Prout in a Nutshell Volume 4 Second Edition E-Book
SHRII PRABHAT RANJAN SARKAR
PROUT IN A NUTSHELL
VOLUME FOUR
SHRII PRABHAT RANJAN SARKAR
The pratiika (Ananda Marga emblem) represents in a visual way the essence of Ananda Marga ideology. The six-pointed star is composed of two equilateral triangles. The triangle pointing upward represents action, or the outward flow of energy through selfless service to humanity. The triangle pointing downward represents knowledge, the inward search for spiritual realization through meditation. The sun in the centre represents advancement, all-round progress. The goal of the aspirant’s march through life is represented by the swastika, a several-thousand-year-old symbol of spiritual victory.
PROUT IN A NUTSHELL
VOLUME FOUR
Second Edition
SHRII PRABHAT RANJAN SARKAR
Prout in a Nutshell was originally published simultaneously in twenty-one parts and seven volumes, with each volume containing three parts, © 1987, 1988, 1989, 1990 and 1991 by Ánanda Márga Pracáraka Saîgha (Central). The same material, reorganized and revised, with the omission of some chapters and the addition of some new discourses, is now being published in four volumes as the second edition. This book is Prout in a Nutshell Volume Four, Second Edition, © 2020 by Ánanda Márga Pracáraka Saîgha (Central).
Registered office: Ananda Nagar, P.O. Baglata, District Purulia, West Bengal, India
All rights reserved by the publisher. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher.
First edition edited by: Ácárya Vijayánanda Avadhúta and Párthasárathi
Second edition edited by: Ácárya Vijayánanda Avadhúta, Párthasárathi, Ácárya Acyutánanda Avadhúta and Ácárya Vimalánanda Avadhúta
ISBN Electronic Edition: 978-81-941215-3-4 (Volume Four) ISBN Electronic Edition: 978-81-941215-4-1 (Set of four volumes)
Published by: Ácárya Hariishánanda Avadhúta Publications Secretary (Central) Ananda Marga Publications Ánanda Márga Pracáraka Saîgha (Central)
CONTENTS
Roman Saîskrta xi Publisher’s Note xv
1. Trade and Barter in Ancient Bengal 29 2. Dynamic Equilibrium and Equipoise 34 3. Questions and Answers on Pramá 46 4. Neoethics of Multilateral Salvation 52 5. Various Forms of Government 58 6. The Rule of Rationality 65 7. Economic Dynamics 68 8. The Theory of Microvita and Its Possible Effects on Human Society 79 9. Service Psychology and Group Psychology 86 10. Afforestation 91 11. Questions and Answers on Society – 2 93 12. Questions and Answers on Economics 102 13. Geology and Human Civilization 110 14. Economic Depressions 124 15. Cooperatives 126 16. Integrated Farming 144 17. Leadership 163 18. The Speciality of the Fifth Fundamental Principle of Prout 167 19. A Short History of Ireland 173 20. Religious Dogma 178 21. Defects of Communism 195 22. Development Programmes 203 23. Democracy and Group-Governed States 207 24. Mass Murder 212 25. Some Important Events in the Early History of Ananda Marga 216
26. Cooperative Production 219 27. Contai Basin Planning 227 28. Feudalism and the Zamindary System 236 29. The Existential Value of Ideology 241 30. Gorkhaland 248 31. Jammu and Kashmir 253 32. The Civil Disobedience Movement 256 33. Decentralized Economy – 2 258 34. Three Types of Occupation 263 35. Acquire Proper Force 267 36. Three Cardinal Socio-Political Principles 272 37. Teachers and Students 282 38. Greater Bengal 285 39. Some Development Programmes for Bengal 289 40. Bangladesh 295 41. A Scriptological and Linguistic Survey of the World 303 42. The Original Inhabitants of Bengal 321 43. Water Conservation 323 44. Multi-Purpose Development Schemes 337 45. Northeastern India 345 46. South Bengal 356 47. Bihar 361 48. The Significance of Language 381 49. Minimum Requirements and Maximum Amenities 390 50. Prout and Neohumanism 405 51. Master Units 411 52. Suppression, Repression and Oppression 415 53. The Excellence of God-Centred Philosophy 424 54. The Coming Ice Age 432 55. Move with Ever-Accelerating Speed 438 56. Socio-Economic Life Is a Biological Structure 441 57. Guidelines for Some Faculties of Gurukul 446 58. The Evolution of Indian Languages 452
59. Intoxicants 464 60. The Dangers of Communalism 468
Glossary 475
ROMAN SAÎSKRTA
Realizing the necessity of writing swiftly and of pronouncing the words of different languages correctly, the undernoted Roman Saîskrta (Sanskrit) alphabet has been adopted. Those not familiar with either the Devanágrii alphabet or the Bengali alphabet below, please see the pronunciation key on page xii. xii
a á b c ì d e g h i j k l m î n ò ô o p r s ï t í u ú v y
It is possible to pronounce the Saîskrta, or Sanskrit, language with the help of only twenty-nine letters of Roman script. The letters “f”, “q”, “qh”, “z”, etc., are required in the Arabic, Persian, and various other languages, but not in Saîskrta. “ìa” and “ìha”, occurring in the middle of a word or at the end of a word, are pronounced “óa” and “óha”, respectively. Like “ya”, they are not independent letters. When the need arises in writing non-Saîskrta words, “óa” and “óha” may be written. Letters newly added to the Bengali alphabet in order to render certain words of foreign languages:
qua qhua za óa óha fa ya lra t aô
SANSKRIT PRONUNCIATION KEY
This key is a guide to the pronunciation of the Sanskrit words in this book. In the cases of those words of other languages (such as Bengali and Hindi) romanized in this book, the pronunciations will be similar but not exactly the same. a = “a” in “mica” á = “a” in “father” i = “i” in “folio” ii = somewhat prolonged i u = “u” in “lute” ú = somewhat prolonged u r (alone or followed by consonant) = ri in Spanish carido rr = rri in Spanish corrida lr = l +ri xiii lrr = l + rri e = “e” in “cachet” ae = “ai” in “kaiser” o = “o” in “open” ao = “au” in “sauerkraut” î = a nasalization of the preceding vowel, sometimes similar to “ng” in “sung” h (following vowel, but not followed by a vowel) = aspirated version of the vowel, or ha sound appended to the vowel. E.g., vah = either va with aspiration (expelling breath), or vaha sound. kh, gh, ch, jh, íh, ìh, th, dh, ph = aspirated versions of consonants (expelling breath) uôa = nasalized “wa” (“a” in “mica”). Combining form uô before k, kh, g, gh = “n” pronounced naturally for that location. iôa = nasalized “ya” (“a” in “mica”). Combining form iô before c, ch, j, jh = “n” pronounced naturally for that location. í = cerebral “t” (tip of tongue touches centre of palate) ì = cerebral “d” (tip of tongue touches centre of palate) ò = cerebral “n” (tip of tongue touches centre of palate) t = dental “t” (tip of tongue touches upper teeth) d = dental “d” (tip of tongue touches upper teeth) y at beginning of word =“j” in “jump”. In middle of word = “y” in “you”. v at beginning of word =“v” in “victory”. In middle of word = “w” in “awaken”. sh = palatal “s” (tip of tongue touches back of palate), “sh” in “shall” or “ss” in “issue” ï = cerebral “s” (tip of tongue touches centre of palate), “sh” in “shun” or “bush” kï = either aspirated version of “k” (expelling breath), or “k” + “sh” ô (preceded by vowel other than i or u) = nasalization of vowel jiôa = “gya” (“a” in “mica”) jiôá = “gya” (“a” in “father”)
PUBLISHER’S NOTE
Prout, an acronym for Progressive Utilisation Theory, is a comprehensive socio-economic philosophy developed by the author from the beginning of 1955 until his death in October 1990. The author defined Progressive Utilization Theory as the “progressive utilization of all factors” and those who support this principle as “Proutists”. Prout, however, is more than just a theory or philosophy. It is also a social movement based on spiritual culture, a model of a socio-economic system, a vision of the good society and a practice. And, as the author himself once indicated, Prout is also a universal resource, capable of finding a just and rational solution whenever it is properly applied to a socio-economic problem. In essence, Prout aims to establish a new social system. In the discourse “Dialectical Materialism and Democracy”, which is contained in Volume Two of this series, the author explains that the social system that will come into being will maintain adjustment and harmony with time, space and person. It will move step by step towards establishment in spirituality, without regard to any ism. For a discussion on the reasons why the author propounded Prout, the history of the term “Prout”, the origins of the Prout in a Nutshell series, and how best to study Prout, see the Publisher’s Note in Volume One. This book is Prout in a Nutshell Volume Four, Second Edition. The second edition of the series contains four volumes and twenty parts, with each volume containing five parts. This volume contains Part 16 to Part 20. It spans the period from the beginning of 1987 to October 1990, and contains sixty chapters. It also contains four new chapters that were not included in the first edition of the series: “Socio-Economic Life Is a Biological Structure”, “Some Important Events in the Early xvi
History of Ananda Marga”, “Acquire Proper Force” and “Guidelines for Some Faculties of Gurukul”. Details about the source of each of the discourses in this volume are set out at the end of the Publisher’s Note. Part 16 to Part 20, based on the Contents, are divided as follows: Part 16: “Trade and Barter in Ancient Bengal” (chapter 1) to “Geology and Human Civilization” (chapter 13); Part 17: “Economic Depressions” (chapter 14) to “Democracy and Group-Governed States” (chapter 23); Part 18: “Mass Murder” (chapter 24) to “Bangladesh” (chapter 40); Part 19: “A Scriptological and Linguistic Survey of the World” (chapter 41) to “The Significance of Language” (chapter 48); and Part 20: “Minimum Requirements and Maximum Amenities” (chapter 49) to “The Dangers of Communalism” (chapter 60). To assist researchers, the original language of each discourse is mentioned below, together with the date and place it was given, and where, if other than in this book, it was originally published. The abbreviation “DMC” at the end of a discourse signifies Dharmamahá Cakra. It was a special gathering addressed by the author as the preceptor, or guru, of Ananda Marga. The abbreviation “RU” at the end of a discourse indicates that the discourse constituted a Presidential speech to Renaissance Universal. Square brackets […] in the text indicate translations by the editors or other editorial insertions. Round brackets (…) indicate a word or words originally given by the author. If brackets surround one or more words that are italicised, the brackets themselves are also italicised. xvii
The author used a certain shorthand for explaining the etymologies of words. Under this system, a minus sign (-) follows a prefix, and a plus sign (+) precedes a suffix. Thus ava – tr + ghaiô = avatára can be read, “The root tr prefixed by ava and suffixed by ghaiô becomes avatára.” Generally non-English words in the text, such as Sanskrit, Bengali and Hindi words as well as words from some other languages, are italicised. Several words of Sanskrit origin, however, are considered to have passed into the English language; such words are treated as English words and are not italicised. These words include dharma, guru, mantra and sadhana. Finally, throughout this series, and indeed in all the author’s works, the terms shúdras, kïatriyas, vipras and vaeshyas (lower case and italic) and the terms Shúdra Age, Kïatriya Age, Vipra Age and Vaeshya Age (capitalized, non-italic and each with “Age”) refer to social classes, collective psychologies, and are applicable to all societies. They have nothing to do with the caste system in India. The terms Shúdras, Kïatriyas, Vipras (or Brahmans) and Vaeshyas (capitalized, non-italic and without “Age”) refer to the castes in Indian society.
“Trade and Barter in Ancient Bengal”. Two sections. 1) Given 11 January 1987. Discourse in Bengali. Originally published in Shabda Cayaniká Part 10. 2) Given 22 February 1987, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 11. Published as “Trade and Barter” in the first editions of Prout in a Nutshell Part 12 and Volume 4, December 1987. Published as “Trade and Barter in Ancient Bengal” in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Dynamic Equilibrium and Equipoise”. Given February 1987, Kolkata. Published as “Pramá – 1” in A Few Problems Solved Part 8. Published as “Pramá – 1” in the first editions of Prout in a Nutshell xviii
Part 9 and Volume 3, November 1987. Published as “Dynamic Equilibrium and Equipoise” in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Questions and Answers on Pramá”. Given February 1987, Kolkata. Published as “Pramá – 4” in Pramá. Published as “Pramá – 4” in the first editions of Prout in a Nutshell Part 9 and Volume 3, November 1987. The chapter in this edition is from Prout in a Nutshell.
“Neoethics of Multilateral Salvation”. Given 26 March 1987, Kolkata. Published in A Few Problems Solved Part 8. Published in the first editions of Prout in a Nutshell Part 9 and Volume 3, November 1987. The chapter in this edition is from Prout in a Nutshell.
“Various Forms of Government”. Three sections. 1) Published 4 July 1987, Kolkata. From “Some Condensed Words”, Sarkar’s English Grammar and Composition, 1987. 2) Given 4 July 1987, Kolkata. Discourse in English. 3) Given 8 September 1987, Kolkata. Discourse in Bengali. Original published in Shabda Cayaniká Part 13. Published as “Some Different Forms of Government” in the first editions of Prout in a Nutshell Part 12 and Volume 4, December 1987. The chapter in this edition is from Prout in a Nutshell.
“The Rule of Rationality”. Given 31 August 1987, Kolkata. Discourse in English. Published in A Few Problems Solved Part 8. Published in the first editions of Prout in a Nutshell Part 12, and Volume 4, December 1987. The chapter in this edition is from Prout in a Nutshell.
“Economic Dynamics”. Given 13 September 1987, Kolkata. Discourse in English. Published in A Few Problems Solved Part 9. Published in the first editions of Prout in a Nutshell Part 13, April 1988, and Volume 5, November 1988. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992. xix
“The Theory of Microvita and Its Possible Effects on Human Society”. Two sections. 1) Given 15 September 1987, Kolkata. Discourse in English. 2) Given 18 September 1987, Kolkata. Discourse in English. Published in A Few Problems Solved Part 8. Published in the first editions of Prout in a Nutshell Part 14, July 1988, and Volume 5, November 1988. The chapter in this edition is from Prout in a Nutshell.
“Service Psychology and Group Psychology”. Given 10 December 1987, Kolkata. Discourse in Bengali. Published in A Few Problems Solved Part 8. Published in the first editions of Prout in a Nutshell Part 12 and Volume 4, December 1987. The chapter in this edition is from Prout in a Nutshell.
“Afforestation”. Given 20 December 1987, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 15. Published in the first editions of Prout in a Nutshell Part 15 and Volume 5, November 1988. The chapter in this edition is from Prout in a Nutshell.
“Questions and Answers on Society – 2”. Three sections. 1) Given December 1987; 2) given 25 February 1988, Kolkata; 3) exact dates unknown, but most likely given between the beginning of 1988 and the end of 1989. Discourses in English. The chapter includes all the question and answers on society in “Questions and Answers – 2”, “Questions and Answers – 3” and “Questions and Answers – 4” in the first editions of Prout in a Nutshell Part 12 and Volume 4, December 1987; Part 14, July 1988, and Volume 5 November 1988; and Part 18 and Volume 6, 1991; respectively. The chapter in this edition is from Prout in a Nutshell.
“Questions and Answers on Economics”. Three sections. 1) Given December 1987; 2) given 25 February 1988, Kolkata; 3) exact dates unknown, but most likely given between the beginning of 1988 and the end of 1989. Discourses in English. The chapter includes all the question and answers on economics in “Questions and Answers – 2”, “Questions and Answers – 3” and “Questions and Answers – 4” in xx the first editions of Prout in a Nutshell Part 12 and Volume 4, December 1987; Part 14, July 1988, and Volume 5 November 1988; and Part 18 and Volume 6, 1991; respectively. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Geology and Human Civilization”. Given 28 December 1987, Ananda Nagar. Discourse in English. Published in A Few Problems Solved Part 9. Published in the first editions of Prout in a Nutshell Part 16, January 1990, and Volume 6, October 1991. The chapter in this edition is from Prout in a Nutshell.
“Economic Depressions”. Given 17 January 1988, Kolkata. Discourse in Bengali. Published in Shabda Cayaniká Part 15. Published in the first editions of Prout in a Nutshell Part 15 and Volume 5, November 1988. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Cooperatives”. Given 18 February 1988, Kolkata. Discourse in Bengali and English. Published in the first editions of Prout in a Nutshell Part 14, July 1988, and Volume 5, November 1988. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Integrated Farming”. Given 20 February 1988, Kolkata. Discourse in Bengali and English. Published in Ideal Farming Part 2. Published in the first editions of Prout in a Nutshell Part 16, January 1990, and Volume 6, October 1991. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Leadership”. Two sections. 1) Given 6 March 1988, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 15. 2) Given 27 March 1988, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 16. Published in the xxi first editions of Prout in a Nutshell Part 15 and Volume 5, November 1988. The chapter in this edition is from Prout in a Nutshell.
“The Speciality of the Fifth Fundamental Principle of Prout”. Given 16 March l988, Kolkata. Discourse in English. Published in A Few Problems Solved Part 9. Published in the first editions of Prout in a Nutshell Part 13, April 1988, and Volume 5, November 1988. The chapter in this edition is from Prout in a Nutshell.
“A Short History of Ireland”. Given 22 March 1988, Kolkata. Discourse in English. Published as “The Short History of Ireland” in the first editions of Prout in a Nutshell Part 19 and Volume 7, 1991. The chapter in this edition is from Prout in a Nutshell.
“Religious Dogma”. Two sections. 1) Given 3 April 1988, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 16. 2) Given 13 April 1988, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 16, January 1990, and Volume 6, October 1991. The chapter in this edition is from Prout in a Nutshell.
“Defects of Communism”. Three sections. 1) Given 10 April 1988, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 16. 2) Given 10 July 1988, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 17. 3) Given 14 July 1988, Kolkata. Discourse in English. Published as “Communism” in the first editions of Prout in a Nutshell Part 15 and Volume 5, November 1988. Published as “Defects of Communism” in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Development Programmes”. Given 17 April 1988, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 16. Published as “Developmental Programmes” in the first editions of Prout in a Nutshell Part 15 and Volume 5, November 1988. Published as “Developmental Programmes” in Proutist Economics – xxii
Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Democracy and Group-Governed States”. Given 17 April 1988, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 16. Published in the first editions of Prout in a Nutshell Part 14, July 1988, and Volume 5, November 1988. The chapter in this edition is from Prout in a Nutshell.
“Mass Murder”. Given 1 May 1988, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 16. Published in the first editions of Prout in a Nutshell Part 15 and Volume 5, November 1988. The chapter in this edition is from Prout in a Nutshell.
“Some Important Events in the Early History of Ananda Marga”. Given 3 May 1988, Kolkata. Dictation taken by Ác. Kiîshuk Sarkar.
“Cooperative Production”. Two sections. 1) Given 15 May 1988, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 17. 2) Given 16 May 1988, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 14, July 1988, and Volume 5, November 1988. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Contai Basin Planning”. Given June 1988, Kolkata. Discourse in Bengali. Published in the first editions of Prout in a Nutshell Part 20 and Volume 7, 1991. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Feudalism and the Zamindary System”. Given 13 July 1988, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 15 and Volume 5, November 1988. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
xxiii
“The Existential Value of Ideology”. Given 14 August 1988, Kolkata. Published in the first editions of Prout in a Nutshell Part 15 and Volume 5, November 1988. The chapter in this edition is from Prout in a Nutshell.
“Gorkhaland”. Given 30 August 1988, Kolkata. Published in the first editions of Prout in a Nutshell Part 19 and Volume 7, 1991. The chapter in this edition is from Prout in a Nutshell.
“Jammu and Kashmir”. Given in 1988, Kolkata. Discourse in English. Published as the last section of “Some Aspects of Socio- Economic Planning” in the first editions of Prout in a Nutshell Part 15 and Volume 5, November 1988. The chapter in this edition is from Prout in a Nutshell.
“The Civil Disobedience Movement”. Given 11 September 1988, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 18. Published in the first editions of Prout in a Nutshell Part 16, January 1990, and Volume 6, October 1991. The chapter in this edition is from Prout in a Nutshell.
“Decentralized Economy – 2”. Given 6 November 1988, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 19. Published as “Socio-Economic Decentralization” in the first editions of Prout in a Nutshell Part 16, January 1990, and Volume 6, October 1991. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Three Types of Occupation”. Given 11 November 1988, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 16, January 1990, and Volume 6, October 1991. The chapter in this edition is from Prout in a Nutshell.
“Acquire Proper Force”. Given 12 November 1988, Kolkata. Discourse in English. xxiv
“Three Cardinal Socio-Political Principles”. Given 14 November 1988, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 16, January 1990, and Volume 6, October 1991. The chapter in this edition is from Prout in a Nutshell.
“Teachers and Students”. Given 3 January 1989, Ananda Nagar. Discourse in English. Published in the first editions of Prout in a Nutshell Part 18 and Volume 6, 1991. The chapter in this edition is from Prout in a Nutshell.
“Greater Bengal”. Given 3 January 1989, Ananda Nagar. Published in the first editions of Prout in a Nutshell Part 19 and Volume 7, 1991. The chapter in this edition is from Prout in a Nutshell.
“Some Development Programmes for Bengal”. Given 10 February 1989, Kolkata. Discourse in Bengali. Published as “Some Developmental Programmes for Bengal” in the first editions of Prout in a Nutshell Part 19 and Volume 7, 1991. Published as “Some Developmental Programmes for Bengal” in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Bangladesh”. Given 13 February 1989, Kolkata. Discourse in Bengali. Published in the first editions of Prout in a Nutshell Part 19 and Volume 7, 1991. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“A Scriptological and Linguistic Survey of the World”. Given 20 February 1989, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 17, 1990 and Volume 6, October 1991. The chapter in this edition is from Prout in a Nutshell.
“The Original Inhabitants of Bengal”. Given 21 February 1989, Kolkata. Published in the first editions of Prout in a Nutshell Part 19 and Volume 7, 1991. The chapter in this edition is from Prout in a Nutshell. xxv
“Water Conservation”. Given 25 March 1989, Kolkata. Discourse in English and Bengali. Originally published in Ideal Farming Part 2. Published in the first editions of Prout in a Nutshell Part 17, 1990 and Volume 6, October 1991. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Multi-Purpose Development Schemes”. Given 5 April 1989, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 18 and Volume 6, 1991. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Northeastern India”. Given 20 April 1989, Kolkata. Published in the first editions of Prout in a Nutshell Part 20 and Volume 7, 1991. The chapter in this edition is from Prout in a Nutshell.
