Archive for the ‘PROUT’ Category


This entire email is composed of 3 parts:
(1) Posting: How to Avoid War
(2) Trailer Quote: Real Wealth
(3) Prabhat Samgiita #980;
Each section is demarcated by asterisks (***).


As we have seen in this modern era, the US has been very aggressive in taking up military action in the Middle East; not coincidentally, the US is the top consumer of oil and that quota is primarily filled from reservoirs around the globe – especially those in the Middle East.

For this reason the US has built up the biggest army in the world. That way the US can secure raw materials in one of two ways. Either the US makes deals with those foreign leaders and easily gains access to raw materials, or the US goes to war. War results when outside rulers are not cooperative and do not give way to US demands. In that case, the US will try to remove that ruler and insert their own hand-picked stooge. This is their long-standing approach.

France adheres to this same tactic, and verily this is the common trend around the globe. Rich countries exploit poor countries to gain control over their natural resources and raw materials. To avoid this, Prout has given a very meaningful and rational formula. By this way, we can bring back peace and tranquility onto this earth.


The issue of energy is of great concern around the globe. All want to create a renewable, sustainable energy policy. Yet in the practical sphere, for various reasons it has not taken shape on the societal level. The teachings of Prout offer some important solutions, and outline key underlying cause(s). As Ananda Margiis, we should be keenly aware of our Proutistic outlook.



As with any problem, it is critical to identify the root cause.

“According to PROUT, economic exploitation involves the unrestricted plunder of the physical and psychic labour of a particular community together with the natural resources in their local area.” (1)

So materialistic economic policies and programs have led to the rampant destruction and manipulation of natural resources. This has severely threatened the earth’s ecological balance and led to an environmental crisis.

To date, there has been an unrelenting push to scour the earth’s natural resources for maximum economic gain. With money as the main priority, sound environmental policies have either been absent or overlooked.

Due to this type of economic exploitation and plunder, the globe now finds itself in an energy crisis.

Prout teachings offer numerous solutions to this dire problem.


One key principle is that each and every area or district should be developed using their own natural resources. Countries should not depend upon oil etc from other outside regions.

Prout philosophy says, “In a healthy economy raw materials should come from the local area. Industries which are based on imported raw materials are always weak industries, sick industries. A sick economy depends upon raw materials from outside – it depends upon import. For example, the Barauni Oil Refinery in Bihar is a sick industry because it depends upon crude oil from Assam. If there is any disturbance in Assam or if India is balkanized, then the refinery will have to close down. The establishment of this refinery was a foolish act. It does not represent a healthy economic structure. It is a sick industry, a foolish industry, a stupid industry!” (2)

The guiding approach is that raw materials and natural resources should be used locally. They should not be exported. Those economies that depend upon imported raw materials are weak.

Relying on oil from afar is a misguided way to build up one’s economy. Yet that has been the prevailing approach around the world. The US has relied heavily on the Middle East. Russia has become an increasing player in providing oil to countries around the globe. Rare is the case where an economy wholly depends upon their own local resources.

The Proutistic response is that each and every land should be developed using their own natural resources. There are practical solutions for each and every area to create their own fuel. Here following is one such approach.

“Many healthy industries based on local raw materials can be developed. For example, high-quality concentrated alcohol fuel can be produced from sugar beet and sugar cane. Concentrated alcohol can replace fossil fuels, as the stock of crude oil is fast diminishing.” (3)

Further down in this email is a listing of Proutistic solutions for how cities, states, and countries can develop their own energy.


First it should be clearly recognised that there are sufficient natural resources for all. By a careful, thought out approach we as a humanity will realise that all that is needed has been provided. To date, human error has been the cause of shortages in resources.

“If there were maximum utilization and rational distribution of all natural resources, pressing socio-economic problems could be easily solved. It is a law of nature that a mother is provided with sufficient breast milk to feed her newly born baby. In the same way nature has generously provided sufficient resources to meet the food and other essential requirements of all human beings. People need to utilize these natural resources in a proper way. Shortages of food or space cannot be blamed on nature. These problems are essentially the results of the mistakes made by human beings.” (4)

So the energy crisis of today is not due to a lack of resources but rather stems from the misutilisation and misappropriation of those resources. Each and every area has the requisite raw materials for building a healthy social order.

Prout philosophy states, “Nature has been kind enough to provide abundant natural resources to every region of this earth.” (5)

As a case in point, even the economically impoverished region of Rarh has all the energy resources it needs.

“In Ra’r’h there are extensive deposits of coal, coal gas and natural gas.” (6)

By all this it is quite clear that one need not live in the Middle East or in Alaska to get the oil they need. If we remember His guidelines and look carefully, then we will find that in each and every land, there are sufficient deposits of natural resources to meet the energy requirements of that area.


Here Prout teachings give more insight into and significant solutions for the world’s energy crisis.

“The local administration will have to supply locally generated power such as solar energy, thermal energy, bio-gas, hydroelectricity, nuclear energy, pneumatic energy, electromagnetic energy and tidal power, or any other power which is easily available locally. The generation of power is a key industry which should be run on a no profit, no loss basis so that the cost of production is minimized and the purchasing capacity of the people is increased. For example, if batteries are produced through cottage industries, power should be supplied on a no profit, no loss basis, but the battery producers will be able to sell their batteries at a rational profit. Here the power that is used to manufacture the batteries is not an industrial commodity but a raw material. The power for such things as transportation, communication, schools, colleges and hospitals should also be supplied on a no profit, no loss basis to maintain social dynamism.” (7)

So here above Prout guidelines give some key concepts about the generation and distribution of energy.

1. Local governments have to create their own power.
2. Power can be generated from any number of avenues: hydro, nuclear, tidal, solar etc.
3. This industry must run on a no-profit, no loss basis.

Looking around the globe, anyone can easily see that part and parcel of the energy squeeze today is that capitalist multinational corporations are using gas and oil to pull in huge profits. At present, Exxon-Mobil – that massive oil corporation – is the wealthiest company in the world. Indeed, a high percentage of the most profitable companies in the world are oil companies such as: Royal Dutch Shell plc (Netherlands), PetroChina Company Limited (China), Petroleo Brasileiro SA Petrobras (Brazil).

These corporations accumulate huge profits while stripping near and far distant lands of their natural resources. This type of capitalistic plundering and profiteering goes entirely counter to our Proutistic outlook. And that is why the problem is growing today.

Whereas as soon as the above Proutistic methods are followed, then that will ease the energy crisis immediately.


Some may now be losing hope and thinking that it will be impossible to institute these types of changes. But actually, due to the current & ongoing energy crises, there are many who are already considering and implementing such type of Proutistic methods. In each and every area this is happening. More about this is discussed below.


Some may think that alternative energy can only be supplied in certain key areas. For example, a few may be thinking that solar power can only be generated in the sunny desert etc, but this is not at all the case. In these next series of quotes, please find countless solutions and suggestions how alternative energy can be created and found in all the regions of the world. According to Prout teachings, there are innumerable sources of good, useable energy.

“Two types of power can be developed in Bangladesh – power from oceanic tides, and solar energy. Oceanic tides can be harnessed in the Bakargang subdivision of Noakhali district where the Meghana River enters the ocean, and in the Chandpur subdivision of British Tripura district where the Dakatiya River enters the ocean. Many waves and turbulences are created by the impact of these rivers when they enter the Bay of Bengal. Tidal power would be very cheap to harness there. Solar power can also be harnessed, but this source of power is not so developed yet. It will become increasingly important in the future.” (8)

So in the above guideline, it is clear that tidal and solar energy is important and will play a big role in the future. Here below are more ways for how to generate solar energy.

“There is no need to purchase coal from outside as is being done now. Solar power can also be generated in the plain areas where the land is wavy.” (9)

And with His broad based perspective, the Propounder of Prout philosophy has given innumerable ways how to generate energy from a variety of sources.

“Energy and transportation: Until solar energy can be manufactured cheaply, other energy sources can be utilized, like hydroelectricity, coal, thermal power, tidal power, geo-thermal power, wind power and natural gas. All the raw materials necessary for transportation are also available, including rubber, steel, mica, mica chips, mercury, silver, copper, quartz and manganese.” (10)


And in those areas where there will be continued use of petroleum, Prout philosophy offers these two important guidelines.

“Petroleum can also be recovered from certain types of river valleys. Where the river bed is broad there is a chance of finding petroleum.” (11)

“There may be a shortage of petroleum but elements for creating petroleum are available in the world. We will be able to produce synthetic petroleum.” (12)

Thus even petroleum will be abundantly available in the near future.


None should hopelessly ponder that Prout will never be established – already it is getting manifest. And quickly too.

As we all know Baba has graciously given Prout in the year 1955. And in those days the world was not at all willing to move in that direction. For one reason or another the leaders and citizens were quite satisfied with the way things were going. The ideas of Prout seemed like a far-away dream. But now only 54 years later, huge progress has developed towards adopting Prout. Due to extreme social and economic circumstances, many communities and businesses are consciously or unconsciously moving in that direction. People have been forced to think in that way.

The magic wave has been created for all His Proutistic guidelines to be implemented. Some are getting established by right thinking Proutists and other Prout guidelines are taking shape simply because the ways of old are no longer working. And this global transition is occurring at a marked rate, i.e. quickly. The speed will only increase exponentially in the coming months and years.

Thus none should think that they will not see the implementation of Prout. Already the hard part is over: the psychic seeds and awareness has taken root. The conditions are ripe. And very soon, more and more, we will see the sprouting of Prout in each and every land and community around this globe.

As we – as a humanity – continue to search for solutions and alternatives in the escalating energy crisis, more and more will turn to the ideas of Prout.


Here following is the divine assurance and blessing that our human existence will become better and better in all the spheres. Only by implementing the aforementioned Proutistic measures on energy resources will there be joy and peace on this earth.

Prout philosophy says, “The progressive availability of the maximum amenities of life will be guaranteed in PROUT, satisfying physical needs. The satisfied physical needs will lessen the physical obstacles which inhibit human progress, and human beings will experience all-round development, especially in the intellectual stratum. Human beings will get the opportunity to develop in the intellectual stratum without any hindrances. The truth of humanity, the veracity of humanity, will go on increasing in different areas of expression….the whole existence of human beings will become effulgent in the attainment of the Supreme.” (13)


1. Prout
2. Proutist Economics
3. Proutist Economics
4. A Few Problems Solved – 9, ‘Population Growth & Control’
5. Prout in a Nutshell – 21
6. Proutist Economics
7. Proutist Economics, ‘Decentralised Economy-1’
8. Proutist Economic
9. Prout in a Nutshell – 19
10. A Few Problems Solve – 7, ‘Parts of the Economy’
11. AFPS-9, ‘Geology and Human Civilisation’
12. AFPS-8, ‘Rule of Rationality’
13. Prout in a Nutshell – 17, ‘Min Req & Max Amen’

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

Real Wealth:

One Should Ponder, Assimilate, and Practice

Parama Purusa BABA says, “Those who seek to attain the permanent cessation of afflictions in their lives, have no other way than to follow this path of sadhana. Imagine that a certain person had accumulated vast wealth due to his life long’s diligent labor. It may be that the person, in the days of his prosperity, was a central figure in the society. But at the end of his life he may suffered a wretched existence, bemoaning his losses in the arid desert of his heart. The reason is that the person had an insatiable thirst for material objects and never tried to identify his individual flow with the cosmic flow. On the other hand, a person living in a thatched hut may not forget Parama Purus’a even in the midst of abject poverty and never deviates from the goal of his life. Such a person’s life can never lose its charm. Every dust particle of this earth will seem to be as sweet as honey to him. Likewise, his existence will acquire the sweetness of honey.” (Ananda Marga Philosophy in a Nutshell – 4, pg 290)

**** Here begins the Prabhat Samgiita ****

“Tumi esecho, bha’lo besecho, bhola’ye sakal vyatha’ sab ha’ha’ka’r…” (PS 980)


Baba, O’ Parama Purusa, my heart was sunk in sorrow and woe; I was forlorn and had lost all hope. I was crying, thinking I am all alone and that in this world no one is mine. Baba, You have graced me by coming and blessed me with Your love. You have made my heart and mind overflowing in Your divine bliss. By Your causeless grace, all my pains, lamentations, and tragedies have been wiped away. You have filled my life with bliss.

O’ my Lord, You are so gracious. You have responded and come to me with Your sweet smile. Baba, with Your infinite beauty and charm You have won over everyone’s heart. Baba, my love knows only You. You are everything for me. There is no one else; nothing else can attract me; I only love You. Baba, it is Your grace: I am always ensconced in Your tune, melody, and Your divine attraction – in pleasure, in pain, and also when my pride is wounded. Baba, You belong to everyone, even then in my heart I know that You are only mine. You belong to me and me alone.

Baba, Your presence is everywhere. The mark of Your love is found on the flower and the leaves – on every spot in this panoramic world. Even then the black bee of my mind wants You alone. Baba on my worst days, when all hope was gone, when I had lost everything, in that desperate circumstance when no one else was there to help me, You always came and resolved all my troubles, pains, and problems. Baba, You are the sweetest of the sweet. You are only mine; You are only mine.

Baba, You have graced me by coming. It is Your grace; it is Your grace…


Read Full Post »

Date: Sat, 02 Mar 2013 22:35:43
Subject: Ananda Marga Is Colourful



Our Ananda Marga is colourful. People have entered into Ananda Marga with all kinds of mentalities, with all types of psychic tendencies, and with a diverse range of mental constitutions. To accommodate all, Baba has graciously given something for everyone. In turn, we have the opportunity to choose which approach and engagement suits us best.

Some are oriented toward the path of jinana, and some towards bhakti. Some prefer intellectual explanations, whereas other tend towards devotional understanding. Some like to sing kiirtan thinking, ‘I am overcoming all internal and external obstacles’, while others may prefer simply to ideate only on Baba.

Different minds prefer different thought ideations – and that makes the world colourful.

None should therefore think that any particular approach is the be-all, end-all. Because Baba has given and approved them all: From sadhana to microvita theory, from kiirtan to kaoshikii, from Prabhat Samgiita to sristi cakra, Baba has provided diverse explanations to appeal to the wide array of people & mentalities in our universal human family.

Hence, no one should feel pressured to adopt or limit oneself to a particular style, explanation, or reasoning. Because Ananda Margiis come in all shapes and sizes with different mental colours.


Below are some clear-cut examples of how various Ananda Marga practices can be pursued in different ways.

(A) DHYANA: In dhyana, Baba has given various bhavas: Madhura bhava (lover relation), dasya bhava (Master-slave relation), vatsalya bhava (Parama Purusa as child), sakhya bhava (friend relation), and Father-son relation etc. These are all approved methods, given by Baba, for doing dhyana. However, that does not mean that every devotee must follow all of the above. Those involved in sakhya bhava may not have an iota of interest in vatsalya bhava, and vice versa. Thus every sadhaka has the power of choice: To experiment and see which one is most appropriate for their mental make-up, for their link with Parama Purusa.

(B) PRABHAT SAMGIITA: With regards to Prabhat Samgiita, some prefer to analyse and study the style of music such as the type of raga or ragini, and side by side Baba has also said that, “Prabhat Samgiita is the feeling of the heart, and the expression of the heart, and it has been written with the ink of the heart.” (1)

So it is not just music only. So these are two vastly different ways of relating with Prabhat Samgiita. And it will depend upon one’s mental characteristics as to which they prefer. Some opt for a more jinani approach, whereas others prefer the more personal and intimate manner. Everyone can choose for themselves.

(C) MICROVITA: About microvita, Baba has given vast and complex theories about this smallest energy form – the ultimate building block of this universe. Chapters and chapters can be read and studied about this scientific phenomenon. And many jinanis may spend years immersed in that approach. At the same time, in His discourse 1988 discourse, Propensities and Pramá, Baba spoke as follows:

हम जिसको “positive microvitum” कहते हैं, दरअसल यह क्या है जी ? यह तो परमपुरुष की कृपा है | हम तुम लोगों को हँसाने के लिए बोलते हैं “positive microvitum” |

Baba says, “That which I call “positive microvitum”, in reality what is it? Nothing but the grace of Parama Purus’a. I use the term “positive microvitum” to make you laugh.” (2)

So it is very clear that for the jinanis and intellectuals of Ananda Marga, they should preach the philosophy of microvita. It is a veritable science and course of study. At the same time, Baba has given devotees a different outlook. Both are important and valuable. So again, based on one’s mentality, there are a variety of ways of thinking about microvita.

