!!श्रीमभ्दगवग्दीता, अध्याय:०१/श्लोक:०१/पोस्ट:०१!!

!!श्रीमभ्दगवग्दीता, अध्याय:०१/श्लोक:०१/पोस्ट:०१!!

!!ॐ नमो भगवाते!!
परमगीत पुनीता: भगवत गीता!
गीता: महागीत है, महासंगीत है. ज्ञानगीत है, अध्यात्मगीत है.
गीता कोई कथा-कहानी जैसी नहीं है. गीता विशुद्ध ज्ञान है, सत्य-ज्ञान है.
सर्वोपयोगी, सर्वोत्कृष्ट है, ज्ञान का महासागर है गीता.
यह हर काल के, हर जाति के, हर वंश, गोत्र, धर्म, सम्प्रदाय, संघ के
मनुष्यों के लिए आत्मा सदृश्य अमृत है, अनैश्वेर है, शास्वत है.
गीता में श्रीक्रष्ण अपने सखा, शिष्य, प्रिय अर्जुन को कहते हैं-
"हे अर्जुन! जो ज्ञान मैनें सृष्टि के आरम्भ में सूर्य को कही थी, वही
ज्ञान, वही परमज्ञान आज तुझे मैं कह रहा हूँ." – यह घोषणा उस शरीर नाम से
जाने जाने वाले कृष्ण, जिस शरीर के जनक वसुदेवजी हें, जननी देवकीजी हैं-
उस शरीर की यह घोषणा नहीं है.
यह घोषणा करने वाला परमात्मा (परम् आत्मा) हैं , ईश्वर हैं , सर्वेश्वर
हैं, परमेश्वर हैं,
या किसी नाम से जाना जाने वाला, किसी धर्म के अनुआयियों द्वारा माना या
जाना जाने वाला-
सर्वव्यापी, सर्वकालीन, सर्वज्ञ, सर्वातीत, सर्वलिप्त, सर्वालिप्त- परम
अस्तित्व की है, अनंत अस्तित्व की है.
यह घोषणा उसी अनंत परम् अस्तित्व की है कि:
"सृष्टि के आरंभ में मैंने जो ज्ञान सूर्य को कही थी वही ज्ञान हे
अर्जुन! उसी ज्ञान को मैं आज तुझसे कह रहा हूँ." यह कहना, यह घोषणा विराट
परम् अस्तित्व की है
जो पूर्ण रूप में वसुदेवजी के पुत्र श्रीकृष्णजी के मुखारविंद से की जा रही है.
परमात्मा हर काल में, हर युग में, हर अर्जुन के समक्ष अपने संपूर्ण रूप
में, विराट रूप में प्रकट होता है,
गीत गाता है, गीता को प्रकट करता है, महाज्ञान को प्रकट करता है,
आत्मज्ञान को, प्रमात्मज्ञान को अभिव्यक्त करता है.
यहीं श्रीकृष्ण के द्वारा उपरोक्त घोषणा में श्रीकृष्ण के कहने के भाव
हैं- मेरी समझ से.

गीता महाअध्यात्म है, महागीत है, महाकाव्य है.
समस्त जगत की उत्पति, सञ्चालन प्रकृति और विनाश प्रकृति के अनंत गूढ़तम
रहस्यों को प्रकट कराती है-गीता! जङ जगत, चेतन जगत, अंतर्चेतन जगत,
अतिचेतन जगत-
सबों का विज्ञानं और मनोविज्ञान संपूर्ण और स्पष्ट रूप
आलोकित की है परमात्मा ने, श्रीकृष्ण ने:
सर्वकाल के मनुष्यों के लिए: श्रीमभ्दगवग्दीता में, श्रीगीता में.

श्रीगीता के श्लोकों में एक शब्द भी अनावश्यक नहीं कहा गया है.
सार्थक हें, परमार्थक हें, रहस्यमयी हैं सारे शब्द गीता के सारे श्लोकों के.
धर्मक्षेत्रे कुरुक्षेत्रे समावेता युयुत्सवः!
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय!!
क्रमश:...........
!!ॐ नमो भगवाते!!
-अमृताकाशी

--
*रश्मिप्रीत* http://mysteriousmystical.blogspot.com
, http://prout-rashmi.blogspot.com

हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!

*
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!
हे कृष्ण समझा दो ना, हमें तू अपनी गीता;
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!
शुद्ध आध्यात्मिक, शुद्ध वैज्ञानिक महागीत पुनीता;
हे कृष्ण समझा दो ना, हमें तू अपनी गीता;
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!

**
अर्जुन सा एकाग्र नहीं हैं,
बुद्धि तीव्र कुशाग्र नहीं है;
महाबली ना महाबाहो हैं,
हम सब हैं भयभीता;
हे कृष्ण समझा दो ना, हमें तू अपनी गीता;
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!

***
हम तो बड़े कमजोर मनुज हैं,
असहाय मजबूर मनुज हैं;
कदम कदम पे हम हैं फिसलते,
और हैं बड़े पतिता;
हे कृष्ण समझा दो ना, हमें तू अपनी गीता;
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!

****
तुम समर्थ बस और न कोई,
दुष्ट दमन कर सके न कोई;
धृतराष्ट बन बैठे हैं सब,
मोह ने इनको है जीता;
हे कृष्ण समझा दो ना, हमें तू अपनी गीता;
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!

*****
हम सब भी हैं मोह के वश में,
काम, क्रोध, मद, लोभ के वश में;
पर हम गिरे हैं चरण तुम्हारे,
उठा लो हमको मीता;
हे कृष्ण समझा दो ना, हमें तू अपनी गीता;
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!
हे कृष्ण! हे कृष्ण! हे कृष्ण! हे कृष्ण!

-अमृताकाशी

Fwd: <* RIVER AND CIVILIZATION- SECTION *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 09:03]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Tue, 18 Oct 2011 07:23:15 -0700 (PDT)
Subject: <* RIVER AND CIVILIZATION- SECTION *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 09:03]
To: "Latest Topic: <*BEWARE OF DOGMA*> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 09:02]" <discussonprout@googlegroups.com>

<* RIVER AND CIVILIZATION- SECTION *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 09:03]

River and civilization – section A by P. R. Sarkar
Human life is the most developed and final stage of animal life. The
speciality of human life is that it has dharma. In animal life there
is no dharma.
Civilization is a collection of usages, manners, etiquette,
formalities, ideologies and love. The culture of the entire humanity
is the same, butcivilization varies from society to society.
Human civilization is created in, and moves along, river valleys. Like
a river, human civilization also has three stages – hillstage, plain
stage and delta stage. From the hill stage, it moves to the plain
stage and from the plain stage to the delta stage. A civilization
starts in the hill stage, develops in the plain stage, and matures in
the delta stage.
Why are civilizations created in, and why do they move along, river-
valleys? In ancient times, up until the Stone Age, humans could not
dig wells and depended uponnatural sources of water. As such, human
habitationstarted from springs, fountains, waterfalls, rivers, etc.
Animals also select such places for habitation; only birds do not
follow this rule. Thus, human habitation started near valleys,
fountains, waterfalls, springs, and particularly near rivers. Due to
the assemblage of humans in the river-valleys, the first stage of
civilization started there.

To enjoy full topic pls click here >

http://proutist.fi/content/river-and-civilization-%E2%80%93-section-p-r-sarkar

Fwd: <* BEWARE OF DOGMA *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 09:02]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Mon, 17 Oct 2011 03:57:02 -0700 (PDT)
Subject: <* BEWARE OF DOGMA *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 09:02]
To: "Latest Topic: <*THE SPIRIT OF SOCIETY*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 09:01]"
<discussonprout@googlegroups.com>

<* BEWARE OF DOGMA *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part
09:02]

Beware of dogma by P. R. Sarkar
Structures
So far as structural solidarity is concerned, the best shape is the
oval shape. "Oval" means (in Latin ovum means egg) "similar to an egg,
not exactly like an egg but to some extent like an egg; not exactly
elliptical but to some extent elliptical". All celestial bodies are of
that shape. That's why in Sanskrit this universe is called Brahmáńd́a.
(Ańd́ameans "egg". And from the Sanskrit word ańd́a itbecame ańd́á in
the Urdulanguage.)
Now, this universe of oursis very big, but not infinite. It is an
elliptical figure, an oval figure, which means it has a boundary line.
Yes, it is very big, and actually so big that we cannot measure it;
but in theory it can be measured.
Just now I said the most convenient figure is the oval, or elliptical,
figure. Take the case of a small atom. Here what happens? In that
structurethere is the nucleus, the heaviest matter of the structure,
and the electrons are moving round that nucleus. A similar structure
is our ethereal structure: the earth is the nucleus, and the moon is
moving round that nucleus. The next bigger structure is our solar
system: the sun is the nucleus, and so many planets are moving round
it. And the biggest structure is the Cosmological structure: Parama
Puruśa (Puruśottama, the Supreme Nucleus, the Supreme Hub) is in the
middle, and so many animated and non-animated objects are moving round
it.

To enjoy full topic pls click here>

http://proutist.fi/content/beware-dogma-p-r-sarkar

Fwd: <* THE SPIRIT OF SOCIETY *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 09:01]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sun, 16 Oct 2011 01:27:42 -0700 (PDT)
Subject: <* THE SPIRIT OF SOCIETY *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 09:01]
To: "Latest Topic: ~*AN IDEOLOGY FOR A NEW GENERATION*~ by P.R. Sarkar
[Book:PROUT in aNutshell,Part 08:11]"
<discussonprout@googlegroups.com>

<* THE SPIRIT OF SOCIETY *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 09:01]

The spirit of society by P. R. Sarkar
The spirit of the word Samája (society) signifies a group of people
who move together. All are notof equal strength or intellect. Hence
the shortcomings in one mustbe compensated for by another. Different
people have varying abilities: some have physical strength but no
brains; others have the brains butnot the strength to work; and others
have neither the strength not the brains, but work well and with a
peaceful mind under the guidance of their supervisors. We can always
see around us people of differing types and qualities. Judged by the
crude codes of this world, no one is totally independent. Everyone
relies on someone else in some way or other. Everyone makes up for
their deficiencies by taking help from others. Whenever a large group
of people strive to make up for their relative differences on terms of
mutual understanding, we call it a society or society.