“South Bengal”. Given 20 April 1989, Kolkata. Discourse in Bengali. Published in the first editions of Prout in a Nutshell Part 20 and Volume 7, 1991. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Bihar”. Given 21 April 1989, Kolkata. Discourse in Bengali. Published in the first editions of Prout in a Nutshell Part 19 and Volume 7, 1991. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“The Significance of Language”. Given 24 August 1989, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 17, 1990 and Volume 6, October 1991. The chapter in this edition is from Prout in a Nutshell.
“Minimum Requirements and Maximum Amenities”. Given 13 October 1989, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 17, 1990 and Volume 6, October xxvi
1991. Published in Proutist Economics – Discourses on Economic Liberation, 1992. The chapter in this edition is from Proutist Economics, 1992.
“Prout and Neohumanism”. Given 25 October 1989, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 17, 1990 and Volume 6, October 1991. The chapter in this edition is from Prout in a Nutshell.
“Master Units”. Given 10 November 1989, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 19 and Volume 7, 1991. The chapter in this edition is from Prout in a Nutshell.
“Suppression, Repression and Oppression”. Given 13 November 1989, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 19 and Volume 7, 1991. The chapter in this edition is from Prout in a Nutshell.
“The Excellence of God-Centred Philosophy”. Given 15 January 1990, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 18 and Volume 6, 1991. The chapter in this edition is from Prout in a Nutshell.
“The Coming Ice Age”. Given 24 March 1990, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 17, 1990 and Volume 6, October 1991. The chapter in this edition is from Prout in a Nutshell.
“Move with Ever-Accelerating Speed”. Given 25 March 1990, Kolkata. Discourse in Bengali. Published in the first editions of Prout in a Nutshell Part 17, 1990 and Volume 6, October 1991. The chapter in this edition is from Prout in a Nutshell.
“Socio-Economic Life Is a Biological Structure”. Given 20 July 1990, Kolkata. Discourse in English. From “The Human Body Is a xxvii
Biological Machine”, and originally published in Yoga Psychology. The chapter in this edition is from Yoga Psychology.
“Guidelines for Some Faculties of Gurukul”. Two sections. 1) Given 22 September 1990, Kolkata. 2) Given 25 September 1990, Kolkata. Discourses in English. Section two originally published as part of the chapter “Some Excerpts” in the booklet Introduction to Gurukul.
“The Evolution of Indian Languages”. Given 25 September 1990, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 17, 1990 and Volume 6, October 1991. The chapter in this edition is from Prout in a Nutshell.
“Intoxicants”. Given 27 September 1990, Kolkata. Discourse in Bengali. Originally published in Shabda Cayaniká Part 26. Published in the first editions of Prout in a Nutshell Part 21, 1990 and Volume 7, October 1991. The chapter in this edition is from Prout in a Nutshell.
“The Dangers of Communalism”. Given 20 October 1990, Kolkata. Discourse in English. Published in the first editions of Prout in a Nutshell Part 17, 1990 and Volume 6, October 1991. The chapter in this edition is from Prout in a Nutshell.
TRADE AND BARTER IN ANCIENT BENGAL
The meaning of the Sanskrit root verb krii is “exchange”. An exchange may be undertaken through either money or commodities. Suppose I give someone a kilogram of rice and I get two kilograms of vegetables in exchange. This is called a “purchase”. Again, suppose I give someone some cash and in exchange I get a certain amount of vegetables, say spinach. Both these transactions come within the scope of purchases. In ancient Bengal the exchange of commodities through barter was more popular than exchange through money. In a village market near Bolpur in Birbhum district, I once noticed a carpenter who came to sell yokes and ploughs. He returned home with a brass container in exchange for a yoke. In reply to my question, “How much did it cost you?” he said, “I got the container in exchange for my yoke.” The practice of the mutual exchange of commodities in foreign trade is called “barter trade”. In foreign trade those countries that have a large volume of very few commodities to sell but many commodities to buy will find barter trade profitable. Otherwise their reserves of gold bullion may get exhausted very quickly. Barter trade is advantageous for countries such as Indonesia, Bangladesh, Malaysia, Kampuchea [Cambodia] (Kamboja in Sanskrit) and Tibet. Ancient Bengal had a large number of commodities to sell but very few to buy, yet the Bengalee merchants were fond of barter trade. (In ancient Bengal the Gandhabaòic and Suvaròabaòic communities conducted a lot of barter trade, but merchants from other communities also participated in barter trade.) The reason for this preference for barter trade was that Bengal had a highly developed ship industry. The Bengalee 30 PROUT IN A NUTSHELL 4 carpenters and fishermen were very proficient in marine industries. The merchants used to take their commodities overseas in order to sell them. Had they carried on their business with money, they would have had to sail their large ships back empty. But as they were engaged in barter trade, they also returned with commodities. This was one of the main reasons for the popularity of barter trade in Bengal in those days. Regarding the flourishing barter trade of Bengal, it has been said,
Kurauôga badale lavauôga nibo kumkum badale cuyá; Gáchphal badale jáyphal pábo baheóár badale guyá.
[We shall accept cloves in exchange for stag. We will accept paste for pollen. We will accept hot spices in exchange for fruit. We shall accept medicinal fruits in exchange for nuts.]
The poet Mukundaram Chakravorty was a man of Ráóh.1 In those days the people of Ráóh used to send only the surplus commodities overseas for sale and import only those commodities that were necessary for the people of Ráóh, such as cloves, medicinal fruit and betel. Bengalees exported very fine rice (badshábhog, rice fit for consumption by monarchs and used for preparing special rice dishes) from Birbhum, Samantabhum, Senbhum, Mallabhum, Manbhum, etc., in western Ráóh; and muslin from Visnupur. Large quantities of black woollen blankets, fine sal [Shorea robusta Gaertn. f.] furniture, Bengal gram, cotton cloth, sugar, raw sugar, copper, copper goods, mustard oil and chillies were exported from different parts of Bengal to Southeast Asia, Egypt and Europe.
1 He lived in Bengal in medieval times and was from Damunya village in Burdwan district, and he wrote the “Chandimauôgal”. He also wrote the above couplet. –Eds. TRADE AND BARTER IN ANCIENT BENGAL 31
In exchange for these commodities, which required a large amount of space in their ships, Bengalee merchants used to bring back merchandise from overseas countries. In exchange for exports that required very little space, Bengalee merchants used to bring back gold coins. In Bengal, the Sinhalpatan, Tamralipta and Chattagram (Chatigram) ports were very famous for their import and export trade. Dhumghat, Berachampa, Mahisadal, Jiivankhali (Genyokhali-Miirjapur), Nalchiti and Jhalkathi were medium- sized ports, which were also used for import and export. This illustrates that ancient Bengal conducted extensive trade and barter trade.
11 January 1987, Kolkata Shabda Cayaniká Part 10
*****
In very ancient times, that is, in the Rgvedic period, 2 civilization was very backward. In that age there was no such thing as buying and selling in the strict sense of the term. The system of exchange that was in vogue in those days can best be called “barter”. For instance, people used to give some barley to someone (in those days people were not acquainted with wheat or rice). In exchange they would get a container. Again, in exchange for a sieve, someone would get some lentils. (In those days people were not acquainted with cowpea. They were more acquainted with legumes than with Bengal grams.) We can surmise that this system of exchange continued for a long time. Later people began to feel some practical inconvenience, because they were often not able to get the items they badly
2 The Rgvedic period lasted from about 15,000 to 7,000 years ago. –Eds.
32 PROUT IN A NUTSHELL 4 needed and there was no ready market to sell the commodities that people produced. In the circumstances, people felt the need to convert the commodities they wanted to exchange into some kind of standard wealth to be used as required. Thus they began to think of media of exchange. In India, the first medium of exchange used was seashells. These seashells were the first coins. The most ancient root verb for the exchange of commodities was krii, conjugated as kriiòiite. But when seashells were first introduced as the medium of exchange, people felt the need to distinguish this new type of transaction from ordinary barter transactions. So when a transaction would be effected through an exchange of commodities, the root verb krii (with the conjugation kriiòiite) continued to be used. But when a transaction would be effected through the medium of seashells – the system known today in English as “buying” (“to purchase” can mean to get something through barter, but “to buy” can only mean to get something with money) – though the same root verb was used, it was conjugated as kriiòáte. Thus, towards the end of the Vedic Age,3 the root verb krii became ubhayapadii, conjugated in both the above ways. Páòini, 4 the first grammarian in the world, recognized the word ubhayapadii. Later grammarians followed his lead. From the Gupta Age5 onwards, barter trade between different countries continued, but in towns and cities it was greatly reduced, while the buying and selling of commodities with money greatly increased. The use of metal coins began to replace seashells as media in an improved system of exchange. Later still, paper notes were introduced in China.6 Since the
3 The Vedic Age lasted from about 15,000 to 2,200 years ago. –Eds. 4 Páòini lived about 2,500 years ago. –Eds. 5 The Gupta Age lasted from 320 to 550. –Eds. 6 Paper money was first introduced during the Tang dynasty (618-907), mostly in the form of privately issued bills of credit or exchange notes. –Eds. TRADE AND BARTER IN ANCIENT BENGAL 33
Gupta Age, buying and selling has mostly been undertaken through monetary exchange. The Sanskrit word mudrá became “token” in English, meaning “something which is represented by a medium”. The inner meaning of the word “coin” is also token.
22 February 1987, Kolkata Shabda Cayaniká Part 11
DYNAMIC EQUILIBRIUM AND EQUIPOISE
Triguòátmiká srïíimátrká asheïátrikoòa dhárá. That is, “In the primordial phase of creation, the three attributional principles [of the Cosmic Operative Principle] evolve countless geometric figures which all eventually get transformed into triangles of forces (guòatrikoòa).” Whenever there are more than three forces operating, the tendency is invariably to form a stable triangular figure. As long as this guòatrikoòa or guòayantraka is in a balanced state, the sentient is converted into mutative, the mutative into static, and the static into sentient. This process of mutual conversion has been going on endlessly. Due to this homomorphic conversion, the balance of the triangle of forces is maintained. But in this process of constant metamorphosis, a stage comes when, due to the pressure of the static Prakrti [Supreme Operative Principle], the balance of the triangle is lost and the process of creation begins through one of its vertices – there ensures in the flow of creation a lokatrikoòa. Human existence is trifarious: physical, psychic and spiritual. These three aspects give rise to pramátrikoòa or lokatrikoòa in individual entities as well as in the collective body. Now, what is the actual meaning of pramá? The word pramá is derived as the root má prefixed by pra and suffixed by ìa plus ía. The meaning of the root verb má is “to measure”, “to fathom”. So the etymological meaning of pramá is “balance”. In English the two words “equilibrium” and “equipoise” are used in this sense, but there is some practical difference between these two words. “Equilibrium” is used in the sense of balance in physical strength and “equipoise” is used in the DYNAMIC EQUILIBRIUM AND EQUIPOISE 35 sense of balance in weight. Suppose there is a tug-of-war between two parties. If both the parties are equally strong, neither party is able to pull the other party towards itself; that is, there is a physical equilibrium between the two parties. Take another case. Suppose there is a weight of one kilo on one side of a scale and on the other side there is one kilo of brinjal. As there is equality of weight on both sides, the scale is evenly balanced. This balanced state in weight is called “equipoise”. Equilibrium and equipoise are collectively known as pramá. Just as pramá is indispensable in individual life, it is indispensable in collective life. The superiority or excellence of the social structure, culture or civilization of a community of people is derived from the degree of pramá which that community attains in its individual and collective life. It is somewhat strange that although human beings came onto the earth about 1,000,000 years ago and although human civilization started about 15,000 years ago, human beings could not bring about perfect balance or pramá in the three spheres of individual and collective life. And what is even more strange is that they did not even feel the necessity of establishing this pramá in individual and collective life. For instance, though the western world has made some material progress and tried to bring a certain degree of pramá in the physical sphere, in the past no sincere effort was made to establish pramá in the spiritual sphere, nor is such effort being made to do this even today. Of course, it made some effort to bring about pramá in the psychic sphere by bringing about some development. India is the only country in the world where at least some attempt was made to introduce pramá in the spiritual sphere, but it did not reach the state of perfection. Like the West, India also made some attempt to establish pramá in the psychic sphere, but that attempt was not remarkably successful. 36 PROUT IN A NUTSHELL 4
If we analyse the history of different [communities of people of] the world, we notice that despite their tremendous physical, psychic and spiritual potentialities, they did not utilize the opportunity they had to establish pramá in individual and collective life. This was due to their defective ideas and practices and their faulty social and economic systems. They were not able to strengthen human society by developing different branches of knowledge, by evolving culture and civilization, or by bringing about intellectual and spiritual advancement. In the absence of pramá, they could not make the fullest possible contribution to human society by developing different branches of human knowledge, uplifting the standard of culture and civilization, and raising the level of intellect and intuition.
Lack of Pramá in the Physical Sphere
Nature has been bountiful to each and every region of the world, and has endowed us with enormous wealth both on and under the surface of the earth. In fact, different areas of the world are full of agricultural, mineral, aquatic, medicinal and forest resources, yet in many economic regions of the world there is utmost poverty, a low standard of living, and cultural and industrial backwardness. As a result, with the curse of the acute scarcity of food, clothes and accommodation, as well as lack of education facilities, even today in the twentieth century when material science claims to have made rapid progress, millions of people are fighting for their physical survival. Due to the blessings of nature, there is no shortage of physical resources in any economic region. But due to the lack of benevolent propensities, those materials have not been utilized for social and economic development. Consequently the people’s basic physical necessities (food, clothes, accommodation, medical treatment and education) could not be DYNAMIC EQUILIBRIUM AND EQUIPOISE 37 met. Obviously there is a gross lack of pramá in the physical sphere. Let us take the case of Ráóh, the starting point of human civilization.1 Nature has provided the hilly land of Ráóh with enormous resources. In the different strata of old hard rock there are gold, silver, copper, mercury, mica, manganese and many other minerals. There are large deposits of quartz and various types of other valuable minerals in the stratum of hard igneous rock. There is good-quality coal and sand in the strata of ancient alluvial rock and dead stone. Western Ráóh is rich in mineral wealth. The soil of eastern Ráóh, having been formed from the seabed, is comparatively new. There is a great possibility that mineral oil may be extracted from underneath it, especially in those areas that were covered by a sargasso sea in ancient times. Eastern Ráóh is as rich in surface wealth as western Ráóh is in underground wealth. The sort of rich, fertile land we find in Burdwan, Hooghly, Howrah, eastern Midnapur and Kandi subdivision is extremely rare in the world. The reason is that the rivers of Ráóh, such as the Damodar, Ajay, Mayurakshi, Kangsavati, Suvarnarekha, Vakreshwar, Kopai, Shilavati and Hinglo, carried alluvial soil enriched in calcium and other mineral resources to eastern Ráóh and made the surface of the land very rich, as precious as gold. In that fertile land there can be bumper harvests of paddy, wheat, sugar cane, pulses, cotton, mulberry and non-mulberry silk, and many other agricultural products. The laterite soil of Ráóh is so rich in calcium that good-quality apples, pears, oranges, papayas, guavas, grapes, custard-apples and many other fruits can be grown in
1 Although human beings have been living in Ráóh since very ancient times, Ráóhii civilization, as a full-fledged and spiritual civilization, is up to 7,000 years old. The Vedic civilization is the oldest civilization in the world, and is 15,000 years old. See, for example, “Geology and Human Civilization”. Ráóh corresponds to an area approximately equivalent to the western part of West Bengal. –Eds.
38 PROUT IN A NUTSHELL 4 abundance. By introducing various kinds of irrigation systems (small-scale irrigation, lift irrigation, excavation of tanks, etc.), efforts may be made to grow orchards and to cultivate three crops of rice in a year (early autumn, winter and summer). On the basis of the tremendous potentiality for agricultural, numerous agrico-industries and agro-industries could be established in Ráóh, but unfortunately this potentiality has not been tapped so far. The forests of Ráóh are also full of resources. They is an abundance of sal [Shorea robusta Gaertn. f.], piyáshál [Pterocarpus marsupium Roxb.], hizal [Balringtonia acutamguls Gaertn.], palásh [Butea frondosa Koenig-ex Roxb.], ashok [Saraca indica Linn.], kusum [Schleichera trijuga Willd.], jám [Eugenia jambolana Linn., blackberry], jackfruit trees and other trees. So although there are enormous natural resources of various types in Ráóh, its people are undernourished, half-naked, poorly accommodated, illiterate and ridden with disease. Had the economic planning of the country been based on the principle of pramá, the social and economic picture of Ráóh would have been completely different from what it is now. There is another economic region, the adjacent state of Orissa [now Odisha], which is equally rich in natural resources and yet equally poor. The economic potential of Odisha, abundant in tremendous agricultural, mineral and forest resources like Ráóh, is very bright. Along its long coastal belt there is immense potential for starting a large number of farms and factories. There are also tremendous opportunities to develop the iron and steel industry and the shipbuilding industry, to construct a new port, and to generate tidal electricity. Moreover, on the basis of the agricultural resources of Odisha, thousands of agrico-industries and agro-industries can be started. But due to the absence of social and economic planning based on pramá in this region, a large percentage of the population of Odisha is living in abject poverty. DYNAMIC EQUILIBRIUM AND EQUIPOISE 39
Why should we single out only Ráóh and Odisha? Almost all the countries of the world are faced with nearly the same sort of economic crises due to a lack of pramá.
Lack of Pramá in the Psychic Sphere
The human mind has two main functions: thinking and recollecting. The human being is predominantly a mental being. So the greatness and excellence of human beings lies in their thinking capacity, intellectual subtlety and brilliance, and wisdom. In the process of expressing their creative faculties, human beings externalize the colourful and diverse ideas of their psychic world in a variety of ways – on canvas with paints and brushes, in poetry and literature with the strokes of their pens, and in sculpture with the subtle use of hammers and chisels. Their philosophical ideas, their scientific observations and experiments, and the study and analysis of various branches of knowledge come exclusively within the psychic preserve of the human mind, and have been honoured as the golden harvest of the psychic realm. But if there is a lack of pramá in the psychic sphere, many omissional and commissional mistakes and defects are bound to enter into their art, architecture, literature, philosophy and science, and other branches of their knowledge. Dance may lose its rhythm, painting may lack proportion, music may lose the harmony of its melody and rhythm, and in the various branches of literature there may be an overgrowth of the parasitic weeds of immature expressions. Suppose a painter is drawing a picture of a small pond. The pond is full of beautiful, transparent water upon which sits a lotus in full bloom. Suppose the pond occupies a square inch of space whereas the petals of the lotus occupy two square inches of space. In this case the painter has clearly lost the basic sense of proportion and artistic [balance, and has] violated the 40 PROUT IN A NUTSHELL 4 principle of pramá in the creation of his or her art. Naturally, in the absence of pramá, artistic creation cannot be symmetrical or systematic. Let us take the case of poetry. Successful poetry is a balanced blending of idea, language, metre and expressional beauty. But if a poet has only a flair for language and deep ideas and is not skilled in metre and rhythm or cannot introduce subtle beauty into his or her composition, the poetry will suffer from a lack of pramá. Poetry devoid of pramá cannot attain the height of success. Similarly, song is the inner blending of idea, language, melody and rhythm. In the absence of any of the four, pramá will be lost and the song will lose its charm and beauty. It will be nothing but a random composition, a few lines of lifeless words. Philosophy began in the distant past in an effort to understand the mysteries of creation. Various scholars versed in different branches of human knowledge established various schools of philosophy in different ages. Some of these philosophies were idealistic, some were materialistic. What is the purpose of philosophy? The purpose is to discover the unmistakable link between the Creator and the creation. But philosophers, in spite of their sincere efforts, have not yet been able to build a bridge between the relative world and the absolute world. It seems philosophy has lost its way in a labyrinth of metaphysics. The defective conclusions of philosophers have made successive schools of philosophy dogmatic intellectual extravaganza. Regarding these kinds of philosophies, Lord Shiva said, Lokavyámohakáraka. That is, “They are the cause of psychic disease.”
DYNAMIC EQUILIBRIUM AND EQUIPOISE 41
Lack of Pramá in the Spiritual Sphere
The main purpose of spirituality is to discover Parama Shiva [Supreme Consciousness] who is lying quiescent in every human existence, and to establish oneness between the Macrocosm and microcosms, between the Cosmic Being and human beings, between Paramátma [Cosmic Consciousness] and jiivátmá [unit consciousness]. Very often, ignorant of real spirituality and goaded by religious dogma, people undertake long and hazardous journeys to places of pilgrimage, sometimes even selling their earthly possessions, such as houses and cultivable land, to make the trip possible. They hope to become virtuous by taking a holy dip in sacred rivers. Needless to say this not only wastes energy, time and money, but also causes much trouble and brings no spiritual gain. This is a glaring example of lack of pramá in the spiritual sphere.
Pramá Saîvrddhi, Pramá Rddhi and Pramá Siddhi
It has already been said that pramá has tremendous importance in all three spheres of human existence. Physical progress is deeply associated with the psychic and spiritual development of human beings. When the balanced state of material development, having reached a supreme height, maintains proper adjustment with the psychic and spiritual elevation of individuals and the collectivity, it is called pramá saîvrddhi. Similarly, pramá rddhi occurs when the balanced psychic stratum attains the peak of progress and maintains adjustment with the material and spiritual progress of individuals and the collectivity. In this state of pramá rddhi, the ectoplasmic stuff of the mind gets powdered down. It develops not only in mass and volume, but also moves forward towards agryábuddhi 42 PROUT IN A NUTSHELL 4
[pinnacled intellect] while maintaining psychic adjustment, in order to attain sharp penetration. Finally, pramá siddhi is a state in which the mind, having transcended the psycho-spiritual stratum, attains a pinnacled state and absolute equilibrium in spiritual progress, and at the same time maintains an adjustment with the physical and psychic development of individuals and the collectivity.
Lokatrikoòa and the Stages of Derangement, Disruption and Degeneration
Lokatrikoòa or pramátrikoòa of individuals and the collectivity is attained in the physical, psychic and spiritual spheres. In the flow of evolution, lokatrikoòa occurs at the first phase of creation, emanating from the first expression of Parama Puruïa [Supreme Consciousness]. In the first phase there is balance in the lokatrikoòa of individuals, but in subsequent stages, due to the influence of time, place and person and the clash of vrttis [propensities], the balance of lokatrikoòa or pramátrikoòa gets lost. This state of loss of balance in pramátrikoòa or lokatrikoòa is called the stage of derangement. At this stage, if the lost pramá is re- established, well and good. If it is not, the lokatrikoòa begins a downward movement and enters the stage of disruption. If people fail to counteract this downward trend, the lokatrikoòa further descends to the stage of degeneration. Human society today has reached the stage of degeneration and, as a result, is lost in the wilderness of economic bankruptcy, social unrest, cultural degeneration and religious superstition.