(D) CREATION THEORY (Srsti Cakra): Similarly, one can think of creation theory using terms like jadasphota, pratisaincara, various tattvas, and other technical terminology, or one can simply think that, ‘He was all alone, all by Himself, so He created this vast universe’.

Thus depending on one’s mental framework, there are varieties of ways of interacting with our Ananda Marga practices and philosophy.


The same can be said with regards to kaoshikii and avarta kiirtan also.

There is a very technical explanation of kaoshikii where one takes on a different ideation for each direction, and side by side one can simply think of pleasing Baba while doing their kaoshikii dance.

In avarta kiirtan also there are two diverse approaches. In a more jinani style, the aspirant can adopt different ideations for each direction. And these ideations generally focus on oneself, ‘I have purified my mind with the fire of devotion, I am the embodiment of sincerity’, etc or one can simply think of Baba and ideate on loving and pleasing Him.

Some sadhakas may like a more technical & analytical explanation and some prefer the more simple approach of pleasing Him. Personally, I prefer the latter way. I do not like to engage in all kinds of sophisticated or lengthy descriptions when dancing avarta kiirtan. Rather, I prefer Baba’s simple method of bringing the mind to sahasrara cakra and thinking of Him. But if others prefer to think, ‘I am the embodiment of sincerity’ then that is also fine. More about these technical explanations appears further down in this email.

Here, the chief point is that we should always keep in mind that Baba has given something for everyone in Ananda Marga. And we should be accepting and tolerant of all the different styles and at the same time choose a way that is most appropriate for us.


After all, we have to remember that people have entered into Ananda Marga for a vast array of reasons. Some have come because they wanted to travel overseas, some have come because they could not get a job in the private sector, some have come to escape their jail sentences, some have come to find a wife or husband, some have come to get away from their wife or husband, some have come to do karma yoga, some have come to get a high post, some have come to be regarded as a high yogi, some have come to fulfill His mission (A’tma moks’a’rtham’ jagaddhita’ya ca), and some have come to please Him.

And some were born into Ananda Marga. Since their birth they have been attending Ananda Marga functions. By this way they become accustomed to Ananda Marga as a way of life, and as they grow they hold fond memories and a very sympathetic feeling to Ananda Marga.

So people enter into Ananda Marga from all kinds of backgrounds and interests. Not only that, once in Ananda Marga, people behave differently. Some are very strict to attend all organisational activities, and some come once or twice a year for big feasts and social programs. Some are very strict in sadhana, and some less so. Thus there are gradations, yet all are Ananda Margiis.

The common thread being that all hold Baba dearly as their Ista.

Thus, all are our brothers and sisters, we should embrace all, and help everyone become successful in their human life. There are various grades and we appreciate everyone.

Baba has graciously given various trades and department to appeal to the various mental colours of this grand humanity. Those with political interest can work in Prout once they enter Ananda Marga. Those with more physical stamina might involve in VSS. Those wishing to do dharma pracar will be active in SDM and HPMG (Hari Parimańd́ala Gośt́hi), and those wanting to educate and serve will be in ERAWS. And there are other departments as well ranging from the Farm department to Industry to AMURT – as well as, in many cases, their sister organisations in WWD.

Hence, there is vast scope for engagement – all depending on one’s mental tendency and proclivity.

At the same time, we know that every Ananda Margii should be ready to do everything and engage in all the sevas. This quality one gains by following 16 Points. Ultimately, sadvipras will have all the qualities. Upon entering into Ananda Marga one may not be like this, but gradually over time one grows in this way, by His grace.


As there are various grades of sadhakas in Ananda Marga, people do sadhana for various reasons. Some do sadhana to impress others, some do sadhana as one requirement so that they can take their meal, some only do sadhana in public, some engage less in their sadhana program, some do sadhana for mental peace, some do sadhana for self-realisation, some do sadhana to serve and please Him. So there are various grades of sadhakas in our Marga.

Furthermore, Some like to sing kiirtan thinking that they are becoming clean and becoming a force in this universe, and some like to sing for the sole reason of loving and pleasing Parama Purusa.

Some bhaktas do not feel comfortable relying on their own unit ego. They do not like to think that ‘I am doing everything’, because they know that unit beings cannot do anything, Parama Purusa does everything.

It all depends on one’s quality of mind as Baba has created something for everyone.

Yet all along, the unifying point – regardless of one’s mental colour is that they hold Baba as their Ista. This is the binding property.


Below, are the technical descriptions of Avarta Kiirtan & Kaoshikii. And if one wishes to pursue their practice in that way they can. At the same time, no sadhaka should feel burdened that they must do their kiirtan and kaoshikii like that. Remember that Baba has explained His AM practices and philosophies in various ways to appeal to various grades of people, various standards of mind. Some are jinan oriented and some are bhakti oriented. Everyone should do what feels most comfortable for them. Baba has approved multiple ways for this very purpose: To appeal to one and all.

Here are two technical descriptions of our avarta kiirtan and kaoshikii practices. These may appeal to some whereas others may not like to be bothered by these more intricate approaches. In that case they may adopt a more simple, devotional outlook.

Then there is also the notion that as these two below descriptions are not printed in any book, then they may not be entirely accurate. If anyone has the original cassette(s) where Baba discusses these below approaches then they are requested to write this network immediately.


1. I am the embodiment of sincerity.
2. I have innate love for Paramapurusa.
3. I have purified my mind with the fire of devotion.
4. I am overcoming all internal and external obstacles.
5. O lord, take me onto your lap.
6. I surrender my everything to you.


VERTICAL — I am now trying to establish a link with Paramapurusa.
RIGHT– I know the right way of making request to you, Paramapurus’a.
LEFT— I know how to carry out your command
FRONT– I know how to surrender completely to you.
BACK– I am ready to undergo discomfort when trouble comes.
STEPS—Oh, lord, I am now imitating your rhythm, brining your subtle Consciousness into manifestation, into practical forms.
OVERALL IDEATION:- I, the microcosm, am establishing a link with my lord, the Nucleus of the Macrocosm.


Some bhaktas may just prefer to sing kiirtan and dance kaoshikii with their mind immersed in Him – to serve, please, and love Him. Trying to follow all the above technical operations may verily take the mind away from being with Baba. So adopting a purely devotional stance is also alright if that is what you prefer. That freedom everyone has.


Baba has graciously designed this Ananda Marga for everyone – and verily all must come under the banner of AM. For this reason Baba has given diverse ways of explaining AM practices and AM ideology. Because everyone belongs in Ananda Marga.

“Remember, until every person in the universe accepts the Ananda Marga ideology, you have no opportunity to rest.” (3)

“Now, these created beings, they being the progeny of the same father, are members of the same Universal Family. We must not forget this supreme fact.” (4)


“I have been saying for a long time that human society is a singular entity, that human society is indivisible. Human beings, because of their petty interests, prefer to remain oblivious to this truth. But one should remember that to forget altogether and to remain forgetful are not the same. So many near and dear ones, so many kith and kin, whom you had loved so dearly in the past are no longer in the world. Have you forgotten them? No, you have not. You remain forgetful of them.” (5)

“All the beings of this universe are the kith and kin of one another. No one is despicable. All are equally respectable and entitled to equal love and affection. No problem is to be ignored as an individual or group affair. Every problem is to be considered as the collective problem of universal humanity and is to be resolved collectively and resolved it must be. Let it be the vocal panorama of the newer world of today – the continuous musical notes behind the movement of Neohumanism.” (6)

“Parama Puruśa looks deep into the inner thoughts and feelings of human beings. He is omniscient, forever watching throughout the creation those who are meditating upon Him with undivided attention, and those who have been patiently waiting with an unwavering mind to realize Him. These are expressions of those with an integral outlook. Only such people, irrespective of caste, colour, creed, community, national or geographical barrier, etc. can look upon each and every human being as their own kith and kin. They are free of all discrimination. They even treat the animals and plants as being intimately related to themselves.” (7)

“Those who want to promote the welfare of all human beings, remaining above all sorts of parochial sentiments, have no alternative but to embrace universalism with their heart and soul – there is no other way. As universalism is totally devoid of any characteristic of ism, it is not proper to depict universalism as an ism. If everyone is looked upon as one’s own, no one remains beyond the periphery of one’s kith and kin. Naturally, then, there is no scope for violence, envy, narrowness, etc.” (8)


“I have also said that sins are just like the dust that settles on our clothes. By shaking the clothing, the dust will vanish. This simple action can be done by everyone. Ananda Marga has clarified that human beings are the progeny of Parama Puruśa and are thus the objects of His love and affection. Whatever might be the nature of the sins they commit, they will never be deprived of His affection. Parama Puruśa may scold them, but He can never hate them. He will simply shake the dust off their clothes and take them onto His lap. So the most important thing is complete surrender. People should always remember that they are the progeny of Parama Puruśa. That is enough.” (9)


“It is not proper for one particular class to dominate society. If one class is dominant, it will surely continue to exploit the other classes. Hence Ananda Marga wants a society without divisions or discrimination, where everyone will be entitled to equal opportunities and equal rights.” (10)

“Remember, Ananda Marga is a man-making mission. Both quantity and quality are important. Everyone should be free to join Ananda Marga, to take part in social functions, etc., but only those established in Yama and Niyama may be given any position to work in society.” (11)

“Social philosophy of Ananda Marga advocates the development of the integrated personality of the individual, and also the establishment of world fraternity, inculcating in human psychology a Cosmic sentiment. The Marga advocates progressive utilization of mundane and supramundane factors of the Cosmos. The society needs a stir for life, vigour and progress, and for this Ananda Marga advocates the Progressive Utilization Theory (Prout), meaning thereby progressive utilization of all factors. Those who support this principle may be termed “Proutists”. (12)


“There is no other alternative except Ánanda Márga to sustain human beings in their joint endeavours. Why?”
“Ans.: – A united human society is the prerequisite for the development of civilization. The collective desire for survival ensures society’s meaningful existence. The society is a dynamic entity and its survival indicates its inherent dynamism. When a group of people bound by the ties of a common ideology move together along a particular path, inviting fellow humans to join them to share their common joys and sorrows, theirs is a real movement; they are destined to be successful.”
“In this universe of rapid temporal, spatial and personal change, no specific economic, political, or religious structure can be the permanent aim of humanity. This is because theories are born in a particular temporal, spatial and economic context. People can move along the path of eternal progress only (a) by accepting the Cosmic Entity, who is beyond time, place and person, as the aim of life and (b) by continuing to do all their worldly actions while moving along that path towards Him.”
“Ánanda Márga is that path of progress, and that is why Ánanda Márga is the only alternative for the preservation of human existence and civilization. The external rituals, the so-called dharmas, are not dharma but mere religion. They are subject to change depending on time, place and person. By manifesting distinctions within themselves and outside themselves (such as the differences like vijatiya bheda, svajátiya bheda and svagáta bheda), religions, like other relative factors have invited the repression of humanity by creating dogmas, bloodshed and similar evils. Thus religion cannot bring peace to humanity.” (13)


“We will dye each and every bud with the light of knowledge. No one will stay away. We will bind everybody with the thread of love and create a garland of incomparable beauty. No one will stay behind, none will be thrown at the bottom. All will exist with kith and kin with their minds full of sweetness and tenderness for all.” (14)

in Him

1. 02 Jan ’83
2. 1 January 1988 DMC, Anandanagar
3. Caryacarya – 2
4. Ananda Vacanamrtam – 14
5. A few Problems Solved – 3, Human Society Is One and Indivisible – 3
6. Ananda Vanii #58
7. Ananda Marga Philosophy in a Nutshell – 5, Integral and Non-Integral Outlook
8. Problems of the Day #18
9. Ananda Vacanamrtam – 5, A Few of Tantra’s Special Characteristics
10. Subhasita Samgraha – 1, The Evolution of Society
11. Ananda Vacanamrtam – 31, The Conduct of an Ácárya
12. Idea & Ideology, The Cosmic Brotherhood
13. Tattva Kaomudii -1, Questions and Answers on Ananda Marga Philosophy, #53
14. Prabhat Samgiita #5018, Gurukul Song


“Aungane mor na’hi ele jadi, maner mukure bha’sio…” (PS 3019)


O’ Parama Purusa, if You do not come in my courtyard – my home, then please be gracious and blossom in my mental mirror. Since You have not come within the scope of my perception, then please come in my ideation. Baba, please come in the depths of my sadhana – dhyana. O’ my dearmost, You are ever-gracious; so please come. For me, You are everything; whatever You want to do is blissful for me. Baba, if You do not want to say anything, then just remain here with me smiling sweetly. Your sweet smile satiates my heart. O’ my dearmost, please be gracious and blossom in my mind.

O’ Divine Entity, in search of You, so many ages passed doing tapasya – trying to get You. So much of my time was spent doing so many practices – shravan, manan, and nidhidhyasana. But alas, I could not get You. Finally, by Your sweet touch the long, dark amavasya night has finished. Gone are the days when sadhana was just an ongoing struggle and it was difficult to move ahead. Now, by Your grace, I am advancing on the path of divinity. Baba, today, at this dawn, please dispel that cimmerian darkness from my mind with Your crimson light. Please be gracious and blossom in my heart.

Baba, in the realm of ideation, every thought is meaningful. One becomes what one thinks. That is why with firm determination I want to get You. I want You, O’ Parama Purusa, I have a deep desire to have You. You are so gracious: You have made me understand that by singing and chanting Your name, and by ideating on You, I can get You. You have told me that sadhana, kiirtan, japa, dhyana, and ideating on You is not futile. As one thinks, so one becomes. By thinking about You I will get You. That is why I go on doing all these devotional practices – in order to get You and quench my eternal thirst. Sanctifying me with the streams of Your karuna (1), shower Your causeless love upon me. O’ Parama Purusa, please be gracious and come in my mind. Baba, please remove the shadows of avidya maya from my inner abode and make me Yours. Baba, now all that is left is this one final request: Please shower Your causeless grace and sweet flow of Your divine compassion, and keep me eternally under Your loving shelter. Since eternity I have yearned for that divine love; please fulfill my eternal longing.

Baba, with my own merits and qualities I cannot get You. Please shower Your grace, keeping me always at Your lotus feet…


[1] Karuna: (Literally: ‘Divine Compassion’); When Parama Purus’a sees the suffering of devotees, He feels pained by their inability to move ahead because of so many problems and difficulties. In such circumstances, Parama Purusa cannot bear to watch His bhaktas go through so much struggle and strife. When devotees are helpless and trying hard to progress but their pathway is completely obstructed and they cannot advance in their sadhana or any sphere of life – overcome by various complexes, bondages, and obstacles – then a feeling of deep, deep empathy develops in the mind of Parama Purusa. This feeling or mind-set is karun’a bha’va. He feels He must rescue them immediately. And when He steps in and helps that is His showering of His karun’a. In that way, Parama Purus’a comes. With His immense feeling of karuna’, He blesses His devotees and relieves them of their pain and suffering. This is nothing but His divine karuna’: Wherein Parama Purus’a cares for the devotees and removes their troubles and hindrances so that once again they can move ahead. Whereas, with krpa (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing. It is just like if a baby is sick and with great empathy the mother brings the sick baby on her lap and feeds the baby; that is karuna. And if that same baby is not at all sick, and mother still brings that baby on her lap and for feeding, then that is krpa. When out of empathy Parama Purusa lovingly comes to the aid of His suffering devotee that is karuna, and if that same devotee is not suffering yet Baba still bestows His blessing that is krpa. So there is a distinct difference between krpa (grace) and karuna (compassion). Finally, there is more to say about this topic of karun’a so kindly consider this an ongoing topic.

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of

For Mothers

“When the foetus in the mother’s womb becomes somewhat developed, its hair starts to grow. The mother may develop nausea. Sometimes she develops a special fascination with certain edibles and inedibles, and some peculiar distastes as well. In ancient Bengal there was a social custom to provide an opportunity to a pregnant woman to eat foods of her choice. This was known as sádhbhakśań.”

