Sas’t’aunga Pranam

Baba says, “Prostration is called sas’t’aunga pranama…Of the five sensory
organs (eyes, ears, nose, tongue, and skin), one, the skin, can be omitted,
and of the five motor organs (vocal chord, hands, legs, excretory and
genital organ), one, the vocal chord can be omitted. This leaves the eight
constituent parts. And the prostration made with these eight body-parts is
called sas’t’aunga pranama.” (APH-6, p. 398)

Note 1: As we all know, sas’t’aunga pranam is only done to Guru, not to
anyone else.

Note 2: Here following is the etymological meaning of the term sas’t’aunga.
sa    +   as’t’a  +  unga    = sas’t’aunga
(with)    (eight)    (parts)  = with eight parts
Thus, as Baba tells us in the above quote, “the prostration made with these
eight body-parts is called sas’t’aunga pranama.”

Note 3: In Baba’s small encyclopedia book known as Laghu Nirukta, on pages
337-38 Baba clearly defines that sastaunga pranam means to lie down in
front of Guru like a stick, completely straight. Specifically, when in the
lying posture, both the arms get extended straight over the head with the
palms together. Thus from the very tip of the middle finger down to the
bottom of the feet, one’s entire body will be one perfectly straight line.

Note 4: As a general rule, the amount of floor spaced needed to do
sas’t’aunga pranam is 2-3 feet more than the actual height of the person.

Note 5: In Laghu Nirukta, Baba also clarifies that the Personality to whom
you do sas’t’aung pranam does not derive any benefit per se. Rather those
doing this practice get 100% of the benefit in the psychic and spiritual
spheres. Hence this practice of sastaunga pranam is a scientific process
for acquiring greatness.

Note 6: For biological reasons, women should not do the mudra aspect of
this practice.

***************************************
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