DYNAMIC EQUILIBRIUM AND EQUIPOISE 43
Some Solutions
Once the society reaches the state of degeneration, the balance in the lokatrikoòa cannot be immediately restored. Rather society will have to be lifted up step by step from the stage of degeneration to the stage of disruption, and then from the stage of disruption to the stage of derangement; and in the final stage balance in pramátrikoòa or lokatrikoòa will have to be established. Although all three aspects of life – physical, psychic and spiritual – carry equal significance, the physical aspect should be given greater importance in the initial stage. If pramá is lost in the physical sphere, the antisocial elements will have the upper hand in society. They will pollute the entire social environment. Consequently, pramá in the mental and spiritual spheres will be lost, and the mental condition will further degenerate. So the establishment of pramátrikoòa or lokatrikoòa in the physical sphere is the foremost necessity. Now, the question is, what should be done to restore order in lokatrikoòa and pramátrikoòa? First, we must divide each stratum into various substrata. For example, we may divide the physical stratum into the following substrata: agriculture, industry, trade and commerce, medicine, irrigation, physical education, etc. Here it should be mentioned that as far as education is concerned, the science subjects come within the scope of the physical stratum as they are directly concerned with the material world. On the other hand, the humanities (language, literature, history, philosophy, etc.) come within the scope of the psychic stratum. By forming sub-triangles for each substratum, a greater degree of balance can be established. The physical stratum will then have to be gradually elevated from the stage of degeneration to the stage of disruption. Later, after restoring a greater balance in the sub-triangles, the physical stratum will have to be raised from the stage of disruption to the stage of derangement. There will be a perfect balance in 44 PROUT IN A NUTSHELL 4 lokatrikoòa or pramátrikoòa of the physical stratum when all the sub-triangles are in perfect equilibrium. Similarly, there are also many substrata in the psychic stratum, such as physico-psychic, psychic, psycho-spiritual, etc. When the degree of balance within these substrata increases, the psychic stratum will be elevated from the state of degeneration to the state of disruption, and from the state of disruption to the state of derangement; and finally there will be a perfect balance in lokatrikoòa or pramátrikoòa in the psychic stratum. Now, let us come to the question of the spiritual stratum. It, too, may be divided into several substrata, although they will be comparatively few in number. The degree of balance within the substrata will also have to be increased gradually. Thus the spiritual stratum will be raised through the stages of degeneration, disruption and derangement. Balance in the lokatrikoòa of the spiritual stratum will then be established. To restore balance in the lokatrikoòa or pramátrikoòa of the physical stratum, the following four factors should be considered: 1. The physical demand at present and the physical demand in the foreseeable future. 2. The physical supply at present and the physical supply in the foreseeable future. 3. The maximum utilization of land. 4. The Five Fundamental Principles of Prout2 as they apply to the physical stratum. For example, while trying to solve the food problems of any socio-economic unit, the sub-triangle of agriculture will have to be created. A proper irrigation system may have to be introduced, and high-breed varieties of seeds3 may have to be
2 See “The Principles of Prout” in Volume 2. –Eds. 3 I.e., seeds saved from a bumper crop. –Eds.
DYNAMIC EQUILIBRIUM AND EQUIPOISE 45 used. By extensive cultivation of land, using tractors and the necessary fertilizers, three or four crops may be harvested every year. The right crops will have to be selected for the right soil. Agricultural cooperatives and agricultural producers’ cooperatives will have to be started. Farmers’ brigades will have to be formed. Agriculture should be conducted on the basis of the principle of consumption, and not on the principle of profit. There should be proper preservation and distribution of agricultural products. A proper balance in the lokatrikoòa or pramátrikoòa of agriculture will help establish balance in the lokatrikoòa or pramátrikoòa in the physical stratum. In the same way, if there is a perfect balance in the sub- triangles of the substrata, there will also be a balance in the lokatrikoòa or pramátrikoòa in the psychic and spiritual strata. When all the lokatrikoòas or pramátrikoòas of the physical, psychic and spiritual strata collectively form the final lokatrikoòa or pramátrikoòa, its central point will coincide in a perfect balance with the central point of the supreme guòatrikoòa. A perfect state of balance will be established between individuals and the collectivity, and between the collectivity and the Cosmos. This supreme balance in all spheres will bring a perfect state of pramá everywhere. The society will attain pramá samvrddhi in the physical stratum, pramá rddhi in the psychic stratum and pramá siddhi in the spiritual stratum. That will be the stage of all-round welfare, progress and perfection for the entire humanity, for the entire living world.
February 1987, Kolkata “Pramá – 1”, A Few Problems Solved Part 8
QUESTIONS AND ANSWERS ON PRAMÁ
1. Question: Suppose in a particular land there is no shortage of food and other physical necessities of life, but the psychic structure moves within the four walls of a particular ism – there is no scope for free psychic movement. Can there be physical or psychic pramátrikoòa [dynamic equilibrium and equipoise] in that land? Answer: No. Even if nature is bountiful or human dexterity is bountiful in a particular country, there cannot be physical pramátrikoòa if there is want or shortage in neighbouring countries. In India, the Punjab and Haryana are a bit affluent; Orissa [now Odisha], East Uttar Pradesh and Bihar are extremely poor. Side by side light and darkness cannot remain. Naturally, political peace is sure to be disturbed. America is affluent, Mexico is poor. In Africa, countries south of the Sahara are extremely poor; physical pramátrikoòa is not possible in such countries. For physical pramátrikoòa, there must be sufficient food and other physical necessities for the entire world. 2. Question: There are certain psychic diseases which have their origin in the physical sphere – they are physico- psychic diseases. Can there be a radical cure of these diseases if there is no free psychic movement? Answer: There are certain diseases which have their origin in the psychic sphere – they come to the physical level from the psychic level. Microvita1 may create physico-psychic diseases also – diseases starting from the physical level and coming to
1 See “The Theory of Microvita and Its Possible Effects on Human Society”. – Eds. QUESTIONS AND ANSWERS ON PRAMÁ 47 the psychic level. If the psychic self is not properly balanced, a radical cure is not possible. 3. Question: Suppose in a particular country people are very strong moralists – there is no dearth of food and other physical necessities, and there is free psychic movement also – there is no bar in reading a particular book or coming in contact with a particular philosophy. Even in that case, can there be spiritual pramátrikoòa in that country? Answer: For spiritual practice, you are to create a spiritual urge. Therefore you are to create a proper system of education. Education should be imparted in a spiritual and psychic style. When people get proper education, a proper spiritual urge is created, and then they will start sadhana. So we must start primary schools throughout the entire world to create a spiritual urge amongst the little pupils. I am not in favour of starting colleges; I am in favour of starting primary schools. In the entire world we have got one degree college, at Ananda Nagar, and thousands of kindergarten schools. That is why it is desirable in the first phase to start many primary schools instead of colleges. Merely opening high schools and colleges without a proper system of education will not serve the purpose. Rather thousands of kindergarten and primary schools must be started with this new system of education,2 to create a spiritual urge amongst children throughout the entire world. 4(a). Question: Suppose a particular country is very poor. There is no shortage of food, but there are other shortages in the realm of physicality. Can there be psychic or spiritual pramátrikoòa there? Answer: No. As the country suffers from shortages of physical necessities other than food, physical pramátrikoòa is
2 The author called this new system of education “Neohumanist Education”. See Discourses on Neohumanist Education, 1998. –Eds.
48 PROUT IN A NUTSHELL 4 not possible. So the question of psychic or spiritual pramátrikoòa does not arise. 4(b). Question: Then what is that country to do? Should that country attack another affluent country to get its necessities of life? Answer: No. Unless agricultural production is increased, no pramátrikoòa can be established in that country. To attack or think to attack another country to get sufficient necessities will cause political unrest in the region, and will undoubtedly increase economic instability. As a result, no pramátrikoòa can be established. 4(c). Question: Suppose the country is densely populated? How is it to develop? Can the problem be solved through barter trade? Answer: The problem can be solved through commercial transactions or barter trade. Say there is surplus food or hide or leather or jute in one country, and there is another country which is willing to enter into barter trade with that country in order to meet its shortages, won’t the problem be solved? Burma [now Myanmar] has a shortage of leather and hide, and Bangladesh has a surplus of leather and hide, but a shortage of rice; there can be barter trade between them. 5. Question: Suppose in a particular country people suffer from dogma, but there is no shortage of physical necessities, can there be any spiritual pramátrikoòa? Answer: What to speak of spiritual pramátrikoòa, even physical pramátrikoòa is not possible where there is dogma. 6. Question: Suppose there is freedom of thought in a particular country but people’s minds are influenced by innumerable dogmas. What is the remedy? What steps can be taken to remove the dogmas? Answer: All the countries of the world suffer from dogma. Religion means dogma, communism means dogma, capitalism means dogma – all political isms are expressions of dogma. QUESTIONS AND ANSWERS ON PRAMÁ 49
There is no shortage of money in a number of countries of the world – they may be rich, but they are still undeveloped and backward due to the influence of dogma. There physical pramátrikoòa has not been attained. There are certain countries whose dogma does not support money-lending and the taking of interest, but if there is no interest, no rolling of money, no movement of coins, how can there be development? But those very countries also have banking, which is fundamentally against the doctrine of their dogma. There are dogmas in certain other countries, which preach mutual tolerance; if someone slaps you on one side of the face, you must give the other side to be slapped. But those are the same countries which fight against each other. Both great wars, [World War] One and Two, 3 were fought by those very countries. Can there be any physical pramátrikoòa? Not even physical pramátrikoòa is possible where there is dogma. Dogma is rampant in the political sphere also. The dogma of a number of countries does not even recognize the existence of a certain other country [i.e., Taiwan] even though the people of that country were the original settlers and have every right to live there. But that country is a developed country; according to cardinal human principles, should it not get proper recognition by the nations of the world? These are the plays of dogma. Even those countries professing the same religion are fighting amongst themselves – take the case of Iran and Iraq. It is all a fight of dogma. 7. Question: Suppose in a particular country there is a balanced physical pramátrikoòa, balanced psychic pramátrikoòa and balanced spiritual pramátrikoòa, but these three types of pramátrikoòa do not coincide – generally they coincide in the spiritual stratum – in that case how can the
3 World War One: 1914-1918; World War Two: 1939-1945. –Eds.
50 PROUT IN A NUTSHELL 4 good-thinking people fight against the depraving effects of enemy microvita? Answer: If millions of physical pramátrikoòa, psychic pramátrikoòa and spiritual pramátrikoòa do not coincide, there will be a tug-of-war amongst them and finally they will get deranged… they will reach the stage of disruption. Their inner balance will be destroyed. When they coincide, the triangles of forces come in close proximity to guòatrikoòa [a balanced triangle of forces]. If the pramátrikoòa are destroyed, in that case good people will have to take the help of friend microvita. Some microvita are in effect your friends, and some are your enemies. By nature, no microvitum is either a friend or enemy of human beings.
Na kashcit kasyacit mitraîna kashcit kasyacit ripuh; Vyavaháreòa mitráòi jáyante ripavastathá.
[No one is the enemy of anyone by nature. By one’s behaviour a person may become friendly or inimical to others.]
By nature inimical microvita may also become your friends if controlled by good people. Though poison is fatal for humans, it can also be a life-saving drug. Even snake venom is recognized by all as a medicine. 8. Question: In order to encourage the movement of positive microvita and to discourage the movement of negative microvita, should the education system of the entire world and the entire universe be reoriented? What should be the phases, the physico-psychic and the psycho-spiritual approach? Answer: We must develop the physico-psychic aspect of the students through proper physical culture, which will include yoga ásanas [physical postures], proper diet, games and sports, etc. And to develop the psycho-spiritual aspect, we must QUESTIONS AND ANSWERS ON PRAMÁ 51 reorient the entire curriculum of all schools from kindergarten to post-university level according to the Neohumanist philosophy,4 and must incorporate the practices of Aïíáîga Yoga 5 into the curriculum in all grades. This will be the practical approach. And the guiding philosophy, the controlling philosophy, should be: “This universe is ours” – and “we” means humans, animals and plants.
February 1987, Kolkata “Pramá – 4”, Pramá
4 See The Liberation of Intellect: Neohumanism, 1982. –Eds. 5 Aïíáîga Yoga means “eight-limbed yoga”; the eight limbs are: Yama (abstinences), Niyama (observances), ásanas (physical postures), práòáyáma (breath control), pratyáhára (mental withdrawal), dháraòá (inner concentration), dhyána (spiritual meditation) and samádhi (spiritual absorption). –Eds.
NEOETHICS OF MULTILATERAL SALVATION
Until now scientists were under the impression that no structure can come into being without carbonic fundaments; that is, the survival, multiplication and decaying of any structure is not possible without carbonic locus standi. Carbons and non-carbons both get their atomic structure from microvita.1 Microvitum requires space in theory, but not in the realm of physicality. A carbonic framework requires space both in theory and practice. Microvitum is not of carbonic origin. Let us consider the case of the structure of a carbon atom. An atom has a nucleus around which electrons revolve. The weight of an atom is decided by the mass of its nucleus. The difference between two atoms is mainly one of nuclear difference. In this respect the mass of the satellites is of little importance. If the nucleus of an atom is split up, tremendous energy or calories will surely be released. It is true that every protozoic structure is based on carbon atoms. A single microvitum is insufficient to form one carbon atom, but when billions of microvita get solidified, a carbon atom is formed – generally or naturally of heterogeneous nature, and under special circumstances of homogenous nature. Singularity or plurality of atoms constitutes one molecule and many molecules acquire the status of an element, 2 either elements of homogenous nature – hydrogen, carbon, helium, etc. – or elements of heterogeneous nature – hydrogen
1 See “The Theory of Microvita and Its Possible Effects on Human Society”. – Eds. 2 In the Microvita Age, the Periodic Table of the Elements will become the Microvita Table of the Elements. –Eds.
NEOETHICS OF MULTILATERAL SALVATION 53 monoxide, hydrogen peroxide, carbon monoxide, carbon dioxide, etc. An atom may be internally of both homogenous and heterogeneous character and also externally of both homogenous and heterogeneous character. Similar is the case with a molecule. But it is internally more of heterogeneous character and externally more of homogenous wonts. So an atom stands with its unitary glamour according to its internal homogeneity or internal heterogeneity. Hydrogen, sulphur and oxygen collectively form sulphuric acid. When these combine under certain temperatures and in particular barometric conditions and in specified proportions, we get the result. If one of these conditional factors varies, the result will also vary. When there are no carbon atoms, protoplasmic structures cannot be formed. Protoplasmic cells are molecular ones of heterogeneous nature. If the nuclei of protoplasmic cells are split up, they release innumerable times more energy than the nuclear explosion does. Obviously, living bodies, being composed of countless protoplasmic cells, possess huge proportions of energy – something which is beyond ordinary comprehension. Billions of microvita produce a single carbon atom. That is why it cannot be said that everything comes from carbon atoms. Rather the carbon atoms come from microvita. Not only carbon atoms, but all other kinds of atoms are the creation of microvita. Naturally, chemistry, biochemistry and all other associated branches of science will undergo a revolutionary change. A day is sure to come when an omega of mathematics will coincide with an omega of biochemistry. All formulae and theories followed up till now will have to be reformulated, redefined and reclassified. Since an atom does not come within the range of an ordinary microscope or an ordinary telescope, how can microvita, which 54 PROUT IN A NUTSHELL 4 are innumerable times more subtle and smaller than atoms, come within the scope of an ordinary microscope, an ordinary telescope, or ordinary perception in the psychic sphere, or also of inferences? Every structure of carbonic origin in this universe, whether animate or inanimate, has a mind. That is, a mind is associated with every structure, either in manifested form or in dormant form. Where the mind is not expressed, there is no endoplasmic coverage, and where the mind is expressed, endoplasmic coverage shall be there. Wherever there is mind, it must require pabula of both carbonic and non-carbonic nature. When psychic pabulum is of carbonic nature, psychic movement is towards the crude, and if psychic pabulum is of non-carbonic nature, psychic movement is towards subtlety. Non-carbonic psychic pabulum helps in spiritual and supra-psychic motivation. A genuine spiritual aspirant must be very careful in selecting his or her food. Pabula of carbonic nature help in maintaining and nourishing the physical structure, and pabula of non- carbonic nature help in strengthening the psychic structure. An intake of more and more defective carbonic pabula adversely affects the psychic triangle of forces, and thus hinders one’s psycho-spiritual progress. A stage may come when the physical structure becomes almost mindless. The mythological fable of Ahalyá3 may be cited as a case in point. When people get detached from non-carbonic pabula and become increasingly engrossed in carbonic pabula, there are two ill-effects as a consequence. First, the arena of one’s own carbonic pabula will increase and the mind will gradually and steadily drift towards crude matter. Secondly, one’s mind will
3 According to mythology, Ahalyá was seduced by the god Indra, who deceived her by taking the form of her husband. As punishment, her husband turned her into stone. She attained liberation, however, when her stone figure was touched by Ráma. –Eds. NEOETHICS OF MULTILATERAL SALVATION 55 think in terms of devouring other’s carbonic pabula. This is the psychological explanation of imperialism. That is, imperialism has its origin in the psychic and functions in the psychic arena. When expressed externally, it takes various forms, such as capitalism, state capitalism, communism, nationalism, communalism, parochialism, provincialism, socialism, caste imperialism, male chauvinism, lingualism (Once I went to a big village where the people’s language is Bengali, but even in the primary school Hindi was taught there, substituting the mother language. It is a glaring example of lingual imperialism.), etc., which are all the same psychic ailments in various forms and figures. Goaded by this psychic ailment, a superpower forces its own selfish, national interests on other weaker states to establish its suzerainty politically, militarily, etc. An imperialist power wants to dominate and exploit other socio-politico-economic units as an expansion, perpetration and consolidation of its vested interests. A powerful linguistic group suppresses other minority linguistic groups; the so-called upper castes subjugate the so-called lower castes in society and suck their vital juice under so many pleas and disguises; and opportunistic males curtail the rights of women in various ways. In all cases, the same inherent psychological malady of imperialism prevails. Imperialism is anti-human. It runs counter to the spirit of Neohumanism4 and the ethics of human life. It is detrimental to pramá saîvrddhi, pramá rddhi and pramá siddhi5 in human
4 See The Liberation of Intellect: Neohumanism, 1982. –Eds. 5 Pramá saîvrddhi occurs “when the balanced state of material development, having reached a supreme height, maintains proper adjustment with the psychic and spiritual elevation of individuals and the collectivity”; pramá rddhi occurs “when the balanced psychic stratum attains the peak of progress and maintains adjustment with the material and spiritual progress of individuals and the collectivity”; and pramá siddhi is “a state in which the mind, having transcended the psycho-spiritual stratum, attains a pinnacled state and absolute equilibrium in spiritual progress, and at the same time maintains an adjustment with the physical and psychic development 56 PROUT IN A NUTSHELL 4 society. In a word, it thwarts human progress and creates global wars and all sorts of divisive and destructive forces in society. Imperialism is a negative force, a destructive phenomenon, which generates exploitative and unjust conditions in individual and collective life. Such a poisonous radiation of black force attracts negative forces, like negative microvita. Those negative microvita intensify and escalate the demonic activities of imperialism in all aspects of human society – art, literature, education, trade, commerce, industry, agriculture, morality and social relations. They cultivate a psychology based on slavery, inferiority complex, pseudo-culture and psycho-economic exploitation, and in certain cases are the cause of nihilism and cynicism. In order to wipe out imperialism, which is rooted deep in the human psyche, Neoethics based on the following points is indispensable: 1. The Macrocosmic Entity must be accepted as the supreme desideratum in human life. 2. There should be happy adjustment and balanced blending between carbonic and non-carbonic pabula. This is the Neoethics of the present age; a panacea for the present imperialistic social ills and a mesh of psychic disorders. The application of Neoethics will lead to multilateral salvation of human society by removing economic exploitation, political suppression, religious indoctrination, cultural imposition and social subordination. I have already said that if there is a happy adjustment and balanced blending between carbonic and non-carbonic pabula in the human mind and corpor, there will be no imperialism at all. Rather heaven will descend on the dusty earth. of individuals and the collectivity”. See “Dynamic Equilibrium and Equipoise”. – Eds.
NEOETHICS OF MULTILATERAL SALVATION 57
While following the path of Neoethics, human beings will attain enormous progress in the spiritual sphere with greater speed. With the help of non-carbonic pabula, they will sharpen their psychic penetration within inter- and intra-atomic and molecular space. With the help of microvita, they will be able to powder down their ectoplasms and transform them into cognitive faculto-factors. The majority of people today do not know the technique of using microvita. The Universal Entity, sitting in one place, has been using microvita to accelerate the spiritual growth of individuals on different celestial bodies in different ways. Only that Supreme Entity, which is conversant with these techniques and can teach them to individual spiritual aspirants, is the Supreme Guru. He keeps all within his contact, and with the help of microvita elevates all spiritually. Living beings, through their own individual efforts, can achieve only a little progress in the carbonic world, but in the non-carbonic world only the grace of the Supreme Guru can lead them towards the supreme goal. Hence, it has been rightly said, Gurukrpá hi kevalam. [“The Guru’s grace is everything.”] This alone is the supreme truth. This is the be-all and end-all of life.
26 March 1987, Kolkata A Few Problems Solved Part 8
VARIOUS FORMS OF GOVERNMENT
Unitary/Unitarian mean “concerning one”.1 Collective/cumulative mean “concerning more than one/concerning a collection”. Autonomous means “ruling the self”. Autocratic means “ruling as per one’s whims”. Bureaucracy means “ruling as per the whims of government officials”. Oligarchy means “ruling by a small party”. Kingdom means a “state having [a] king as the ruler”. Emperor means a “king ruling over other countries along with his own”. Feudalism means “a system where power and properties [are] in the hands of landlords, earls and barons”. Feudalism may exist both in a republic and a kingdom. Feudal chief/local chieftain mean “a king under a big king”. Democracy means “where a government is elected by people through restricted or general franchise”. Republic means a system “where the head of state is elected by people directly or indirectly”. A democratic country having a democratic head is a republic. A democratic country having a non-democratic head is not a republic. It is either a kingdom (monarchy), or an oligarchy, or a restricted republic. India is both a democracy and a republic; the USA is also a democracy and a republic; but Great Britain is a democracy and a kingdom. Australia is a democracy but not a republic, as it recognizes the British Crown at the helm of affairs. Russia has
1 I.e., in a general sense, though unitary and Unitarian are not synonymous. (Theologically, a Unitarian asserts the unity of God.) –Eds.
