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

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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]
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<* 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.

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

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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.
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<*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.

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

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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]
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<*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.

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

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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.
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<*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.

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

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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.
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<*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.]

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

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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.

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

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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]
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<*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.

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