“Normally, in the advanced stage of pregnancy, women are not permitted to do physical labour. This is wrong. Women in that condition should be allowed to do a little work. (The same principle applies to pregnant animals.) Otherwise, there remains a risk during labour. Pregnant women and female animals may work half of what they usually do at other times; but under no circumstances should they be allowed to do strenuous work, as it may lead to premature delivery or stillbirth.”

“Foods which are highly acidic, such as acidic citrus fruits, overripe pineapples, overripe jám, cottonseed flour and spicy pickles, should be carefully avoided as they may harm the fetus. Bending over in a stooping posture to lift anything heavy is strictly forbidden for pregnant women. Although there is no objection to carrying loads for those who are accustomed to it, they must not stoop over to lift a heavy load onto their heads. It is better if others will help them to lift it up. In this stage of pregnancy a daily bath is a rule, but one must not bathe after sunset. It is better to lie down on a hard bed.”

“It is desirable that the best room in the house should be used for the confinement. In certain parts of rural Bengal, the worst room or the cowshed is used for confinement out of superstition. This practice is certainly wrong – more than that, it is a crime.”

“There are many people who affect respect, loudly praising women as a race of mothers, but who in practical life suppress them underfoot, sending them into the jaws of premature death by depriving them of happiness and the comforts of life. The conscientious should be vocal against these heinous acts. We must pay due honour to women as mothers and help them to live long lives.”

“The family should see to it that the woman is not forced to walk to the outhouse on foot for at least twenty-four hours after delivery. The delivery room should be fitted with a bathtub and commode. If a girl is born no one in the family is to point an accusing finger, either directly or indirectly, at the mother. It may create undue pressure on her heart. There was one lady of my acquaintance who was unable to bear the humiliation brought down by her family just after the birth of her seventh daughter. She cried out, “Again a daughter, again a daughter, again a daughter!” and immediately expired.”

“A pregnant woman must certainly be provided with nutritious food. No constipation-creating foods should be supplied to her. (This is as applicable to animal mothers as to human mothers.) Sweet-pea leaves, or if not available, then spinach, nat́e shák or gourd leaves should be taken daily in small amounts. Puṋi shák should be strictly avoided.”

“All that I have said in the above is as applicable to pregnant animals as it is to human mothers. In the case of the first delivery one should consult a physician or experienced midwife after one month. If one follows the above instructions, death during delivery will become a rare phenomenon.”

(Ananda Vacanamrtam – 31, Devotees Moving around the Cosmic Nucleus)

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Date: Wed, 27 Feb 2013 21:21:56
Subject: Story: Incurring Debt Ruins Mental Peace And Friendship
From: Punya’tman Deva
To: am-global@earthlink.net


This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3199;
(2) Posting: Story: Incurring Debt Ruins Mental Peace And Friendship
(3) Trailer Quote: Bengalis and Mahasambhuti

Each section is demarcated by asterisks (***).

**** Here begins the Prabhat Samgiita ****

“Jhar’er ra’te a’ndha’rete kendechilum van-ma’jhe…” (P.S. 3199)


O’ Parama Purusa, on that very dark night when a big thunderstorm was raging, I was crying alone in the deep forest. Nobody was there to talk to – to console me – to understand the tale of my suffering. Nobody was nearby. Certainly You were there along with me, but I could not feel Your presence.

In the height of that wild storm big branches were breaking off from the trees and crashing down on the ground. And all those tender buds and beautiful flowers were also completely blown off from the limbs of the trees; those buds and flowers were wailing loud lamentations; the trees were crying bitterly. That very dark, horrendous night was so disastrous.

O’ Parama Purusa, after this dark, menacing storm passes, and a soft, gentle breeze is in the air, will You please come in the madhuvan [1] of my mind, in my mental garden, with Your sweet, attractive form?…


[1] Madhuvan: Literally meaning “sweet forest”; But it refers to that remote, isolated, garden in the mind that is filled with spring blossoms, sweet fragrance, aromatic flowers, and a gentle & fragrant breeze. It is that tranquil mental abode where nobody is present except the devotee and the Lord. And there the bhakta and Parama Purusa sit together ensconced in that very divinely intoxicated atmosphere and they share the loving feeling of their heart in a very close, intimate, and loving way.


This letter contains an in-depth Baba story with His critical and detailed guidelines about borrowing and lending money. This is very practical knowledge for us all to have as we may find ourselves in this position one day soon.

Do we lend money to those in need, or not?

Read below to get Baba’s pointed guideline and convey His unique message to others in your unit and community.


The present era of materialism preaches “instant gratification”: Enjoy the world by buying happiness. Credit cards and loans are readily available to the common person. Indeed lending agencies and credit card companies are standing by with astronomical interest rates in order to rip off consumers. It is a deadly cycle; already so many have been victimised.

In Ananda Marga, our view is diametrically opposite. We interact with this world for our daily needs and aim our mind towards psychic and psycho-spiritual pursuits. We seek happiness and peace in those upper realms, not in the instant gratification of worldly indulgences. We know this, we practice this, but even then some in our Marga have gotten bound by the noose of capitalism.

But there is no winning in capitalism. Only those top capitalists derive some selfish benefit. The common public just borrows and spends money on material allurements hoping to find happiness; but ultimately they find themselves upset, frustrated and in debt. All the while, the impoverished masses around the globe suffer from an extreme dearth of resources, which have been gobbled up by those capitalists.

So we should not fall prey to the capitalist cycle of borrowing and spending. Please read this following Baba story about this very subject.



Baba was against people borrowing or lending money. One day He said, “You must know that lending as well as borrowing is undesirable and detestable.”

I had known Baba’s attitude and so had always tried not to borrow money. But I still had a question, “Was it so bad to lend money to someone in distress?”

Baba answered with an illustration. “Do you know why it isn’t desirable to lend out money? Suppose someone has come to you to borrow some money. Maybe his need is genuine and his appeal is justified. As you listen to his story of distress, you are likely to want to be kind to him. Even if it is beyond your own means to lend a big amount, you become so upset thinking of his dire need that you take pity on him. Your thoughts get interrupted as the gentleman says, ‘You need not worry, dear brother. Please help me wriggle out of my crisis. If your generosity can take me out the present crisis, I’ll repay the loan within a month. Meanwhile I’m likely to get some money soon, so you may rest assured that you’ll get back your money on time.'”

Baba continued, “There may be no reason for you to disbelieve him. Suppose you are soft-hearted, so you collect the money somehow and hand it over to him. And he, too, feels glad and goes away.”

“That man may not have any intention of taking you for a ride, but it may turn out that he can’t get hold of the money as he thought. It is not so unusual. But you go on nursing the hope that he will repay you at the end of the month.”

“A month goes by. He hesitates to see you out of his shame because he has no money to repay to you. Suppose you go to him out of need for the money. In all likelihood he will be ill at ease and may take offense at your uncalled-for-presence. He will think, ‘How disgusting! He has come to me straightaway.’ Understandably, he will tell you a long excuse about why he has failed to repay you. You will give a patient hearing to him and coming back home begin to wait for the deadline as promised. There will be times when you come across him on the street. Immediately, he will think ‘O, my God! Here he is again, he will certainly remind me of my debt!'”

“Of course it’s only natural such thoughts come to mind, interspersed with some inaudible abusive remarks. Maybe you didn’t go to him for money, but what is that to him? Your presence will be unpleasant enough.”

“So whenever you meet him, he will think, ‘I am lost! He has come again to pressure me for that money.’ At the same time he will hurl some unsavory remarks at you, albeit silently. Contrary to what is in his mind, he will say, ‘Welcome, my dear brother. I am glad to meet you. I am so grateful to you,’ and so on and so forth.

“Undoubtedly the moment he sees you, he will heap uncharitable remarks on you, but when you will come within earshot, he will be all praises an parade his respect for you. It goes without saying that you will be put into a dilemma from not getting your money back even at the time of your own dire need. It may happen that your need will drive you to his house and shout from outside, ‘Hello, Mr.—-, are you there?’

“He will think, ‘Oh! he has come again for the money. What will I say to him?’

“Thinking this, he will not only silently curse you, but also try his best to avoid an encounter with you. Instead of coming outside, he will tell his little son to tell you that his father is out. Accordingly, the boy will run to you to inform you that his father is not in.

“Looking askance at him, you will say, ‘Go inside and find out for certain whether or not your father is there.’ The simple-minded child will reply, ‘Why, I don’t need to check because father has himself said that he is out.’ In this way your relationship with that friend will sour and you don’t know where it will end.”

“Well, he certainly would have been offended that first day if you had not lent him money. Not only that, he would possibly have been shocked and have silently heaped some abusive remarks. Nevertheless, the unpleasant situation would not have spilt over onto the rest of your life. If you lend money, you will inevitably invite filthy remarks galore. That is why a person should think many times before lending to others.”

I asked, “Sometimes a really good man may fall into trouble and sincerely need help. In that case, what is to be done?”

Baba said, “Instead of lending him money, you should help him according to your capacity. Suppose he is asking for five thousand rupees. Tell him your attitude about lending money and let him know your financial condition. Then help him with an amount that’s within your means. It may not be as much as he demands, but he will get consolation that you tried to share his difficulties.” (“My Days with Baba”, Sarveshvarananda)

The above story is quite clear on the point of borrowing and lending. According to Baba, we should not borrow money nor should we lend it. If anyone truly needs financial help, then we should give them money according to our capacity, and not expect anything in return.


Here are some of His further teachings about this very critical topic.

First Baba warns us that we should seek counsel and permission before (a) spending money on superfluous items and (b) before taking any loan.

Ananda Marga Philosophy says, “I am also giving one more advice in regard to aparigraha. If any Margis have to spend on anything in addition to the fixed expenditure (for example, expensive clothing, ornaments, articles of furniture, marriage, building, etc.), they should, before incurring such expenditure, obtain a clear order from their ácárya, unit secretary or district secretary, or any other person of responsible rank. Similarly, permission is to be obtained before taking loan from any businessman or money-lender. Where one’s own ácárya or any person of responsible rank is not easily available, consultation or rather permission is to be obtained from any other ácárya, táttvika or any right-thinking member of the Marga. Every member should follow this instruction strictly.” (1)

Secondly, Baba warns us how money lending itself is a filthy profession. We should keep such greedy persons at arms-length.

Prout says, “People’s means of liveliood should not depend on the quarrel of individuals, as in the case of lawyers. Lawyers usually set one person against another and in this way they serve their personal interests. Similarly no one should be a trader in religion, because in the name of religion, many people are exploited. Nor should one earn one’s livelihood by dealing with dead bodies because such people want more and more people to die, so that they may thereby increase their income. People should also not earn their livelihood by lending money and taking interest. Such persons want to lend more and more money to gain more and more interest, and they do not want the borrowers to refund the capital. The scriptures stipulate that people should not accept food from such people, because their occupations are despicable.” (2)

Over the course of history – in so many lands – money lenders have exploited people to the bone and taken all they had. This has happened not only with the farmers of Bengal depicted below but in so many regions and eras, including in the present day US where countless innocent families are losing their homes because they are unable to pay the money / mortgage they owe.

“Another group of exploiters emerged who took advantage of the poverty of the farmers. These were the moneylenders, who lent money to the farmers at exorbitant rates of interest. The farmers were forced to take loans which they could never repay, so they mortgaged their lands. Eventually the moneylenders became the owners of the farmers’ lands, and the farmers were thus converted into landless labourers… moneylending by private capitalists should be banned and provisions must be made to pay loans in advance to the farmers through the banks. This will eradicate the exploitation by moneylenders and political cadres.” (3)


We should all exercise extreme caution in our financial dealings. This era of extreme capitalism has devoured the lives of many – leaving them as desperate beggars unable to regain their footing. We must not let this happen to us or anyone we know. We should remain out of debt and keep our mind free for psycho-spiritual endeavors. That is the only way. Remember, one in debt becomes mentally bound by this financial burden as well.

Thus no one in Ananda Marga should make a living by lending money and no Ananda Margii should go into any sort of debt without first getting clear-cut permission from respected members of our Marga.

By following Baba’s guidelines, we can maintain our psychic equilibrium. Going into debt and digging means losing one’s mental peace and becoming a lifelong tool of those greedy capitalists.



“The person who is able to get some vegetables to eat at least once a day, who incurs no debt and who has no need to leave home to earn a living, is really happy.” (4)


“A marriage feast is completely optional and depends upon the financial capacity of the people concerned. Arranging the feast by taking a loan or incurring a debt is prohibited.” (5)

“For the celebration of this ceremony the arrangement of a social feast depends entirely on the desire and the financial position of the guardians concerned. Taking a loan or incurring a debt for this purpose is forbidden.” (6)


“It is often noticed that individuals incur debt because of their violating the principles of Yama and Niyama, especially due to their extravagance – and as a result, they approach the society for relief. In this connection I must point out that just as the society is duty-bound to give relief to individuals by combined efforts, so also it must have control over the conduct of individuals, over their practice of the principles of Yama and Niyama, and also over their expenditure. Not to consult anybody at the time of spending money but to ask for help from all when in debt, is not a good practice. Such a mentality cannot be encouraged.”
“To purchase, by incurring debt, serge where tweed will do, or gaberdine where serge will do, is surely against the principle of aparigraha. Similarly, people should take food which is nutritious but not rich. They have to give up the practice of feeding others with money taken on loan. That is why social control over the individual’s conduct and expenditure is indispensably necessary. Hence, all Ananda Margis, when they see other Margis acting against the principles of Yama and Niyama, must make them shun this habit either by sweet or harsh words or by dealing even more strictly. Thus they will have to make the society strong. Henceforth I direct every Ananda Margi to keep strict vigilance on other Ananda Margi to make them practise the principles of Yama and Niyama and also to accept calmly directions of other Margis in this connection.” (7)


“You might have noticed that there are many countries which suffer from financial stringency, so they take loans from other countries. These loans are then used for ventures like constructing large dams on their rivers.”
“The science of economics teaches that the rolling of money should never be blocked by any sort of non-productive investment. Sometimes people misuse loans to construct an unnecessary building or a new showroom for their business, and thus prevent the possibility of reinvesting the capital and increasing their wealth. Economics teaches that loans taken for business investment should always be utilized for productive purposes, and should never be utilized in any unproductive venture. Foreign loans, for example, should never be invested in constructing large railway stations instead of railway lines.” (8)


“Formerly, even poor families had to sell their property to arrange the obsequies of their departed parents. Nowadays normally such things are rare. In such cases, kriyálopa took place under circumstantial pressure. But the custom of incurring heavy debt and selling one’s property to marry off one’s daughters still continues. Of course, when women become a little more socially-aware and men become a little more conscientious, and if women become economically self-reliant by bringing about a change in the economic structure, this custom of kanyádána = [forced social obligations to marry the daughters with dowry and feasts] will die out. And when the caste system will fully die out, the marriage system will develop in a healthy atmosphere. Many unhealthy customs will vanish from society.” (9)