VARIOUS FORMS OF GOVERNMENT 59 neither a king nor a hereditary head and there is no people’s democracy, hence it is only a restricted republic.2 Cooperation is of two kinds: coordinated cooperation and subordinated cooperation. A king and another king have an amiable relationship – it is coordinated cooperation. A king and an emperor maintain a relationship – the king maintains subordinated cooperation. His is a subsidiary alliance.
4 July 1987, Kolkata From “Some Condensed Words” Sarkar’s English Grammar and Composition
*****
Totalitarianism is a form of government in which there is one-party rule, which controls everything. Totalitarian means “in totality”. The people have no say. During Stalin’s reign,3 his word was the law in Russia. Fascism is a form of government which is backed by brutal force or the warrior class. Fascism prevailed in Italia during Mussolini’s rule, although the country had a hereditary king as its head. The real power was in the hands of Mussolini.4 Nazism is [also] a form of government which is backed up by brutal force or the warrior class. The difference between
2 The Constitution of the Russian Soviet Federative Socialist Republic was adopted on 12 April 1978. (It was prepared as part of the process of bringing the 15 republican constitutions in line with the Constitution of the Union of Soviet Socialist Republics adopted on 7 October 1977.) It was replaced by the Constitution of the Russian Federation on 12 December 1993. –Eds. 3 Stalin ruled Russia from 1929 to 1953. –Eds. 4 The constitution of the Kingdom of Italy, which existed from 1861 to 1946, was known as the Albertine Statute. It set out the powers of the king, and also made provision for a popularly elected Chamber of Deputies and a Senate whose members were appointed by the king for life. Mussolini was Prime Minister from 1922 to 1943, but from 1925 he ruled as a dictator. –Eds.
60 PROUT IN A NUTSHELL 4
Fascism and Nazism is that when Hitler came to power in Germany there was also an elected advisory council.5 What is the difference between a kingdom and a monarchy? A kingdom is the territory over which a king rules. Monarchy is a system of government. So “kingdom” is a material noun and “monarchy” is an abstract noun. In the kingdom of so and so, monarchy was the form of government that prevailed.
4 July 1987, Kolkata
*****
The word khaòìin means “a collection of numerous parts or sections”, for example, the Balkans. The term “the Balkans” refers to an extended territory consisting of Greece, Romania, Albania, etc.6 Another meaning is “a federal state”, that is, a state consisting of a number of unitary states, for example, the federal state of India. According to the Indian constitution, the federal state of India is a collection of a number of unitary states or provinces under the unified rule of the federal government. 7 It should be borne in mind that the terms
5 While the author considers Fascism and Nazism to be similar forms of government, Italy and Germany had fundamentally different constitutions – Italy was a monarchy and Germany was a republic. Hitler came to power in 1933. The Constitution of the German Reich, generally known as the Weimar constitution, was officially in force from 1919 to 1945, and divided power between an elected president, the Reichstag or elected legislature, and a cabinet. It also established the Reichsrat, comprised of members elected to the state parliaments and appointed by the states. The Reichsrat enabled the states to participate in the drafting of legislation at the national level, and it also had the right to object to laws passed by the Reichstag. Here “the elected advisory council” appears to refer to the Reichsrat. –Eds. 6 It is more or less the same as the region known as Southeastern Europe. –Eds. 7 The Constitution of India, Part 1, 1.1, says: “India… shall be a Union of States.” –Eds.
VARIOUS FORMS OF GOVERNMENT 61
“unitary” and “Unitarian” are not synonymous; and neither term is synonymous with the term “totalitarian”. A written constitution clearly defines the jurisdiction and rights of the federal state and the unitary states in areas such as industry, energy production, irrigation, transportation and communication. These responsibilities are given in part to the federal government and in part to the state government. Excise tax also rests partly with the federal government (on such items as sugar, tobacco, jute, tea and coal) and partly with the unitary provincial governments (on such items as marijuana, hashish, wine, etc.) In India none of the four major cash crops or commodities (jute, tobacco, tea and coal) are controlled by the unitary states. Certain powers used to be vested with the unitary states. Later, by amending the constitution, those powers were vested with the federal government. For example, the jute industry was initially controlled by the state governments but later its control was transferred to the federal government. Similarly, education was initially a state subject. The central government only used to dictate a few policies and priorities and allocate funds, but now education comes within the jurisdiction of both the state and federal governments. 8 Foreign trade and other foreign issues, defence, currency, etc., which were already under the control of the central government, are still retained by the central government. The administration of the police force was originally under state jurisdiction after Indian independence, but now it is controlled by the central government.9
8 In the two examples in this passage, the author appears to be referring to the following two constitutional amendments: 1) Third Amendment, in force since 22 February 1955, which amended the Seventh Schedule to include, among other things, raw jute; and 2) First Amendment, in force since 18 June 1951, which, among other things, added special provision for the advancement of socially and educationally backward classes. –Eds. 9 Here the author appears to be referring to the All-India Services Act, 1951, which created the Indian Administrative Service and the Indian Police Force. –Eds. 62 PROUT IN A NUTSHELL 4
In the world today there are many federal governments, including the USA and Russia. In some federal states the unitary states are also vested with power concerning foreign affairs. They are even entitled to send representatives to the United Nations. Though in theory the unitary states of Russia have been given a lot of power, and even have the right to local self-government and in certain cases the right to secede, in practice they have hardly any power at all. The unitary states of Great Britain – Wales, Scotland and Ulster (Northern Ireland) – have very limited power. Except in a few areas of responsibility, the position of the Indian provincial states is almost identical to that of the municipalities. By putting forward the contention that a state is not able to administer a region properly, the central government can dismiss any state government or ministry on the advice of the governor, as the representative of the president, even though the party which forms the state government holds a majority in the legislative assembly. It is also worth noting that successive amendments to the constitution have not enhanced the powers and privileges of the state governments, rather their power has been progressively curtailed. Of all the federal states throughout the world, some are parliamentary and some are presidential in form. Where there is a parliamentary form of government, power is vested with the parliament or the prime minister. Where there is a presidential form of government, power resides with the president. The president of the USA wields tremendous power, whereas the Indian president has practically no power at all. He or she signs all official papers and documents on the basis of instructions from the prime minister. In India’s presidential elections, the electorate has no right or authority to elect the president directly. However, in certain countries, particularly where there is a presidential form of government, the president VARIOUS FORMS OF GOVERNMENT 63 is elected by the direct vote of the electorate, through a plebiscite. What form should a government administration take? How should federal and state government power be divided? These questions are under constant consideration by different governments of the world. If I were to express my opinion impartially, I would say that as far as the parliamentary form of government is concerned, Great Britain is in the position of champion. No country has surpassed it. As far as the presidential form of government is concerned, the USA is far ahead of Russia. Though the constitution of France conferred a lot of power on the president, its provisions were framed in such a way that the system of government was bound to be somewhat weak. During the tenure of Pétain in France, this weak tendency was exposed.10 So now you understand that the proper Sanskrit term for a federal or federated state is khaòìin ráïíra [ráïíra means “state”]. Another meaning of the term khaòìin is “something which has many branches and aspects”. Take Ananda Marga ideology, for example. Ananda Marga ideology is based on spirituality. Part of its ideology, which is known as Neohumanism,11 maintains equilibrium and equipoise in the psychic stratum. Besides this, even though human life is
10 Here the author appears to be referring to the constitution of the Third Republic, which lasted from 1870 to 1940. In this constitution, which was adopted in 1875, the president could appoint ministers, propose laws and dissolve parliament, but in practice the Third Republic followed a parliamentary system, was dominated by political parties, and the president had very limited real power. After Germany occupied France in 1940, Marshal Pétain was authorized by the National Assembly in the French Constitutional Law to write a new constitution. However, he suspended the 1875 constitution, created an authoritarian regime, and transformed the Third Republic into the French State, in effect making himself a virtual dictator. In reality, however, he was a weakened leader, and collaborated with Hitler’s Germany. –Eds. 11 See The Liberation of Intellect: Neohumanism, 1982. –Eds. 64 PROUT IN A NUTSHELL 4 primarily psychic and spiritual, to exist economico-political necessities, such as food, clothes, shelter, medicine, education, etc., are also necessary. A proper solution to all mundane problems should be found. To solve such problems, a socio- economic theory has been formulated, and its name is Prout.
8 September 1987, Kolkata Shabda Cayaniká Part 13
THE RULE OF RATIONALITY
This solar system is sufficient in its potentiality to maintain, nourish, feed and supply material for existence not only to human beings, but to all its living beings. Due to our folly or undeveloped thinking, we could not give proper solutions to the problems of material existence. Now, our planet is just like a hidden treasure. We have to utilize this hidden treasure for the maintenance and sustenance of all the living beings of this universe. This earth of ours is passing through a critical juncture. The solution is of immediate necessity. It brooks no delay. That is why our Prout is to be propagated throughout this universe, especially on this planet of ours. You should chalk out programmes for its materialization and implementation within a short period. You know, economic life, political life and social life are not everything for living beings and human beings. They have also got a mental world and a spiritual world. For development and progress in the mental and spiritual worlds, our Neohumanistic ideology 1 is to be propagated everywhere. Spiritual life controls all other arenas of human life. The physical body is made of the quinquelemental factors. For this, quinquelemental science is to be applied to cure certain ailments associated with the physical body. To remove physico-psychic ailments, bio-science is to be developed utilizing the new theory of microvita.2 Microvita may function as positive or negative physico-microvita. Spiritual microvita should also be utilized. Microvita theory should be properly utilized.
1 See The Liberation of Intellect: Neohumanism, 1982. –Eds. 2 See “The Theory of Microvita and Its Possible Effects on Human Society”. – Eds.
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There is also cultural life. There are certain common and natural tendencies in human life. Those tendencies are of either a degenerating or an exalting nature, that is, they are either of a depraving or an elevating nature. We should encourage the elevating tendencies and discourage the depraving tendencies. In certain portions of this world, depraving tendencies, such as pornography, exist. Protesting will not stop or check these things unless we also do something positive to check them. If we do something positive, this will create a new stir in the human mind. Pornography and other depraving tendencies will be completely discouraged and checked. That will be our course of action. We have to create new literature, new books, new music, new songs – we have to create a cultural stir. These are our immediate duties. We have to chalk out a programme and act accordingly. Innocent human beings are at the mercy of devouring demons. The animals are also at the mercy of human demons. Even the plants are at the mercy of human demons. These demons destroy forests without creating new ones. They create new deserts. There is folly in their thinking as well as their economics. 300 years ago there was no desert in South America. 150 years ago there was no desert in India.3 Innocent human beings are at the mercy of human demons. We have to solve this problem. We must solve this problem through Prout, Neohumanism, microvita, art, literature, songs, music and spiritual sadhana. These are the panacea to solve all these problems.
3 Here the author is referring to the deserts created by human demons destroying forests. In South America, desertification caused by deforestation is taking place in many countries, including Ecuador, Argentina, Paraguay, Brazil, Bolivia, Chile, Colombia and Peru. In India, it is evident in a number of states, particularly Rajasthan, Gujarat, Haryana, Jammu and Kashmir, Himachal Pradesh, Bihar, Jharkhand and West Bengal. See also “Afforestation”. –Eds.
THE RULE OF RATIONALITY 67
There may be a shortage of petroleum [in the future], but elements for creating petroleum are available in the world. So synthetic petroleum can be produced. We will be able to do this. What we want is the rule of rationality. Human society is one and indivisible. Apparently there is heterogeneity, but in essence there is homogeneity. For instance, in the Middle East there are Muslims, Jews, Christians, Semites and Blacks. But they all belong to the same supreme race – they are all the progeny of the Supreme Progenitor. This is what the spiritual philosophy of Ananda Marga says. Only due to dogmas, people think in terms of heterogeneity. There is only one ideology in the world, and it is not only all-embracing but also all- pervading. Both the problems and their solutions have been pointed out. Now, it is our bounden duty to carry this message to all nooks and corners of this world. The wind is blowing in our favour. We should carry the message to each and every particle of marrow of this living world.
31 August 1987, Kolkata A Few Problems Solved Part 8
ECONOMIC DYNAMICS
Each and every movement in this universe is systaltic. Nothing ever moves in a straight line. Due to this systaltic motion, internal clash and cohesion take place. The ups and downs of socio-economic life in different phases of the social order are sure to take place due to this systaltic principle. When the period of pause is long, society goes through a phase of extended staticity, and it may lose all its dynamic movement or even cease to exist. If there is lack of dynamic force in the phase of pause, then the stage of dynamicity may not come in the subsequent phase. The downfall of both capitalism and communism is inevitable due to their inherent staticity. Both capitalism and communism are on the verge of extinction from this world.1 The external and internal spheres of capitalism have ordinary acceleration, but there is a contradiction between its internal and external spheres. The contradictions in capitalism are due to the self-centred, profit-motivated psychology and the accumulation of wealth for the benefit of a few rather than for the welfare of all. Hence capitalism is not congenial to the integrated growth of human progress. A day is therefore sure to come when capitalism will burst like a fire-cracker. Marxism, too, is a transitory phenomenon. In the external sphere of Marxism there is only ordinary acceleration, and in the internal sphere there is staticity. The result is negative dynamicity. That is why Marxism will never be a success either. Marxism is just like a comet on a parabolic path – it is not of hyperbolic order. Marxism can only bring society to an
1 Communism collapsed in Central and Eastern Europe in 1989 and 1990 and in Russia in 1991. –Eds.
ECONOMIC DYNAMICS 69 omni-static state; that is, the state of nihilism or cynicism – a sort of negation.
Economic Depressions – the Result of Staticity
In the economic sphere depressions are inevitable in both capitalist and communist countries due to this very inherent, intensive and innate staticity. Economic depressions are actually the net result of suppression, repression and oppression – that is, exploitation. 2 When exploitation reaches the culminating point, the mobility and the speed of the society become virtually nil. In such a stage, that is, in this culminating point, a natural explosion takes place. In the case of the material world the explosion is of a material nature, and in the psychic sphere the explosion is of a psychic order, and so on. Depressions may happen in any of the four ages: the Shúdra, Kïatriya, Vipra or Vaeshya Ages. Depressions may also take place in the cultural life of society due to suppression, repression and oppression. As a result, every aspect of cultural life becomes perverted and degenerates. This is why we get perverted literature, music, dance, art, architecture, etc. In both social and economic life this depression becomes unbearable for one and all. Such a depression took place between 1929 and 1931.3 During this depression in Bengal, five kilos of brinjal were sold for one paisa and forty kilos were sold for eight paise in the Burdwan market, but there was no one to purchase these items. There were also big curtailments in salaries, and people had to accept salary cuts of 10% or more.
2 See also “Suppression, Repression and Oppression”. –Eds. 3 The Great Depression adversely affected nearly all the countries in the world, and in some countries lasted until the end of the 1930s. –Eds.
70 PROUT IN A NUTSHELL 4
Today also the stage has almost come for such a severe reaction. The explosion will come in [not many] years. The difference between the previous depression and the future depression will be that in the previous one there was little inflation, but the future depression will be associated with inflation. Hence it will be more detrimental to the integrated development of human society. This depression will occur in the industrial subsection of the commercial economy. It will have widespread and devastating consequences for humanity. An endeavour should be made to shorten the span of this economic depression. Before the final culminating point comes, it is possible to avert the disaster and accelerate the speed of social movement. We can do so by creating a socio- economic and cultural impact on the entire social structure through Prout. As the world is passing through a most critical phase, we should be more active and create an impact. If the positive impact we create coincides with the explosion, the effect will be excellent. It must be borne in mind that both inflation and depression result from the ailment of staticity. If the production in a country is abundant and the gold bullion reserves are in proportion to the country’s economic position, there is no possibility of inflation. However, if the circulation of the capital decreases as a result of staticity and the quantum of production also goes down, then inflation is bound to take place. If a country has a constant deficit in foreign trade, in that case also there is the possibility of inflation. In addition, if foreign trade is not conducted according to the barter system and the country has to import foodstuffs and export raw materials, inflation will certainly occur. On the other hand, if there is sufficient production and adequate supply, but suddenly the quantum of demand falls, ECONOMIC DYNAMICS 71 then the value of money suddenly increases for the buyer. This is called “negative inflation” or “deflation”.
The Causes of Depressions
There are two main causes for economic depressions: first, the concentration of wealth, and secondly, blockages in the rolling of money. If capital is concentrated in the hands of a few individuals or the state, most people will be exploited by a handful of exploiters. As a result of this process of severe exploitation, a serious explosion takes place. This explosion is known as a depression in the economic world. The concentration of wealth, and particularly the concentration of the value of wealth, is the fundamental cause of a depression. Secondly, a depression may occur when money that is in the possession of individual or state capitalists stops rolling. Money remains inert or unutilized because those capitalists think that if the money is allowed to roll freely then their profits will decrease, even though it will bring relief to the common people. The very psychology of capitalists is to make profit from the rolling of money. When they discover that the investment of money does not bring profit up to their expectations, then they stop rolling money. This keeps money immobile or inert; consequently there is no investment, no production, no income and hence no purchasing power. The situation becomes so dangerous that there are few buyers to buy commodities.4 If there is surplus labour and deficit production, the effect of depression is more acute. Bihar, Andhra Pradesh, especially the Telangana region, and Orissa [now Odisha] are surplus labour areas, so during a depression these areas could face indiscriminate closure of business houses and lay-offs. When
4 See also “Keep Money Circulating” in Volume 3. –Eds. 72 PROUT IN A NUTSHELL 4 wages fall, the people in surplus labour areas who used to go to deficit labour areas for employment will be subjected to more hardships. This will aggravate the unemployment problem in surplus labour areas. In such situations, restricting the transfer of food among different socio-economic units could lead to an acute scarcity of food in the deficit production areas, and therefore a cordon system should not be introduced. Countries and regions with surplus production and deficit labour usually suffer less hardship during a depression.
The Effect of Economic Depressions
An economic depression in capitalist countries will not spare communist or so-called socialist countries, India and the Middle East. India exports many raw materials to industrially developed countries and their satellites. India also purchases raw materials, such as raw cotton, from other countries, although in the past it used to export such materials. Therefore, to the extent to which India is dependent on other countries for its exports or imports, it will be affected. India also has immense loans, and these loans will put a strain on the Indian economy during the depression. The fire sparks of depression will not spare India. If the financial or monetary trade – or say the trade that affects bullion – is lessened, and barter trade is increased, then the effect of a depression on India will not be much. Therefore India should try to increase its range of barter trade. Bangladesh exports manufactured goods, raw jute and hide, and imports foodstuffs and almost all other articles. If Bangladesh wants to avoid a depression, it will have no alternative but to increase its barter trade. In time, the Arab countries – those selling oil – will be the most affected. Even the communist countries will not be spared from the onslaught of a depression. These countries have not ECONOMIC DYNAMICS 73 been able to solve their food problems. Although they have huge buffer stocks, they depend on Canada, the USA and Australia for wheat. If these dollar-based countries suffer from a depression, the communist countries will certainly be affected by a depression, although not much. Depression is not a natural phenomenon. Pause is a natural phenomenon. In a Proutistic structure pause may occur but depression will not occur. To save society from depression, the approach of Prout is to increase purchasing power by increasing production, reduce disparities in the value of wealth, and increase the circulation of money, that is, by keeping money rolling. Empty slogans will not do. Attention will have to be given to increasing the level of production. In capitalist and communist countries, the mode of production is defective. In capitalist countries, labour does not work in the interest of the management and management does not allow the rolling of money due to the concentration of wealth. In communist countries, labour does not feel one with the job and that is why there is sluggish production. The cooperative model of Prout is free from both sets of defects. Prout is well-adjusted with human ideals and sentiments. Other socio-economic systems are ultravires to human existence and all-round elevation.
Financial Investment and Inflation
In capitalist economies, production is for the profit of the capitalist and the profit goes to individuals, groups and the state exchequer. In socialist economies or so-called communism, the profit goes to the state exchequer and a microscopic fraction of the profit goes to the actual producers. In both cases capitalism exists, and whenever fresh financial investment is required, inflation takes place. 74 PROUT IN A NUTSHELL 4
In a Proutistic economy, production will be solely for consumption. As there will not be any profit motive, there cannot be any fresh inflation, and the existing inflation will gradually die out. In Proutistic production or consumption, in the first phase the money value remains constant and full- fledged purchasing capacity will be guaranteed to the people. In the second phase, when production increases in the revised economic order, money will get back its natural market value. Finally, after consumption, money will get back its actual value. Inflation will be checked and purchasing capacity and the minimum requirements of life will be guaranteed to the people. The second phase will continue for ten to fifteen years. After the expiry of this period, that is, in the third phase, minimum requirements of life will increase and people will acquire more purchasing power. This power will increase at an accelerating rate. The printing and issuing of monetary notes having no bullion value must stop immediately, and new notes having bullion value should be issued in new colours and shapes. No monetary notes should be issued by the government from then on without a clear assurance that it is prepared to pay the requisite amount of money in gold coins. This can only be implemented by a Proutistic government.
