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

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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]"
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<*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.

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

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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]"
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<*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.

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

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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]"
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<*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.

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

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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.

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

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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
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<*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.

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