“In the factories and the rural production centres, the capitalist exploitation of India continues unabated, and the landholders, as the last vestiges of a feudalistic social order, perpetrate their exploitation in the villages. The capitalists and landlords carry on their exploitation hand-in-hand. The survival and social security of the landless labourers depends solely on the whims of the landlords, who can expel the labourers at any time on any pretext.”
“The exploitation by capitalists and landlords is accompanied by the exploitation by moneylenders. In the rural economy they lend money to the farmers and rural peasants, and are present in nearly every village and hamlet of West Bengal. Where the landlords are not physically present, their loyal agents are very active. The moneylenders have nothing to do with the land – they merely give loans to the poor farmers at high interest. Sometimes poor farmers cannot afford to procure farming implements, hence they are compelled to take loans from the moneylenders. If a moneylender gives one hundred rupees to a farmer, the farmer will have to repay two hundred rupees with interest, but the moneylender does not take back the loan in cash. Instead he realizes the amount in kind in the form of paddy, potatoes, etc., at cheap rates at the time of the harvest. The poor farmer, under the pressure of circumstances, has to accept this unwelcome system. He is a double loser – first, he has to pay more than double the amount of the original loan, and secondly, this amount is paid in kind at the rate of the harvest price of the crop, which is naturally very cheap. This whole process is conducted through agents, who also take their profit. Thus, the peasants and farmers of India are deprived of all their agricultural produce in four to five months of the year to repay the moneylenders, so for the remaining seven to eight months they have to approach the moneylenders again for fresh loans. At first they mortgage their implements, and then they are forced to part with their land. When the amount of the loans with compound interest increases to the point where the interest and the mortgage is equal to the price of their land, the moneylenders confiscate the land of the farmers. Consequently, the farmers get evicted from their land and move from village to village, living on the streets as beggars.”
“The direct representatives of the capitalist exploiters in the rural economy are the middlemen. They take advantage of the poverty and distress of the farmers and force them to depend on the capitalists for their production. For example, in West Bengal, Calcutta is the main centre of the capitalists, but of course they have subsidiary centres in various parts of the state. For instance, they have centres in Siliguri in North Bengal, Sainthia in Birbhum district, Purulia town in Purulia district and Midnapore town in Midnapore district. From these centres the capitalists, through their agents and middlemen, control the rural economy of West Bengal. The farmers depend on these middlemen not only to procure farm implements, but also to sell their agricultural produce. They also take advantage of the illiteracy of the simple uneducated farmers, collect their signatures or thumb prints for a larger loan, and pay them less than the market value of their produce.”
“Indian society is basically capitalistic, and the administrative system is a capitalist dominated democracy. It is the capitalists who control and direct the social, economic and political systems of India. The problem of how to remain in power is the most important issue for every political party that comes to power in an election. When political interest is of paramount importance, naturally the government will frame laws to safeguard the interests of the capitalist exploiters. The responsibility of upholding the interests of the exploiters in the name of law and order devolves onto the bureaucracy and police. The political leaders merely engage in internal bickering over their share of the ill-gotten gains.” (10)


“There are various types of exploitation in society. The form and character of exploitation changes as per changes in time, place and person. In every era of the social cycle, there are various kinds of exploitation. For example, in the economic sphere there is feudal exploitation, colonial exploitation, capitalist exploitation, imperialist exploitation and fascist exploitation. Exploitation may also manifest in such spheres as the physical, psychic, economic, political and cultural spheres. In the past the slave system was prevalent in the Greek and Roman Empires. The rulers sucked the blood of the vanquished to bolster their own interests. In psychic exploitation, the masses are misled with the help of pseudo-philosophies which encourage dogma and narrowmindedness. Democratic socialism and the theory of peaceful coexistence are examples of the hypocrite’s psychology. In economic exploitation, vested interests deprive people of their minimum requirements. Money lending, charging exorbitant interest rates, compelling poor farmers to sell their produce through distress sales, etc., are examples of economic exploitation. Regardless of the type of exploitation used by the exploiters, when society is moving towards revolution, the role of the exploiters is exposed. The exploiters are unable to disguise their exploitation any longer.” (11)

Sastaunga Pranam to Baba,

1. Guide to Human Conduct
2. Subhasita Samgraha – 11, The Supreme Desideratum of the Microcosms
3. Prout in a Nutshell – 19, Economic Exploitation of Bengal
4. Shabda Cayanika – 1, Discourse 1
5. Caryacarya – 1, Marriage Ceremony
6. Caryacarya – 1, Infant’s Játakarma: The Naming of and First Feeding of Solid Food to an Infant
7. A Guide to Human Conduct
8. Prout in a Nutshell-12, Keep Money Rolling – Excerpt A
9. Shabda Cayanika – 11, Sati and Widowhood – Excerpt C
10. Prout in a Nutshell-19, Economic Exploitation of Bengal
11. Prout in a Nutshell – 21, Nucelar Revolution

Note 1: Predatory Lending

(courtesy of Wikipedia)

“Predatory lending is the unfair, deceptive, or fraudulent practices of some lenders during the loan origination process. While there are no legal definitions in the United States for predatory lending, an audit report on predatory lending from the office of inspector general of the FDIC broadly defines predatory lending as “imposing unfair and abusive loan terms on borrowers.” Though there are laws against many of the specific practices commonly identified as predatory, various federal agencies use the term as a catch-all term for many specific illegal activities in the loan industry. Predatory lending should not be confused with predatory mortgage servicing which is the unfair, deceptive, or fraudulent practices of lenders and servicing agents during the loan or mortgage servicing process, post loan origination.”
“One less contentious definition of the term is “the practice of a lender deceptively convincing borrowers to agree to unfair and abusive loan terms, or systematically violating those terms in ways that make it difficult for the borrower to defend against.” Other types of lending sometimes also referred to as predatory include payday loans, certain types of credit cards, mainly subprime, or other forms of (again, often subprime) consumer debt, and overdraft loans, when the interest rates are considered unreasonably high. Although predatory lenders are most likely to target the less educated, the poor, racial minorities, and the elderly, victims of predatory lending are represented across all demographics.”
“Predatory lending typically occurs on loans backed by some kind of collateral, such as a car or house, so that if the borrower defaults on the loan, the lender can repossess or foreclose and profit by selling the repossessed or foreclosed property. Lenders may be accused of tricking a borrower into believing that an interest rate is lower than it actually is, or that the borrower’s ability to pay is greater than it actually is. The lender, or others as agents of the lender, may well profit from repossession or foreclosure upon the collateral.”

To Read More Visit: http://am-global-01.blogspot.com/2013/02/more-on-debt-from-wikipedia.html

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

Bengalis and Mahasambhuti

Baba says, “During the war between the Kaoravas and the Pan’davas, the kings of Bengal did not take part. They thought there is no benefit in it.” (Bam’la’r Itiha’s, Ananda Vacanamrtam-10 [Bangla’])

The advent of Mahasambhuti on this planet is a grand event. Of course He does everything according to His divine plan. Those whom He graces work according to His direction and follow the command of Mahasambhuti. Those blessed souls who have a good samskara and strong devotion – and ultimately His grace – work unitedly under His shelter. Whereas those whose samskara is not good or are in a different flow keep themselves away. That is what happened in the Mahabharat era. From Afghanistan and Pakistan to Sri Lanka, and each and every nook and corner of south and north India, all the states including Nepal joined in to cooperate with Lord Krsna’s divine plans and programs. While some like Duryodhana did not support. As Baba says in His above teaching, that time the leaders of Bengal did not support Mahasambhuti.

Something similar is going on these days also as some from Bengal are not supporting. They are disobeying Guru Baba: By their own whim they invented the dogma of mahaprayan and observe it annually. This was never given or approved by Baba.

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Date: Tue, 26 Feb 2013 22:04:39
Subject: Threatens The Longevity of Ananda Marga
From: Jitendra
To: am-global@earthlink.net


This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3233;
(2) Posting: Threatens The Longevity of Ananda Marga
(3) Trailer Quote: Kettle Drum Is Not Sentient Kiirtan – How Kiirtan Controls the Mind

Each section is demarcated by asterisks (***).

**** Here begins the Prabhat Samgiita ****


“Esecho a’ma’r ghare, krpa’r pasara’ ha’te kare…” (PS 3233)


Baba, by Your own mercy and compassion, You have come to my abode holding a basket of grace. Baba, Your divine advent in my home is not due to my calling – it is solely due to Your infinite love. O’ My Lord, You have taken so much trouble to come to me. You are so gracious. O’ Parama Purusa, I do not have any quality of my own – nor have I done any good work, nor do I do proper sadhana. Even then with a deep yearning in my heart I go on remembering and calling You. Baba, today You have come to my abode.

Baba, the brilliant stars of the vast, expansive sky are chanting Your divine name and singing that: ‘You are the Divine Lord, the Divine Saviour, You help everyone’. Baba, everywhere, all the time, You shower Your causeless grace on one and all. O’ Supreme Entity, You are the Controller of this entire universe. In the blue sky, the meteor and galaxies are showering their effulgence for You – to serve You, to please You. Baba, today You have come to my abode.

O’ Parama Purusa, whatever I have achieved in life is because of Your grace. I do not have any merit of my own. You have graciously showered me with Your abundant compassion and filled my entire existence with Your fathomless love. Unfortunately I did not give You anything. Baba, by Your grace, today I have placed fresh flower blossoms along with my entire being at Your lotus feet. Baba, today You have come to my abode. I am surrendering myself at Your alter…


The so-called mahaprayan gathering is not an innocuous program; rather by definition it threatens the very survival of Ananda Marga society.



There have been so many societies that have come on this earth and all wanted to survive – nay they all wanted to thrive and last forever on this earth. But the reality is that, at some point in time, each and every civilisation meets its demise and falls into oblivion.

Such civilisations of the past included the Mayan, Incas, Roman, Confucian, Greeks, Aztecs, Egyptian, Licchaviis, Vikings, Phoenicians – and the list goes on and on.

Similarly, the societies currently active on this globe also have their inherent flaws and weak links; they will not last long – let alone forever. Yet all hold the aspiration to stand the test of time.


Baba has graciously provided us with the key tenets that ensure the survival of any society. This He has done with the elaboration of the six spokes of the social cycle, or s’ad’ara’h sama’ja cakra. And these six are all present in Ananda Marga. As His disciples, we are to adhere to His guiding principles.


Before advancing any further, we should first identify what the six spokes are that ensure the preservation and prosperity of any society.

Baba says, “The six factors which guide society, which make it vibrate in bliss and dance in bliss when its different entities realize the fullness of existence in every fibre of their existence, are the s’ad’ara’h sama’ja cakra [six spokes of the social cycle]. The six are: spiritual practice, spiritual ideology, social outlook, socio-economic theory, scripture and preceptor.” (1)

Here Baba outlines the six spokes.

“Numerous factors are needed for the development of a group of people. But the following six are the most important of them.”

“There should be a spiritual ideology in the life of both the individual and the collective body. Much of your energy is misused due to the ignorance of your own self and the destination towards which you are moving. This misuse of energy is bound to cause destruction.”

“The second factor for the progress of society is spiritual cult, a Sádhaná process. Everyone has got a physical structure. The problem with every individual is to produce more and more ectoplasmic stuff by the body and then to convert it into consciousness. There should be a proper process for this conversion. Spiritual cult consists of the conversion of the five rudimental factors into ectoplasmic stuff and then into consciousness through a special scientific process. This is a process of metamorphosis. Spiritual cult therefore, is indispensable. But only spiritual ideology and spiritual philosophy will not do.”

“The third factor which is a blending of Asti (existence) and Bhati (growth) is a socio-economic theory. There should be a priori knowledge regarding the social structure, the distribution of wealth and its growth. For want of this knowledge there can’t be a solid ground for the construction of the social edifice.”

“The fourth one is social outlook. All living creatures in this manifest universe are the children of the same Cosmic Entity. They are the progeny of the same Supreme Progenitor. Naturally they are bound in a thread of fraternal relations. This is the central spirit. A socio-economic theory is of no use but for this fraternal feeling. The implementation of this theory is an impossibility without Sádhaná.”

“The fifth factor for the progress of society is for it to have its own scripture. There is a need for the company of elevated persons (satsaunga) in all spheres of life.”

“The authority whose contact means satsaunga for you is the shástra. That which elevates society by dint of sháśana is called [[shástra]]. We should have a shástra of our own. The last but not the least important factor for the progress of society is for it to have its own preceptor.”

“The entire social structure is dependent on these six factors. Bhati (growth) is meaningless without them. The weakness of one among them may jeopardize the very existence of Bhati.”

“From ancient times many groups of people came into existence. Some of them somehow managed to drag on, some became extinct and some continued to exist in a metamorphosed form. About one thousand five hundred years ago, Arabs were very developed in science. But they were defeated by the Islamic wave, for they were lacking in the six aforesaid factors, while the latter had at least five of them. The same is the case with Egypt. It was fully developed in the spheres of art, architecture and science. It is the Egyptians who made the pyramids which needed subtle geometrical knowledge. Moreover, they were also very advanced in the sphere of civilization. Despite this, they could not prevent their defeat. Today’s Egypt is the Egyptian form of Arab civilization. The cause of the death of its older form was the lack of the aforesaid six factors.”

“The Christian or Roman civilization was also considerably higher on the ladder of development. Yet they were lacking in social outlook. There were no feelings of fraternity and equality. The slave system was rampant and human feelings were on the wane. Furthermore, the lack of a proper socio-economic theory generated a kind of fascist mentality in them. Those rolling in luxury and adverse to labour became indolent. Naturally they were defeated by a stronger and more strenuous force. The destruction of the Greek and Chinese civilizations was also caused by the lack of the factors of Bhati. The Aryans could defeat the indigenous Indians only due to the latter’s lacking in the factors of Bhati (growth). They had several factors of Bhati but there was no preceptor and hence they were defeated.”

“In the future also, for want of the six factors of Bhati (growth), the extinction of a concerned group of people is sure to happen. But where these factors are present, there the movement is towards Ananda or divine bliss, and due to this movement the chance of their elimination becomes nil. Such groups which have the six factors in their possession will be able to produce Sadvipras. Sadvipras are those whose all efforts are directed towards the attainment of Ananda. They are also conscious of Asti (existence) and don’t lack in the six factors of Bhati (growth). They are strong in morality and are always ready to wage war against immoral activities.” (2)


From beginning to end, our Ananda Marga is firmly grounded in all the six spokes of society: (I) spiritual practice, (II) spiritual ideology, (III) social outlook, (IV) socio-economic theory, (V) scripture, and (VI) preceptor.

(I) here below Baba clearly declares that we have a proper spiritual cult or spiritual practice.

“The practice of Ananda Marga has been formulated to enable spiritual aspirants to search for the Supreme within their minds.” (3)

(II) Here Baba clearly states that we have an proper spiritual ideology.

“How can human hunger be satisfied in the subtlest realm? For this Ananda Marga philosophy is there…Our ideology is a happy blending of rationality and spirituality.” (4)

(III) Here below Baba clearly tells that we have a proper social outlook.

“Ananda Marga is therefore not merely an organization of idealists or moralists who preach a classless society, but a method, a system or a dharma which leads to a classless society.” (5)

“Ananda Marga has formulated a social treatise for the establishment of a congenial social structure.” (6)

(IV) Here below Baba clearly guides us that we have a proper socio-economic theory.

“PROUT is the path of socio-economic emancipation for humanity.” (7)

(V) Here below Baba states that we have a proper scripture or shastra.

“The books in Ananda Marga philosophy are all absolute knowledge.” (8)

(VI) And we have true Preceptor, our Guru Shrii Shrii Anandamurti ji.

“Ta’raka Brahma is quite a different Entity, a unique Entity, for He is spiritual preceptor, social preceptor, kaola and Maha’kaola all in one.” (9)

So in Ananda Marga, all the six spokes are perfectly met.


In addition, Baba – as the Guru, as the Preceptor – is an eternal Entity who will guide us through the ages.

“The one formless, beginningless and infinite Parama Brahma (Supreme Consciousness) is the only entity to be attained by living beings – That alone is Jagat Guru (the Supreme preceptor), That alone has revealed Brahmavidya’ (intuitional science) to us through the medium of the name and form of Anandamu’rtijii. Unit beings must be made to appreciate Its majesty.” (10)

Unfortunately, those who espouse the program of so-called mahaprayan go against this divine mandate by declaring Baba is gone. That is the meaning of mahaprayan – Guru is no more.

Such an approach seriously threatens our very existence.

That is why even ritualistic Hindus never ever practice the mahaprayan of Lord Shiva or Lord Krsna – because they know well that this would spell the end of their religion, of their civilisation.

Those who advocate mahaprayan plainly tell, directly and indirectly, that Baba is gone forever with the declaration of their dogmatic mahaprayan program.

Such leaders verily remove one of the integral six spokes out of our Ananda Marga society. By taking away the Preceptor – by declaring that Baba is gone with their dogmatic mahaprayan program – they are undermining the very essence of Ananda Marga and threatening its survival.

Devotional and rational-minded margiis and acaryas can never accept such a dogmatic edict; they will never ever accept the dogma of mahaprayan in their heart.

That is why it is sure that our Ananda Marga will last forever; and that is why the dogma of mahaprayan is short-lived. It started in 1990 and has been waning ever since and soon it will be gone entirely. Rational margiis and wts will make the proper ideological stand, by His grace.