Production Inflation
The problem of production inflation cannot be ignored either. Production inflation may occur in two ways. First, owing to the application of scientific methods, the production of certain commodities may increase in excess of the demand or need in particular socio-economic regions. Then it becomes a problem how such excess production or overproduction can be marketed or consumed. Secondly, it may also happen that all of a sudden ECONOMIC DYNAMICS 75 under certain circumstances the production of commodities increases, then it becomes difficult to find a market for such production. Now, a question arises whether or not such production will increase purchasing power as well as elevate the standard of it. In general circumstances such production is not a big problem, not a chronic problem, but if no measure is taken to find a market for such overproduction, then it may take the form of an acute problem. This problem can be tackled by taking three measures. First, there should be a free trade system so that overproduction can be consumed by other countries or other economic units. In India, excepting the Punjab and Haryana, there is underproduction of milk. In other states, common people cannot get a sufficient amount of milk. But there are many countries, such as certain European countries, where there is overproduction of milk. In England, Germany and Sweden, the authorities even give orders or encourage the public to kill cows. If, in these circumstances, free trade is allowed among different countries, the countries having overproduction or underproduction can make respective adjustments among themselves so that the overproduction of commodities may be consumed by under producing countries. In that case the concerned countries will be benefited. Here free trade means that there should not be any imposition of export or import duties, and thus the prices of these commodities will benefit the consumers when they reach the market for actual consumption. Secondly, there should be proper arrangement everywhere for the preservation of products which are in excess production. In Malda in Bengal, there may be overproduction of mangoes, which are perishable commodities. As there is no system of preservation, the ordinary mango growers will have to sell their mangoes at throw-away prices. But if they could sell the same 76 PROUT IN A NUTSHELL 4 products four months later, they would get remunerative prices. Moreover, if processing factories are established, they can then produce dried mango, mango candy, mango juice, sauce, jam, etc., which can be preserved for a longer time. There are many countries in Europe or other parts of the world where there is no mango production. If a system of preservation were available, then mangoes could be easily sold in those European countries, and the mango growers could earn a good amount of money. In many places in India, abundant vegetables are produced in the winter season; for example, in Nadia district, at Ranaghat, Nagi, Bago, etc. In European countries at the same time, there cannot be any vegetable production due to the excessive cold. If vegetable-processing factories could be installed in those places, then perishable vegetable products could be easily preserved by such processes as canning, and exported to other countries. From Kolkata it takes a maximum of twenty days for a ship to reach Europe, so preservation arrangements could be made for that period. Similar arrangements could be made for betel leaf. If this were done, then the poor growers at Tomluk, Mecheda, Bagnan, etc., would be able to live a well-to-do life. Thirdly, new diversified styles of consumption should be invented. That is, consumption should be of a progressive nature and the style of consumption should be diversified. For example, there is only limited utilization of linseed at the moment in India. If the oil extracted from the linseed is deodorized, then it can be widely used as an edible oil. Also, linen thread can be manufactured from linseed plants, which generally go to waste. Okra is abundantly produced in India, but it is only used as a vegetable. Oil can be extracted from okra seeds, and this can be processed and marketed as edible oil. Also fine thread can be manufactured from the okra plant, and good-quality clothes can be prepared from that thread. ECONOMIC DYNAMICS 77
In Bangladesh and West Bengal, there is overproduction of jute, which is an acute problem today. This problem can be easily tackled by diversifying the methods of jute consumption. For example, we can get fine thread from raw jute to produce good-quality clothes. In the existing world structure, geo-sentiment is an obstacle to the implementation of free trade. Neither the capitalist countries nor the communist countries like the free trade system because it is detrimental to their respective self- interests. But there are some free trade zones in the world which are very bright examples of the success of this sort of system. Singapore is one such example. There was a good proposal to declare Calcutta [now Kolkata] a free trade zone, but it was not implemented for many reasons, including the failure of the concerned leaders. Bengal could have been greatly benefited by such a system. In a revised economic structure – that is, Prout – there must not be any import or export duties on consumable commodities. If this is done, then this earth will be converted into a golden earth. The commune system suffers from the acute problem of chronic shortages of food products, so the communist countries always import food products from capitalist countries, in spite of all sorts of hue and cry raised by them regarding their isms. Therefore they oppose the free trade system. In case there is overproduction of non-perishable goods or raw materials, these raw materials must not be allowed to be exported to other countries. Instead, raw materials must be immediately converted into manufactured goods at the place where they are available. For example, Orissa, the western portion of Ráóh, certain portions of Madhya Pradesh, and certain portions of southern Bihar and Telangana are rich in different kinds of raw materials. These economically- undeveloped places can be easily converted into advanced 78 PROUT IN A NUTSHELL 4 areas, like the Rhine region of Germany. Poverty-stricken people will live an affluent life if factories in these areas convert raw materials into manufactured goods. The export of raw materials is a sign of an unhealthy economy in a country. If overproduction is caused due to the scientific application of improved methods in industry and agriculture, such as good manuring, then consumption may be adjusted through different methods as suggested above. This will also increase the purchasing power of the people. In such a stage the bountifulness of nature will ultimately prove to be a boon for the common people. Hence in a Proutistic structure production inflation would not be regarded as a problem.
The Panacea
Prout is the panacea for the integrated progress of human society. It aims to bring about equilibrium and equipoise in all aspects of socio-economic life through totally restructuring economics. Without Prout, socio-economic emancipation will remain a utopian dream. Only Prout can save the world from depression. Furthermore, only Prout is free from the inherent and exherent staticity. In capitalism there is exherent and inherent staticity. In communism there is extensive and intensive innate staticity. People suffer from the ailments of staticity. These ailments will destroy all forms of isms in the very near future. Wise people should utilize this moment. We are near the last stage of the Vaeshya Age. If an impact is created, it will help the suffering humanity. It is the most opportune moment for creating an all-round revolution. This is a new sub-theory under Proutistic theory and may be called gati vijiôána – the science of dynamics in Prout.
13 September 1987, Kolkata
THE THEORY OF MICROVITA AND ITS POSSIBLE EFFECTS ON HUMAN SOCIETY
Microvitum is the inner secret of life, the inner secret of vital progress in the three fields of physicality, psyche and spirituality. This theory of microvita must not be neglected or ignored. You must properly propagate and establish the theory, denomination and emanation of microvita. Many chemical formulae are to be changed, many structures in the entire universe are to undergo metamorphosis. The entire world is eagerly waiting for you to bring an all-round metamorphosis. The question is why are chemical formulae to undergo metamorphosis. Just now I told you that the application of microvita in the practical field will bring about radical changes in various chemical formulae. Now, the question is, what sort of change or metamorphosis will take place? I would say in reply that up till now the concept of physical science was that carbon atoms are indispensable for the origin of life. After people are acquainted with the theory of microvita, they will no longer subscribe to old concepts. People will be introduced to higher and subtler formulae than the present ones regarding the internal structure of objects. Let me explain this matter more elaborately. Take, for instance, the case of green vitriol. Up till now the recognized formula for green vitriol (ferrous sulphate) is FeSO4 7H2O. But after a chemist is acquainted with the theory of microvita, he or she will no longer use this formula. He or she will prefer to use the new formula – say FeSO4 7H2O (Group A MV 20 million). Take another case, say copper sulphate (blue vitriol). The present chemical formula is CuSO4 5H2O, but after the 80 PROUT IN A NUTSHELL 4 theory of microvita is well established, a chemist will use the new formula – CuSO4 5H2O (Group B MV 20 million). This means the chemical formulae regarding the inner structure of objects is undergoing a tremendous change. Of course, it is true that the size of formulae will be bigger than what they are today. It is also true that the denomination of the object and its internal qualities will not be changed. There will only be a change in the case of the chemical formulae. A scientist in the Microvita Age will refuse to accept the carbon atom as the rudimental factor for the emergence of life. To him or her, a carbon atom is nothing but billions of microvita getting solidified. All microvita are not of the same type. There are qualitative differences amongst different varieties of microvita. According to the modern biologist, protoplasmic cells are made of carbon atoms, but in the Microvita Age the biologist will say that the protoplasmic cells are not made of carbon atoms, rather they are the collective solidified form of innumerable microvita. By controlling the microvita of protoplasmic cells, big changes can be effected within the human body. Ordinary people can be made extraordinary. Their mental qualities and capabilities can be enlarged by supplying microvita in sufficient quantity. That is to say, the theory of microvita has immense potentialities in introducing numerous changes in human society. By changing microvita, ectoplasmic changes will come which in turn will bring about endoplasmic change, and thus the mind will be able to control the organism, the physical body, in a better way. Consequently there will be remarkable changes in the overall personalities of human beings. These changes will take place in the internal sphere as much as in the external structure. The personalities of human beings will not be the same as they are now. Due to changes in the nerve cells, a change in the ectoplasmic cells also occurs, and as a result the effulgence of the body changes. In the age of microvita, the appearance of MICROVITA AND ITS EFFECTS ON SOCIETY 81 the physical body will change. Human beings will become more psychic than physical, and in the next phase they will become more spiritual than psychic.
15 September 1987, Kolkata A Few Problems Solved Part 8
*****
How will the chemical formulae undergo changes due to research on microvita? As a result of intensive research on microvita, there will be many significant changes in the chemical formulae of various objects. During scientific experiments in chemical laboratories, you have surely noticed that the results of chemical reactions are not always the same in spite of the temperature, atmospheric pressure and other conditions remaining the same. This is due to the difference in the number and denomination of the microvita present in the samples. Suppose there are two samples of calcium phosphate (CaPO2). Chemically, both the samples contain the same amount of oxygen, yet the number of microvita present in the oxygen of sample A may be 10 million more than that of sample B. Obviously, in chemical reactions the results will vary. Whatever may be the external chemical structure, the internal structure will be greatly changed due to an increase or decrease in the number of microvita. A little intensive research will make the situation clearer. For instance, take the case of calcium sulphate. Suppose there are two samples of calcium sulphate. The formula in both cases is the same, that is, CaSO4. Suppose sample A has 20 million more microvita than sample B. In that case, the new formula for sample A will be written as CaSO4 (Group A MV 20 million). In the changed circumstances, the size of the chemical formulae will be bigger than it is at present, and accordingly, 82 PROUT IN A NUTSHELL 4 they will give much more information. In the case of sodium carbonate (Na2CO3) and sodium bicarbonate (NaHCO3), this is more applicable. Any change in the external structure will automatically introduce qualitative changes in the objects. For instance, when hydrogen monoxide (H2O) is changed into hydrogen peroxide (H2O2), there is a change in the external structure and a corresponding qualitative change. Will microvita research affect the commercial transactions on this earth? If not, why not? Intensive research on microvita will surely bring about radical changes in the realm of commercial transactions. Suppose a certain country is making a huge profit by selling sodium nitrite. Now, if the denomination and the number of microvita present in the oxygen of sodium nitrite is decreased or increased in the sodium nitrite factory of another country, then the buyers may not like to buy sodium nitrite supplied by the former country. Naturally there will be a change in the pattern of international commercial transactions as a result of the production of commodities with the increase or decrease in the number of microvita. Again, take the case of jute. The quality of jute in the different districts of Bengal varies, although the jute seeds are the same everywhere. In Bengal, all are aware of the fact that there is a clear difference in the quality of jute in the districts of Mymensingh, Jalpaiguri and Murshidabad. The cause is the same in this case also – the varying number of microvita. Take another case, the case of potato. Even after the use of the same chemical fertilizer, the rate of production and the taste of potatoes in all cases are not uniform. Perhaps many persons are not aware of the cause of the difference in the rate of production and the taste of potatoes from one place to another. The cause lies in the number and denomination of microvita. The difference in the number of microvita in the oxygen accounts for this difference. MICROVITA AND ITS EFFECTS ON SOCIETY 83
By the way, it may be mentioned that the oxygen present in sodium nitrite acts as a fertilizer in soil. Sodium nitrite in colloquial Bengali is called shorá. In Bihar, the Sone River is bigger than the Falgu River. In both rivers there are good deposits of sodium nitrite. But the sodium nitrite in the Falgu River is more productive than that of the Sone River. That is why the soil of Mokamatal, which is inundated by the floodwaters of the river Falgu, yields a richer harvest than the fields flooded by the Sone River. Chile in South America is the largest supplier of sodium nitrite in the world market. In India there is a constant shortage of tin and copper. By bringing changes in the inner physical structure of objects with the application of microvita, necessary elements can be created. In the same manner petroleum can be artificially synthesized with the help of microvita. This sort of change takes place with the change in the internal structure of objects. There is greater scope for change in metals than in non-metals. Newer varieties of explosives will be created in the future. In fact, there will be radical changes in the field of pyrotechnology. How will the theory of microvita affect pharmaco-chemistry and biotechnology? There will be revolutionary changes in the fields of pharmaco-chemistry and biotechnology. A particular object has its particular medicinal value. Take, for instance, the case of copper sulphate. It contains copper, sulphur and oxygen. Any variation in atomic proportion brings changes in the quality and effectiveness of medicines. Changes in the number of microvita bring qualitative change. Intensive pharmaco-chemistry research will reveal the amount of microvita required to produce particular kinds of medical effects, and accordingly a scientist will be able to evolve accurate and effective formulae for various medicines. Naturally the old and outdated formulae will be discarded. Hence pharmaco-chemistry is sure to be affected. 84 PROUT IN A NUTSHELL 4
It is often found that the same medicine produced by different companies has varying effectiveness. The medicine produced by one company is found to be more effective than the one produced by another company. Here also variations in the number and classification of microvita account for such differences. Similarly, microvita theory will influence pyrotechnology. It is noticeable that fire-crackers manufactured by one company produce more or less sound than those of another company. The greater the internal movement, the higher the frequency, and as a result the explosive potential is intensified, producing greater sound. The mobility of microvita influences the internal movement. Consequently there will be greater changes in the control and production of highly powerful bombs. And as this is concerned with speed, the very nature and mode of the speed of rockets will be affected. Now, a question arises. How does the theory of microvita affect biochemistry? The internal protoplasmic formulae will change. Nuclei can also be affected by microvita, and protoplasm will be affected by bringing changes in the nucleus with the help of microvita. The displacement of the nucleus can be brought about with the help of microvita, which will bring a qualitative change in the internal structure. Internally the hormones will be affected, and thus externally the corporeal structure will also be affected. The longevity of all forms of protoplasms is twenty-one days. Changes will also occur in this regard. A change in the very appearance of human beings is also sure to come. As a result of the inter-transmutation of microvita, positive and negative, can a mango be changed into an egg? Yes. If change is brought in the nuclear mass of the protoplasmic cell of a mango by properly harnessing the quantitative value of its microvita, this change can be brought into effect. MICROVITA AND ITS EFFECTS ON SOCIETY 85
Can a caterpillar be converted into casein under normal temperature if the theory of microvita is properly explored? It can be done as per the process stated above by changing the pressure. In that case there can be a change in the atmospheric pressure without changing the temperature. There will be a change in calorie, but that does not mean that there will be a change in the temperature.
18 September 1987, Kolkata A Few Problems Solved Part 8
SERVICE PSYCHOLOGY AND GROUP PSYCHOLOGY
Human society is one and indivisible. But today, due to superstition, dogma, narrow-mindedness, separateness and various types of isms, it is splitting into numerous factions. If, in such a situation, we are to try to build a genuinely human society, it will be necessary to adopt the path of synthesis, which has as its foundation the psychology of service and welfare. In an attempt to build an ideal society, some people rightly adopt the path of synthesis, and some people wrongly adopt the path of analysis, either unknowingly or due to selfish motives. It is, however, important to point out that while the path of analysis may serve one’s personal interests and may even temporarily serve the group interest, it cannot be permanently conducive to human welfare on all levels. It should be clearly understood that the path of synthesis is absolutely essential for the all-round welfare of human society.
Two Paths
Let us examine what synthesis and analysis mean. The inner meaning of the word “synthesis” lies in the establishment of unity in diversity on the basis of a universal ideology – the unification of many diverse parts into a homogeneous whole. On the other hand, the effort to split the indivisible whole into many components is the path of analysis. Sociologists are well aware of the fact that there are superficial differences among human beings due to environmental, physiological, geographical and personal (depending on one’s saîskáras [reactive momenta]) SERVICE AND GROUP PSYCHOLOGY 87 differences. I say “superficial differences” because these differences are based on relative factors, whereas in essence human society is one and indivisible. Now, if someone takes advantage of these superficial differences and wants to divide the otherwise indivisible human society, it may be said that such a person has adopted the path of analysis. This sort of psychology is anti-human. Human welfare can never be achieved by this path. Let us take an example. Suppose a certain man called Ram Babu has two sons: Jadu and Madhu. Suppose that due to environmental, personal or other reasons one brother is educated and the other is not. Leaving aside the issue of education, there is a common bond between them – they are the sons of the same father. If a person takes advantage of the superficial differences arising from environmental factors and tries to create a rift between the two, it means that he or she has adopted the path of analysis. But if one ignores these superficial differences and sees them only as the sons of Ram Babu, that will be the path of synthesis. The analytical approach, which tends to divide one into many, can never lead to lasting or permanent welfare, because the path of analysis ultimately creates separatist tendencies. These, in turn, cause the destruction and annihilation of a homogeneous unit. So those who want to promote human welfare should reject the path of analysis and wholeheartedly adopt the path of synthesis. Otherwise they will ruin human society. You might have noticed that many political parties try to maintain their existence by exploiting the separatist tendencies prevailing among different groups of people. Those who do this very often brand other political parties as separatist. Their efforts are obviously intended to protect their own existence and hoodwink the unwary public. Due to the wilful machinations of such political forces, common people fail to 88 PROUT IN A NUTSHELL 4 understand who the real separatists are. In such cases, group interests become more important than the collective welfare of humanity. Thus, by thinking only of their narrow group or party interests, such people curtail the legitimate social, economic and political rights of others and thus become a great obstacle to the all-round growth of humanity at large. I have said many times in the past that no one in this world should be neglected. But if one does something motivated by group interest, and this results in some people being neglected or in their development being obstructed, should this be tolerated? No. The path of analysis should be discouraged in every way, and the path of synthesis should be adopted with all sincerity. The path of synthesis inspires many people to advance in unison. In Bengal, group or party interests are creating numerous groups out of the one Bengalee race by taking advantage of minor differences of caste, religion and economic position. This sort of analytical outlook, which out of self-interest divides one race into many groups, is highly detrimental. Instead of promoting unity and prosperity among the Bengalees, the path of analysis is creating further divisions among them. Those who have a genuine interest in the welfare of Bengalee society, will adopt block-level planning. 1 Simultaneously the people must be united under one banner through a synthetic approach.
Two Psychologies
In the sphere of society building, we may therefore observe two distinct psychologies. One is service psychology, which inspires people to work for the collective interest. The second is group psychology, which tries to promote the limited interest
1 See “Block-Level Planning” in Volume 3. –Eds.
SERVICE AND GROUP PSYCHOLOGY 89 of a small group. Those who have service psychology do not like to separate politics from morality. Their thoughts and ideas remain far above narrow group interests. On the other hand, those who have group psychology want to establish the authority of their group interests and impose them on others. This leads to interpersonal and intergroup conflicts. But the synthetic approach leads to unity and cohesion among numerous individuals and groups. The followers of the analytical path often become separatists and vocal revolutionaries, who are extremely active in their efforts to establish their rája [kingdom] entirely without niiti [morality].
Two Social Outlooks
From these two distinct types of psychology, two social outlooks emerge. Those who are guided by service psychology have a synthetic outlook, and those who are guided by narrow group interest or self-interest adopt an analytic outlook. People who are guided by group psychology are like ravenous tigers. Of all the different types of flesh, human flesh is said to be the most delicious to tigers. That is why a tiger that has once tasted human flesh will raid a village if it cannot find food in the jungle. If it happens to see human beings nearby, it will immediately attack them without paying any attention to domestic cattle. When the analytical approach is embedded in people’s social psychology, separatist tendencies flow through their blood, bones and marrow. Such people become extremely greedy to devour human flesh. That is why those who have rejected the path of synthesis and are guided by group psychology and have accepted separatism as a political creed, lie in ambush waiting to catch any group in order to drink their blood. As they beat a drum made from the skin of their victims, they announce to the world that they have annihilated the separatist elements. 90 PROUT IN A NUTSHELL 4
Those of you who ardently believe in Prout should be vigilant in this regard. You should remember that the real source of power is not the barrel of a gun but the spiritual force of human beings. Human beings appreciate selfless service. Prout is dedicated to the service and welfare of one and all. You should immediately build an indivisibly united society without further delay on the basis of Prout. The spirit of service comes from the spirit of serving the Supra-Conscious Entity. If the spirit of serving the Supra- Mental Entity is lacking, there cannot be any manifestation of a service spirit. So a pro-spiritual psychology is a must for a happy and integrated social order.
10 December 1987, Kolkata A Few Problems Solved Part 8
AFFORESTATION
I hope you all know what soil erosion is. In Ráóh, soil erosion is called khoyái. Incessant rainfall washes soil away exposing the deeper layers. Sometimes even one downpour is enough to separate a thick surface layer of soil from the deeper layers. As a result the fertility of the soil gradually diminishes. In ancient times there was an abundance of woodlands and dense forests. On the one hand these forests used to attract clouds and cause heavy rainfall, and on the other they prevented soil erosion by binding the soil to the spreading roots of the plants. Most trees store water around their roots by binding the soil to their root systems. Trees that have closely- knit [i.e., fibrous] root systems have the greatest capacity to store water. In winter or summer or in the dry season when the level of water declines, trees slowly release the water they have stored, thereby keeping the soil moist. These days, due to reckless deforestation in many parts of the world, forest trees are deprived of that source of water. If the wanton destruction of plants and trees is not stopped, in the near future the rainfall will drastically decrease and the frequency and intensity of floods will increase. This will result in the transformation of lush, green vegetation into arid deserts. This has already happened in the southeastern portion of Rajasthan.1
1 The districts in the southeastern part of Rajasthan that have undergone extensive deforestation and water erosion causing desertification include Jhalawar, Kota, Baran, Bundi, Sawai Madhopur, Tonk, Bhilwaria and Chittaurgarh. As of 2016, 12 of the 26 districts in Rajasthan had undergone extensive deforestation. The author also says another important cause of desertification in Rajasthan, as in other regions, is over use of groundwater. See also “Water Conservation”. Regarding reforestation, in “Contai Basin Planning”, in the section Cyclones, he also says that a reforested area of about 110 square kilometres along the Contai Coast would have a profound beneficial effect on the coastal region of South Bengal. –Eds. 92 PROUT IN A NUTSHELL 4
Today human beings have to be very cautious and exercise restraint in this regard. Under no circumstances can reckless deforestation be permitted to continue. We must not forget even for a moment that the seeds of destruction of the human race lie in the wanton destruction of the forests. Deforestation should be stopped immediately. Our aim should be large-scale afforestation.
20 December 1987, Kolkata Shabda Cayaniká Part 15
QUESTIONS AND ANSWERS ON SOCIETY – 2
1. Question: Can there be parity between human longings and human abilities? Answer: Human longings are countless as well as heterogeneous in nature, but human abilities, though very great, have their limitations in many respects. So limited human abilities and countless human longings are apparently not equal in this relative world. But if human beings, in the process of constant psycho-spiritual pursuits, develop their latent qualities, they can attain parity with their longings and abilities as well as enormous spiritual power. Even a most outstanding personality, whom we call a genius, hardly uses 5% to 10% of his or her psycho-spiritual potentialities. So if cent percent [i.e., 100%] of one’s psycho-spiritual potentialities are utilized, so much more benefit can be harnessed for humanity. 2. Question: How will you adjust between collective spirit and individual right? Answer: There can be harmonious adjustment between individual right and collective spirit if in practice we follow: a) The spirit of sama-samája tattva [the principle of social equality] in our individual and collective lives, based on a rationalistic approach. b) The teachings of Neohumanism 1 in our personal and social lives. c) The principle of limited freedom on the physical level, because it is finite, and the policy of full freedom in the psychic and spiritual worlds, because they are infinite in scope. d) The synthetic path of a psycho-spiritual approach to life.