To enjoy full topic pls click here >

http://proutist.fi/content/spirit-society-p-r-sarkar

Fwd: <* NEOHUMANISM IS THE ULTIMATE SHELTER *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:12]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sat, 15 Oct 2011 04:25:26 -0700 (PDT)
Subject: <* NEOHUMANISM IS THE ULTIMATE SHELTER *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:12]
To: "Latest Topic: ~*AN IDEOLOGY FOR A NEW GENERATION*~ by P.R. Sarkar
[Book:PROUT in aNutshell,Part 08:11]"
<discussonprout@googlegroups.com>

<* NEOHUMANISM IS THE ULTIMATE SHELTER *> by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 08:12]

Neohumanism is the ultimate shelter by P. R. Sarkar
Today's humanity has no doubt made some progress in intellect, in
wisdom, and in rationality. Human beings came onto this earth about a
million years ago.The feelings and sentiments, hopes and aspirations,
frustrations and disappointments, cares and anxieties, pleasures and
pains, tears and smiles of the present-day human beings are almost the
same as those of the primitive humans. The difference is that the
emotions and feelings of the present human beingsare deeper than those
of their ancestors.
Not only has there been an increase in the depth of their feelings;
but along with this there has been an increase in the originality of
their thoughts. Human[ity] is the collection of all the perfections
and imperfections of human beings; and when the higher thoughts and
ideasare combined together we get humanism. The word "human" is used
both as a noun and as an adjective to denote a complete human being
having both perfections and imperfections.

To enjoy full topic pls click here >

http://proutist.fi/content/neohumanism-ultimate-shelter-p-r-sarkar

Fwd: <* AN IDEOLOGY FOR A NEW GENERATION *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:11]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Fri, 14 Oct 2011 05:20:11 -0700 (PDT)
Subject: <* AN IDEOLOGY FOR A NEW GENERATION *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:11]
To: "Latest Topic: ~* PSEUDO- HUMANISM*~ by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 08:10]" <discussonprout@googlegroups.com>

<* AN IDEOLOGY FOR A NEW GENERATION *> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 08:11]

An ideology for a new generation by P. R. Sarkar
The Supreme Functional Entity(1) carries on its work according to a
particular system, and thissystem is what we call "nature". The system
follows a general stream, but in some cases, in the path of its
movement, some abnormality is expressed, although not much. However,
this abnormality is not beyond the rule of nature either. It is also
an accepted law of nature; that is, it is also natural. No one will
ever consider any deviation from the general stream to be a deviation
from natural law. Rather, deviation is also accepted as a law of
nature.
Now, human intellect, wisdom, power of recollection and contemplation
– all move along the mainstream. The minor expression of abnormality –
of which I was just speaking – is alsoa natural expression in the
process of its movement; it is natural although it deviates from the
mainstream. There is no unnaturality or abnormality in the universe;
everything is accepted. Nothing is unnatural or abnormal. I can call
it a functional faculty accepted by nature. A special type of
functional faculty within the scope of nature – within the scope of
the Supreme Functional Principle.

To enjoy full topic pls click here >

http://proutist.fi/content/ideology-new-generation-p-r-sarkar

Fwd: <* AN IDEOLOGY FOR A NEW GENERATION *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:11]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Fri, 14 Oct 2011 05:20:11 -0700 (PDT)
Subject: <* AN IDEOLOGY FOR A NEW GENERATION *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:11]
To: "Latest Topic: ~* PSEUDO- HUMANISM*~ by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 08:10]" <discussonprout@googlegroups.com>

<* AN IDEOLOGY FOR A NEW GENERATION *> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 08:11]

An ideology for a new generation by P. R. Sarkar
The Supreme Functional Entity(1) carries on its work according to a
particular system, and thissystem is what we call "nature". The system
follows a general stream, but in some cases, in the path of its
movement, some abnormality is expressed, although not much. However,
this abnormality is not beyond the rule of nature either. It is also
an accepted law of nature; that is, it is also natural. No one will
ever consider any deviation from the general stream to be a deviation
from natural law. Rather, deviation is also accepted as a law of
nature.
Now, human intellect, wisdom, power of recollection and contemplation
– all move along the mainstream. The minor expression of abnormality –
of which I was just speaking – is alsoa natural expression in the
process of its movement; it is natural although it deviates from the
mainstream. There is no unnaturality or abnormality in the universe;
everything is accepted. Nothing is unnatural or abnormal. I can call
it a functional faculty accepted by nature. A special type of
functional faculty within the scope of nature – within the scope of
the Supreme Functional Principle.

To enjoy full topic pls click here >

http://proutist.fi/content/ideology-new-generation-p-r-sarkar

Fwd: <* PSEUDO- HUMANISM *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:10]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Thu, 13 Oct 2011 03:18:58 -0700 (PDT)
Subject: <* PSEUDO- HUMANISM *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:10]
To: "Latest Topic: ~*EXPLOITATION AND PSEUDO-CULTURE*~ by P. R. Sarkar
[Book:PROUT in aNutshell,Part 08:09]"
<discussonprout@googlegroups.com>

<* PSEUDO- HUMANISM *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part
08:10]

Pseudo-humanism byP. R. Sarkar
We were discussing socio-sentiment. When sentiment expands beyond the
limit of an individual to embrace others also, it is called "socio-
sentiment." Where does it end?
Just as zero cannot have any radius, infinity has no radius either.
You can form a circle with a radiusgreater than zero but less than
infinity; only in this circumstance can it exist. Unless the radius of
anything is greater than zero and less than infinity,its existence
becomes meaningless. Then there may be existence in theory but not in
actuality.
Now, family sentiment is also a kind of socio-sentiment, but its
radius isvery small. Greater than this is the radius of caste
sentiment, and still greater is that of community sentiment, national
sentiment, international sentiment and so on. Now, the narrowest of
all the socio-sentiments is technically called "socio-sentiment
minimitis"; and the greatest is called "socio-sentiment maximitis" or
"socio-sentiment excellencio". What is the difference between these
two terms?
The small theoretical gap between excellencio and maximitis makes
little difference so far as the collective welfare is concerned. It
merely soarshigh in the realm of theory, just like the argument
whether the pot contains the oil or theoil is contained in the pot,or
the argument whether the palmyra fruit falls firstor the sound of its
hitting the ground comes first. This is how the ancient logicians used
to endlessly debate.

To enjoy full topic pls click here >

http://proutist.fi/content/pseudo-humanism-p-r-sarkar

Fwd: <*EXPLOITATION AND PSEUDO-CULTURE *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:09]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Wed, 12 Oct 2011 05:53:48 -0700 (PDT)
Subject: <*EXPLOITATION AND PSEUDO-CULTURE *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:09]
To: "Latest Topic: ~*LET HISTORY BE REWRITTEN *~ by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:07]"
<discussonprout@googlegroups.com>

<*EXPLOITATION AND PSEUDO-CULTURE *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:09]

Exploitation and pseudo-culture by P. R. Sarkar
At the very outset let me state that many theories have been
propounded on this earth. Some of them survived for some time and then
gradually passed out of existence; others emerged like meteors,
exhibiting their dazzling radiance for a very short time, and then
vanished into darkness. The mere existence of a theory is not the
essential point; what is important is whether the theory promoted the
welfare of all, the spiritual well-being of all – otherwise its advent
on this earth was quite useless. Such useless theories are not even
worth mentioning.
Any theory will contain the seed of well-being if its firm foundation
is sama-samája tattva. It may survive for a very long period – even
for eternity – if it cherishes the ideal of forever promoting the
welfare of all. This is the essential point.
I have already said severaltimes, and I repeat, that while moving
towards the inner world, human beings have to maintain equilibrium and
equipoisein the external world. If some declare that Brahmasatyaḿ
jaganmithyá ["OnlySupreme Consciousness is real and the world is
false"], they will not be able to do anything in this"false" world.
They are simply deceiving themselves – it is a sign of hypocrisy. An
honest person should never resort to hypocrisy in any sphere of life;
under no circumstances must he or she compromise with any unjust
theory. This is the rule; this is correct. Propriety dictates this.

To enjoy more pls click here >

http://proutist.fi/content/exploitation-and-pseudo-culture-p-r-sarkar

Fwd: <*SAMA-SAMAJA TATTVA *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:08]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Tue, 11 Oct 2011 06:03:29 -0700 (PDT)
Subject: <*SAMA-SAMAJA TATTVA *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:08]
To: "Latest Topic: ~*LET HISTORY BE REWRITTEN *~ by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:07]"
<discussonprout@googlegroups.com>

<*SAMA-SAMAJA TATTVA *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part
08:08]

Sama-samaja tattva by P. R. Sarkar
Dynamism is the essentialcharacteristic of this world. The world is
called jagat because it is always in motion.(1) Just as thereis
individual movement, there is movement in collective life as well.
This very movement requires three things: First, an inspiration – an
impetus from behind. When one person stops moving, another will have
to push from behind, saying, "Move ahead!" Secondly, the capacity for
movement – that is, the one who moves forward must have the requisite
strength to do so. In the absence of adequate strength, how can one
move forward? Thirdly, the goal of movement. These three factors are
absolutely essential for any movement.
The movement that the ancient human beings started, collectively as
well as individually, has not yet come to an end. Nor will there be
any comma, semi-colon, colonor period to check that movement; it is
uninterrupted.
Now the question arises, by what inspiration, by what strength, and
towards which goal do human beings move? It has been observed that
human movement is inspired by two ideas. In my recent book
SabhyatárÁdibindu: Ráŕh I have used two terms for these ideas, átma-
sukha tattva [principle of selfish pleasure] and sama-samája tattva
[principle of social equality].

To enjoy full topic pls. click here >

http://proutist.fi/content/sama-samaja-tattva-p-r-sarkar

Fwd: <*LET HISTORY BE REWRITTEN *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:07]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sun, 9 Oct 2011 01:36:14 -0700 (PDT)
Subject: <*LET HISTORY BE REWRITTEN *> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 08:07]
To: "Latest Topic: ~*WHAT SHOULD HISTORY BE LIKE ?*~ by P. R.
Sarkar[Book:PROUT in a Nutshell,Part 08:06]"
<discussonprout@googlegroups.com>

<*LET HISTORY BE REWRITTEN *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:07]

Let history be rewritten by P. R. Sarkar
In all three worlds – human world, animal world and plant world –
there are some common characteristics which determine their
respectiveidentities. In spite of that, living beings and plants are
not exactly the same. Living beings have certainspecial duties and
distinct characteristics which distinguish them from plants.
Had living beings not possessed these special characteristics, we
would not have called them "living beings" but would have called them
"plants" The characteristics that are common to animals and plants are
also inherent in human beings,but human beings also have certain
additional characteristics, without which they would be no different
from birds, animals, plants and creepers, etc. It is the bounden duty
of each andevery human being to awaken and develop theirunique
characteristics, for upon this depends the excellence of the human
race.