All the six spokes are alive and well in our Ananda Marga and that is why our Marga will lead humanity up to eternity. Our Marga will live on and on, so long as we safeguard each of the six spokes of the social cycle, including that of Preceptor.

“There is no power in the universe, in the heaven or in the underworld, which can annihilate Ananda Marga, because Ananda Marga is established on the solid foundation of rationality and righteousness.” (11)

“A’nanda Ma’rga is that path of progress, and that is why A’nanda Ma’rga is the only alternative for the preservation of human existence and civilization.” (12)

“Ananda Marga Amar Hai – Ananda Marga is eternal!



It is very evident however that the dogmatic mahaprayan function severely violates the six spokes of the social cycle, as it goes against the point of ‘Preceptor’. For any society to survive there must be the presence of a Preceptor, yet so-called mahaprayan proclaims that Baba is gone. That is why the dogma of mahaprayan is so detrimental to the survival of Ananda Marga.

So long as we adhere to our Ananda Marga dharma, and maintain the integrity of each of the six spokes of the social cycle, then our Ananda Marga will guide the society up through the ages. Regarding this, there is not an iota of doubt.

Baba says, “A’nanda Ma’rga is that path of progress, and that is why A’nanda Ma’rga is the only alternative for the preservation of human existence and civilization.” (13)

For any society to sustain itself, these six factors must be proper. And Baba has placed all six in our Ananda Marga society, including that of Preceptor; thus we should not let any dogma like mahaprayan – which declares that the Preceptor (Baba) is gone – undermine the very survival our AM civilisation.

Here the point is that when any of the six points becomes weak then it slowly, slowly causes the disintegration of that society like a cancer. It has happened in the past and it will happen in the future – if one is not careful.

In His love,

1. Namami Krsna Sundaram, Disc: 26
2. A Few Problems Solved – 6, The Future of Civilization
3. Subhasita Samgraha – 12
4. Prout Nutshell – 17
5. Prout in a Nutshell – 11
6. Tattva Kaomudii – 2, ‘Our Social Treatise’
7. Prout in a Nutshell – 17
8. Ananda Marga Philosophy in a Nutshell – 4
9. Namami Krsnasundaram, Disc: 7
10. Caryacarya – 2
11. A Few Problems Solved – 4
12. Tattva Kaomudii – 1
13. Tattva Kaomudii – 1

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

Kettle Drum Is Not Sentient Kiirtan

How Kiirtan Controls the Mind

Baba says, “It is advisable to play some instrument during kiirtana. A mrdanga [a kind of drum] or some similar instrument should be used , but one should not play any heavysounding instrument like a dhak [a large drum played with sticks], a dol [a loud drum] or a gong. The mind prefers to hear a sweet sound, like that of the mrdanga, than a harsh sound. Some time ago I mentioned that Bhola Mayra said that when the cawing of crows and the beating of drums stop, human ears get some relief. People do not like to hear such harsh, unpleasant sounds. The sound of the mrdanga may not be perfect, but it has one quality: it is very sweet. Thus, whenever a distracted mind hears the sweet music of a mrdanga, it returns to the proper place. A remarkable science lies in kiirtana.” (Ananda Vacanamrtam – 8, p. 13-14)

Note: Here are two points regarding Baba’s above teaching:

(a) During kiirtan, the mind becomes sentient and does not appreciate rajasik sounds.

(b) During kiirtan, sometimes many indriyas are involved: The mouth, ears, hands, feet, nose, eyes, and tongue. When the indriyas are involved in this way, they help keep the mind focused and bring the mind back when it runs away. Here is the philosophical and practical explanation.

In general, the mind runs towards external physicality via the indriyas, i.e. 10 motor and sensory organs. So when those indriyas are fully involved in a spiritual endeavour like kiirtan, then the mind is forced to engage in kiirtan via one or another organ.

The mind always wants to run – either by thinking a disparate thought or by stimulus received via the organs. As Baba explains above, when the organs are positively involved in a devotional practice like kiirtan, then if the mind wanders away from the kiirtan those organs will help bring the mind back to a spiritual flow.

For instance, let’s say someone doing kiirtan starts thinking about the market and what they will purchase there. Yet when the sweet sound of the mrdangam is received via the senory organs, i.e. the ears, then that sound will bring the mind back the devotional ideation of the kiirtan.

The mind can think any stray thought at any time but if the indriyas are engaged in a spiritual manner, then that will help bring the mind back. That is the special import of singing and dancing kiirtan, along with the sounds of the mrdangam and other sentient musical instruments.

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Date: Fri 22 Feb 2013 13:03:36
To: am-global@earthlink.net
From: Lokesh@spiral…..
Subject: Misuse & Abuse of Public Funds #2


~ Part 2 ~

(Note: This is the second letter in this series. A link to the first letter titled – “Big Questions About World Events” – has been appended below. All italicised sections in brown are quotes from the first letter. – Eds)

The unfortunate trend is that the wealthy and the powerful leaders use public money for their own gain, at the expense of the well-being of the poor and suffering people. This problem is acutely evidenced during the planning & preparation of certain events like the Olympics etc. Such planners feel entitled to use the money in a way that suits them best, and utterly overlook the needs of the local, impoverished populace.


Our Proutistic outlook is entirely different. Baba guides us that Parama Purusa – not any unit being – is the owner of all mundane wealth.

“The universe is the thought projection of Brahma [the Supreme Entity], so the ownership of the universe lies with the Supreme Entity, and not with His imagined beings. None of the movable or immovable property of this universe belongs to any particular individual; everything is the common patrimony of all, and the Father of all is Brahma.” (1)

In that case, where is there scope for the misuse of public funds in pursuit of self or group interest. There is none. Only materialists can indulge in this way.


“At present, Brazil is gearing up to host both the 2014 World Cup and the 2016 Summer Olympics, both of which will be hosted in Rio. At minimum, estimates are that Brasil will spend nearly $35 billion to host these two events…While all these tens of billions of dollars are spent on these sporting venues, not less than 25% of Rio’s population, or 1.5 million people, are suffering and live without the basic necessities. The million-plus residents of Rio de Janeiro’s shantytowns (favelas) still find their lives controlled by violent drug gangs and that the crime rate in Rio ranks among the highest in the world, and many of them will be uprooted and relocated before 2014. Their lives will not improve an ounce due to the spending of $35 billion, just they will be forgotten.”


Those who advocate the construction of extravagant new sports stadiums for the Olympics or the World Cup etc proclaim that life is not just about food, clothing, and shelter, but entertainment and amusement as well. For this reason, they feel it acceptable to spend massive amounts of public money on Olympic stadiums despite the presence of widespread poverty in that host nation.

The following analogy sheds light on this matter.

Suppose a child is sick, lacks food and medical treatment, and is living in a house that has a leaky roof, yet his parents are spending all their money on films, dancing, drugs, and night clubs, and there is no food or medicine for the child. In that case, who is going to be sympathetic to those parents? No one.

Similarly, we have to reconsider the ethic of those who build stadiums at tremendous public expense while much of the local population suffers and lacks the minimum requirements of life: food, shelter, clothing, medical care, and education.

Such persons do not look upon the entire population as their own. They suffer from a narrow-minded and selfish outlook, i.e. atma sukha tattva, or principle of selfish pleasure. They are involved in gratifying their own unit self, not thinking about others.

Proponents of the extravagant stadiums suffer from atma sukha tattva. Blinded by their own selfish vision, the wealthy leaders of society fail to see the pain experienced by common people who struggle for their daily needs. In turn, those wealthy leaders exploit the masses by adhering to their own selfish agenda. That is what we see happening in nations hosting the Olympics and World Cup etc. If those wealthier, empowered leaders were infused with sama samaj tattva (principle of social equality), then their priority would first be meeting the basic needs of the common people. Once accomplished, one could discuss other projects like stadium construction etc.

In that case, the issue of exploitation and suffering would not arise. Then those with means would help those in need and not indulge in their own selfish gratification.

Here the point is that only those with a very narrow and selfish outlook can think that vast amounts of public monies should be used for fancy stadiums for the Olympics etc, when large numbers of people in that country are starving and living in unsanitary conditions. In contrast, if one cultivates the ideal that this whole humanity is my kith and kin, then there will be no scope to waste money on extravagant sporting venues while naked children in that country beg for food and lack drinking water.

Please bear in mind that I am fond of sports and encourage participation and healthy competition in sporting endeavours. What I am not in favour of is extravagant spending on superfluous projects when brothers and sisters are suffering from lack of essential needs: Food, clothing, shelter, medical care, and education. As we all know, this goes directly against the approach of Ananda Marga.

Only when the minimum requirements have been provided to all can we then think to invest in sports stadiums.


Another cause behind the misuse of public funds is over-accumulation of physical pabula. There are some in society that have so much money that they literally do not know how to spend it – they just indulge in misuse. They pay extraordinary sums of money for clothing, intoxicants, x-tra fancy airplanes, huge number of cars, and in other frivolous and degrading ways. When in their own private life they are accustomed to the misuse of money, then they casually apply that same approach to public money. Because of their extreme over-accumulation of money, they do not know how to use money in a rational manner for social good.



So this is a recurring theme. Time and again, those in power spend huge amounts of public money on structures that will supposedly bring them prestige and fame, and the common people lay impoverished. So many extravagant structures were constructed at the expense and well-being of the public good. Such buildings include the Taj Mahal etc. Misusing public funds in this way invites crime, social unrest, and chaos. All because the state forces people into a situation of being have-nots.

When a nation indulges in constructing extravagant stadiums to impress others – while their own denizens lack the basic necessities – then that is just a superficial show. It is tinsel – nothing more. They have no substantial good to portray.

The only answer is Prout. Only the practical approach of Prout takes into consideration the welfare of the common people and encourages the rational distribution of public resources. Big money decisions based on a leader’s prestige will never get support in a Proutistic system.

Our policies are for the welfare of the people and Proutistic leaders are linked with the heart-beat of the masses. The torchbearers of Prout are not living in golden castles, aloof from the worries and needs of the general populace.

Prout Philosophy says, “The Proutistic social order follows the principle sarva jana hita’ya – that is, PROUT is for the welfare of all. Nobody is suppressed or oppressed. PROUT supports the rule of sadvipras. Only sadvipras can guarantee the all-round welfare of all groups of people because sadvipras represent the interests of all classes in society.” (2)


In both Caraycarya part 2 and “A Guide to Human Conduct”, Baba has given the strict guideline that individuals and families are not to go into debt to host social functions like marriages, baby-naming ceremonies, and festivals etc. That same type of approach should be taken with nations and international bodies. Host cities and nations of the Olympics regularly go deep into debt and often never recover, as happened with the 2004 games in Athens, Greece etc. So there should be strict regulations and guidelines about this.

I appreciate the solution offered in the prior letter:

“Various international organisations like the United Nations etc do not build new offices every time they hold a meeting. Rather they return to the same venue again and again. The same should be done with the Olympics. There can be 4 fixed sites around the globe. The Olympics can simply rotate through those 4 venues, returning to the same site every 16 years. That way each facility can be of a premium standard and well-maintained. An international board will manage the sites and distribute profits to all nations. During “off years” when the Olympics is not being held at a particular site then that location can be used for the Asia games or other competitions. This will bring regular use and income to each site. It will not be like the way things are now where an entire Olympic sporting complex is built for the Olympics, only to sit unused and fall into disrepair as soon as the games are over.”




While we are in this transition phase of the height of the vaeshyan era, particular attention must be paid to those impoverished people. That is our Prout policy

In those lands where the World Cup and Olympics are held, and in those lands where huge airports are built and fancy rails are put in place for the wealthy, there are millions and millions of people living below the poverty level. They are overlooked by their governments and ignored by the educated elite. This must be corrected – the course must be changed. The way to proceed starts with the health, safety and welfare of the downtrodden masses. Failing that we will continue to see so many fall prey to starvation, neglect, and premature death. And a proper society will never be built.

Along these lines our Proutistic teachings put forth this following warning:

“It is desirable that the management of industrial, agricultural, trade and commercial enterprises not be in the hands of the central government or the world government (after the establishment of the world government). If it is, the common people will not get the direct or even the indirect opportunity to participate in the management of these enterprises. In such cases capitalists, opportunists or self-seeking politicians can easily take control of them and misappropriate public wealth.” (3)


Baba has blessed us with all the resources and the right philosophy (i.e. Prout) to ease the pains of humanity. We are to act fast and protest the wrongs being carried out at present wherein huge monies are misused and wasted by the state for lavish events like the Olympics etc, while the people of that land lack even the most basic necessities to survive. There is growing awareness about this tragic issue – good people everywhere want to help – we should keep the flame alive and bring welfare to the people.



“To sadvipras [spiritual revolutionaries] the value of human life surpasses all other values. So states and scriptures, societies and religions, acquire significance only insofar as they develop humanity to the maximum through learning, culture, physical health and economic plenty. It is for the sake of developing humanity that civilization has so many institutions of different kinds, that states take their various forms, that theories proliferate, and that the scriptures abound in ordinances and regulations. What in the world does the state stand for, what is the use of all these regulations, and what are the marvels of civilization for, if people are prevented from manifesting themselves, if they do not get the opportunity to build good physiques, to invigorate their intelligence with knowledge, or to broaden their hearts with love and compassion? If, instead of tending to lead human beings to the goal of life, the state stands in the way, it cannot command loyalty, because humanity is superior to the state. According to Rabindranath Tagore, “Justice and law at the cost of humanity is like a stone instead of bread. Maybe that stone is rare and valuable, but it cannot remove hunger.”” (4)


“It is customary to give preference to social value over human value. Sadvipras want to strike at the root of this custom. For them, human value takes precedence over social value. Human beings form the society, and hence human value must lay the foundation for the social value. In other words, those who show respect to human value will be entitled to social value. It was mentioned earlier that human value means nothing but to treat the joys and sorrows, hopes and aspirations of human beings sympathetically, and see them merged in Cosmic Consciousness and established in divine majesty. And if one is to elevate oneself to that sublime height, he or she will have to be supplied with an environment suitable to his or her physical, mental and spiritual existence. It is the birthright of everyone to make headway in their trifarious existence. It is the duty of society to accord recognition to this human right. Society has failed to do its duty, and that is why life is full of sorrow and suffering.” (4)


“No one can say for certain that no great person might have emerged from among those wayward urchins whom we are wont to slight and hate. Women who have turned to prostitution for the sake of their physical existence might have grown into noble personalities if their agony had been appreciated sympathetically, and if they had been rehabilitated by society. But since society has nothing to do with human value, a good number of great personalities are withering away in their embryonic stage. The sadvipras will undertake to revive this neglected section of humanity. To them no sinner is contemptible, no one is a rogue. People turn into satans or sinners when, for want of proper guidance, they are goaded by depraving propensities. The human mind goaded by depraving propensities is satan. If their propensities are sublimated, they will no longer be satans; they will be transformed into gods. Every course of action of society ought to be judged with an eye to the dictum “Human beings are divine children.”” (4)


“The significance of society lies in moving together. If in the course of the journey anybody lags behind, if in the darkness of night a gust of wind blows out anyone’s lamp, we should not just go ahead and leave them in the lurch. We should extend a hand to help them up, and rekindle their lamps with the flames of our lamps…”

“…Stop we must, otherwise the spirit of society is in jeopardy.”