1 See The Liberation of Intellect: Neohumanism, 1982. See also “Sama-Samája Tattva” in Volume 3. –Eds. 94 PROUT IN A NUTSHELL 4
3. Question: Is their dogma in nationalism and communalism? Answer: Yes. The dogma in nationalism is based on geo- sentiment, and the dogma in communalism is based on faith and religion, which are illogical and unscientific in nature. 4. Question: Which is more psychological, capitalism or communism? Answer: Compared to communism, capitalism is more psychological, although both are defective and cannot be supported. In communism there is hardly any scope for the free and unbarred expression of mind, and due to extreme regimentation, the flow of the mind is checked by numerous social, economic and political constraints. In capitalism no such checks exist in theory, but in practice there are checks. 5. Question: Why is everything in the communist countries done under the dark veil of the Iron Curtain2? Answer: Because they are conscious of the inherent defects and loopholes in their system and they do not want the world to know what they are doing. 6. Question: Is the commune system in accordance with the accelerating emanations and multilateral development of human beings, and also in accordance with the integrated development of the Cosmos? Answer: No. This kind of socio-economic system is set up primarily for economic purposes and secondarily for educational and cultural development. It cannot be an ideal system for the multilateral development of human beings, as human beings need to move along the proper path of progress in human life in all the three strata (physical, mental and
2 The Iron Curtain was the name for the boundary dividing Europe into two separate areas from the end of World War Two in 1945 to the end of the Cold War and the collapse of communism in Russia in 1991. It symbolized the efforts of Russia to block itself and its satellite states from open contact with non-communist, liberal democratic countries. –Eds. QUESTIONS AND ANSWERS ON SOCIETY – 2 95 spiritual) and the five sub-strata (social, economic, political, cultural and psycho-spiritual) to ensure their multilateral development. Integrated development and accelerated movement towards the Supreme Desideratum can only be achieved when the socio-economic system is based on Neohumanism. 7. Question: What are the psychological defects of the commune system? Answer: In the commune system society is reduced to a production-distribution centre under a regimented system of control based on production teams. Such a suffocating and mechanized living system fosters a materialistic outlook and produces atheistic leadership. The workers cannot feel oneness with the job, nor do they have the freedom to express their individual potentialities. If farmers feel they own the farm, they will get a better out-turn. If people are allowed unbarred psychic and spiritual freedom, human society will achieve greater psychic and spiritual progress. 8. Question: What will be the benefits and advantages to be enjoyed by people if a global government is formed? Answer: There are several benefits and advantages: a) The huge expense of maintaining a military force in each country will be saved and this saving can be used by people for their benefit. b) Human beings will be saved from psychic tension. c) There will be less bloodshed. d) There will be free movement of people from one corner of the globe to the other.
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9. Question: Once Prout is established, will we reach a saturation point for the minimum requirements in the physical, psychic and spiritual strata? Answer: It has been said that according to Prout the minimum requirements of life should be assured through the availability of essential goods and purchasing power. It has also been said that the minimum requirements of life are not of a fixed standard – they must increase in the course of time.3 Though physical hunger is limited, human longing is infinite, as it is something subtle. According to Prout, the mental pabulum of human beings is never ending. In this universe everything moves, thus our pabula are also moving and hence are never static. Human demands in the physical stratum can never reach the saturation point. Similarly our psychic thirst will never be satisfied. It is ever changing. In the psychic stratum, as we progress, our attraction towards the Pinnacled Entity increases. We face newer and newer phases. This is beautiful and also never ending. Phase after phase, moving towards infinite bliss, we long to merge in Parama Puruïa [Supreme Consciousness], the Infinite and Beautiful One. When one moves to attain Him, one’s thirst will not be quenched. From new to newer, always newer – the newest never comes. He is infinitely new, or Ciran utah. Every moment He becomes new. Thus our longings can never be satisfied unless and until we come in closest contact with the Supreme Entity. 10. Question: What are the drawbacks of well irrigation? Answer: Well irrigation causes the level of the water table to go down until the subterranean flow of water eventually dries up. Shortages of water due to well irrigation are not easily perceptible.
3 See, for example, “The Principles of Prout” in Volume 2. –Eds. QUESTIONS AND ANSWERS ON SOCIETY – 2 97
The negative effects of well irrigation include the following: a) All neighbouring shallow wells dry up, creating the problem of the lack of drinking water. b) Trees, orchards and large plants do not get sufficient water so they may wither and die. Green countryside will become a desert after thirty to forty-five years of intensive well irrigation. c) In some deep tube wells, elements or minerals which are harmful to the soil get mixed with the water, causing salinity, for example. As a result the land becomes unfit for cultivation and eventually becomes infertile. d) When the flow of well-water stops, irrigation tanks supplied by these wells also dry up. Thus well irrigation should be used only as a temporary measure because of the devastating effects it can have on the surrounding environment. Alternative methods of irrigation are river irrigation, irrigation from reservoirs, shift irrigation and lift irrigation. 11. Question: Can you say whether Prout is a supplement to Neohumanism or whether Neohumanism is an appendix to Prout? Answer: Prout is based on spirituality. Neohumanism is also based on spirituality. Neither Prout nor Neohumanism are subservient to each other. 12. Question: Which is of primordial importance: Prout, Neohumanism or the theory of microvita4? Answer: All are of equal importance because they are all based on the fundamental spiritual philosophy of Ananda Marga.
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4 See “The Theory of Microvita and Its Possible Effects on Human Society”. – Eds. 98 PROUT IN A NUTSHELL 4
13. Question: Is there any role of positive and negative microvita in establishing Prout in this whole universe, especially amongst the downtrodden people of the universe? If so, what is the role of positive and negative microvita? Answer: Any principle or theory should be based on logic, not sentiment, and it should be for the entire human world. The upper plexus is the abode of positive microvita and is the approach of synthesis. The lower plexus is the abode of negative microvita and is the approach of analysis. So the lower plexus is the favourite field of negative microvita. Now, do you understand the effect of negative microvita on the lower plexi? Communists are only concerned with the lower plexi, so their minds are gradually becoming crude. So there is an important role of positive and negative microvita in establishing Prout. Prout will be established by spiritual aspirants because the approach of spiritual aspirants is synthetic. Spiritual aspirants see one in many, not many in one. Finally, many become one. So positive microvita has a more important role in establishing Prout. 14. Question: What is the difference between a minority and a strong minority? And what does the term “weightage” mean in politics? Answer: A minority is less than 40% of the population. A strong minority is between 40% and 50% of the population. Weightage is the preferential allocation of parliamentary seats to a minority over and above what it is logically entitled to. For example, suppose in a country 38% of the population belong to one community and 62% of the population belong to another community. In a house of representatives of 100 members, the former community should have a representation of only thirty-eight seats. If more than thirty-eight seats are allocated to it to appease any sense of social insecurity it may have, these additional seats are considered as weightage. The QUESTIONS AND ANSWERS ON SOCIETY – 2 99 weightage system should not apply in the case of strong minorities. In the past, in the Bengal parliament, there were 250 seats. Representatives were elected to 200 seats and nominated to fifty seats. That is, 50 seats were reserved for minorities and outstanding people from different fields. At that time 45% of the population belonged to one community and 55% of the population belonged to another community. To appease the former community, 120 out of the 200 seats were reserved for it, leaving only 80 seats for the latter community. This was not the correct approach, because the former community was not a minority but a strong minority. 15. Question: What is the mathematical nature of Proutistic philosophy? Is it omni-static, statico-dynamic, dynamico-static or omni-dynamic? Answer: Omni-static is a sort of negation, cynicism or nihilism. Statico-dynamic has some dynamism but is retarded by staticity, while dynamico-static also has some dynamism but only leads to the degenerative state of extended stagnation. Only omni-dynamic movement can bring about the all-round welfare of all creatures in creation. In omni-dynamic movement there is continuous movement from crudity to subtlety, leading to everlasting progress and the effulgent radiance of spirituality. Proutistic philosophy is omni-dynamic. 16. Question: What is the nature of Proutistic progress? Answer: There is simple progress and accelerated progress. In accelerated progress there is simple accelerated progress, progressive accelerated progress and compound accelerated progress. Proutistic progress is compound accelerated progress. Compound accelerated progress is not the same as compound interest, which is equivalent to progressive accelerated progress. Rather it is a higher stage of acceleration. 17. Question: Now that Marxism is dead, what should be the role of Prout? 100 PROUT IN A NUTSHELL 4
Answer: The physical death of Lenin took place long back,5 and now the intellectual death of communism or Leninism is taking place. In the West there is individual capitalism and group capitalism. In the East there is less individual capitalism and the predominance of state capitalism. 6 The system of gaining support in capitalism is through money, and the system of gaining support in communism is through fear. In India, for example, the villagers in Midnapur, Uluberia subdivision of Howrah, Hoogly and Burdwan in Bengal are politically subjugated through fear of the Communist Party; the communist leaders are unmasked. Now intellectuals are finding place for a new alternative – Prout. Generally, since 50% of [the members of] society are good people, 25% are ordinary people and 25% are evil people, if you organize 50% plus 25%, 75% will be gained by Prout. Carry the message of Prout to the people. The futility of Marxist ideas has created a vacuum. You must fill this vacuum with Proutistic ideas. 18. Question: How far can there be an adjustment between totalitarianism and the fundamentals of democracy? Answer: Totalitarianism gives strong administration, which is good, but there are also demerits in this system. What are the merits of totalitarianism? In totalitarianism the government is strong, it is true, and power is highly concentrated. If the dictator is a strong moralist, the standard of morality in society may rise very high. Military strength will increase and all the policies and planning of the government will be easily materialized. Most of the merits of government are there. But the main demerit is that the public voice is suppressed. Humanity wants to have proper scope to express its psyche
5 Lenin died in 1924. –Eds. 6 In this sentence the author is referring to countries such as the People’s Republic of China –Eds.
QUESTIONS AND ANSWERS ON SOCIETY – 2 101 though one or other media of human expression. This is lacking in totalitarianism. In democracy also there are merits and demerits. The merits of democracy are never properly expressed. This is the main demerit of democracy, where the people are more socio- economico-politically conscious, conscious as human beings, to some extent. But if this consciousness is lacking, there will be a mere farce. I did not say that this is the case in India, but India to some extent is like this. Have you understood? 19. Question: When a world government will be formed, should there be any world militia? Answer: There is need for a world militia because there may be inter-planetary conflict. 20. Question: Human history is the history of collective psychology. How can we define collective psychology? Answer: The average psychic momentum derived from the unit psychic momentum is the momentum of the collective psychology, whose manifestations are the new events on the pages of history.
QUESTIONS AND ANSWERS ON ECONOMICS
1. Question: What do we want, increasing per capita income or increasing purchasing capacity? Answer: According to Prout, increases in per capita income are not a sufficiently reliable and scientific index to determine the standard and progress of a particular socio-economic unit. Rather, this approach is misleading and deceitful, because it refers to a simple mathematical calculation of total national income divided by total population. This does not give the correct picture of the standard of living of the people of a particular socio-economic unit as the wealth disparity in society is concealed. Per capita income shows the mean and not the variation of income distribution. If inflation is also considered, the reliability of per capita income is further reduced. Purchasing capacity, on the other hand, is the real index of how people’s economic needs can be met by their income. All Prout’s plans and programmes in the socio-economic sphere should be aimed at increasing the purchasing capacity of the people. Prout stresses increasing purchasing capacity and not per capita income. Per capita income is not a proper indication of the increase in the standard of living of the people, because, while people may have very high incomes, they may not be able to purchase the necessities of life. If the per capita income is low and people have great purchasing capacity, they are much better off. So purchasing capacity and not per capita income is the true measure of economic prosperity. Everyone’s requirements should be within their pecuniary periphery or purchasing capacity. QUESTIONS AND ANSWERS ON ECONOMICS 103
2. Question: Shall we support the recent cry for more power to the states? What is our policy? Answer: We support economic decentralization. So the amount of power which directly concerns economic decentralization should be in the hands of the states or the concerned lower-level governments. Otherwise how can they materialize the economic power that is vested in them by decentralization? 3. Question: What is the difference between agrico- industries and agro-industries? Answer: Agrico-industries represent a set of pre-harvesting industries. Agrico-industries directly or indirectly promote the rapid qualitative and quantitative growth of agricultural products. Agro-industries comprise those post-harvesting industries which depend on agricultural production.
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4. Question: Should development schemes for the all- round elevation of an agricultural country or region and an industrial country or region be the same in theory or different from each other. Answer: Development in the sense of all-round elevation is the summum bonum of economic activity. That is, development means integrated, compact and multi-purpose development. Principles and theories remain unchanged although policies may vary. The agricultural portion of theory, the agricultural style of theory, should be the same. However, since circumstances vary, the approach or the application of the theory will certainly differ. 104 PROUT IN A NUTSHELL 4
Until now the structural locus standi of agriculture has not been properly developed. In fact, all aspects of the structural side of agriculture have been neglected. According to Prout, agriculture should be given the status of industry. In industry raw material costs, labour costs, interest on loans, depreciation, maintenance costs, profit, the rate of out-turn, etc., are fixed and included in costing. In agriculture this has not been done, so produce is usually uneconomically priced. Farmers are forced to sell their produce at low prices due to the pressure of circumstances. This is known as a “distress sale”. If agriculture is treated as an industry, all the conditions of industry should apply to agriculture. When this occurs farmers will not be neglected, and there will not be any differentiation in the style of development and costing of agriculture and industry. For example, Orissa [now Odisha] produces a single crop of paddy per year. No proper irrigation exists, so there is always a dearth of water, consequently peasants remain poor. But this poverty must be removed. If we recognize agriculture as an industry in Orissa, costing and pricing will be different. Costing will include the cost of seeds, labour, raw materials, pension funds, storage or inventory, depreciation, sinking funds, etc. Farmers should also include up to 15% profit on their produce as part of their costs. Thus the value of agricultural produce as an industrial output will be properly calculated. In a Proutistic economy, buyers will have to purchase agricultural produce at this newly calculated price. This is the proper approach to integrated development. In such a system, farmers will not be exploited or put to needless hardship. 5. Question: What is the significance of the value of wealth? Answer: In the subtle economic sense, the value of wealth is the real wealth. Wealth, if not properly defined, may mean QUESTIONS AND ANSWERS ON ECONOMICS 105 only riches. But the value of wealth is to be measured in terms of its capacity to purchase commodities. That is, the purchasing capacity of wealth is its real value. This real value of wealth has not yet been properly understood in numerical terms by economists.
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6. Question: What should be the system of share distribution in cooperatives? Answer: Prout advocates the phase-wise socialization of agricultural land which should be managed by farmers’ cooperatives. In the initial phase of transition to cooperative management, land shares should be in the hands of those who are landholders. That is, initially the shares in agricultural or farmers’ cooperatives should be distributed on the basis of the land vested in the cooperative. When the cooperative system is fully implemented in the agriculture sector, there will not be any distinction between landholders and non-landholders, as all members of the cooperative will be collectively responsible for the management of the land. However, this stage can only be achieved after the proper psychological preparation of the people. In the cooperative system there should not be any scope for interest-earning shares; that is, there should not be profit- earning shares in cooperatives. Rather shares should be according to the production of the land. If there are profit- earning shares in farmers or agricultural cooperatives, then these shares will be sold in the share market, capitalists will buy the shares, the rate of share prices will fluctuate according to share market prices, and cooperatives will become commercial enterprises. 106 PROUT IN A NUTSHELL 4
Similarly, in industrial cooperatives there should be dividend-earning shares and not profit-earning shares as in bank interest, otherwise these cooperatives will also become commercial enterprises. If there are profit-earning shares, the spirit of the cooperative system will be destroyed and cooperatives will go into the hands of the capitalists. So there must not be any preferential shares in any farmers’, producers’ or consumers’ cooperatives, only dividend shares. Shareholders with preferential shares earn a fixed amount of interest from their shares, regardless of whether the enterprise makes a loss or profit. Preferential shares are like the sonja system in agriculture. In the sonja system, sharecroppers get a fixed amount from landowners when they initially agree to cultivate their land. This is given regardless of the amount produced by the sharecropper, even if there is crop failure. Dividend shares earn a dividend, which is defined as a return on the basis of the net profit earned by the enterprise. Shareholders must be people of high morality. In cooperatives, voting rights should be on an individual basis and not on the basis of the number of shares a person holds. In capitalist countries shares can be purchased. Democracy in capitalist countries is a farce because votes can be purchased and poor people cannot fight elections. Neither the commune system nor capitalism can solve human problems. Only the cooperative system can solve all sorts of social, cultural and national problems. 7. Question: What are service cooperatives? Answer: This type of cooperative will not be in the arena of producers’ or consumers’ cooperatives. Service cooperatives are a subtle type of cooperative coming within the arena of cultural cooperatives. Let us take the example of doctors. Doctors should start service cooperatives. These cooperatives may also be called QUESTIONS AND ANSWERS ON ECONOMICS 107
“physicians’ service cooperatives”. Suppose a doctor is not able to open his or her own practice; he or she may form a service cooperative with five or ten other doctors. Such a cooperative is an intellectual service cooperative. Doctors who have little capital and cannot afford to establish their own practices can also work in this type of cooperative. Such a system will solve the unemployment problem of doctors. In addition, doctors can start research through these cooperatives, although a doctor’s job is 99% practical and hardly 1% theoretical. Besides service cooperatives, there are several other types of cooperatives, which include farmers’ cooperatives, producers’ cooperatives, consumers’ cooperatives, banking cooperatives, housing cooperatives and family annuity cooperatives. The day is fast approaching when intellectuality will rule the earth. The commune system has failed – we do not want communistic mania or philosophical phobia. Intellectually- developed human beings will rule the earth, and for this the cooperative system is indispensable. 8. Question: If the land is bountiful and the per capita income is very high, does it mean that the all-round micro- psychic conations or the all-round micro-psychic aspirations of the people are fully quenched? Answer: No. To quench the all-round micro-psychic longings of the people, there must be the following: a) Psycho-spiritual education. There can be balkanization of society if there is no psycho-spiritual education. b) Rule by moralists. c) Ever-increasing purchasing capacity. If the per capita income is Rs. 50,000/- and the price of the quintal of rice is Rs. 80,000/-, the condition of the people will be very bad. d) A balanced socio-economic structure. 9. Question: Is barter trade suitable for undeveloped or developing countries? 108 PROUT IN A NUTSHELL 4
Answer: It is suitable for both undeveloped and developing countries, especially where the number of surplus goods is limited or few in number. Bangladesh, for example, has a surplus in jute and hide. For that country, barter trade is suitable. 10. Question: What is the bonus system and the piece- work system? Answer: In capitalism, production is for profit. The amount of the bonus is usually fixed. The actual profit is hidden from the workers and goes directly to the owner, so workers do not get any incentive to work harder and better. In communism, production is for the state. Workers do not feel oneness with the job, so there is little incentive to work. In Prout, production is for consumption – our industrial system will be based on consumption. Profit will be minimized, so capitalists will not get the scope to exploit the workers. There will also be rational distribution of wealth. The time involved in the production of commodities can be viewed from three angles: the time allotted to complete some work, the time taken to complete some work, and the time saved to complete some work. In the bonus system the calculation of the bonus is on the basis of the time saved, and the money value of this calculation is given to the worker. This is the incentive in the bonus system. In the piece-work system the incentive is calculated in a different way. Suppose you are manufacturing machines. The labour, etc., involved in the cost of production is set, so the market price will be the cost of production plus the profit. That is, price equals cost plus profit. The profit or part of it is distributed among those who manufactured the machines. This is their incentive. This is how incentives work in the piece- work system. As workers get more incentive, they try to manufacture more machines. This is not the case in state QUESTIONS AND ANSWERS ON ECONOMICS 109 capitalism because workers get fixed incentives, which become part of their wages. Incentives should encourage greater work and better-quality work, so they should be directly linked to production. If this approach is followed, the per capita income and the standard of living of the workers will automatically increase.
GEOLOGY AND HUMAN CIVILIZATION
About 8,000 million years ago, there was no solid structure in the world and the earth was a glowing gas.1 The landmass was formed only about 2,330 million years ago. In the [Neoproterozoic Era], Gondwanaland was created. At that time the middle portion of the earth was composed of the liquid factor.2 In those days there was no Arabian Sea, no Bay of Bengal and none of the islands presently there, no Indonesia and no Australia. There was no North India, no Tibet and no Himalayas. There was only one contiguous landmass from what is now the eastern portion of Africa, including South India and Malaysia, up to Australia. This land – the oldest landmass of the world3 – consisted mainly of a long island in an archipelago. What is now Canada and Argentina also existed at that time. This land – which covered what is presently the Arabian Sea, the Bay of Bengal, the Indonesian Archipelago, the Deccan Plateau, Southeast Asia and Oceania – has been named Gondwanaland by [scientists] and geologists because the Gond people of the Austric race lived in the central
1 Then, about 4.54 billion years ago, Earth formed, and its formative stage is known as the Hadean Eon. –Eds. 2 The term “Gondwanaland” can be used to refer either to the ancient landmass that formed about 600 million years ago and began to break up about 180 million years ago or to the remaining parts of that landmass collectively as they exist today. Geologists currently estimate Earth’s core started solidifying between 2 billion and 500 million years ago. –Eds. 3 Here “oldest landmass” means Gondwanaland predated present-day continents, which are comprised substantially of it. These continents include Anarctica, India, South America, Australia and Africa. The remnants of Gondwanaland make up about two-thirds of today’s continental area. –Eds.
GEOLOGY AND HUMAN CIVILIZATION 111 portion,4 although this portion was not the oldest part of the land. Even today the descendants of the Gond people still live in the Chhattisgarhi area, which is more than 300 million years old.5 Ráóh, the oldest part of this Gondwanaland that has remained above the sea, was the birthplace of human beings.6 The hills of Ananda Nagar in Ráóh are also at least 300 million years old. At that time there was no Himalayas.
An Ancient Earthquake
Then, at least 30 million years ago, a plutonic earthquake7 occurred. The land in the portions where the Bay of Bengal and the Arabian Sea are now was submerged under the sea and the present North India emerged. In the same earthquake, those parts which were previously hills became islands in the Bay of
4 Gondwanaland was named by Austrian geologist Eduard Suess in 1885 after the common ancient flora of the Gondwana region of central northern India, and refers to the “forest of the Gonds”. The first use of the term “Gondwana”, however, was by Irish geologist H. B. Medicott in an 1872 text. The Gonds lived in the central northern region of India since the distant past. See also the below subsection Austrics. –Eds. 5 Geologists consider the Chhattisgarh Basin to be several hundred million years old. –Eds. 6 Here the author appears to be referring to a time about 1,000,000 years ago. Later in this discourse he says: “While human beings evolved about 1,000,000 years ago, the present humans originated only 100,000 years ago, and a long time passed before they became civilized.” In “Ráóh – 1”, in Ráóh: The Cradle of Civilization, 1981, he also says: “The people of western Ráóh migrated to eastern Ráóh and set up habitation. This happened some lakhs [hundreds of thousands] of years ago. If human beings appeared 1,000,000 years ago, then those inhabitants of western Ráóh of 1,000,000 years ago found eastern Ráóh to have been in a ready condition for them even before their birth.” Today Ráóh corresponds to the region stretching from the western bank of the Bhagirathi River to the Parasnath Hills, an east-west distance of about 200 kilometres. Ráóh’s longest north-south distance is about 350 kilometres. –Eds. 7 I.e., an earthquake with a hypocenter at a depth of more than 300 kilometres. – Eds.