To enjoy full topic pls. click here >

http://proutist.fi/content/let-history-be-rewritten-p-r-sarkar

Fwd: <*WHAT SHOULD HISTORY BE LIKE ? *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:06]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sat, 8 Oct 2011 00:49:00 -0700 (PDT)
Subject: <*WHAT SHOULD HISTORY BE LIKE ? *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:06]
To: "Latest Topic: ~*LIBERATION FROM STATICITY*~ by P. R. Sarkar
[Book: PROUT in a Nutshell, Part 08:05]"
<discussonprout@googlegroups.com>

<*WHAT SHOULD HISTORY BE LIKE ? *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:06]

What should history be like? by P. R. Sarkar
Yesterday I said something about history; I said that modern
historyusually deals with certain very common events suchas when a
certain king succeeded to the throne, or plundered a neighbouring
country, or perpetrated atrocities on his subjects, or died, and so
on. What benefit could common people possibly derive from studying
suchuseless information? This is why they have no interest to study
this sort of history at all. True history should be a faithful record
of the entire human life.
The recognized definition of history is,
Iti hasati ityarthe itihásah.
That is, history is a resplendent reflection of collective life, whose
study will be of immense inspiration for future generations. "Iti
hasati" literally means, "the glowing example of glorious human
dignity."
Human beings should not be compared to individualflowers, but to an
entire flower garden. A flower garden is made up of innumerable
varieties of flowers, each with its ownfragrance and colours. Human
history is like this: the beauty of history lies in its kaleidoscopic
variations in spatial, temporal and personal factors. We cannot afford
to spoil its characteristics; nor can we forcibly impose a particular
type of history on a certain community.

To enjoy full topic pls. click here >

http://proutist.fi/content/what-should-history-be-p-r-sarkar

Fwd: <*LIBERATION FROM STATICITY*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:05]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Fri, 7 Oct 2011 06:18:22 -0700 (PDT)
Subject: <*LIBERATION FROM STATICITY*> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 08:05]
To: "Latest Topic: <*THE EVOLUTION OF HUMAN CIVILIZATION*> by P. R.
Sarkar [Book:PROUT in a Nutshell,Part 08:04]"
<discussonprout@googlegroups.com>

<*LIBERATION FROM STATICITY*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:05]

Liberation from staticity by P. R. Sarkar
The day before yesterday the subject of discussion in the Renaissance
Club was "The Liberation of Intellect". Now, a questionmay arise in
some minds: when liberation is meant for all human beings, what does
the liberation of intellect mean? Intellect is primarily an impersonal
or an abstract idea. Can the question of liberation of something which
is impersonal, which is only an abstract concept, arise? In this
connection my consideredopinion is, yes, the liberation of intellect
is indeed necessary. In fact whatever is in this universe – crude
matter, subtle idea or consciousness – everything needs to be
liberated. In the absence of liberation, the natural expression of an
object or an individual does not take place. That is, if we want to
see the full expression or the total unfoldment of the qualities and
capacities that are latent in anything, the liberation ofthat object
or that individual is indispensable.
Human beings long for liberation from the bondage of staticity. Now
what is the nature of this liberation? It is not possible to attain
liberation from this crude physical body; liberation from the physical
body means death. But to attain liberation from the bondage of
staticity, one will have to make an effort. The effort to attain
liberation from economic bondage, political slavery and all sorts of
social dependence in the physical world, is the liberation from
staticity inthe crude world. In order to attain liberation from
worldly bondages of this sort, human beings will have to make
conscious efforts.

To enjoy full topic pls. click here >

http://proutist.fi/content/liberation-staticity-p-r-sarkar

Fwd: <*THE EVOLUTION OF HUMAN CIVILIZATION *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:04]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Thu, 6 Oct 2011 02:23:22 -0700 (PDT)
Subject: <*THE EVOLUTION OF HUMAN CIVILIZATION *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:04]
To: "Latest Topic: <*EXPLOITATION - NO MORE*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:03]"
<discussonprout@googlegroups.com>

<*THE EVOLUTION OF HUMAN CIVILIZATION *> by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 08:04]

The evolution of human civilization byP. R. Sarkar
Let us analyse the way human beings have evolved physically and
psychically since their advent on this earth one million years ago.
Human existence is trifarious: physical, psychic, and spiritual.
Spiritual progress is movement towards Parama Puruśa while maintaining
adjustment with the mundane world. The more human beings advance
towards Parama Puruśa, the more their existence radiates the divine
effulgence of Parama Puruśa, and the more they expand. When they come
in the closest proximity to Parama Puruśa, they attain the state
called sárśt́hi: they become like Parama Puruśa. When they mergein
Him, there remains no duality – duality is converted into
singularity.Spiritual progress depends on two main factors: the factor
which determines a person's physical existence and thefactor which
determines aperson's psychic progress.
I have already said in a Renaissance Universal meeting that human
progress means spiritual progress. Although there is some progress in
the quinquelemental and psychic spheres, it is greatly offset by
numerous obstacles which arise on the path ofprogress. So on the
wholeone can say that there is no real progress in the mundane and
psychic worlds. However, human beings will continue their endless
efforts for progress because to remain stagnant is ultra-vires to
human wonts. Nothing in this universe stagnates, all entities are on
the move. Movement is the essence of everything.

To enjoy full topic pls. click here >

http://proutist.fi/content/evolution-human-civilization-p-r-sarkar

Fwd: <*EXPLOITATION - NO MORE *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:03]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Tue, 4 Oct 2011 21:51:12 -0700 (PDT)
Subject: <*EXPLOITATION - NO MORE *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:03]
To: "Latest Topic: <*THE THREE CAUSES OF SIN*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:02]"
<discussonprout@googlegroups.com>

<*EXPLOITATION - NO MORE *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:03]

Exploitation – no more by P. R. Sarkar
I have already said that human beings use only a very small percentage
of their inherent capacity – less than one percent, to be precise.
Even people whom society has accepted as great personalities use
hardly ten percent of their inherent capabilities, and the remaining
ninety percent remains unutilized. To put it very plainly, human
beings waste ninety percent of their capacity. Those who are very
crude by nature waste half of their time inidle pursuits, and the rest
of the time they only use a small percentage of their capacity for
worthwhile tasks. The term "crude" refers to those people who utilize
their physical capacity buttotally neglect their mental and spiritual
power.
Why do human beings failto utilize their total capacity? First, they
do not know how to utilize their capacity – they lack proper knowledge
as to what should be done and what should not be done. Secondly, they
are habitually indolent, suffering from psychic andspiritual
inertness.
Some people think early in life, even at the age of twelve or
fourteen, about how they can utilize cent percent of their psychic
power and perfect themselves through spiritual practices.
Unfortunately, due to lethargy, they fail to utilize their capacity
and thus their potentiality gradually diminishes. Even those who are
acclaimed as great personalities in this worldutilize hardly ten
percent of their capacity in the intellectual and spiritual spheres.
This is really veryunfortunate. But even more unfortunate is that some
people not only fail to utilize their own capacity, but block the
progress of others – they do not want others to prosper at all. This
mentality is shameful, deplorable, and highly detrimental.

To enjoy full topic pls. click here >

http://proutist.fi/content/exploitation-%E2%80%93-no-more-p-r-sarkar

Fwd: <* THE THREE CAUSES OF SIN*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:02]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Tue, 4 Oct 2011 00:57:59 -0700 (PDT)
Subject: <* THE THREE CAUSES OF SIN*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:02]
To: "Latest Topic: <*THE INTERPLAY OF CULTURE AND CIVILIZATION*> by P.
R. Sarkar [Book:PROUT in a Nutshell,Part 08:01]"
<discussonprout@googlegroups.com>

<* THE THREE CAUSES OF SIN*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:02]

The three causes of sin by P. R. Sarkar
Human beings are social beings, hence, they have to follow certain
social codes. But they must follow some spiritual codes as well.
Because of illusion or some other reasons, if people break these
codes, these "dos" and "don'ts", sometimes we call it "sin" or Pápa
and at other times, "crime" or Aparádha. If the violation is in the
spiritual code, rather the religious code, it is termedas "sin". If
the violation is against the legal code it isknown as "crime". Sin is
sometimes based entirely on dogmas and not on cardinal human values.
Wise people will never entertain a conception of sin based on
religious dogma. Rather, they will judge with discrimination the
correctness of the code according to cardinalhuman values. The concept
of sin has been given by people on the basis of religion, religious
dogmas and cardinal human values. As intellectuals and developed
people of the second half of the 20th century, we should keep away
from religious dogma and attach the highest importance to cardinal
human values.
Long ago Vyása said the following about sin:
Aśtádashapuráneśu Vyásasya vacanádvayam
Paropakárah puńyáya pápáya parapiid́anam.
That is, that action which checks the progress of thesociety is sin,
and that action which accelerates social progress is Punya orvirtue.
This is a fact. But what is crime? Any action which goes against the
different legal codes made by the different nations, according to
theirspatial, personal and collective differences, is crime. In
Saḿskrta crime is known as Aparádha. Sin or Pápa should be formulated
on the basis ofcardinal human values. This was also supported by
Vyasa.