“A rśi [sage] has said: Samamantreńa jáyate iti samájah [“Society is the collective movement of a group of individuals who have decided to move together towards a common goal”]. That is, whether people are pápii [sinners], thieves, criminals, or characterless individuals, they are so only superficially; internally they are filled with the potential for purity. The principal object of the sadvipras is to explore and bring this potentiality into play. They will accord human value to everyone without exception. Those who have done hateful crimes must be punished, but sadvipras will never hate them, or put an end to them by depriving them of food, because sadvipras are humanists. The pandits puffed up with vain glory could turn their attention to their books instead of attending on the ailing non-Hindu Haridas, but Chaitanya Mahaprabhu found it impossible to remain indifferent to him. He took Haridas in his arms and nursed him carefully, and thus showed respect to human value.” (4)


“That is, these days, a person who possesses wealth is respected and revered whereas a person without money is a person honoured by none. The poor, whoever they may be, have to woo the rich just for the sake of earning their livelihood. Human values have become meaningless, for human beings have become the means for the rich to earn money. The rich, having purchased the human mind with their money, are busy playing a game of chess with the other members of society. Bereft of everything, people toil round the clock to earn a mere pittance. Today the motto of people is, “I have to send some food particles into the apathetic stomach after somehow taking a dip in the muddy water amidst hyacinths.”” (5)

“Those who are at the helm of society, constantly suspicious of others, forever count their losses and profits. They have no desire to think about the plight of humanity. Rather, to gratify themselves they are ready to chew the human bone, and suck human blood. For the self-centred there is no place for feelings of mercy, sympathy or camaraderie. The railway stations and market places are full of half-clad beggars and lepers desperately stretching out their begging bowls, earning their livelihood in the only way they know. They are fortunate if anyone contemptuously flings them a copper coin. The old blind beggars sitting all day long on the steps of a bridge automatically lift their bowls whenever anyone walks past. But their hungry pleas fall on deaf ears. On the other side of the social coin, sumptuous dishes are being prepared to entertain the rich dignitaries. These contrasts ridicule the present human society.” (6)

“Today, those who occupy high posts are also respected. Dignity is attached to post or rank. A station master will take great pains to prepare the railway minister’s visit, but will never trouble himself with the inconveniences faced by the ordinary passengers. Luxurious houses are built for high-ranking officers while the poor live in shanty towns, barely protected from the elements. I don’t say that large houses should never be built, but that everyone should be provided the minimum requirements. “I admit that both rice and tasty dishes are necessary for people, but I shall not demand a sumptuous dish from the goddess of food until I see that India has been overflooded with an abundance of rice.”” (7)

“These days educated people are so proud of their erudition that they detest illiterate people and avoid the company of commoners. Thus they shun village life and live in towns. When the question of returning to the village crops up, they say, “What on earth would we do in a village? There’s not a single person to talk to. Only idiots live there.” This explains why almost all attention is focused on the urban areas to the detriment of the villages. While soliciting votes, political leaders pay a short visit to the villages with a mouthful of attractive promises. They promptly inform the ignorant populace about their great achievements in constructing huge dams; though perhaps village cultivation is becoming impossible due to want of irrigation. They give detailed descriptions about their plans to build bridges and bungalows and install television sets, though perhaps in that village people die for want of medicine, or beg for food in poverty-stricken desperation. And yet the common villagers constitute the backbone of society. Even in the towns not everyone gets equal opportunities. The pavements have become the home for so many people. Rabindranath says, “There are always a number of uncelebrated people in the human civilization. They are the majority, and they are the medium, but they have no time to become human beings. They are raised on the leftovers of the national wealth. They are poorly dressed and receive little education, yet they serve the rest of society. They give maximum labour but are rewarded with ignominy – they die of starvation or are tortured to death by those they serve. They are deprived of all life’s amenities. They are the candlestick of civilization: they stand erect with the candle resting on their head. Everyone gets light from it, while they suffer the discomfort of the wax trickling down their sides. In this way, the dishonest of humanity or the neglect of human values has become a social malady.””(8)


Here in review: The point is that only those with a very narrow and selfish outlook can think that vast amounts of public monies should be used for fancy stadiums for the Olympics etc, when large numbers of people in that country are starving and living in unsanitary conditions. In contrast, if one cultivates the ideal that this whole humanity is my kith and kin, then there will be no scope to waste money on extravagant sporting venues while naked children in that country beg for food and lack drinking water.

in Him,


As mentioned above, I am not against games and sports, only my concern is the commercialisation thereof. In the US, obesity is rampant, and games and sports are highly commercialised. The unfortunate result is that people think they should watch, not play. Yet real use of games and sports is for keeping a population healthy, active, and vibrant, but in the US and other nations that tenant has sadly been lost.


The following comments are from this website: http://www.debate.org/opinions/are-the-olympic-games-a-waste-of-money

– I believe that the Olympic Games are a waste of money because there are more important things that the money used for these events could be spent on. If we stopped the Olympic Games, a lot of extra money could be donated to child hunger, cancer cures, and child hospitals. Think about the people in third world countries, starving and living without shelter. All charities ask for a small amount of money, yet countries spend millions on a sporting event. The Olympic Games boost economies and also boost pollution at the same time! We are trying our best to stop global warming and this is NOT helping! The native animals of each country loose their habitat to just a stupid car park or an expensive stadium. This can ruin the food chain. The Olympic Games just puts everyone against each other and puts hatred between each country.

– It’s a ridiculous waste of money for a 3 week sporting event – all because of the need to compete against other countries and win some medals!! Feed the poor, educate the masses, give the money to worthwhile needy charities!

– The Olympics are a waste of money

The money spent by countries on international sporting events, such as the Olympic game and World championships, is money wasted. It should be used for more important things such as curing malaria in LEDCs, improving infrastructure, and providing proper education for the adults and children from poorer countries.Billions of pounds are spent on these events just to watch people throwing javelins and shot putts around when it could be donated to charities so they could at least make a difference to this world by helping the people.


The Olympics represents a criminal diversion of funds away from the kind of projects and policies which would actually effect improvements in the health of the population. Merely claiming that ‘striving’ for the best compensates the masses who are paid off with a few weeks of sports saturated T.V. is not where public money is best sent. Society, as a whole, has greater, and certainly, more pressing needs. Hunger, poverty, ignorance etc. I do not propose aid to have succeeded when applied to foreign lands, however when spent domestically it can reap huge rewards.

– The Olympic Games are a waste of money!

If we stopped the Olympic Games, a lot of extra money could be donated to child hunger, cancer cures, charities, and child hospitals. Think about the people in third world countries, starving and living without shelter. All charities ask for a small amount of money, yet we spend millions on a sporting event. Athletes may get publicity, but aren’t human lives more important?

We are trying our best to stop global warming and this is NOT helping! The native animals of each country loose their habitat to just a stupid car park or an expensive stadium. This can ruin the food chain. The Olympic Games just puts everyone against each other and puts hatred between each country.

– of course it is

It is kind on stupid to have the olympics in the first place. They are a waste of money and very much a waste of time. Who cares if you win a gold medal in swimming or some other sport. That does not prove you are the greatest athlete in the world.

-of course it is a waste of money!

all you really need is a track to run a pool to swim a court to hit and a field to ride it doesnt have to big cant you just agree with me and give this money to the people who need it and inspiring someone this is like WE ARE SHOWING OFF how much money we can spend

– Pakistan and Afghanistan practice a pates but still want to kill loads of people.

Pakistan and Afghanistan are lead by the group of people – the Taliban who smashed the twin towers yet they compete in the Olympics. They destroyed Bali, yet they compete in the Olympics. It doesn’t provide friendly competition because their are still wars going on across the world yet almost every country competes even though they create wars. They don’t allow friendly competition so I conclude that it is a waste of money because it can’t provide friendly competition.

– The money can be use for other reasons.

The millions of dollars used building the facilities of the Olympic games should be used to give to the poor in Africa. Only when all the poor people have enough money to have a healthy lifestyle should we even think of spending millions of dollars building massive facilities that we don’t need.

– Olympic games are a waste of money!!!

Facts clearly state that where ever the Olympics were held; the country had to spend a big sum of money on advancements. A clear example is the recent London 2012 Olympics where Britain earned millions of USD through people who had a craze for watching this game. I mean the making of the movie in which the Queen jumps it had a a cost too, which included graphic designing etc.

– Yes

Because what about the poor people in Africa, Why think about money all time. What about people they have feelings (Naduh) but why think about money all the time when you can give to poor people instead of Having the money all by yourself when you earn enough already? Seriously what about people?

– Yes, believe the Olympic Games are a waste of money, this money could be spent on much better things.

I believe that the Olympic Games are a waste of money because there are more important things that the money used for these events could be spent on. There are starving kids who could eat if the money was given to them instead. There are also natural disasters that could be better controlled if there was more funding for them.

– There are so many other things we could spend money on!!!

I understand that there is a strong sentiment which surrounds the Olympic games, and it’s not that I have anything against them in and of themselves, but I think the amount of ceremony, media hype, and flare which is used is certainly excessive. Instead of using that money to further lavish the leaders of the globe and create a spectacle, we could be using these resources to SOLVE PROBLEMS!!!!

– Not the only competition

The games have put more than one economy in debt; one need not look further than Greece’s current state. Also, this is not the only forum for athletes to get together. There is also the pan-am games, the commonwealth games, and the world cup. The billions spent on the Olympics are just thrown away, and could be given to much worthier causes.

– Recall way back to 1972, and Colorado had been chosen for the ’76 winter games. We voters took the initiative on a state-wide ballot and voted by a good margin to deny the use of any public funds for the Olympics. It only took days to withdraw, and the IOC moved the ’76 winter games to Austria.What happened is that Colorado got a black eye in the world press (no big deal), and also a national reputation for being green, clean, low tax, frugal and smart. People and hi-tech firms moved to the state in larger numbers than ever, and our economy has been doing fine ever since.

– My rule of thumb: whenever a sports stadium or arena is touted as the centrepiece of a city’s long-term prosperity (as opposed to the prosperity of the developers, construction firms, and various cronies and hangers-on), it’s a grift. The IOC and local committees are no different in this regard than are major-league team owners.Spending taxpayer and/or private dollars on urban infrastructure is great, but that can be done without spending billions of extra dollars on short-term events and soon-to-be under-used facilities

– The Olympics is one big rip-off.

It’s all about making money, money, money for a few big companies and assorted Fat Cats.

£350 per household in the UK? With all the cuts you’re suffering? You’ve been ripped off.

– The Olympics are very much a second prize in today’s world. It can and probably will saddle us with huge debts ala Montreal and do little, if anything for anywhere outside of London. The World Cup is the biggie and we came NOWHERE in the run off for that blockbuster which would at least have spread the money around the country instead of centralising it in London. The attitude of people from the Midlands Northwards is, its London’s, nothing to do with us, we won’t benefit but we will be told to pay for it. At the end of the day the Government refused point-blank to consider bids from other cities.Stick them where the sun doesn’t shine.

– Have been to Montreal and the Olympic village is like a strange ghost town, apparently it took Montreal almost two decades to pay off the debt left from it’s olympics. British Columbia is left with a big sales tax after the Vancouver winter olympics and is saddled with debt.

– I think we ought to build a permenant olympics site somewhere for re use every 4 years so we don’t waste time, money and resources building these big nationalistic monuments

– The Olympics is a waste of money. The current bill is £3.3B, but apparently we can afford this whilst we make 100,000s redundant and stop spending money on the NHS.

– It’s a classic example of ignoring the real problems in the country and going for a project that only caters for 1/3rd of the population – if that – of the UK.


– The Olympic Games could have been made less extravagant and millions could have been saved to help the needy. Indeed, watching this spectacular event unleashing is like living a real boost of emotion.But then, is the feeling of these temporary emotions more prominent than the health of a human being ? We all know it isn’t yet we keep on hosting it. It is sad therefore to realise that mankind has adopted an egocentric culture.

– Athens Olympics Venues In Decay 8 Years After 2004 Games (PHOTOS)

There’s still one group that loves the training pool for athletes at the former Olympic village in Athens’ northern fringe. Frogs.

They appear to delight in sitting on debris that floats on the half-filled pool’s murky waters.

The athletes village itself has fared somewhat better, turned into housing for workers.

Eight years after the 2004 Athens Games, many of the Olympic venues Greece built at great expense remain abandoned or rarely used. They are the focus of great public anger as the country struggles through a fifth year of recession and nearly three years of a debt crisis that has seen a surge in poverty and unemployment.

At the southern Athens venue for softball – a sport unknown in Greece and already out of the Summer Olympics – the occasional weed is all that remains on the dried-out field.

With no shortage of real beaches in Greece, the purpose-built beach volleyball stadium has seen minimal use in the past eight years, mostly just concerts.

Other Athens venues have fared better. The badminton hall has been converted into a popular theater venue, the former international Olympic broadcast center is a shopping mall and what was the main press center now houses ministry offices.

The old baseball venue has been used for the past two years by a fourth-division local soccer club – although some of the stands could do with a lick of paint.

The hockey venue hosted the Special Olympics last year, but material used in that event still lies abandoned around the rim.

The taekwondo and handball arena is occasionally used for non-sports events.

The main Athens Olympics complex is now mostly open to the public and its sporting venues are used by local teams or to host national championships.

Greek politicians, meanwhile, are still struggling to deal with those years of excess spending, and many economists still question the country’s future in the 17-nation common euro currency.



1. Problems of the Day, pt #1
2. Prout in A Nutshell – 15
3. Problems of the Day, #11
4 – 8. A Few Problems Solved Part 2, Social Values and Human Cardinal Principles

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This entire email is composed of 4 parts:
(1) Prabhat Samgiita #1389;
(2) Posting: Weapon to Bring Revolution;
(3) Posting: Baba Story – Blissful Days in Piskamor Office;
(4) Trailer Quote: Well Irrigation Is Disastrous.

Each section is demarcated by asterisks (*).

Date: Sat, 09 Feb 2013 22:38:04 +0000


“A’loker va’n baha’ye diyecho, a’ndha’r marute pra’n’ ja’gayecho…” P.S. 1389


Baba, O’ Divine Entity, You have brought the flood of divine effulgence; You have given new life to the dark dry desert. Those hearts which could not bloom, now, by Your grace, they are blooming. You have filled those hearts, which were dry and barren, with Your love; they have started thinking & ideating in a devotional way. Baba, victory is Yours, victory is Yours. O’ my Lord, O’ Prabhu, victory is always Yours.

Baba, You have granted the prana of life to the stream that was lost in the burning desert, and to the flower bud which fell down and became one with the dust. That also was given life again by Your causeless grace. You also granted life to those green flower buds green and made them full of fragrance. You have showered them with Your causeless grace. Baba, nobody can understand Your liila.

O’ Supreme Being, You have healed the intellect that was battered by a host of obstacles. The rehearsed melody which was suppressed by the blow of crudeness, You filled that melody with the music of the seven notes, with the sweet soft touch of Your divine hands. In this way, the musical octave came onto this earth. Baba, it is Your grace You have brought music on this earth.

O’ Parama Purusa, O’ Baba, You have brought the flood of divine effulgence; You have given new life. O’ Lord, I surrender at Your lotus feet…

**** End of Prabhat Samgiita and start of the first letter ****


When Baba gave Prout He also detailed that our own Ananda Marga media outlets must be developed. At first, some margiis felt overwhelmed, even confused, thinking that this was beyond their means and abilities. But soon enough, with Baba’s pressure and grace, we had our own Prout newspapers and soundboards. Via this experience, all got the teaching that to propagate any new idea having mass media outlets is a must.

Whenever Baba would arrive in any unit or locale, then He would often insist on reading our local Prout newspaper or magazine before taking food. Only after reading our own periodicals, He would read the local or national newspaper.

Baba did all this to practically show us how important it was to have our own independent news outlets and be aware about what is happening with the media.

Today, every margii knows that we must have our own Prout journals, websites, films, talk shows, and printed media etc. Only by this way can we get our message out to the common people. This must be our approach in Ananda Marga.


Baba’s overall guideline about the mass media is quite straightforward.

Ananda Marga philosophy states, “Radio, television, films and other media must be free from exploitation and vested interests. (1)

By the talk on the street in democratic states where they tout freedom of the press, one would be led to believe that the press is categorically free – neither purchased nor affected by the ruling vaeshyas. This is what one is “told” & “taught”, but even in places like the US, the media is tightly run by capitalist enterprises. On the outside everything looks glossy and free, but it is not.

Baba says, “In liberal democracies, capitalists manipulate the mass media such as the radio, television and newspapers.” (2)

The sad thing is that the general public is not aware about this. They innocently rely on the media thinking they are getting the truth. They do not realise that the media is in the hands of capitalist interest groups. In that case, the people are bound to be duped and manipulated.

Baba says, “Demons in human framework – are really responsible. They come to the world and leave it in great ruins. During their lifetime, they fully utilize all the mass media. The common people become confused and cannot think beyond that which the mass media tell them. It is a general weakness of common people that they are inclined to believe whatever is printed in books and journals.” (3)



Here Baba explains how the media just becomes the mouthpiece of top vaeshyaas.