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Bengal and the Arabian Sea, after the earthquake. In this way, a group of 503 oceanic islands, comprising Malaysia, Indonesia and the Philippine Islands, was also formed. All this, including the emergence of the Himalayas, took place about 30 million years ago. 8 The Himalayas are therefore approximately 30 million years old, but Gondwanaland and Ráóh are much older than that. The fossils of ocean creatures can be found in the Shivalik Ranges. This is proof that at one time the Himalayan Ranges were under water. The Indo-Gangetic Plain was formed from the alluvial deposits of the Himalayas. The Sahara Desert and the Thar Desert of Sindh and Rajasthan were previously under the sea, thus their sand dunes are of marine origin. These dunes are proof that these regions were under the oceans at one time.
The Geology of Ráóh
There are five types of rock: hard rock, metallic rock, metamorphosed rock, igneous rock and sedimentary rock. The old hard rock of that time has now become dead rock. 9 Examples of this rock are found around Ananda Nagar and
8 Geologists consider the Himalayan Mountain Range and the Tibetan Plateau formed as a result of a collision between the Indian plate and the Eurasian plate which first began 50 million years ago and continues today. The plutonic earthquake the author mentions in this passage was most likely the result of the two plates colliding. –Eds. 9 Geologists describe three main types of rock: metamorphic, igneous and sedimentary. In mining and processing, metallic rocks (ores) generally contain oxides, sulfides, silicates or one or more metallic elements, and igneous and metamorphic rocks are generally considered hard. The author uses the term “hard rock” while referring to both igneous rock and rock that contains metallic elements. In “Dynamic Equilibrium and Equipoise”, for example, while discussing Ráóh, he says: “In the different strata of old hard rock there are gold, silver, copper, mercury, mica, manganese and many other minerals. There are large deposits of quartz and various types of other valuable minerals in the stratum of hard igneous rock.” See also the following paragraph. –Eds. GEOLOGY AND HUMAN CIVILIZATION 113
Marapahari. Mara means “dead” and pahari means “hill”, so marapahari means “dead hill”. Marapahari is now colloquially called “Marafari” and officially called “Bokaro Steel City”. How can dead rock be identified? If one takes dead rock in the hand and crushes it, it will become dust. There are three types of volcanic eruptions: volcanic, plutonic and tertiary.10 In a volcanic earthquake, a great deal of old hard rock comes to the surface.11 Whatever metal we find is associated with this old hard rock. Wherever this old hard rock is found, petroleum will not be found. Petroleum and mineral oil can only be found where there is sedimentary rock, such as in the Sargasso Sea. In the past, the rivers which merged into the Sargasso Sea formed a trough in the sea bed due to the pressure of the opposing currents. In this trough the dead bodies of many large animals collected, and over the course of time they decomposed to form mineral oil.12 In Bankura and Purulia, we find iron, gold, tungsten, manganese and mercuric sulphide in old hard rock. In western Ráóh there is less chance of finding petroleum. Petroleum can also be recovered from certain types of river valleys. Where the
10 Geologists nowadays describe three main types of volcanic eruptions: 1) magmatic eruptions, which involves the decompression of gas within magma which propels it forward; 2) phreatomagmatic eruptions, driven by the compression of gas within magma, and 3) phreatic eruptions, driven by the superheating of steam via contact with magma. –Eds. 11 Geologists also describe four different types of earthquakes: tectonic, volcanic, collapse and explosion. A volcanic earthquake as described here appears to correspond to the description of volcanic earthquakes given by geologists, which is any earthquake that results from tectonic forces that occur in conjunction with volcanic activity. –Eds. 12 Here the author appears to be saying that oil can be found under where the Sargasso Sea is located today, because, in the past, beginning about 66 million years ago with the final phase of the breakup of Pangea which created the North Atlantic Ocean, rivers carrying the dead bodies of many large animals drained into this region of the sea. Over time these bodies, together with sediments and dead marine animals and plants (including zooplankton and algae) collected by the ocean currents, settled in layers on the seabed and formed mineral oil. –Eds. 114 PROUT IN A NUTSHELL 4 riverbed is broad, there is a chance of finding petroleum. Up to Durgapur, the riverbed of the Damodar River is not so broad, so petroleum will not be found. Dam means “energy” and udar means “belly”, thus the Damodar River means “the river which is carrying energy in its belly”. From Golsi between Burdwan and Durgapur and down river to the Bay of Bengal, petroleum can be found in Hooghly, 24 Parganas, Nadia and Midnapur. Although the soil of the eastern portion of Burdwan is not as old as that of western Ráóh, petroleum can be found there. Petroleum can also be found in Khulna and Barisal in Bangladesh and in some portions of Tripura. Offshore, off Midnapur district in Contai subdivision, petroleum can also be found. In geological and archaeological terms, western Ráóh is similar to Koshal and eastern Ráóh is similar to Utkal. Thus, in geo-historical terms, Ráóh is a land with a great deal of antiquity.
The Beginning of Human Civilization
According to geology, there have been several ages on this planet. These ages include the Pleistocene, Pliocene, Miocene, Oligocene, Eocene, Paleocene, Cretaceous, etc. The Pleistocene [Epoch was followed by the Holocene Epoch which] is going on now.13 Each age has its distinctive identity, flora and fauna, and leaves a mark. There have also been geological ages on other planets and stars. With the passage of time, physical changes take place according to the changes in time, space and person, and to adjust with these changes, psychic metamorphoses takes place. According to the development of the psychic structures of human beings, changes occur in the realm of thought and ideas.
13 The Pleistocene Epoch ended about 11,700 years ago, at the end of the last glacial period. –Eds.
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More development takes place in the psychic sphere than in the physical sphere, and physical structures undergo metamorphoses to adjust with psychic development. There is a marked difference between the male and the female body with regard to the degree of complexity. On this earth a tremendous psychic change took place 1,000,000 years ago. While human beings evolved about 1,000,000 years ago, the present humans originated only 100,000 years ago, 14 and a long time passed before they became civilized. Humanity’s journey on the path of civilization started only 15,000 years ago. This can be inferred from the fact that human beings began evolving [developed] language about this time. The oldest part of the Vedas belong to this period. There is a close similarity between the language used in the oldest part of the Vedas and the language of the people living 15,000 years ago. The Vedic civilization is the oldest civilization in the world. A full-fledged civilization, with the four symbols of advancement – agriculture, the wheel, dress and script – started only about 7,000 years ago. Human beings had grasped the rudimentals of these four inventions by this time. Pictorial letters were invented less than 7,000 years ago, and philosophy was discovered about 4,000 years ago. The first philosopher was Maharshi Kapil,15 who will be remembered and respected for all time.
14 The origin of the present humans appears to correlate with the Eemian Stage, the last interglacial period, which ended about 115,000 years ago. See also “The Coming Ice Age”. –Eds. 15 He propounded Kápila Sáîkhya, one of the six major schools of orthodox Indian philosophy, about 3,500 years ago. Between 4,000 and 3,500 years ago, various philosophical ideas were developed but no school of philosophy. –Eds.
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Cardinal human principles change little from age to age, but social values may change dramatically to keep pace with the dominant social psychology.
The Four Races
The four major races are the Austrics, Aryans, Mongolians and Negroids. The differences amongst these races and sub- races can be easily discerned by two factors: the skull index and the nose index. The skull index is the distance from nose point to nose point around the skull, touching the hollow of the ears; and the nose index is the distance between the base of the nose and the tip of the nose. For example, the Aryans have a small nose index and a big skull index. Negroids have a big nose index, an average skull index and curly hair. Their curly hair is due to a slightly larger than normal percentage of mercury in the fat at the root of the hair. Austrics: The Austrics were the original inhabitants of Gondwanaland. They were tribals known as Gonds – tall and of black complexion. They were divided into two groups: the Raj Gonds [i.e., the leaders] and the Dhruva Gonds [i.e., the ordinary Gonds]. The derivation of the word “Austric” is astra plus ikon, meaning “those who carried weapons (astra)”. The names “Australia” and “Austria” come from the word “Austric”. The Austrics have medium-sized bodies, pointed noses and mud-black-coloured skins. Aryans: The Aryan or Caucasian race is comprised of three distinct sub-races: the Nordics, Alpines and Mediterraneans. The Nordics live near the North Pole. Their bodies are big, their skin is reddish white, their eyes are brown-coloured like those of cats, and their hair is golden. They inhabit Sweden, Norway, Iceland, Denmark, Finland and northern Russia. The Alpines have medium-sized bodies, [blackish-]blue hair, blue eyes and milky-white skin colour. They inhabit Germany, GEOLOGY AND HUMAN CIVILIZATION 117
France, Western Europe and parts of Asia. The Mediterraneans have black hair and black eyes. They inhabit South Caucasia, Spain, Portugal and Italy. Jammu people are from the Mediterranean stock. Mongolians: The Mongolians have five distinct sub-races: Nipponese (Japanese), Chinese, Malay, Indo-Burmese and Indo-Tibetans. The Nipponese have big faces, flat noses and big bodies. The Chinese have flat noses and slanting eyes. They are short in stature with muscular bodies. Like all Mongolian sub-races, their skin is a yellowish colour and they have little hair on their bodies. The Malays, who inhabit Malaysia, Indonesia and the Philippines, have thin figures, small bodies and flat noses. The Filipinos have small faces. The Indonesian, Thai and Malay languages are of Sanskrit origin. The Indo-Burmese people, who have flat noses and comparatively big bodies, inhabit an area covering Tripura, Manipur, Mithai, Mizoram, Burma [now Myanmar], Thailand and Assam. The Indo-Tibetan people inhabit an area which includes Tibet, Ladakh, Kinnaur, Nepal, Garo, Tharu, Gurung, Newari, Sherpa, Bhutia, Lepcha, Khasia and North Bengal. Their figures are like the Aryans. They have flat noses, are good looking and their language is a mixture of Sanskrit and Tibetan. They frequently use nasal sounds when speaking, and their script is Tangada. In Indo-Tibetan phonetics, the sound ra is sparsely used. Amongst the Indo-Tibetans, the males have thin beards and moustaches and the females have flat breasts. The girls are very laborious; they can do physical work continuously for long periods. Their lymphatic glands are well developed and they have a lot of stamina, which enables them to ascend and descend hilly tracts. Negroids: The Negroids have three distinct sub-races: the general Negroids, who are five-and-a-half to six feet tall, the Zulus, who are six feet or more in height, and the Pygmies, 118 PROUT IN A NUTSHELL 4 who are less than five feet tall. Steps should be taken to protect the Zulus and the Pygmies.
Blended Races
There has been much blending and mixing amongst the people of the different races and sub-races. Some examples of blended races in India include the Bengalees, who are a mixture of the Austric, Mongolian and Negroid races; the South Indian Austrico-Negroids, or Dravidians; and the people of Sirmaur, Himachal Pradesh. Those who have fair complexions amongst the Bengalees have Aryan blood. In Ráóh there is less Mongolian blood, and in the northeast there is more Mongolian blood. Although the Bengalees are of Austrico-Mongolian-Negroid stock, the Mongolian influence diminishes as one moves southwest and increases to the northeast. Although the people of Mithila are of Austrico-Mongolo-Negroid origin, their structure becomes broad where there is an excessive influence of the Mongolian race. In Bengal the body size becomes smaller as we move towards the east, but towards the west the body size increases and the people are taller. If an imaginary line is drawn connecting Arambagh, Burdwan, Kishanganj and Angara, it will be found that people living along this line are taller in size. Beyond the river Sone, the body size again becomes bigger and the size of the cattle is also larger. In Gaya and Aurangabad people are smaller compared to the people of Bhojpur, who are bigger in size. The cattle of this region also follow the same pattern – the local zebus of this region are known as pattni-gai and are of ordinary size. They are taller than Indian zebus but shorter than western cows. Another blended race is located in South India. South Indian Brahmans have fair complexions as they originally came from the north. The people of Madras [now Chennai], who are dark GEOLOGY AND HUMAN CIVILIZATION 119 in colour, are part of the Austrico-Negroid sub-race. South Indian Brahmans are called Ayyars and Ayangars; Ayyars are Shaevas and Ayangars are Vaeïòavas. A third example of racial blending is amongst the people of Sirmaur, Himachal Pradesh. They are a mixed race of the Mediterranean sub-race and the Austric race. Their colour is blackish. Once Sirmaur covered an area from Kumaan to Simla. The Rajputs migrated there from Rajasthan during the reign of Aurangzeb.16 In Kinnaur the skin colour of the people is yellowish or brown and their noses are flat; the people are as attractive as angels. The derivation of the word kinnaur is kin plus narsh meaning, “Are they human or angels?” As the people were very attractive, the place where they settled was called “Kinnaur”. Similarly, the land of Tibet is known as “Kiîpuruïa Varïa”. There the males have scant facial hair. They also wear pigtails, so it is difficult to distinguish between males and females.17 India has two groups of Mediterranean Caucasians: the Cytheo-Mediterraneans, or the Gujaratis, who have triangular faces, and the Pro-Cytheo-Mediterraneans, or the Marathis. They descended from the Shakas, Huns, Kushanas and Yucins. They came in the second phase of the Buddhist era, during [the time of] Kanishka.18
16 Aurangzeb was the emperor of the Mughal Empire from 1658 to 1710. –Eds. 17 The author also says: “Ancient Tibet was called ‘Kiîpuruïa Varïa’. Of course, in the nomenclature of Kiîpuruïa Varïa there is some humour. Tibetan males have hardly any beard or moustache and from a distance people may wrongly think they are women. From their appearance, at least for outsiders, it was difficult to distinguish between men and women. That is why outsiders used to joke, ‘Are they males or females?’ or Kiî Puruïah? in Sanskrit. Varïa means ‘land’. Thus Tibet came to be known as Kiîpuruïa Varïa.” See “The History of Bengal – 1”, given on 15 April 1979, in A Few Problems Solved Part 3. –Eds. 18 The Mediterranean Caucasians first began migrating to India about 10,000 years ago. Kanishka was an emperor of the Kushan dynasty in the 2nd century, from about 127 to 140. –Eds. 120 PROUT IN A NUTSHELL 4
The Semitic Race
The Semitic race is an important blended race. The Semitic race is a blending of Central Mongolians, Alpines, Mediterraneans and Negroids. This blending took place 15,000 years ago, and is known as the Semitic race of today. This race is characterized by its perseverance, intellectual orientation and high degree of tenacity. Their original abode was the central and southern portions of West Asia, excluding Persia. The original Semitic tongue was bifurcated into northern and southern languages about 1,500 years ago. The metamorphosed southern group is Arabic and the metamorphosed form of the northern group is Hebrew. People of the northern group have fair complexions but they are a bit less fair than the Mediterraneans, and the people of the southern group have a darkish brown tinge in their complexions. Both the Old Hebrew and [Old] Arabic languages are written from right to left, and both are of course related, as is obvious by the following word comparison:
Old Hebrew Old Arabic
Joseph Yusuf Jacob Yakub Solomon Suleman Adam Ádam Jesus Iïa Moses Musa Socrates Sukrát Mary [Miriam] Maryam Aleph Alif Alexandrina Sikandria Palestine Falastin GEOLOGY AND HUMAN CIVILIZATION 121
Both the Hebrew and Arabic sub-races follow the system of circumcision, which is an ancient practice of the Semitic people, irrespective of caste, creed or nationality. In ancient times both the sub-races had a network of lanes branching from the main road of the town, and the people were fond of restaurants or eating-houses. Islam, Judaism and Christianity are all Semitic religions and have fixed days of worship: Friday, Saturday and Sunday respectively. In Sanskrit, Semitic is called samiti.
Language
In Tibetan, Ladakhi, Kinnauri and Pahari Punjabi, the verb is used less and the gerund or verbal adjective is used more; for example, “Ram is going” or “Ram is in a moving stage” (Rám chaludasa). In Sanskrit and the language spoken by the Indo- Tibetans, nasal sounds (anusvara) are common. Bengali letters and tadbhava [distorted] letters are very similar. There are Indo-Tibetan influences on the Bengali language. Kash means “to oppress”. Those who give pain, who oppress, are kash. Kash Rajputs oppressed the indigenous population. In Mundari, dikka also means “to oppress” or “to give pain”, so outsiders are called dikku. Kash plus meru equals kashmir. From Kashmir, carpenters went to Himachal, so they are called kashmeru (or sútradhar in Bengali). The word árya [“aryan”] has come from the root verb r plus the suffix yat meaning “double march” or “moving speedily”.19
19 The author also says: “As far as it can be determined, the word árya comes from the Vedic verbal root r which means ‘to cultivate’ or ‘to plough’, so the meaning of the word árya becomes ‘that person or community whose culture thrives through cultivation’.” See “Psycho-Acoustic and Inferential Acoustic Notes (Discourse 9)”, given on 14 August 1983, in Varòa Vijiôána. In the same discourse the author also says that Aryan is the collective name of the three Caucasian sub- races: Nordics, Alpines and Mediterraneans. –Eds.
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Shiva was Indo-Tibetan. He had three wives: Párvatii, Gauôgá and Kálii. Gaorii Párvatii was Aryan and had a reddish-white complexion (gaur varòa), Gauôgá was Mongolian and had a pale complexion, and Kálii was Negroid [i.e., Austrico-Mongolo-Negroid]. Shiva’s mode of trans- portation was the yak. Polyandry is prevalent in Kinnaur, Ladakh and Tibet. The Drupad kingdom was in Kinnaur, or Tibet; Draupadi, the wife of the five Pandavas, came from here. Bengalees partially follow the matrilineal system, and in Bengal more importance is given to women compared to other parts of India. About 900,000 to 1,000,000 years ago, the top of the Dimdiha Hill, near Ananda Nagar, was blown off by a volcanic eruption. The debris fell within a radius of about two miles, killing all of the people and animals living there. Due to the abrupt change in temperature, they were fossilized. Uneducated people [in a much later time] called this explosion the work of the goddess Caòìii.20 This kind of volcanic eruption is called jwala-mukhi in Sanskrit. Sadhana was first started by the Mediterranean Caucasians and the Indo-Tibetans. 21 Later on it was learned by the Mongolians and the Alpine Caucasians, and still later by the Nordic Caucasians and Austrics.22 Ananda Marga was the first
20 A mythological goddess in the Márkaòìeya Puráòa. –Eds. 21 Sadhana or spiritual practices originated in India at least 10,000 years ago. From about that time, Mediterranean Aryans first began to settle in Kashmir and the Punjab. In “Psycho-Acoustic and Inferential Acoustic Notes (Discourse 9)”, given on 14 August 1983, in Varòa Vijiôána, the author says: “The Caucasians came to India from far away. They belong to the Mediterranean branch, not the Alpine or Nordic.” In “Ráóh – 12”, in Ráóh: The Cradle of Civilization, 1981, the author also says: “The [Mediterranean] Aryans entered India between 7,000 and 10,000 years ago.” Shiva, who lived about 7,000 years ago, was the first to propound systematic techniques of spiritual meditation. The author also describes the meditation practised before the time of Shiva as “pre-Shiva Tantra”. –Eds. 22 In “Ráóh – 15”, in Ráóh: The Cradle of Civilization, 1981, the author adds to this list, saying: “The people of Ráóh are a mixture of mainly two races, Austric and GEOLOGY AND HUMAN CIVILIZATION 123 to teach sadhana amongst the Negroids.23 The Rgveda cult was started by the Aryans, but the practice of sadhana originated in India. The unity in diversity amongst all the races and sub-races of the human society is the pinnacled entity, Parama Puruïa [Supreme Consciousness]. Parama Puruïa is the Absolute, the Supreme, the Non-attributional Entity of all the attributional entities, the Father of all fathers.
28 December 1987, Ananda Nagar A Few Problems Solved Part 9
Negroid. In eastern Ráóh there is also some Mongolian influence…” They came in touch with Shiva’s teachings and also learned sadhana. –Eds. 23 The first wholetime worker of Ananda Marga, qualified to teach sadhana, was posted to Africa in 1966. –Eds.
ECONOMIC DEPRESSIONS
In the economic sphere, you must be aware that two factors are very important. The first is that money will have to be kept circulating. It must be understood that the more the purchasing capacity of money is not utilized or money is kept stagnant, the more the economic stratum is damaged.1 The second is that money, and indirectly its interest, can bring about disparities in wealth if it loses its ability to be the unit of economic equilibrium and stability. If these two fundamental factors of economics are even partially forgotten, a worldwide economic depression will result. Even if countries or socio-economic regions that have maintained a stable economy engage in trade related to bullion with other countries, they will still have to suffer such a depression partially, if not totally. If countries that are prosperous in various spheres and economically unrelated to other countries undergoing a depression, invest their wealth in enterprises of a non-productive (non-yielding) nature, such as excessive defence spending, superfluous construction of large buildings, over-production of luxury goods, etc. – investments that do not earn any income in return – these countries will also suffer from economic depression. However, if instead a country discontinues trade related to direct or indirect economic transactions and commences barter trade with other countries, it will not suffer much from such an economic depression. In this case only a very slight economic depression, which is hardly felt, takes place at the end of every financial year due to imbalances in economic transactions. This type of depression is felt slightly every three years, a bit more every thirty years, and still more every 350 years.
1 See also “Keep Money Circulating” in Volume 3. –Eds. ECONOMIC DEPRESSIONS 125
When something, for some reason or other, descends from its universally accepted position, or its natural value is reduced or brought down, we call it “devaluation”. When the leaders of a state find it difficult to balance the value of the currency with bullion, sometimes they officially reduce the value of the currency. This is called “monetary devaluation”. 2 But an economic depression is felt throughout a country or the world due to some intrinsic defects in the existing economic systems.
17 January 1988, Kolkata Shabda Cayaniká Part 15
2 Monetary devaluation is generally defined as an official lowering of the value of a country’s currency relative to another currency, group of currencies or standard by the country’s currency authority. –Eds.