To enjoy full topic pls. click here >

http://proutist.fi/content/three-causes-sin-p-r-sarkar

Fwd: <* THE THREE CAUSES OF SIN*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:02]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Tue, 4 Oct 2011 00:57:59 -0700 (PDT)
Subject: <* THE THREE CAUSES OF SIN*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:02]
To: "Latest Topic: <*THE INTERPLAY OF CULTURE AND CIVILIZATION*> by P.
R. Sarkar [Book:PROUT in a Nutshell,Part 08:01]"
<discussonprout@googlegroups.com>

<* THE THREE CAUSES OF SIN*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 08:02]

The three causes of sin by P. R. Sarkar
Human beings are social beings, hence, they have to follow certain
social codes. But they must follow some spiritual codes as well.
Because of illusion or some other reasons, if people break these
codes, these "dos" and "don'ts", sometimes we call it "sin" or Pápa
and at other times, "crime" or Aparádha. If the violation is in the
spiritual code, rather the religious code, it is termedas "sin". If
the violation is against the legal code it isknown as "crime". Sin is
sometimes based entirely on dogmas and not on cardinal human values.
Wise people will never entertain a conception of sin based on
religious dogma. Rather, they will judge with discrimination the
correctness of the code according to cardinalhuman values. The concept
of sin has been given by people on the basis of religion, religious
dogmas and cardinal human values. As intellectuals and developed
people of the second half of the 20th century, we should keep away
from religious dogma and attach the highest importance to cardinal
human values.
Long ago Vyása said the following about sin:
Aśtádashapuráneśu Vyásasya vacanádvayam
Paropakárah puńyáya pápáya parapiid́anam.
That is, that action which checks the progress of thesociety is sin,
and that action which accelerates social progress is Punya orvirtue.
This is a fact. But what is crime? Any action which goes against the
different legal codes made by the different nations, according to
theirspatial, personal and collective differences, is crime. In
Saḿskrta crime is known as Aparádha. Sin or Pápa should be formulated
on the basis ofcardinal human values. This was also supported by
Vyasa.

To enjoy full topic pls. click here >

http://proutist.fi/content/three-causes-sin-p-r-sarkar

Fwd: <* THE INTERPLAY OF CULTURE AND CIVILIZATION*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 08:01]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Mon, 3 Oct 2011 03:42:00 -0700 (PDT)
Subject: <* THE INTERPLAY OF CULTURE AND CIVILIZATION*> by P. R.
Sarkar [Book:PROUT in a Nutshell,Part 08:01]
To: "Latest Topic: <*DYNAMICITY AND STATICITY?*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 07:07]"
<discussonprout@googlegroups.com>

<* THE INTERPLAY OF CULTURE AND CIVILIZATION*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 08:01]

The interplay of culture and civilization by P. R. Sarkar
By society ordinarily we mean a collective body of men and women, but
the innate spirit of the word "society" is not this. Samaja or society
in the true sense of the term implies an action of moving together
(Samanam ejate). We come across groups of persons in buses, trams and
trains moving together; but this occasional movement cannot be termed
society either. Being inspired by acommon ideology, when different
individuals movetowards the common goal and become active for its
achievement, this can be called a society. The appropriate English
equivalent for samája should not therefore be society. Social
advancement, which is a type of social action, means that the tie of
mutual unity among the persons moving together has become strong.
From ancient times there has been social life but nostable society.
This stability in social life is, to some extent, the gift of the
Kśatriya Age (the age of the warriors) and of thepost-Vaeshya age (the
post-capitalist age). The Vaeshya Age leads to Shúdra revolution. So
longas a proper atmosphere for Shúdra revolution is not created, it
can be said that no social consciousness has been created. How can
social consciousness be achieved?

To enjoy full topic pls. click here >

http://proutist.fi/content/interplay-culture-and-civilization-p-r-sarkar

Fwd: <* DYNAMICITY AND STATICITY? *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 07:07]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sun, 2 Oct 2011 03:33:03 -0700 (PDT)
Subject: <* DYNAMICITY AND STATICITY? *> by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 07:07]
To: "Latest Topic: <*CAN ATOM BOMBS DESTROY HUMAN CIVILIZATION?*> by
P. R. Sarkar [Book:PROUT in a Nutshell,Part 07:06]"
<discussonprout@googlegroups.com>

<* DYNAMICITY AND STATICITY? *> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 07:07]

Dynamicity and staticity by P. R. Sarkar
During my talks at the Renaissance Universal Club in Siliguri I said
that civilization has been advancing. Whether people want it or not
theywill have to move ahead, they will have to advance.They should not
remain static, either in body or mind but should move ceaselessly,
because this very movement is not only the sign of life in a body, but
also a sign of life in the mind, a symptom of advancement. While
moving humans will haveto pass through different stages. Human beings
are born, and then die to be born again and to die again. In this
process what does death mean? Life and death can be compared to taking
a step. Lifting up the foot is life and placing it on the ground is
death. In individual life, in individual movement, oneis obliged to
place the foot on the ground – this is the state of pause.
Many people may think, "Is it not possible to moveavoiding the state
of inertness? Could movement be unbroken?"Neither absolute speed or
absolute pause are possible: speed and pauseare always relative – the
very existence of anythingis relative. This universe isthronged with
numerous relative factors – nothing is absolute. In our philosophy I
have said somewhere that the stagewhen the foot is placed on the
ground may be called "death" in commonparlance, but it is not actual
death. Actual physical death of human beings – when the dead body is
buried or cremated – is not death inthe real sense, but a state of
pause in preparation for movement into the next step.

To enjoy full topic pls. click here >

http://proutist.fi/content/dynamicity-and-staticity-p-r-sarkar

Fwd: <* CAN ATOM BOMBS DESTROY HUMAN CIVILIZATION? *> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 07:06]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sat, 1 Oct 2011 06:56:46 -0700 (PDT)
Subject: <* CAN ATOM BOMBS DESTROY HUMAN CIVILIZATION? *> by P. R.
Sarkar [Book:PROUT in a Nutshell,Part 07:06]
To: "Latest Topic: <*SOCIAL VALUES AND HUMAN CARDINAL PRINCIPLES*> by
P. R. Sarkar [Book:PROUT in a Nutshell,Part 07:05]"
<discussonprout@googlegroups.com>

<* CAN ATOM BOMBS DESTROY HUMAN CIVILIZATION? *> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 07:06]

Can atom bombs destroy human civilization? by P. R. Sarkar
A few days ago a journalist asked me my views about the destructive
effectiveness of atom bombs and their future reaction on the human
race. Ordinarily, I do not have any contact with journalists. But I
did give a reply to this question. I said, "Human strength is much
more powerful than the strength of atom bombs." Therefore, to think
that atom bombs will annihilate the human raceis nothing but to defame
human intellect and psychic power because atom bombs are the creation
of human beings.Human beings are the creators of atom bombs, so how
can atom bombs destroy human beings? It is a fact that in the past
human beings discovered many destructive weapons and those weapons
have killed human beings. In that sense atom bombs can also kill human
beings – hundreds of thousands of people may be killed at a time. The
operation of many gigantic machines by human beings can kill many
lives. This fear of atom bombs is of course there, but that is not the
appropriate reply to the question. The reply is thathuman beings are
the creators of atom bombs – the physical strength that a person has
is definitely much less than the physical strength or the crude
strength that atom bombs have. The physical strength of human beingsis
much less than that of an elephant, but when a small mahout sits on
the elephant, the strength of the elephant is fifty times more than
that of the mahout who drives the elephant.

To enjoy more pls. click here >

http://proutist.fi/content/can-atom-bombs-destroy-human-civilization-p-r-sarkar

Fwd: <*SOCIAL VALUES AND HUMAN CARDINAL PRINCIPLES*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 07:05]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Fri, 30 Sep 2011 00:38:46 -0700 (PDT)
Subject: <*SOCIAL VALUES AND HUMAN CARDINAL PRINCIPLES*> by P. R.
Sarkar [Book:PROUT in a Nutshell,Part 07:05]
To: "Latest Topic: <*HUMAN SOCIETY IS ONE AND INDIVISIBLE-3*> by P.R.
Sarkar [Book:PROUT in aNutshell,Part 07:03]"
<discussonprout@googlegroups.com>

<*SOCIAL VALUES AND HUMAN CARDINAL PRINCIPLES*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 07:05]

Social values and human cardinal principles by P. R. Sarkar
Having progressively crossed the different evolutionary stages since
the distant past human beings have at last reached the present
stage.The journey has not been solitary: People have advanced together
in society. Even in the primitive past, humans lived in clans and
tribes, for alone they could not easily procure the means of
livelihood. An individual who totally shuns collective life finds
existence difficult, for humans are essentially social beings.
Whenever one thinks of a human being one automatically thinks of the
society in which he or she lives. Human existence is thus two-sided –
individual existence and collective existence – and as such it has two
sets of values: social values and human cardinal principles.
The social values of human beings are ascertained on the basis of
social responsibilities. As a member of society a person has to
discharge certain duties and responsibilities. Those who shoulder
great responsibility are naturally accorded due recognition and
respect, because the good of all depends upon the proper execution of
one's duties.

To enjoy full topic pls. click here >

http://proutist.fi/content/social-values-and-human-cardinal-principles-p-r-sarkar

Fwd: <*AGRARIAN REVOLUTION*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 07:04]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Thu, 29 Sep 2011 07:59:16 -0700 (PDT)
Subject: <*AGRARIAN REVOLUTION*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 07:04]
To: "Latest Topic: <*HUMAN SOCIETY IS ONE AND INDIVISIBLE-3*> by P.R.
Sarkar [Book:PROUT in aNutshell,Part 07:03]"
<discussonprout@googlegroups.com>

<*AGRARIAN REVOLUTION*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part
07:04]

Agrarian revolution by P. R. Sarkar
The economic development of a countrydepends on the collective labour
of different social groups. This is the reason that the system of the
division of labour gradually evolves out of the practice of domestic
economy. The value of thelabour of all groups, including industrial
labourers, peasants, carpenters, blacksmiths, goldsmiths, potters,
physicians and clerks, is equal in the collective development of the
economy.
The Economy of Ancient India
In ancient India a form of elastic economy was prevalent which
supported the collective economic endeavour of the people. In the
Vedic Age the economic system of India evolved on the basis of social
classes (varńa). The shúdras, kśatriyas, vipras and vaeshyas – these
four social classes evolved and remained content with specific
economic activities of their choice. One particular class engaged
itself in farming, while other classes undertook different
occupations. People did not rush towards agricultural work as is
happening today. As this class system (varńáshrama) was hereditary,
there was little scope for socio-economic imbalance.
In that age agriculture reached a high degree of expertise and
efficiency. Kings used to be directly involved with the different
aspects of agriculture such as planting multiple crops according to
the different seasons, large-scale and small-scale agriculture, the
use of manure, the application of insecticides,irrigation systems
through rivers and canals, and dairy farming. In those days the state
had the duty to confiscate land from landlords who kept land
unutilized, and transfer it to those who could properly utilize it for
agricultural purposes. The value of land was determined by the extent
of its productivity. The state used to fix the price of agricultural
produce, and as a result there was little scope for the business class
to exploit farmers.