“The economic exploitation of the vaeshyas relegates the vipras to the level of intellectual satans, and the money of the vaeshyas controls the brains of those satans. In the Vaeshya Age intellectual progress occurs on many levels: new inventions are brought forth, new types of deadly weapon are invented, and people learn how to produce many types of commodity to increase comfort. Many people believe that these things are creations of the Vipra Age, but actually they are expressions of the Vaeshya Age. The vipras who sell themselves to the vaeshyas for money produce such items at their behest.”
“A deep analysis reveals that many of those whose creative and inventive ability once commanded the respect of innumerable people, become dependent upon the mercy of the vaeshyas for their food and clothing. Poets and [[authors]] write according to the dictates of their vaeshya publishers or in the hope of winning prizes from the vaeshya-controlled governments. Artists wield their brushes according to the demands of the market, or are compelled to produce commercial art, neglecting more subtle art forms in the process. Instead of writing the truth, journalists turn day into night and night into day according to the wishes of profiteering newspaper publishers because they are afraid of losing their jobs. They go against their own consciences and pervert the truth in order to help unworthy people become leaders. They create spectacular lies with their pens.” (4)



Next, Baba poignantly alerts us that without first raising the awareness and standard of the masses, it is useless to try and mobilise into a revolutionary movement. First through our media outlets and pracara programs they should be taught how they are being exploited. Without that, they will never understand how or when to come forward.

“Before launching any movement, you should make sure that the masses are conscious of their exploitation, otherwise the movement will not be successful. Although it may take some time to raise the consciousness of the masses, ultimately you will be victorious.”
“A leader of the Maethilii community in Bihar wanted to start a movement against the exploitation of the Maethilii language, so he organized a massive rally and started to lecture the people about the suppression of Maethilii. Initially, everyone listened to him attentively and supported his ideas. At the end of his address he told the masses: “We will live for Maethilii, we will die for Maethilii.” But one person amongst the crowd shouted out: “Yes, we will live for Maethilii, but why should we die for Maethilii? Rather, I choose to die in Kashi.” According to mythology, if one dies in Kashi one goes to heaven. Immediately all the people started supporting this view, and as a result the meeting was disturbed. This happened because the people were not conscious of the suppression of their mother tongue, and they followed the path of religious dogma instead.” (5)


Here again is a final warning by Baba about the dangers of letting the media fall into the hands of the exploiters.

Baba says, “Psycho-economic exploitation is the latest form of dangerous and all-devouring capitalist exploitation. It is a special type of exploitation which first weakens and paralyses people psychologically in various ways, and then exploits them economically…placing the control of different mass media, such as newspapers, radio and television, in the hands of capitalists.” (6)


“Create a great social consciousness…In all spheres of human existence…humanity should live collectively. You should live in unison. You should vibrate together to the same music. You should move in a common psychic flow. You should fight collectively against your common enemies. Unitedly you should face all problems, mundane and supra-mundane. In a word, you must reflect the spirit of harmonious collective living in conformity with the spirit of the Vedic mantra Samgacchadhvam sam’vadadhvam.” (7)

“Without arousing social consciousness, it is next to impossible to bring about social welfare.” (8)

“Revolution may not take place unless the exploited masses are psychologically prepared for revolution. If the people do not support revolution, the clarion call for revolution will not be heeded.” (9)

“In order to save humanity from economic exploitation (whether politico-economic or psycho-economic), you must raise the people’s consciousness, otherwise they will never be able to successfully resist psycho-economic or politico-economic exploitation.” (10)


Baba has given the proper technique for doing AM pracar: Media controlled and run by sadvipras.

As we know, Baba has graciously come on this earth and given Ananda Marga, neo-humanism and Prout and so many dharmic teachings. It is our duty to inform and awaken the people through our own Ananda Marga media outlets. Otherwise the message will not be delivered. To bring revolution the main weapon is the right use of media. Not only that, to do anything in any sphere of life, a proper media channel is needed. Without that, one will never get success.

In democracy, capitalists run the media; in communism the state controls the media, in totalitarian or theocratic regimes, the ruling dogmatic heads control the media. Exploiters know that to keep control having the media in their pocket is a must.

The day is not far when the revolutionary ways of Proutists will deliver the right message to the people. Once educated and mobilised, the people will have the requisite knowledge and courage to stand up and fight for justice in all the spheres of life.

It is our duty to empower the people with the right ideas via our media outlets.

Baba says, We are near the last stage of the Vaeshya Era. If an impact is created, it will help the suffering humanity. It is the most opportune moment for creating an all-round revolution. This is a new sub-theory under Proutistic theory and may be called gati vijina’na – the science of dynamics in PROUT.” (11)

In Him,

1. Prout in A Nutshell – 18
2. Prout in a Nutshell – 21
3. Liberation of Intellect: Neo-Humanism, Disc: 10
4. Human Society – 2, The Vipra Age
5. Prout in a Nutshell – 16, Three Cardinal Socio-Political Principles
6. A Few Problems Solved – 9
7. Namami Krsnasundaram, Disc: 26
8. Namami Krsnasundaram, Disc: 26
9. Prout Nutshell – 21
10. Liberation of Intellect: Neo-Humansim, ‘Exploitation & Pseudo-Culture’
11. A Few Problems Solved – 9

**** End of the first letter and start of the Baba story ****

Date: Sat, 09 Feb 2013 23:02:47 +0000


Those days, at the Piskamor Central Office of Ananda Marga, one special type of kiirtan was going on. Kiirtan itself had just recently been introduced and this is the story of those blessed occasions.

Baba’s cot was placed in the lawn of the Central office, especially in the evening hours. This cot was in the middle of a small, grass circle that had a radius of only 3 feet. The outer band of that grass circle was a section of flowers, 1 ft in width.

And then Wts and margiis were dancing around Him singing kiirtan.

The cot itself was placed on the ground directly; there wasn’t any dais. We were also dancing on ground. So we were all on the same level and Baba was sitting in the nucleus – on that cot – just three feet away from the periphery. He was so very close. He was looking so attractive and we were moving closely around Him chanting His holy name.

All the devotees were ecstatically dancing around Baba while He was graciously sitting in lalita mudra. Baba’s cot was in the nucleus and we were all making a circle around the Him, singing Baba Nam Kevalam.

The whole scene was blissful and charged with devotional feeling. It was completely His grace. There was an unparalleled spiritual vibration that Baba created where all were pulled towards Him like small pieces of iron towards one massive, very strong magnet. Those present had very rare and unique devotional experiences. With that vibration, everything in the surrounding atmosphere was blissful. That was because of His divine grace.

So those were really blissful days in Ananda Marga. Even today when I think about that devotional scene then I feel goose bumps all over my body and a strong devotional pull in my heart. The memories bring on one spiritual surge.


The whole flow of that kiirtan was so charming. Baba was in lalita mudra – sitting with one leg crossed over the other with His one knee just a little bit raised above the other leg. So that one knee was about 2 feet above the cot and Baba had both His hands on His knee. All the time looking so attractive.

Many may also remember how in DMC Baba used to also sit in that mudra. Certainly sometimes He was also sitting in siddhasana and sometimes in easy posture; but many times He was in that lalit mudra. So it was Baba’s style to occasionally sit in like that.

And when sitting in that pose during those kiirtan sessions, then always Baba had a very calm and peaceful look on His face. Just He was sitting there quietly, closing His eyes. Indeed He looked so beautiful in that pose and during those kiirtan sessions the whole environment was saturated with His divine love.

Now when I think about that beauty, then I can feel as if some heaven descended on the Earth. Thinking about this gives a surge of vibration even now.


Side by side, many glorious Ananda Marga reporting sessions were also going on at His Piskamor office those days. And while on the outside in superficial way it was looking like Baba was very angry and being very harsh, but all along everyone present felt His divine sweetness. We felt that everything was going on was just His grace.

Because those days Baba was giving huge pressure for work and He was taking report while sitting on His rotating chair. And the air was electrified with His divine grace. Because even though scolding was going on, but internally everyone was feeling blissful and that their burdens of samskaras had been removed. Full feeling of freshness was there. So it was just His grace.

But on the outside it was looking very strict and serious. Because Baba was giving huge work targets, which were impossible to attain – like doing pracar in several thousand villages in just one week’s time. Yet side by side maximum pressure was given to satisfy those demands. And when Baba was taking report and seeing that all the work was not completed then all sorts of dramas were done and huge punishments were given.

That time Baba Himself was playing His drama and beating us with stick and if that was not enough then He ordered us to do 10,000 tik-tik. And as most know, tik tik is a code word & the full meaning is to catch both your ear lobes (lower part) with your opposite hand and sit down and stand up and sit down and stand up. And Baba would order us to go on doing 10,000 times.

This was all His loving drama. And all the devotees were enjoying and fulfilling their punishment by doing one tik-tik & counting out 50 or 100. And by this was their number would reach to 1000, 2000, and some 3000 etc. And then in grand fashion Baba would call out that everyone who finished 3000, they had fulfilled their quota. Because Baba being the Parama Purusa knew exactly what was going on.

So it was just His divine liila and we always we felt how this punishment was all given with His great compassion. Because at the time while all this was going on, then each then every devotee could feel Baba’s divine love radiating in their heart – even though on the outside His behavior was looking very tough.

And later on, by His grace, we realised that by giving us huge pressure of work, Baba was actually goading our minds unto the path of beatitude. Because this world is full of allurements and it is so easy for the mind to go astray. But when everyone had huge work demands on their head, then their was no scope to get caught up in the negative ways of maya. Rather by paying heed to Baba’s pressure for work, and concentrating in that way,then the mind remained in a completely positive stance. Always thinking and planning to do more and more selfless service for the humanity. So like this those heavy work demands which were impossible to complete, that was Baba’s special way of watching for our welfare and bringing us closer to Him. Because that pressure of forced us to keep our minds focused in His direction. So it is His blessing.

Hence all along, those days in the Piskmor office were ensconced in His blissful flow. Everyone felt cared for and loved. His grace was tangibly felt by one and all– whether by getting scolded or punished and feeling their samskaras peel away such that their whole body was feeling light and energized. Or devotees were feeling His grace by singing His name in kiirtan. So in all the ways being in Baba’s presence meant being ensconced in the blissful showering of His causeless grace.


Here are some Ananda Marga guidelines that are highly related with the special, unique ways of Baba, the Sadguru.

Baba says, “Only to love is not the work of the Guru. One who only loves you is your enemy, and one who only punishes you is also your enemy. But the one who both loves and punishes in a balanced way is the real Guru.”
(Yoga Psychology, 98, p. 174)

Baba says, “Nigraha’nugrahe shakto guruityabhidhiiyate– ‘the guru must possess the capacity both to punish and to love, or bless, his disciples’. Punishment alone without love is not good. Love and punishment should go together, and the degree of punishment should never exceed the degree of love. Then only can one be called a real spiritual guru.” (15 March 1981)


Here following are some especially inspiring words that show how He is eternally linked with one and all.

Baba says, “Now, the entity by whose grace one comes into contact with sat (sat, the non-changeable entity, the non-changeable stance, the non-changeable nuclear entity around which so many electrons move) – that entity, or rather, that framework through which Parama Purus’a is working or Ta’raka Brahma is functioning, is the Sadguru, `Sadgurum’ tvam’ nama’mi’ – `I do my namah before You, at Your altar’.” (Ananda Vacnamrtam part 3, p.48)

at His lotus feet,


Baba’s office in Piskamor Ranchi was in one rented house approximately 1/2 kilometer from the old jagrti.


Those days most everyone was feeling how Baba’s every action was blissful. But a few unfortunate people could never get adjusted. So due to lack of devotion, or poor samskara, or whatever the case, due to these things they ran from the scene. Means some persons like Dada Nirmalanandaji Avt, Ac. Tadgatanandaji Avt, Ac. Prakashanandaji Avt., Ac Prashantanandaji Avt., Ac. Prajinanandaji Avt, they all left. So those who left are in the small, small minority. And their future is mostly dark till they rectify themselves. In contrast, devotees never have such problems because due to strong love for Baba they have implicit faith that what Guru does, that is based in supreme welfare motive.

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

Well Irrigation Is Disastrous

“Question – What are the drawbacks of well irrigation?”

“Answer – Well irrigation causes the level of the water table to go down until the subterranean flow of water eventually dries up. Shortages of water due to well irrigation are not easily perceptible.”

“The negative effects of well irrigation include the following:”

“(1) All neighbouring shallow wells dry up creating the problem of the lack of drinking water.”

“(2) Trees, orchards and large plants don’t get sufficient water so they may wither and die. Green countryside will become a desert after 30 to 45 years of intensive well irrigation.”

“(3) In some deep tube wells elements or minerals which are harmful to the soil get mixed with the water, causing salinity, for example. As a result the land becomes unfit for cultivation and eventually becomes infertile.”

“(4) When the flow of well-water stops, irrigation tanks supplied by these wells also dry up.”

“Thus, well irrigation should be used only as a temporary measure because of the devastating effects it can have on the surrounding environment. Alternative methods of irrigation are river irrigation, irrigation from reservoirs, shift irrigation and lift irrigation.”

(Prout in a Nutshell – 14, Questions and Answers [on Society] – 3)

Note: Although some may think that impending water shortages and resultant disaster are fear mongering, but that is not the case. There is a limited supply of underground water. Around the globe, people are using underground water for drinking and irrigation by using pumps etc. Using underground water for drinking is ok, but it is extremely harmful to use underground water for irrigation purposes.

By this way, the water table is rapidly diminishing and a severe water crisis is threatening the earth.

Due to a lack of proper knowledge, serious problems are cropping up around the globe. Our duty is to follow Baba’s guidelines and educate others. To overlook the problem is to invite disaster.

Becuase of deep well irrigation, the water table is dropping. Plants and trees become dry and brittle. Extreme dryness invites fires. The vegetation gets destroyed. Without trees, there is no more rain. This brings drought which then leads to starvation, and ultimately death.

This is the eventual outcome wherever groundwater irrigation is in vogue.

So then what is the answer? How to irrigate? Rain water should be collected in ponds and reservoirs and used locally. That will solve the problem and offer an environmentally sound, renewable resource for our water needs, most critically, irrigation.

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Subject: Why Baba Gives So Much Importance to Cultural Artifacts
From: Shankar@passport4….com
Date: Fri, 01 Feb 2013 22:58:33



Every Ananda Margii knows that Baba has taken great interest in artifacts and archeology. We should understand why, what our role should be, and how this relates to a recurring issue taken up around the globe.

To begin, here is Baba’s first-hand account.

“I went there to do archaeological research on Angadesh, in the Lachmiipur jungle area by the eastern border of the Khirkhiriya (Kśiirakśiriká) Hills. I found there many cave paintings from the Buddhist era. I even came across some artifacts that dated back to the beginning of humankind’s history in old Angadesh. In these hills humankind depicted its existence through many different varieties of drawings. From these it can be understood just how far back Angadesh’s history goes. If Karna is accepted as Anga’s first king, then Anga’s political history is over 3500 years old, but these cave paintings are signs of the first stage of prehistoric humans’ ascension through the annals of history. They are approximately twelve thousand to fifteen thousand years old. No writings are found with them because at that time humankind had not yet invented script.” (1)

The key point here is that Baba uses artifacts and archaeology as a means to create a proper history of that area. Thus far, around the world, what is often accepted as “history” presents a poor portrayal of what really happened. Through archaeology and the study of artifacts, Baba presents the proper historical record. And that is what He wants that we should do as well. Ananda Margiis and local archaeologists should unearth the truth about their area and tell the real story of those indigenous peoples. Their greatness and glory should be told, not forgotten.

“It heartens me to see young men like you,” I told the young man. “Go ahead and rescue Rarh’s archaeological artifacts from the ground and reconstruct the history of Bengal. Remove the defects from India’s historical record. Make the history of humankind resonate with the great message of humanity.” (2)

Indeed, the whole of human history needs to be retold based on the evidence gotten from archaeological findings. Because, tragically, up until today, the right and correct history has not been told.