To enjoy full topic pls. click here >

http://proutist.fi/content/agrarian-revolution-p-r-sarkar

Fwd: <*HUMAN SOCIETY IS ONE AND INDIVISIBLE-3*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 07:03]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Wed, 28 Sep 2011 02:27:27 -0700 (PDT)
Subject: <*HUMAN SOCIETY IS ONE AND INDIVISIBLE-3*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 07:03]
To: "Latest Topic: <*HUMAN SOCIETY IS ONE AND INDIVISIBLE-1*> by P.R.
Sarkar [Book:PROUT in aNutshell,Part 07:02]"
<discussonprout@googlegroups.com>

<*HUMAN SOCIETY IS ONE AND INDIVISIBLE-3*> by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 07:03]

Human society is one and indivisible – 3 by P. R. Sarkar
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.
Bhule tháká, se to nay bholá,
Vismrtir marme pashi'
Rakte mor diyeche ye dolá.
[To remain forgetful is notto forget altogether. If a thought enters
my blood or the core of my memory, it stirs up an inspiring
vibration.]
Human beings remain oblivious of many things and events because if one
remembers everything one's life becomes unbearable. Judged from this
viewpoint, such forgetfulness is a blessing to human beings. It is not
necessary for human beings to remember the dark days of sorrow and
misfortune, the calamitous nights of violent thunder and lightning. If
all these images are stored in one'smemory, life will become almost
unbearable.
One does not forget the fact that human society is one and
indivisible, but one may remain forgetful of it. In most cases,
forgetfulness is caused by the spell of selfishness. It is evident
that the behavioural patterns of selfish people are the same
everywhere.

To enjoy full topic pls. click here >

http://proutist.fi/content/human-society-one-and-indivisible-%E2%80%93-3-p-r-sarkar

Fwd: <*HUMAN SOCIETY IS ONE AND INDIVISIBLE-2*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 07:02]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Tue, 27 Sep 2011 03:13:13 -0700 (PDT)
Subject: <*HUMAN SOCIETY IS ONE AND INDIVISIBLE-2*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 07:02]
To: "Latest Topic: <*HUMAN SOCIETY IS ONE AND INDIVISIBLE-1*> by P.R.
Sarkar [Book:PROUT in aNutshell,Part 07:01]"
<discussonprout@googlegroups.com>

<*HUMAN SOCIETY IS ONE AND INDIVISIBLE-2*> by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 07:02]

Human society is one and indivisible – 2 by P. R. Sarkar
The starting point of the origin of human beings and the culminating
pointof their movement is the same. It is the natural lawfor any
entity to originatefrom the same source andto merge in the same
source. The fundamental stuff of all the humans of this world is the
Macrocosmic Consciousness. All are the children of the Supreme
Immortality (Amrtasya Puttŕah). Fundamentally all human beings are
equal. Therefore there should not be any discrimination. In the
external world, however, we notice numerous conflicts and strife among
human beings. The poet Rabindranath Tagore said,
Hiḿsáy unmatta prthvii nitya nit́hura dvandva
Ghora kut́ila pantha táhára lobha jat́ila bandha.
[Mad with violence is the world,
Cruel are the battles which [[rage]] each day.
Crooked indeed are the ways of the world
Bound by the noose of greed.]

To enjoy full topic pls. click here >

http://proutist.fi/content/human-society-one-and-indivisible-%E2%80%93-2-p-r-sarkar

Fwd: <*HUMAN SOCIETY IS ONE AND INDIVISIBLE-1*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 07:01]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Mon, 26 Sep 2011 03:02:16 -0700 (PDT)
Subject: <*HUMAN SOCIETY IS ONE AND INDIVISIBLE-1*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 07:01]
To: "Latest Topic: <*PRANA DHARMA*> by P.R. Sarkar [Book:PROUT in
aNutshell,Part 06:10]" <discussonprout@googlegroups.com>

<*HUMAN SOCIETY IS ONE AND INDIVISIBLE-1*> by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 07:01]

Human society is one and indivisible – 1 by P. R. Sarkar
Prakrti or the Supreme Operative Principle, the authoress of
multiplicities,has been carrying on Her endless creation or diversity.
The beauty, the sweetness and the wonder of this diversity ismanifest
in every place, inevery stratum of creation. Human beings have emerged
as the highest beings at an evolved stage of Her creation along
Saiṋcara and Pratisaiṋcara. And there are a great many diversities and
apparent distinctions within humanity itself.
The people of some countries have dark skin, tall bodies, black
irises, black hair, thick lips and flat noses, while the people of
other countries have a fair complexion, medium height, blue irises and
aquiline noses. There is a remarkable difference, a wonderful
diversity, in regard to physiognomy – hair, eyes,skin, nose, lips,
etc. – among the inhabitants of the different parts of the world. In
fact, this difference between human beings is so staggering that
sometimes people are wrongly led to believe that the white people are
perhaps superior to the black population, and thatthe blacks are only
a little higher than our animal ancestors on the scale of evolution.
As human beings were not able to unravel the mystery of this
diversity, they wrongly preached the doctrine of racial supremacy,
resulting in hated of their fellow human beings and heartless cruelty,
and indulged in savagery and bloody warfare – these were the darkest
and the most lamented chapters in human history. Even today in Europe,
particularly in Spain and Portugal, and in the USA, South Africa and
Rhodesia[now Zimbabwe], one unmistakably notices the curse of this
ignorance.

To enjoy full topic pls. click here >

http://proutist.fi/content/human-society-one-and-indivisible-%E2%80%93-1-p-r-sarkar

Fwd: <*WHAT ARE THE PSYCHOLOGICAL DEFECTS OF MATERIALISM?*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:11]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sun, 25 Sep 2011 08:29:06 -0700 (PDT)
Subject: <*WHAT ARE THE PSYCHOLOGICAL DEFECTS OF MATERIALISM?*> by P.
R. Sarkar [Book:PROUT in a Nutshell,Part 06:11]
To: "Latest Topic: <*PRANA DHARMA*> by P.R. Sarkar [Book:PROUT in
aNutshell,Part 06:10]" <discussonprout@googlegroups.com>

<*WHAT ARE THE PSYCHOLOGICAL DEFECTS OF MATERIALISM?*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 06:11]

Questions and answers by P. R. Sarkar
Question – What are the psychological defects of materialism?
Answer – The characteristic (Dharma) of the mind is to seek the
infinite. The mind attains this goal by concentratingon a particular
ideation. As material objects are finite, those who accept them as the
aim of life eventually feel frustrated. They fail to attain bliss
because neither wealth nor material objects can be enjoyed infinitely.
Moreover, those who make material objects their aim in life find their
self-interests in conflict with those of other people. They try to
deprive others, to protect their own endless greed for wealth and
material objects. There will have tobe a continuous pressure on the
minds of these people to keep them away from material objects. People
cannot tolerate such imposition and, on becoming disgruntled, take the
pathof revolution or counter-revolution against those who pressurize
them.

To enjoy more pls. click here >

http://proutist.fi/content/questions-and-answers-p-r-sarkar

Fwd: <*PRANA DHARMA*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:10]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sat, 24 Sep 2011 03:15:43 -0700 (PDT)
Subject: <*PRANA DHARMA*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 06:10]
To: "Latest Topic: <*THE HUMAN SEARCH FORREAL PROGRESS*> by P. R.
Sarkar [Book:PROUT in a Nutshell,Part 06:09]"
<discussonprout@googlegroups.com>

<*PRANA DHARMA*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:10]

Prana Dharma by P. R.Sarkar
The Sine Qua Non of Human Existence
In this universe there are people whose thoughts, character and
behaviour are similar – similar but not identical. Differences in
human character and mentality, which are reflected in external human
conduct, are due to varying propensities and tendencies. This is what
accounts for the differences between people. Just as individual human
beings have their distinctive characteristics, similarly, groups of
people brought up in various geographical environments, historical
eras, or cultural atmospheres, acquire their own group
characteristics, too. Later those characteristics inherent in a
particular group get mixed with the internal thoughts and ideas of
other groups within a society. This leads to the development of
national characteristics.

To enjoy full topic pls. click here >

http://proutist.fi/content/prana-dharma-p-r-sarkar

Fwd: <*THE HUMAN SEARCH FOR REAL PROGRESS*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:09]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Fri, 23 Sep 2011 03:11:59 -0700 (PDT)
Subject: <*THE HUMAN SEARCH FOR REAL PROGRESS*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 06:09]
To: "Latest Topic: <*THEORY AND PRACTICE*> by P. R. Sarkar[Book:PROUT
in a Nutshell,Part 06:08]" <discussonprout@googlegroups.com>

<*THE HUMAN SEARCH FOR REAL PROGRESS*> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 06:09]

The human search for real progress by P. R. Sarkar
What is progress? "Prakrsta gati ityartha pragati." Where movement is
towards Shubha it is called progress. Where movement is not associated
with Shubha it is retardation. For instance, going up the hill or down
are both movements, but in different directions.
What is progress in the real sense? Normally, people associate the
word progress with scientific progress, but actually, scientific
progress may or may not be true progress. The essence of progress is
movement towards Shubha.
Human existence is trifarious. It has the physical, the intellectual
and the spiritual aspects. There is movement in all three spheres, and
therefore there can be progress in all three spheres. The main
consideration, however, iswhat is the goal or the aim of movement? Or
in other words, what is the summum bonum of life? The movement which
leads from Shubha to Parama-shubha is progress.

To enjoy full topic pls. click here >

http://proutist.fi/content/human-search-real-progress-p-r-sarkar

Fwd: <*THEORY AND PRACTICE*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:08]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Thu, 22 Sep 2011 04:56:47 -0700 (PDT)
Subject: <*THEORY AND PRACTICE*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 06:08]
To: "Latest Topic: <*UNIVERSALITY IN RACE,LANGUAGE,RELIGION AND
CULTURE*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:07]"
<discussonprout@googlegroups.com>

<*THEORY AND PRACTICE*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part
06:08]

Theory and practice by P. R. Sarkar
The theory which springs out of fundamentals can be materialized with
littleeffort. But that materialization will depend upon the effort,
time and opportune moment. When theory precedes practice, however, the
theory may or may not be materialized. There are four main factors
which are responsible for the failure of any theory.
The first factor is the hypocrite's psychology. Hypocrites formulate
theories without the leastintention of materializing them. By
exploiting the name of a theory they serve their own purpose and that
of their group. But without making any effort to materialize their
theories, how will they beput into practice? They are obviously only
for show. People formulated many such theories in the past and are
still doing so even today. Such hypocrites want to misguide the people
by their tall talks alone. Lord Shiva had this to say about such
people: "Loka Vyámoha Káraka." That is, "They create disease in the
minds of the people." Their aim is not to solve society's problems

To enjoy full topic pls. click here >

http://proutist.fi/content/theory-and-practice-p-r-sarkar

Fwd: <*UNIVERSALITY IN RACE,LANGUAGE,RELIGION AND CULTURE*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:07]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Wed, 21 Sep 2011 05:34:46 -0700 (PDT)
Subject: <*UNIVERSALITY IN RACE,LANGUAGE,RELIGION AND CULTURE*> by P.
R. Sarkar [Book:PROUT in a Nutshell,Part 06:07]
To: "Latest Topic - <*UNIVERSITY IN RACE,LANGUAGE,RELIGION AND
CULTURE*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:07]"
<discussonprout@googlegroups.com>

<*UNIVERSALITY IN RACE,LANGUAGE,RELIGION AND CULTURE*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 06:07]

Universality in race, language, religion and culture by P. R. Sarkar
The subject matter for today's discourse is, "Universality in Race,
Language, Religion and Culture". Though there aresome apparent or
prima facie differences in language, colour, etc. in human beings,
still in all essential matters they come from the same source, they
originate from One Singular Entity –Parama Puruśa. There may be
linguistic differences, colour differences, national differences, but
all these are external and apparent. It is the language of the heart,
thelanguage of sentiment, and not the language of the tongue, that
should be heard.
No language can claim to be an original language – neither English,
nor Telegu nor Bengali. The English language is not anoriginal
language. Nine hundred years ago there was no English language, one
thousand-five hundred years ago there was no Bengali language and
eight hundred years ago there were no Angika,Maithili and Assamese
languages. Modern English is a mixture of theScotch tongue, the old
Norman tongue, the Anglo-Saxon tongue, the Briton tongue, the Celt
tongue, and the Latin and Greek tongues. All these tongues gave birth
to modern English. Till the days of King Alfred the Great there was no
approved standard of English vocabulary. Similarly, the Bengali
language consists of Saḿskrta roots and words, and a large number of
English, Japanese, Portuguese and Arabic words. Again, Telegu language
is composed of Cantonese, Indonesian and Malaysian words and a number
of Saḿskrta words.

To enjoy full topic pls. click here >

http://proutist.fi/content/universality-race-language-religion-and-culture-p-r-sarkar

Fwd: <*CIVILIZATION, SCIENCE & SPIRITUAL PROGRESS*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:06]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Mon, 19 Sep 2011 04:58:14 -0700 (PDT)
Subject: <*CIVILIZATION, SCIENCE & SPIRITUAL PROGRESS*> by P. R.
Sarkar [Book:PROUT in a Nutshell,Part 06:06]
To: "Latest Topic - <*Related PROUT a Prediction by ATAMPA*>"
<discussonprout@googlegroups.com>

<*CIVILIZATION, SCIENCE & SPIRITUAL PROGRESS*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 06:06]

Civilization, science and spiritual progress by P. R. Sarkar
Today, the subject of my discourse is "Civilization, Science and
Spiritual Progress". The collective name of different expressions of
human life is culture. I may as well tell you at the very outset that
culture is one for the whole human race.
What is civilization? The subtle sense of refinement that we come
across in the different expressions of life is calledcivilization. Let
me give you an example. Suppose some guests have arrived at our home.
We may address them imperatively, "Come" or we may welcome them by
saying, "Please come in." This polite address by adding the word
"please" speaks of civilization or a civilized address, for herein the
subtle sense of refinement is evident. The imperative word, "come",
bereft of warmth, only smacks of lack of culture. So we see there are
both good and bad sides to culture, but the subtle sense of refinement
is the touch-stone of civilization.The subtle sense of refinement that
we get in culture intrinsically imbibes the human power of
discriminative judgement. We may call those human acts and behaviour
civilized that give evidence of this discriminative judgement,in a
great measure. It is sometimes noticed in certain groups of people
that their actions have thesupport of judgement, and then again in
some others that there is an absence of it. If judgement were based
merely on this basis, to call the former civilized and the latter
half-
civilized would not be fair or desirable.
In the Indian social system women have beengiven a motherly status,
but in the practical field they are not given the same amount of
prestige. Conversely, in the European society, though motherly status
is nil, women certainly enjoy equal rights and prestige in the
practical field. Now it is very hard to say which of the two is more
civilized. But I would say, the greater the support of judgement in
action and behaviour, the better shall be the expression and
development of civilization.

To enjoy full topic pls. click here >

http://proutist.fi/content/civilization-science-and-spiritual-progress-p-r-sarkar

Fwd: Related PROUT a Prediction by ATAMPA

---------- Forwarded message ----------
From: parvatee deveesree
Date: Sun, 18 Sep 2011 07:34:39 -0700 (PDT)
Subject: Related PROUT a Prediction by ATAMPA
To: "Latest Topic - <*HUMAN PROGRESS*> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 06:05]" <discussonprout@googlegroups.com>

Saluting all & the whole! Related PROUT Prediction by ATAMPA (All
Types Adequate Meditating Personalities Assembling). Pls read by
clicking here:
http://groups.google.com/group/prout-study-group/browse_thread/thread/238455e21446c94a/5ba053548fad18aa#5ba053548fad18aa

Fwd: <*HUMAN PROGRESS*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:05]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sat, 17 Sep 2011 03:06:11 -0700 (PDT)
Subject: <*HUMAN PROGRESS*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 06:05]
To: "Latest Topic - <*THE FUTURE OF CIVILIZATION*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 06:04]"
<discussonprout@googlegroups.com>

<*HUMAN PROGRESS*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part
06:05]

Human progress by P.R. Sarkar
There are three fundamental strata in the manifest universe: physical,
metaphysical and causal. Over and above, there is one transcendental
sphere. Such are the three strata in the human entity, too: crude,
subtle and causal. And there is one reflected consciousness besides.
There is no question of any develop ment in the conscious sphere
because "Atman" is a non-attributed transcendental entity. Where there
is imperfection and imperma nence, there lies the scope for
development. The movement from imperfection towards perfection is
called progress. There cannot be any development in the transcendental
sphere, which is perfect and eternal, though there is full scope for
it in the psychic world. The crude body is made up of five rudimental
factors, which are nothing but the crude manifestation of Macrocosm.
These fundamental factors are the constituent parts of the physical
bodies of all created beings.
The One who is the origin of all beings is the Supreme Entity. The
Supreme Entity belongs toall, equally. To get protection and to enjoy
the manifested universe of the Supreme Entity is the birthright of
each and every being. Nobody has any right to accumulate excessive
wealth. To accumulate and desire more mundane property is a crime
against society and a sin against God. It isa highly immoral and
antisocial action. To fight such vested interests and to wage a war
against such antisocial activities is upright and sacramental.

To enjoy full topic pls. click here >

http://proutist.fi/content/human-progress-p-r-sarkar

Fwd: <*THE FUTURE OF CIVILIZATION*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:04]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Fri, 16 Sep 2011 04:07:05 -0700 (PDT)
Subject: <*THE FUTURE OF CIVILIZATION*> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 06:04]
To: "Latest Topic - <>DIALECTICAL MATERIALISM AND DEMOCRACY<> by P. R.
Sarkar [Book:PROUT in a Nutshell,Part 06:03]"
<discussonprout@googlegroups.com>

<*THE FUTURE OF CIVILIZATION*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 06:04]

The future of civilization by P. R. Sarkar
Modern minds are often perplexed by the fear and doubt of the
extinction of the human race within a short period. People deemthat
civilization is passing through a very critical phase and there is no
possible escape from its total annihilation. But thiscan't happen.
Both individuals and society are dependent on three factors for their
existence, viz., Asti, Bhati and Ananda. Dwelling place, food,
clothing, education and medical facilities are the sine qua non for
Asti or existence. The term Bhati means Vibhati or development and
progress. The mere earthworm for instance, has existed for hundreds of
millions of years, yet it does not signify existence in the true sense
of the term. That is to say, there has to be Bhati, progress and
development. Eating, drinking and being merry cannot represent a true
life. It would be an encumbrance, a boredom.
For the all-round development of an individual or a society a goal is
needed. But for this determined goal the direction and purpose of
development will remain confused. A bud blooms into a flower; this is
what you may call its development. The purpose of Bhati or development
is the attainment of Ananda or bliss. The term Ananda connotes
infinite happiness, the equipoise of pleasure and pain, the perfect
mental peace.

To enjoy full topic pls. click here >

http://proutist.fi/content/future-civilization-p-r-sarkar

Fwd: <*DIALECTICAL MATERIALISM AND DEMOCRACY*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:03]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Thu, 15 Sep 2011 02:42:30 -0700 (PDT)
Subject: <*DIALECTICAL MATERIALISM AND DEMOCRACY*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 06:03]
To: "Latest Topic - <*SYNTHESIS AND ANALYSIS*> by P. R.
Sarkar[Book:PROUT in a Nutshell,Part 06:02]"
<discussonprout@googlegroups.com>

<*DIALECTICAL MATERIALISM AND DEMOCRACY*> by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 06:03]

Dialectical materialism and democracy by P. R. Sarkar
Social advancement is thetriadic blending of thesis, antithesis and
synthesis. When a particular theory or thesis loses its competence and
power toeffect the collective welfare, an antithesis is created
against the prevalent theory. As a result of clash and cohesion
between these two opposing forces a resultant is created, and this
resultant is called synthesis. Is it true that the welfare of society
is only possible in the stage of synthesis? When those who have the
duty and responsibility for materializing social welfare neglect
minoritiesor the people in general, the synthesis of a particular age
transforms itself into the thesis of thenext age.
The underlying principles that are relevant to the question of social
justice are: the universe is a moving phenomenon, likea moving
panorama; everything in this empirical world has its roots in
relativity; and everything is moving within the orbit of time, space
and person.