““I am a child of Magadha. History has never done full justice to this land of Magadha. Every dust particle of its villages and markets is mixed with the gold-dust of its heritage but no one has properly recognized it or recorded it. The little that has been written about it has been written by foreign historians – some out of sport, some out of merriment.” (3)

Outside agents – primarily from imperialistic, western nations during the people of colonization – have created a skewed historical account and in so doing vastly undermined and exploited the feelings and sentiments of those native peoples and communities. Thus a double loss occurred: The right factual history was not presented and an inferiority complex was imposed on native populations.

Baba wants archaeology and artifacts used for telling the true history and boosting the morale of local peoples.


To date, western powers have essentially scoured this earth for resources, power, wealth and more. Cultural artifacts were pillaged from lands around the world in order to heighten the economic dominance of those imperialistic nations and rob the local people of their self-worth, dignity, and self-esteem. Instead of using those artifacts as a means of recounting the real history and contributions of those native populations, foreign invaders stripped the land and the people of their wealth and integrity. In prior eras, various Mughal rulers exploited from inside the country (India), whereas western agents came from outside and returned back with their treasures.

Today, we see that the gems and jewels from Lord Krsna era embedded within the British crown, and the massive gold peacock throne (http://en.wikipedia.org/wiki/Peacock_Throne) unearthed from Indian soil by Mughal kings. This is the story of so many lands, not just India.

Yet now, various nations exploited in the past are demanding that their cultural artifacts be returned and their legacy restored. From South America to Greece and Turkey, and from the far east to Africa, those nations exploited and colonized by imperialists are demanding their cultural wealth be returned. This has been a recurring dialog, but is often met without much success.



More and more countries now want their precious, cultural artifacts returned to their respective homelands.

The Greeks, the Egyptians, the Indians, the Filipinos, the Africans, the Peruvians, and so many others are now demanding that museums in places like New York, London, and Paris etc return their precious artifacts.

This stands as one recurring theme these last few years in newspapers, dailies, magazines, blogs, and discussion forum across the globe. Some of the important questions include:

(1) Why were those artifacts stolen / taken in the first place?

(2) Who now is the rightful owner of those pieces?

As the issue comes more and more to the fore, it is needed that we discuss, understand, and know the Proutistic position.




By the term ‘artifacts’, we are talking about statues, engravings, idols, sculptures, carvings, paintings, books, manuscripts, cave drawings, and pottery etc that are thousands of years old – all of which are priceless and provide a unique window into the cultural heritage of a people.

So these artifacts are of great importance, and we should also remember that Baba Himself places a huge emphasis on this as He has spent countless days and tours unearthing and examining artifacts of old.

Baba says, “Each day I would go to one or two different spots in the Suvarnarekha River valley in search of archaeological artifacts of ancient Rarh. One day, while searching in a spot near Muri in the Silli area, I came across a fossilized fragment of a mammoth jaw with part of the tusk still attached. I knew I had found something important. There was no doubt that it would add lustre to the cultural heritage of Rarh.” (4)

And indeed, so many of the documented accounts in Shabda Cayanika are about Baba’s various archaeological explorations, plus in 1984 He did an entire DMC tour of north India which focused exclusively on the ancestry and archeology of so many regions & places.

Hence, the overall importance of such artifacts cannot be denied.

Certainly, today, all these artifacts have become priceless – whether they be from ancient Greece and Rome or from the hillsides of Nepal or Chile. Even then, money was not always the main aim behind the capturing of those artifacts ages ago. There was something else at stake.


Wherever imperialists made colonies they stole and / or destroyed artifacts and treasures and enslaved the local people by injecting an inferiority complex. By this way they became easy targets for further exploitation by those imperialistic powers.

The history of those colonies was written by European scholars. They painted the picture as if before they arrived, those indigenous people had nothing. This left a deep inferiority complex upon that populace for future generations. Those local people felt they were the descendants of forefathers that had no greatness or glory. When that is not at all correct. Yet by this way, those local communities were pushed down and exploited by imperialists year after year, generation after generation etc.

Here is more of that dark history.



When the various colonial powers scoured the earth in the 15th, 16th, & 17th centuries and beyond, then their chief aim was power and control. In brief, they wanted to rob & pillage various peoples and communities of everything they had. In order to do that, they needed to break the cultural backbone of those people. So they stripped those people of their very own cultural history and legacy.

Baba says, “Whenever the sentimental legacy of a group of people is undermined, they become easy prey to the economic, political and psycho-economic exploitation of vested interests. Such a strategy of cultural suppression was adopted by the English, French, Dutch, Spanish, American and other colonial powers.” (5)

Thus, the taking of those artifacts – like Parthenon / Elgin Marbles or the pottery and artwork of the Incas – was not only done because those colonial powers thought that one day those artifacts would become priceless, but because they wanted to deny those cultures of any self-worth. Then those subjugated peoples would be prime targets of exploitation.

Baba says, “It is proper for human beings to struggle for political freedom, for social emancipation; but if their cultural backbone is broken, then all their struggles will end in nothing…If one’s spine is shattered, it is impossible to hold one’s head erect.” (6)

So that was the essence behind the thievery. Those colonial powers wanted to annihilate the life-force of those peoples in order to steal everything they had and dominate them. And the fastest method of doing so was denying them of their cultural heritage.

That was the chief reason why those colonial powers stole those artifacts. Yes, they wanted to display those precious items in their museums. Yes, they thought those artifacts were priceless. But the main factor was to smother the spirit of the people and thus perpetuate their cycle of exploitation..


Here below, Baba points out that in order for a people to restore themselves and stand up again, then they must become in tune with the immense value of their cultural heritage. Once they develop respect and pride by understanding their own cultural heritage, then they can no longer be suppressed or exploited.

To this end, Baba traveled all around to correct the history and make it proper using archaeology as His chosen tool. By this way He is teaching us that archaeologists and margiis should do the same in their country and provide the correct history to the people. Local communities should not be subjected to exploitation by outside forces. Those native populations should be fortified with their own self-worth. Otherwise they easily fall prey to the prevailing dominant culture.

During his travels, wherever Baba went, He documents the ways and specialties of the common people. He documented their history and highlighted their contributions and efforts such as their crafts and art. This was His regular manner wherever He went.

Plus in Lake Gardens, He had His own museum to safely store artifacts and fossils found in Ananda Nagar and other local areas. Those items included dinosaur eggs, bones, stones, rocks etc.

Thus, whether while traveling or in Ananda Nagar, Baba did not collect fancy stones or jewels per se, but rather those common items that told the story of those peoples and lands.

This was Baba’s way of showing us how to document and preserve the talents and dignity of those peoples.


Baba says, “If local people develop a sublime awareness of their cultural heritage they can readily throw off all psychic inferiority complexes which prevent them from attaining socio-economic self-reliance.” (7)

So one’s cultural heritage is a key facet of being able to stand up in this world. And here below Baba emphasizes how cultural heritage – such as the preservation of artifacts – is a significant aspect of our samaj theory.

Baba says, “Those who share a similar cultural legacy and uniform socio-economic potential will then be well-established in each region.” (8)



According to Ananda Marga and Prout, the various museums in England, New York, France, and Boston etc must return those cultural artifacts to their respective communities.

Thus today when the Greeks are asking for the return of the Parthenon / Elgin Marbles, and when museums in the western powers are filled with artifacts made by the ancient peoples of faraway lands, then there is no option but to return the cultural legacy to those respective communities. That is what must be done.


In order to exert continued dominance over their former colonies, western imperial powers created museums featuring all the artifacts and cultural legacies from those land which they had ruled. Now in this present era, they continue to justify why they should be the curators of those artifacts.

“Museums furnished by colonial looting have largely shaped the way a nation imagines its dominion, the nature of the human beings under its power, the geography of the land, and the legitimacy of its ancestors, working to suggest a process of political inheriting. It is necessary to understand the paradoxical way in which the objects on display at museums are tangible reminders of the power held by those who gaze at them. Eliot Colla describes the structure of the Egyptian sculpture room in the British Museum as an assemblage that “form[s] an abstract image of the globe with London at the center”. The British Museum, as Colla describes, presents a lesson of human development and progress: “the forward march of human civilization from its classical origins in Greece and Rome, through Renaissance Italy, to modern-day London”.”
“The restoration of monuments was often made in colonial states to make natives feel as if in their current state, they were no longer capable of greatness. Furthermore, sometimes colonial rulers argued that the ancestors of the colonized people did not make the artifacts. Some scholars also argue that European colonialists used monumental archaeology and tourism to appear as the guardian of the colonized, reinforcing unconscious and undetectable ownership. Colonial rulers used peoples, religions, languages, artifacts, and monuments as source for reinforcing European nationalism, which was adopted and easily inherited from the colonial states.” (from Wikipedia; reference below)

Arguments for repatriation
* Encyclopedic museums such as the British Museum, Musée du Louvre and Metropolitan Museum of Art were established as repositories for looted art during imperial and colonial rule, and thus are located in metropolitan cities out of view and reach of the cultures they were appropriated from.
* Precedence of repatriated art has already have been set in many cases but the artworks that museums currently refuse to repatriate are the most valuable and famous artworks.
* Foreign-led excavations have justified colonial rule; in the pursuit of obtaining knowledge about the artifacts, there was a need to establish control over the artifacts and the countries where they were located.
* The argument that art is a part of a universal human history is a derivative of colonial discourse that appropriated ancient art of other cultures into the Western historical narrative.
* The encyclopedic museums that house much of the world’s artworks and artifacts are located in Western cities and privilege European scholars, professionals and people.
* The argument that artwork will not be protected outside of the Western world is hypocritical as much of the artwork transported out of colonized countries was crudely removed and damaged and sometimes lost in transportation. The Elgin marbles for example, were also damaged during the cleaning and “preservation” process.
* Art is best appreciated and understood in its original historical and cultural context.
* Art taken out of the country as a spoil of war, looting, imperialism, and colonialism is unethical, even if it isn’t reflected in legislation. The possession of artwork taken under these conditions is a form of continued colonialism.
* The lack of existing legal recourse for claiming the return of illicitly appropriated cultural property is a result of colonization.
* Cultural property is a symbol of cultural heritage and identity and the appropriation of historical artworks is an affront to a nation’s pride. (from Wikipedia; reference below)

On the positive side, there are some few cases where imperialistic nations are returning the artifacts to their country of origin – such as France’s return of artifacts to Korea.


But such instances are not the norm – still tremendous numbers of cultural artifacts critical to a country’s cultural legacy remain in the halls and showrooms of imperialistic nations.


By Baba’s grace, rationality will prevail and the cultural legacy of the people will be restored, thus helping to undo some of the countless harms done during the Colonial Era. As Proutists, we must encourage all the peoples of the world to stand up and have a voice – and to do that they must be aware of the greatness of their own cultural heritage.

Baba says, “PROUT always stands for the cause of exploited people, irrespective of race, nation, religion etc., and always opposes all types of exploitation.” (9)


(A) This below account from Baba demonstrates how He puts history together from archaeological findings.

“The first step forward in human civilization was the discovery of fire. The second step forward was the discovery of iron. The third step forward was the invention of the wheel. That human clan of the prehistoric era which first discovered fire was considered the most civilized and advanced clan of its time. Gradually the use of fire became prevalent in all human communities. Thereafter, that community which first learned the use of iron leapt over the boundary of the stone age, bone age and bronze age, and was considered to have the most advanced civilization. The use of iron brought a new unfolding to the movement of human history, a new radiance. At that time the wheel had not yet been invented, and thus there were no vehicles. Later, with the help of iron, human beings produced the wheel. They learned to wage war seated in vehicles mounted on wheels. By sharpening the edge of the wheel they invented a weapon called the discus. The boomerang is also a type of discus used by the Maoris of Australia. In India and Central Asia people learned the use of the wheel in very ancient times, but no matter how long ago they learned it, they learned it after they learned the use of iron. That is, first they invented the chariot wheel, then afterwards turned the wheel into a weapon.”
“At one time, the ancient Mayan civilization of America was more advanced than many other civilizations, but because they lagged behind in the invention of the wheel, they were forced in subsequent times to acknowledge their defeat at the hands of other civilizations. The oldest existing artifacts of the Mayan civilization give evidence to advanced ways of life but no wheel. One should keep in mind that the Sanskrit name for America, Máyádviipa, came from the name of the Mayan civilization. During the Chola, Páńd́ya, and Pahlava dynasties of the Indian Middle Ages there was contact between America and India – this was before Columbus’s discovery of America.” (10)

(B) Next Baba recounts how in the past thieves stole artifacts thereby denying people fo their cultural legacy.

“During the Buddhist and Puranic eras, indeed, even during the Pathan era as well, the Dákrás used to gather gold particles from the sand of this river which they would then melt down to remove the base metals and extract the pure gold. During that time many of the archaeological artifacts made in this Suvarnarekha valley were fashioned of pure gold, but they fell into the hands of thieves so they are no longer found today.” (11)

(C) Here Baba explains how those early artisans used to work.

“At the beginning of civilization, the desire to create arts and crafts arose in the human mind. At that time artisans used to work at home, and arts and crafts were produced in cottage industries. Men, women, boys and girls – all participated in the creation of arts and crafts. Later people realized that some arts and crafts could not be produced in every village, so certain artifacts were produced by a few combined villages. If artisans had not combined together, they would have suffered losses in the market place, and their numbers would have been significantly reduced. So gradually human beings started to go and work in places where production was done collectively, or the first factories. At that time the few industries that existed were decentralized.” (12)

(D) This following excerpt is a description of one outing Baba made.

“I had gone at the time to a village in Nawada subdivision of Gaya district in search of archaeological artifacts from Magadha. This place was more or less in the Kśuri river basin. At the southwest it bordered the historically renowned Grdhrakút́ mountain where the Buddha performed spiritual austerities and later gave his spiritual teaching.” (13)

(E) This next teaching show how asian nations came under exploitation by outside powers.

“The Asian countries, in spite of their long heritage of morality and spirituality, have been subject to great humiliation during periods of foreign invasion. While the higher knowledge of philosophy propagated by the oriental sages and saints has been accepted as a unique contribution to the store house of human culture and civilization, the people of these lands could not resist the foreign invaders. The history of all the Asian countries, a region of so many religions, has been dominated by foreign powers for centuries together. This imbalance brought about their material deprivation and political subjugation.” (14)

(F) This is a formula for how people get trapped under a heap of inferiority complexes and become subject to exploitation.

“The use of non-local languages as the medium of instruction only results in the suppression and subjugation of the local language and inevitably means the suppression of the local culture. This in turn leads to psychic demoralization, inferiority complexes and a defeatist mentality. Whenever the sentimental legacy of a group of people is undermined, they become easy prey to the economic, political and psycho-economic exploitation of vested interests. Such a strategy of cultural suppression was adopted by the English, French, Dutch, Spanish, American and other colonial powers. If local people develop a sublime awareness of their cultural heritage they can readily throw off all psychic inferiority complexes which prevent them from attaining socio-economic self-reliance.” (15)

(G) Next Baba highlights how museums should faithfully and aptly preserve all cultural artifacts.

“Deities should be preserved in museums, and temples should be restored to maintain the cultural and historical heritage of the country.” (16)

(H) Here is Baba’s call to all peoples in all lands.

“We have to save our cultural life, we have to save our heritage, by linking the bright past to the brighter future with the golden cord of universalism.” (17)

In Him,

1. Shabda Cayanika – 2, Discourse: 9
2. Shabda Cayanika – 2, Discourse: 8
3. Shabda Cayanika – 1
4. Shabda Cayanika – 2 (Disc: 8)
5. A Few Problems Solved – 9
6. Liberation of Intellect: Neo-Humanism, Disc: 7
7. A Few Problems Solve – 9
8. Proutist Economics
9. Prout in Nutshell – 13
10. Shabda Cayanika – 1, Áṋka to Ád́hya (Discourse 4)
11. Shabda Cayanika – 2 (Disc: 8)
12. Decentralized Economy -2
13. Shabda Cayanika – 1, Discourse: 6
14. Prout in a Nutshell – 18
15. A Few Problems Solved – 9
16. Prout Nutshell – 16
17. Prout Nutshell – 17, The Significance of Language

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