To enjoy full topic pls. click here >

http://proutist.fi/content/dialectical-materialism-and-democracy-p-r-sarkar

Fwd: <*SYNTHESIS AND ANALYSIS*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:02]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Mon, 12 Sep 2011 22:01:19 -0700 (PDT)
Subject: <*SYNTHESIS AND ANALYSIS*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 06:02]
To: "Latest Topic - <*SHUDRA REVOLUTION AND SADVIPRA SOCIETY*> by P.
R. Sarkar [Book:PROUT in a Nutshell,Part 06:01]"
<discussonprout@googlegroups.com>

<*SYNTHESIS AND ANALYSIS*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 06:02]

Synthesis and analysis by P. R. Sarkar
Human beings have an instinctive and limitless desire for all-round
victory in all spheres of life. In any sphere of life – whether
important or unimportant – it is inconceivable for people to live an
undignified life. The idea of moving along a fixed path, subservient
to nature, is repugnant to human psychology. Where human beings do
conform to the rules of nature under the pressureof circumstances it
is due to their blatant lack of adequate stamina and intellect.
All human Sádhaná or spiritual practice is directed towards removing
internal weakness. In order to overcome their imperfections, people
constantly welcome ideological conflicts and thus create newer and
newer ideologies. This is how human society evolved and established
agreat and rational ideology conducive to thehighest fulfillment of
life. However, not all human energy is exhausted in removing mental
imperfections. As people have to maintain their existence in this
apparently adverse physical world, naturally they must make constant
endeavours in the physical sphere. In order to conquer static
Prakriti, physical science or Bhaotika Vijiṋána evolved.The Saḿskrta
word "Vijiṋána", however, is notsynonymous with the English word
"science", because in Saḿskrta, Vijiṋána stands for Brahma-Vijiṋána,
intuitional science or spiritual science.

To enjoy full topic pls. click here >

http://proutist.fi/content/synthesis-and-analysis-p-r-sarkar

Fwd: <*SHUDRA REVOLUTION AND SADVIPRA SOCIETY*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 06:01]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Mon, 12 Sep 2011 04:41:06 -0700 (PDT)
Subject: <*SHUDRA REVOLUTION AND SADVIPRA SOCIETY*> by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 06:01]
To: "Latest Topic - <*THE VAESHYA AGE*> by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 05:03]" <discussonprout@googlegroups.com>

<*SHUDRA REVOLUTION AND SADVIPRA SOCIETY*> by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 06:01]

Shudra revolution and Sadvipra society by P. R. Sarkar
The inevitable consequence of vaeshya exploitation is shúdra
revolution. When the vaeshyas, maddened withexcessive greed, lose
theircommon sense completely and forsake their humanity totally, then
for shúdra revolutionthe opportune time has come. However, it cannot
be said that shúdra revolution will automatically occur just because
an opportune time has come. Proper conditions relating to place and
person will bearmuch of the responsibility.
Revolution takes place when, from the economic perspective, only two
classes remain in society: the exploiting vaeshyas and the exploited
shúdras. But if there are no vipras and kśatriyas from a mental
standpoint – in other words if there are no people who, though shúdras
from an economic standpoint, are vipras or kśatriyas from a mental
standpoint – shúdra revolution will notbe possible. It is not the work
of people who have a shúdra mentality to bring about revolution. They
avoid struggle; they are playthings of the vaeshyas.
At the high point of the Vaeshya Age, the vaeshyas easily manipulate
the shúdra-minded shúdras. If the kśatriya- and vipra-minded shúdras
lack spirit, they will also be bought by the vaeshyas' money. Thus
shúdra revolution ultimately depends on shúdras who have sufficient
spirit and are mentally vipras or kśatriyas.

To enjoy full topic pls. click here >

http://proutist.fi/content/shudra-revolution-and-sadvipra-society-p-r-sarkar

Fwd: <*THE VAESHYA AGE*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part 05:03]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sat, 10 Sep 2011 18:46:39 -0700 (PDT)
Subject: <*THE VAESHYA AGE*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 05:03]
To: "Latest Topic - <*THE VIPRA AGE*> by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 05:02]" <discussonprout@googlegroups.com>

<*THE VAESHYA AGE*> by P. R. Sarkar [Book:PROUT in a Nutshell,Part
05:03]

The Vaeshya age by P.R. Sarkar
Both the kśatriyas and the vipras like to enjoy material wealth,
though their methods of accumulating material objects are different.
The vaeshyas, however, are more interested in possessing material
objects than enjoying them. Looking at their possessions, or thinking
about them, gives them a certain peace of mind. So in the Vaeshya Age
the practical value of materialgoods is less than at any other time.
They gradually become inert both literally and in financial terms.
This is the greatest curse of the Vaeshya Age, because the less the
mobility of material goods, that is, the greater their stagnation in
different spheres, the more harmfulit is for the common people. In the
Kśatriya and Vipra Ages it is very rare for people to die of
starvation while grains rot in the warehouses. Although there is
disparity of wealth in the Kśatriya and Vipra Ages, kśatriyas and
vipras do not kick others into a pit of privation, poverty and
starvation while they themselves enjoy their wealth. This is because
they see other people as tools to be used for the purpose of
exploitation, but do not see them as the wellspring of exploitation as
the vaeshyas do. To a vaeshya, the shúdras, kśatriyas and vipras are
not only tools to be used for exploitative purposes, they are the
wellspring of exploitation as well.

To enjoy full topic pls. click here >

http://proutist.fi/content/vaeshya-age-p-r-sarkar

Fwd: * THE VIPRA AGE * by P. R. Sarkar [Book:PROUT in a Nutshell,Part 05:02]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sat, 10 Sep 2011 04:09:53 -0700 (PDT)
Subject: * THE VIPRA AGE * by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 05:02]
To: Latest Topic - ¥*Why and How to Establish 'Proutistic Government'
in India?*¥ <discussonprout@googlegroups.com>

* THE VIPRA AGE * by P. R. Sarkar [Book:PROUT in a Nutshell,Part
05:02]

The Vipra age by P. R. Sarkar
The intellect of intelligentpeople can penetrate where the rays of the
sun cannot. Such people want to enjoy matter without being subservient
to it. In other words, they want tocontrol matter with their mental
waves. It is not only kśatriyas who do this, but vipras as well. The
fundamental difference between kśatriya-hood and vipra-hood is that
the ego of the kśatriyas draws objects of enjoyment to itself through
a physical struggle with all opposingforces, while the ego of the
vipras or their desire for enjoyment draws matter to itself either by
the physical force of others through physical clash, or directly
through psychic clash but avoidingphysical clash, or through physical
or psychic clash or both according to the demands of the situation.
The salient feature of vipra life is that they enjoy the glory of
victory and avoid the ignominy of defeat, and that in theirpersonal
lives they satisfy their desires for enjoyment without takinggreat
risks. Like kśatriyas, vipras are constantly engaged in fighting, but
their fight takes place on the battleground of the intellect. Thus,
vipras are intellectuals.

To enjoy full topic pls. click here >

http://proutist.fi/content/vipra-age-p-r-sarkar

Fwd: * THE KSATRIYA AGE * by P. R. Sarkar [Book:PROUT in a Nutshell,Part 05:01]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Thu, 8 Sep 2011 03:20:05 -0700 (PDT)
Subject: * THE KSATRIYA AGE * by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 05:01]
To: "Latest Topic - *THE LAWS OF SOCIAL DYNAMICS* by P. R.
Sarkar[Book:PROUT in a Nutshell,Part 04:04]"
<discussonprout@googlegroups.com>

* THE KSATRIYA AGE * by P. R. Sarkar [Book:PROUT in a Nutshell,Part
05:01]

The Kśatriya age by P.R. Sarkar
Shúdra Society
When the waves of the unit mind try to adjust to the rhythm of
materialistic waves without attempting to assimilate them, the unit
mind gradually becomes materialistic. [[If a person's mind dwells on
matter, that mind will naturally be filled with tamoguńii [static]
darkness, and the person will be called a shúdra.]] Those who have a
shúdra mentality can collectively be called the shúdra society.
Needless to say, such people cannot control anything, because the
crudest waves, the waves of matter, control them.
When the human race was in an embryonic stage and humans evolved from
animal mentality to human mentality, human beings then, as today,
found two paths open to them. The first was to become crude by
ideating on matter – the path of shúdra-hood; and the second was to
overcome material and psychic obstacles by ideating on subtle things –
the path of kśatriya-hood. In those days people's minds were so full
of material thoughts, due to living in a hostile natural environment,
thatat that early stage everyone necessarily possessed a shúdra
mentality

To enjoy full topic pls. click here >

http://proutist.fi/content/k%C5%9Batriya-age-p-r-sarkar

Fwd: * THE LAWS OF SOCIAL DYNAMICS * by P. R. Sarkar [Book:PROUT in a Nutshell,Part 04:04]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Wed, 7 Sep 2011 01:30:44 -0700 (PDT)
Subject: * THE LAWS OF SOCIAL DYNAMICS * by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 04:04]
To: "Latest Topic - *TO THE PATRIOTS* by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 04:03]" <discussonprout@googlegroups.com>

* THE LAWS OF SOCIAL DYNAMICS * by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 04:04]

The laws of social dynamics by P. R. Sarkar
The existence of the relative factors of time, space and person is
substantiated in the field of cognition, and the cognizant bearing in
its inertness is the highest stance of these factors. The inherent
dynamicity of an entity, depending on the existential collaboration of
another entity (or in certain cases of other entities, in which case
immobility becomes of indefinite character), is called its gati
[movement], while that ofan entity independent of other entities is
called its agati [immobility]. When this relative movement loses its
adjustment with the temporal factor it maybe called a state of pause –
in a limited sense, staticity. The movement of an entity in relation
to the witnessing faculty may be called its accelerated or retarded
movement, depending upon the degree of its actional expression

To enjoy full topics pls. click here >

http://proutist.fi/content/laws-social-dynamics-p-r-sarkar

Fwd: * TO THE PATRIOTS * by P. R. Sarkar [Book:PROUT in a Nutshell,Part 04:03]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Mon, 5 Sep 2011 21:48:37 -0700 (PDT)
Subject: * TO THE PATRIOTS * by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 04:03]
To: "Latest Topic - *ANANDASUTRAM - CHAPTER 5* by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 04:02]"
<discussonprout@googlegroups.com>

* TO THE PATRIOTS* by P. R. Sarkar [Book:PROUT in a Nutshell,Part
04:03]

To the patriots by P. R. Sarkar
Presidential Address to the History Section
of the Progressive Writers'Conference
Held at Jamalpur on 1 January 1960
Dedication
To the memory of Sudha Ranjan,
Sahus Tank, Muzaffarpur
–Shrii Prabhat Ranjan Sarkar
There are numerous divergent views regardingthe exact interpretation
ofthe term "nation". Some are of the opinion that the inhabitants of a
particular state form a nation. Even if the terms "state" and
"country" are taken to be synonymous, the controversy over "nation"
does not end. Some people hold the view that the structure of a nation
depends on language. Others are of the opinion that the foundation of
a nation depends on one or more than one factor from among the
following: similar manners and customs, similar mode of living,
similar traditions, racial similarity, religious similarity, etc. But
practical experience does not indicate that these factors are
especially important.

To enjoy full topic pls. click here >

http://proutist.fi/content/patriots-p-r-sarkar

Fwd: * ANANDASUTRAM - CHAPTER 5 * by P. R. Sarkar [Book:PROUT in a Nutshell,Part 04:02]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sun, 4 Sep 2011 18:14:26 -0700 (PDT)
Subject: * ANANDASUTRAM - CHAPTER 5 * by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 04:02]
To: "Latest Topic - *DISCOURSES ON PROUT* by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 04:01]" <discussonprout@googlegroups.com>

* ANANDASUTRAM - CHAPTER 5 * by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 04:02]

Ananda Sutram - Chapter 5 by P. R. Sarkar
5-1. Varńapradhánatá cakradháráyám.
[In the movement of the social cycle, one class is always dominant.]
Purport: Since no well-knit social order had evolved in the distant
past, we may call that agethe Shúdra Age; in those days all people
survived by their manual labour. Then came the age of clanleaders –
the age of the strong and the brave – which we may call the Kśatriya
Age. This was followed by the age of intellectuals, which we may call
the Vipra Age. Finally came the age of capitalists, the Vaeshya Age

To enjoy full topic pls. click here >

http://proutist.fi/content/ananda-sutram-chapter-5-p-r-sarkar

Fwd: * DISCOURSES ON PROUT * by P. R. Sarkar [Book:PROUT in a Nutshell,Part 04:01]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Sun, 4 Sep 2011 02:09:56 -0700 (PDT)
Subject: * DISCOURSES ON PROUT * by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 04:01]
To: "Latest Topic - *THE COSMIC BROTHERHOOD* by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 03:05]"
<discussonprout@googlegroups.com>

* DISCOURSES ON PROUT * by P. R. Sarkar [Book:PROUT in a Nutshell,Part
04:01]

Discourses on Prout by P. R. Sarkar
Dedication
To the memory of Prabhá
–Shrii Prabhat Ranjan Sarkar
1
The universe is the psychic and internal projection of Cosmic
Consciousness, and ours isa reflected projection. We cannot create
anything original. Whatever we do, we do with the physical waves
radiated from matter. We can [only] change their form and create
chemical compounds or physical mixtures. Thus ours is a physico-
psychic or extro-internal projection.
Rudimental factors cannotbe created by human beings, hence ownership
lies with the Cosmic Entityand not with individuals. We can only use
these factors. We are like the members of a joint family under the
Dáyabhága(1) system of law sermonizedby Shrii Jiimutabahana
Bhattacharya.
This universe is our common patrimony. Ours is a universal joint
family, Parama Puruśa [Cosmic Consciousness] being Supreme Father.
Like members of a joint family,we should live with the policy of "Live
and let others live." The exploitedand unexploited potentialities of
the worlddo not belong to any particular person, nation or state. They
can only enjoy these potentialities. We are to utilize all the mundane
and supramundane wealth accepting the principle of Cosmic inheritance.
This is our social dharma. It is not only our social dharma, but the
logical and rational approach too. This is the correct social
philosophy.

To enjoy full topic pls. click here >

http://proutist.fi/content/discourses-prout-p-r-sarkar

Fwd: * THE COSMIC BROTHERHOOD * by P. R. Sarkar [Book:PROUT in a Nutshell,Part 03:05]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Fri, 2 Sep 2011 16:35:22 -0700 (PDT)
Subject: * THE COSMIC BROTHERHOOD * by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 03:05]
To: "Latest Topic - *THE PLACE OF SADVIPRAS IN THE SAMAJ CHAKRAS * by
P. R. Sarkar [Book:PROUT in a Nutshell,Part 03:04]"
<discussonprout@googlegroups.com>

* THE COSMIC BROTHERHOOD * by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 03:05]

The cosmic brotherhood by P. R. Sarkar
Spirituality is not a utopian ideal but a practical philosophy which
can be practised and realized in day-to-daylife, however mundane it
be. Spirituality stands for evolution and elevation, and not for
superstition inaction or pessimism. All fissiparous tendencies
andgroup or clan philosophies which tend to create the shackles of
narrow-mindedness are inno way connected with spirituality and should
be discouraged. That which leads to broadness of unison alone should
be accepted. Spiritual philosophy does not recognize any
distinctionsand differentiations unnaturally made between one human
being and another, and stands for universal fraternity.

To enjoy full topic pls. click here >

http://proutist.fi/content/cosmic-brotherhood-p-r-sarkar

Fwd: *THE PLACE OF SADVIPRAS IN THE SAMAJ CHAKRAS * by P. R. Sarkar [Book:PROUT in a Nutshell,Part 03:04]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Thu, 1 Sep 2011 17:53:10 -0700 (PDT)
Subject: *THE PLACE OF SADVIPRAS IN THE SAMAJ CHAKRAS * by P. R.
Sarkar [Book:PROUT in a Nutshell,Part 03:04]
To: "Latest Topic - *SOCIAL PSYCHOLOGY* by P. R. Sarkar [Book:PROUT in
a Nutshell,Part 03:03]" <discussonprout@googlegroups.com>

*THE PLACE OF SADVIPRAS IN THE SAMAJ CHAKRAS * by P. R. Sarkar
[Book:PROUT in a Nutshell,Part 03:04]

The place of sadvipras in the samája cakra by P. R. Sarkar
Primitive human beings had no society and the whole set-up was
individualistic. Even the concept of family was absent. Life was brute
andnon-intellectual. Nature was the direct abode and physical strength
ruled the day. The strong enjoyed at the cost of the weak, who had to
surrender before the voracity of the physical giants. However, the
sense of acquisition had not developed in them, and they worked
manually, and there was no intellectual exploitation in that age.
Though life was brute, it was not brutal.
If shúdras be defined as those who live by manualwork or service, this
primary stage of nature's brute laws could be named the Shúdra Age,
because all were manual workers. The reliance on physical power
gradually led a chosen few to lead the rest by the strength oftheir
muscles. They were the leaders of the shúdras.

To enjoy full topic pls. click here >

http://proutist.fi/content/place-sadvipras-sam%C3%A1ja-cakra-p-r-sarkar

Fwd: *SOCIAL PSYCHOLOGY* by P. R. Sarkar [Book:PROUT in a Nutshell,Part 03:03]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Wed, 31 Aug 2011 11:44:52 -0700 (PDT)
Subject: *SOCIAL PSYCHOLOGY* by P. R. Sarkar [Book:PROUT in a
Nutshell,Part 03:03]
To: "Latest Topic - *VIEWS OF OTHER FAITHS* by P. R. Sarkar
[Book:PROUT in a Nutshell, Part 03:02]"
<discussonprout@googlegroups.com>

*SOCIAL PSYCHOLOGY* by P. R. Sarkar [Book:PROUT in a Nutshell,Part
03:03]

Social psychology by P. R. Sarkar
For the existence of human beings in society the following fundamental
factors are necessary – unity, social security and peace. What is
actually required under each of these fundamental factors is discussed
below.
Unity among the members of any society or social structure is
absolutely necessary, otherwise the structure will start
disintegrating. Lack of unity among the members of society because of
too much self-interest in the individual members, the formation of
groups for economic or social advantage, and the lack ofunderstanding
of others' acts not only bring about the downfall of society but also
completely eradicate it from the face of the earth. Instances of so
many groups and empires disappearing altogether are not rare in the
little-known history ofthis world.

To enjoy full topic pls. click here

http://proutist.fi/content/social-psychology-p-r-sarkar

Fwd: *VIEWS OF OTHER FAITHS* by P. R. Sarkar [Book:PROUT in a Nutshell, Part 03:02]

---------- Forwarded message ----------
From: Anandasamarpana anandamargii
Date: Tue, 30 Aug 2011 17:53:28 -0700 (PDT)
Subject: *VIEWS OF OTHER FAITHS* by P. R. Sarkar [Book:PROUT in a
Nutshell, Part 03:02]
To: "Latest Topic - *PROBLEM OF THE DAY* by P. R. Sarkar [Book:PROUT
in a Nutshell,Part 03:01]" <discussonprout@googlegroups.com>

*VIEWS OF OTHER FAITHS* by P. R. Sarkar [Book:PROUT in a Nutshell,
Part 03:02]

Views of other faiths by P. R. Sarkar
The important philosophies and religionsor faiths prevalent in the
world at the present time are Buddhism, Sháuṋkara philosophy,
Pátaiṋjala Philosophy, Sáḿkhya Philosophy, Árya Samáj, Marxism,
Judaism, Christianity and Islam. These are arranged into the following
groups due to their similarities, and their outstanding principles and
beliefs are discussed together.
Buddhism and Sháuṋkara Philosophy
Pátaiṋjala Philosophy and Kápil Sáḿkhya Philosophy
Árya Samája
Marxism
Besides these there are the Semitic faiths comprising Judaism,
Christianity and Islam.
Buddhism and Sháuṋkara Philosophy
All Ástika or theistic Indian philosophies unanimously believe that
Átman or unit consciousness is a continuous flow of Jiṋána or
knowledge. This is called Vijiṋána in Páli. There is a continuous
flowof Jiṋána, or in other words Jiṋána itself is a flow (Praváha).
Every object in the universe has its own flow and wave or dynamic
force. According to Yoga philosophy Paramátman or Supreme
Consciousness is an infinite flow of Jiṋána.
Ekaḿ jiṋánam nityamádantashúnyam
Nányat kiḿcit varttate vastu satyam;
Tayor bhedo'smin indriyopádhiná vae
Jiṋánasyáyam bhásate nanyathaeva.
–Shiva Saḿhitá

To enjoy full topic pls. click here >

http://proutist.fi/content/views-other-faiths-p-r-sarkar