COOPERATIVES
As you know, human society is one and indivisible. A human being cannot live alone. If a person wants to drink water from a well, he or she needs a rope and a bucket, and to tie the rope one needs a hook. For all these things, the help of the others is indispensable. In society human beings have to work jointly with others so that everybody can move forward collectively. Samánam ejati iti samájah. That is, “Society is the collective movement of a group of people who have made a unanimous decision to move towards a common goal.” If human beings move closely together in all aspects of life, except for those few aspects which are very personal, the better it will be for the welfare of society. Only those things which cannot be done collectively should be done individually. So it is always better for people to work together as far as possible – the more that human beings work together, the better it is. If this principle is not followed, the spirit of society will be broken, adversely affecting the very existence of human beings. People have to eat food individually – another person cannot eat your food for you – however a meal can be shared collectively. Where individuality dominates human life, the environment, the welfare of different groups and even the continued existence of humanity may be adversely affected.
Coordinated Cooperation
Operation means “to get something done through any medium or media”. Suppose you are operating a tool machine. If this type of operation is done with collective effort, then it is called “cooperation”. In the case of cooperation, something is COOPERATIVES 127 done with equal rights, equal human prestige and equal locus standi. In every field of collective life, there should be cooperation among the members of society. Where this cooperation is between free human beings, each with equal rights and mutual respect for each other, and each working for the welfare of the other, it is called “coordinated cooperation”. Where people do something individually or collectively, but keep themselves under other people’s supervision, then it is called “subordinated cooperation”. In each and every stratum of life, we should do everything with coordinated cooperation and always avoid subordinated cooperation. In the world today different socio-economic systems are in vogue, but none of these systems are based on coordinated cooperation. Rather in these systems social relationships are mainly based on subordinated cooperation, resulting in the degeneration of society’s moral fabric. For example, in some countries there is a glaring lack of racial parity and no coordinated cooperation among the different ethnic groups whatsoever. This lack of proper equilibrium and equipoise in social life is causing the whole structure of society to crumble down. In those countries that follow the commune system, there is also lack of coordinated cooperation. In the commune system society is reduced to merely a production-distribution mechanism under a regimented system of control. Rather than increase production, the commune system forces production down. The consequences can be seen in nearly all communist countries – food shortages. Capitalist countries, such as Australia, Canada and the USA, are selling their food grains to the Soviet Union and China. Moreover, the workers in a commune do not feel oneness with the job, nor do they have the freedom to express all their potentialities. Such a 128 PROUT IN A NUTSHELL 4 suffocating and mechanical system fosters a materialistic outlook and produces atheistic leadership. In the commune system, there is no personal ownership.1 Without a sense of personal ownership, people do not labour hard or care for any property. If farmers feel they have permanent usufructuary rights to the land, they will get a better out-turn. Such a sentiment is suppressed in the commune system, resulting in sluggish production and psychic oppression. Intelligent people are forced to do work which is unsuitable for them and are paid the same wages as ordinary workers. There is no incentive system and individual initiative by meritorious people is not encouraged, so naturally people do not work hard. Such a system can never solve society’s economic problems, either in agriculture or in industry. Rather it will only aggravate existing problems and create fresh social problems. The production and distribution systems of the commune system are fundamentally defective, exploitative and anti-human. The commune system is based on subordinated cooperation – the relationships are those of supervisor and supervised or master and servant. Such relationships are detrimental for human progress and retard any possibility of progressive movement. They are ultravires to the wonts of the human mind. Prout supports the implementation of the cooperative system because its inner spirit is one of coordinated cooperation. Only the cooperative system can ensure the healthy, integrated progress of humanity, and establish complete and everlasting unity among the human race. People should work to enjoy sweeter fruits by establishing the cooperative system. Prout raises the slogans: “We want cooperatives, not communes,” and, “We are not slaves of communes.”
1 In The Communist Manifesto, 1848, Marx and Engles wrote: “…the theory of the Communists can be summed up in the single sentence: Abolition of private property.” –Eds. COOPERATIVES 129
Cooperation in Agriculture
If the spirit of cooperation is followed, those commodities which are essential for supplying the minimum requirements, such as food, clothing, housing, education and medical treatment, will have to be cooperatively produced. Food is the most important commodity, and because of the importance of food, agriculture is the most important sector of the economy. It is generally the case that the staple food of a country is also its main food crop. In Bengal, for example, the staple food is rice and so paddy is the main crop. Similarly, the main crop in the Punjab is wheat, in Ireland potato, and in Scotland rye, oats and barley. For the proper reorganization and maximum utilization of agricultural land, the cooperative system is most preferable. The fertility of the soil depends upon the natural terrain of the countryside, and the size of a harvest depends largely upon the water content of the soil. High land will not generally produce very much, even if it is fertile, but it is often possible to produce good crops on less fertile soil at lower levels because water usually accumulates there. Even on relatively flat land, agricultural plots should be arranged depending upon the level of the field in relation to the flow of water, or water should be channeled from upper levels to lower levels. Cooperatives will follow such an arrangement. Land is extremely important in the psychology of farmers because they are very attached to their land. Farmers may give away hundreds of kilos of produce, but they would never voluntarily give away even a few square meters of their land. Suppose many small farmers own a total of 200 acres. If they form a cooperative and keep a record of their shares based on the size of their individual holdings, a sense of ownership is maintained. If all the land is on the same level, then the boundaries between the small plots can be broken down, 130 PROUT IN A NUTSHELL 4 increasing the area of arable land. In such a system the psychology of the farmers will not be affected and they will not feel any insecurity. They will be able to increase the area of land under production by clearing away the boundaries, which needlessly divide the land into many individual holdings, and by scientifically cultivating infertile land. Farmers who own only several square meters of land cannot keep bullocks and a plough. They have to give their land to someone who can cultivate it, as in the sharecropping system. If they do give their land to a sharecropper, they rarely get anything in return. This predicament arises because the size of the land is so small. If cultivation is done on a cooperative basis, many small plots can be merged into one large plot. This will be of great collective benefit to the farmers. In India in the time of Akbar,2 a system was in vogue whereby boundaries were constructed around plots of land. Akbar introduced a new system in which the northern and western boundaries of each plot were owned by the owner of that plot. When cooperatives remove boundaries to form larger areas of agricultural land, the land occupied by the northern and western boundaries of each plot should revert to the owner of that plot. Today, for the cultivation of land, farmers need things such as fertilizer, a tractor and irrigation water. Animal fertilizers are insufficient – farmers need chemical fertilizers. But wherever chemical fertilizers are used intensively, the land becomes infertile and useless after some time. Chemical fertilizers eventually destroy the vital energy of the land and it becomes lifeless, like cement. Intensive research should be conducted on how to use chemical fertilizers in agriculture without any ill effects on the land.
2 Akbar was emperor of the Mughal Empire from 1556 to 1605. –Eds.
COOPERATIVES 131
In the system of individual farming, it is not possible to escape the ill effects of chemical fertilizers. However, in the cooperative system there is great scope for agricultural research and development to discover new ways to better utilize and prolong the vitality of land. The benefit of a cooperative is that it combines the wealth and resources of many individuals and harnesses them in a united way. There was a time when farmers used to leave their land unused for a year after several years of continuous cultivation, but this is not possible today. So it is necessary to adopt a system whereby either chemical fertilizers are used which will not decrease soil fertility, or high yields are achieved without using chemical fertilizers at all. I am confident that this will be achieved in the very near future. Agriculture should have the same status as industry. This policy is not followed in many undeveloped and developing countries today,3 and can best be implemented through the cooperative system. For example, the apple orchards of Himachal Pradesh should function as cooperatives rather than private farms, and so should the packaging industry for apple transportation and marketing. The processing and packaging of apples should be regarded as part of the farming industry. Those employed in agriculture should get bonuses in the same way as those employed in industry. Thus farmers’ or agricultural cooperatives should organize the whole agricultural sector of the economy on an industrial basis.
Farmers’ Cooperatives
Prout advocates the reorganization of all agricultural land according to a phase-wise plan. In the first phase all uneconomic landholdings should be taken over by cooperative
3 Similarly, in developed countries in the world today as well, agriculture is not properly structured as an industry because the agricultural sector is subsidized. –Eds. 132 PROUT IN A NUTSHELL 4 management for the benefit of both those who previously owned the land and agricultural labourers who work in the cooperative. In the second phase all landowners should be requested to join the cooperative system. In the third phase there should be rational distribution of land and redetermination of ownership. Finally, in the fourth phase, there will be no conflict over the ownership of land. People will learn to think for the collective welfare rather than for petty self-interest. This psychic expansion will create a more congenial social environment. However, such a change in the collective psychology will not come overnight, but will occur gradually according to the sentiment of the people. When such a system has been introduced the present conflict among landowners and landless rural workers will no longer exist. In the initial stage, agricultural cooperatives will be formed with the mutual cooperation of groups of farmers. Suppose A, B, C and D are four farmers who have consolidated their land into a cooperative in the following proportions: A two acres, B five acres, C ten acres and D fifteen acres. The profits from the sale of their crops should be shared in proportion to the amount of land each gave to the cooperative, and the service each rendered for the production of these crops. Farmers will receive produce and profits according to the number of their shares in the cooperative and their labour. As the yield of land increases due to the continuous development of improved scientific techniques, farmers can expect increased productivity and greater prosperity. A record should be kept of the productive capacity of all the land included in the cooperative. Shares should be allocated on the basis of this productivity. For example, if a farmer has thirty acres of land of which fifteen acres are highly productive and fifteen acres are of low productivity, then his or her shares should take into account the differences in productivity. If some landowners do not want to work in an agricultural COOPERATIVES 133 cooperative, their land should still be included in the cooperative. They should also be considered as cooperative members and should get shares based on the size and productivity of their land. Of course, landowners who do not work in the cooperative will not be entitled to wages. In the cooperative system, farmers need not sell their produce immediately after harvesting due to pressure of circumstances. In the individualistic or private enterprise system, most farmers have to sell their produce immediately in order to get sufficient money to survive. But in the cooperative system farmers will enjoy more financial security, as the cooperative can advance money to individual farmers and sell the crops at the most favourable time for the best price. That is, the cooperative can determine how much to sell and when to sell it in order to get the most profit. Cooperatives will also be able to fix the price of their own produce within certain price limits. Thus cooperatives will get the profit which is taken by middlemen and profiteers in the individualistic or capitalistic system. In the present system, after the harvest poor farmers have to pay off the loans they took for such things as irrigation, seeds and labour to produce their crops. In addition, they often purchase clothing for their families for the following year. Due to their urgent need for money, they are frequently forced to sell their harvest at virtually give-away prices. This type of sale under the pressure of circumstances is called a “distress sale”. To protect the farmers from distress sales, the cooperative system is essential. In a cooperative, farmers will keep the necessary quantity of farm produce to meet their food needs for a year and will sell the excess produce to the cooperative at the rate fixed by the cooperative. When the market price is reasonable, the cooperative will sell the produce. The farmers will then receive their percentage of the profit, which will be 134 PROUT IN A NUTSHELL 4 proportional to the amount of their land shareholding in the cooperative. Taxes, levies, excise duties, etc., should be collectively paid by the cooperative, thus freeing individual farmers from financial pressure and economic exploitation. In many economically-developed countries, there are no land taxes because the revenue collected from such taxes is only a very small part of the total revenue. The workforce in the cooperative system will be composed of the shareholding farmers and non-shareholding labourers. Both groups will benefit: the shareholding farmers will get regular salaries for their work plus a return on their shares, while the labourers will enjoy stable employment and favourable wages. There are two types of non-shareholding labourers working in agricultural cooperatives: those who are permanent labourers and those who are casual or contract labourers. The permanent labourers will get bonuses as incentives besides their wages, while casual labourers will only get wages for their labour. Those labourers who give the greatest service to the cooperative should get the greatest bonuses. Skilled workers should get paid more than unskilled workers. This will be an incentive for all to become skilled labourers and to work harder. Bonuses should be paid according to the amount of wages, which should reflect both the skill and productivity of the labourer. Members who purchase shares in the cooperative should have no power or right to transfer their shares without the permission of the cooperative, but their shares may be inherited. If some cooperative members have no descendants, then their shares should pass on to their legally-authorized successors who will become members of the cooperative if they are not already members. The reason for this policy is that it prevents capitalists from purchasing large numbers of shares COOPERATIVES 135 in a cooperative and speculating in the market place. This type of economic activity can easily lead to a depression. In different countries there are different systems of inheritance, so the right of inheritance should be decided according to the system in vogue in a particular country. For example, in Bengal the Dáyabhága system is followed,4 in other places in India the Hindu Code is the established system,5 while in other countries other systems are practised. If this arrangement is followed, cooperative members will not need to go to court or get involved in litigation as the zamindars of the past used to do. As all members of the cooperative will be from the same vicinity or members of the same village, they will all know each other, and thus there will be little difficulty in deciding who should be the legally appointed recipient of the shares. The members of the cooperative themselves will be able to decide who can claim the right of inheritance to the shares owned by the deceased members. Disadvantaged or minor landowners will also benefit in the cooperative system. A widow, a disabled farmer, or a minor boy or girl who owns some land will derive an income from the land based on the number of shares in the cooperative. In the system of private ownership their land would have remained
4 In the Dáyabhága system the heirs’ right of inheritance is subject to the discretion of the father, who enjoys the right to disinherit any of the heirs. Before 1955 the Dáyabhága system was followed in West Bengal and the Mitákïará system was followed in northern India. After the introduction of the Hindu Code in 1955 (and especially the Hindu Succession Act), both the Dáyabhága and the Mitákïará systems were repealed and a new system was introduced throughout India, although a somewhat muted version of the Dáyabhága system continued to be followed in West Bengal. See also “Ideal System of Inheritance”, Ánanda Márga Caryácarya Part 1, 1956, Shrii Shrii Ánandamúrti. –Eds. 5 The Hindu Code is the common name for various pieces of legislation dealing with civil law enacted by the Indian parliament from 1955, (although some pieces of legislation enacted before this date have also been included in the Hindu Code,) and pertains to Hindus, Sikhs, Jains, Buddhists, etc. The civil affairs of Muslims and Christians are covered by different codes. –Eds. 136 PROUT IN A NUTSHELL 4 unutilized, and they would have remained poor. Therefore, even if cooperative members are unable to do any work, they will still be entitled to an income from the total profit of the cooperative. Farmers may also create producers’ cooperatives to produce items for various industries. Thus some farmers’ cooperatives may function as both farmers’ and producers’ cooperatives. Raw materials which are of non-farming origin, such as limestone for the production of cement, should be processed by producers’ cooperatives. Cooperatives which are only agricultural should sell their produce directly to the producers’ cooperative, which in turn can manufacture a variety of consumer goods. Farmers’ cooperatives which also function as producers’ cooperatives can increase their profitability in various ways. For example, such cooperatives could produce oil from rice husks. The money earned may be reallocated and reinvested in the farmers’-cum-producers’ cooperative or used for research and development. Farmers in agricultural cooperatives will be able to exert collective pressure on the local, state or federal governments for different benefits and facilities. For example, in India individual farmers who grow fruit normally use deep well irrigation. But this can adversely affect fruit production because if the water-table drops too far below the roots, the fruit trees will gradually wither and die. In such circumstances shallow tube wells are better, but these wells cannot supply sufficient water for irrigation. Farmers need ponds, barrages and lift and shift irrigation facilities, and for these things they may need government assistance. It is a cardinal right of the people to be guaranteed the minimum requirements of food, clothing, housing, education and medical treatment. The proper supply of irrigation water is also a cardinal right, because without water, food, which is the most important of the minimum requirements, cannot be COOPERATIVES 137 produced. Irrigation water is like the apex of a spinning top – without it, the top cannot spin.
Producers’ and Consumers’ Cooperatives
Besides agricultural or farmers’ cooperatives, Prout advocates the formation of other types of cooperatives, including producers’ and consumers’ cooperatives. Producers’ cooperatives include agro-industries, agrico-industries and non- agricultural industries. The total profit of such cooperatives should be distributed among the workers and members of the cooperative according to their individual capital investment in the cooperative and the service they render to the production and management of the cooperative. Similarly, consumers’ cooperatives should be formed by like-minded persons who share the profits of the cooperative based on their individual labour and capital investment. Those who are engaged in the management of such cooperatives will also be entitled to draw salaries on the basis of the services they render to the cooperative. Consumers’ cooperatives will distribute consumer goods to members of society at reasonable rates. Commodities can be divided into three categories: essential commodities, such as rice, pulse, salt and clothing; demi- essential commodities, such as oil and antiseptic soap; and non- essential commodities, such as luxury goods. If hoarders create artificial shortages of non-essential commodities, common people will not be affected, but if they accumulate essential commodities, then common people will suffer tremendously. This situation can be avoided if consumers’ cooperatives purchase essential commodities directly from producers’ cooperatives or agricultural cooperatives. Capitalists hoard essential commodities and create artificial scarcity to extract the maximum profit. As a result consumers 138 PROUT IN A NUTSHELL 4 pay inflated prices for essential commodities, and sometimes they even find that such goods are not available at all. Middlemen and profiteers create artificial shortages of essential commodities knowing that people will certainly purchase them, even by taking loans, but few people take loans to purchase luxury goods. If the distribution of essential commodities is done through consumers’ cooperatives, middlemen and profiteers will be eliminated. Consumers’ cooperatives should be supplied with commodities from both agricultural and producers’ cooperatives. Commodities which do not go directly from agricultural cooperatives to consumers’ cooperatives should be produced by producers’ cooperatives. In addition, non-farming commodities should be compulsorily produced by producers’ cooperatives. For example, agricultural or producers’ cooperatives which produce cotton or silk thread should sell the thread to weavers’ cooperatives which can produce cloth on their power looms. Hand looms can also be used where intricate design work is required, but generally weavers cooperatives should install the latest power looms. The weavers’ cooperatives will in turn supply consumers’ cooperatives. The number of items considered essential commodities should be continually and progressively revised and expanded with the changes in time, space and person. Such revisions should be made by the government and not by the board of directors of a particular cooperative. What is considered a demi-essential commodity today may be treated as an essential commodity tomorrow. Demi-essential commodities, which may be affected by artificial shortages causing suffering to common people, should be produced by producers’ cooperatives. The production of luxury goods can be left in the hands of the private sector. Essential commodities or services of a non-farming nature coming within the scope of producers’ COOPERATIVES 139 cooperatives and which require huge capital investments should be managed by the government. The railway system is an example. So, for the establishment of a healthy society, agricultural cooperatives, essential-commodity producers’ cooperatives and essential-commodity consumers’ cooperatives are a must.
Cooperative Management
Cooperative members should form a board of directors for each cooperative. The board should decide the amount of profit to be divided among the members, that is, the dividend to be paid to each shareholder. However, the total profit should not be distributed in the form of dividends – some should be kept for reinvestment or purchasing items such as tractors, manure, etc.; some should also be used for increasing authorized capital; and some should be deposited in the reserve fund. The reserve fund should be used to increase the value of the dividend in the years when production is low. If this system is followed, the authorized capital will not be affected. The board of directors should be elected from among the cooperative members – their positions should not be honorary. Care should be taken to ensure that not a single immoral person is elected to the board. All directors must be moralists. To stop black-marketeering, strong steps need to be taken by the government. For example, to protect the clothing industry, the government should pass a law which prevents the sale of any clothing without the trademark of the producers’ cooperative where it is made. Thus, if black-marketeers try to sell any clothing without trademarks, they can be easily caught. This simple but effective remedy is known to many intelligent people, but still they do nothing. This is because they are the agents of capitalists who need money from these black- marketeers and hoarders to fight their election campaigns. This 140 PROUT IN A NUTSHELL 4 kind of corruption in the electoral system is part of democracy, so we can say that democracy is not the best form of government. Hoarding, profiteering and black-marketeering cannot be stopped in the democratic system because those who try to stop it will be thrown out of power. In the high point of the Kïatriya Age smuggling and hoarding were controlled, but as soon as the influence of the vipras or vaeshyas emerged, the control over these corrupt practices slackened. Many small satellite cooperatives should be formed to supply various items to large producers’ cooperatives. Take a car factory, for example. The many different parts for a motorcar can be locally manufactured in small cooperatives. The members of these small satellite cooperatives may even carry on their work from their homes, involving all their family members. The main function of large producers’ cooperatives will be to assemble the different car parts. This will have two benefits: the large cooperative will not require many labourers hence labour unrest will be minimized, and labour costs will be reduced and thus the cost of the commodities will be kept low. The problem of a floating population and immigrant labour6 will not occur in the cooperative system, as cooperative members will have to be local people. Floating labourers should have no right to be cooperative members – migratory birds have no place in cooperatives – as they can disturb a whole economy. Howrah district, for example, produces sufficient crops in a season to feed the local people for seventeen months, but due to immigrant labour the produce is
6 Here in the Bengali the following appears: “bahirgat shramik (immigrant labour)”. Bahirgat shramik literally means “labourers from outside”, and refers to non-local labourers generally, whether they are from other parts of a country or from outside a country. Two sentences further on in the Bengali, bahirgat shramik appears again. Here the translators have used the author’s translation, “immigrant labour”, but this should not be understood as necessarily meaning labourers from outside the country. The context suggests the author is more likely to be referring to labourers from other parts of India. –Eds. COOPERATIVES 141 consumed in six-and-a-half months. The elimination of the floating population will also protect the social life of the cooperative from the possibility of adverse social influences. In the cooperative system, unemployment will be solved. As production increases, the need for more facilities and resources will also increase. Educated people can be employed as skilled workers. There will also be a need for tractor drivers, labourers and cultivators, and cooperative members will naturally do this work. Village people will not need to move to the cities for employment. In the cooperative system there should be no compulsory age for superannuation. People should be free to work as long as they like, providing their health permits. Those socio-economic units which do not have a sufficient supply of raw materials will have to manufacture synthetic or artificial raw materials. Suppose a unit or region does not have an adequate supply of fodder to feed its cattle or sheep. Will it import fodder from another unit or region? No, it should manufacture artificial fodder instead. Similarly, it takes a substantial volume of cotton to produce one dhoti [the traditional lower garment worn by men in northeastern India]. To transport large amounts of cotton also requires much energy, and so if it is not readily available, synthetic fabric can be produced instead. As science advances, cooperatives will develop and manufacture a great variety of commodities from synthetic raw materials. In the capitalist system, raw materials are imported from other countries or regions in order to manufacture finished products. Cooperatives will not follow this system. They will develop their own raw materials through research so that they are not dependent on foreign raw materials.
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Integrated Progress
Through the cooperative system human society will progress with accelerating speed, ushering in a new revolution in science. No part of the universe will be left unutilized – every nook and corner will be properly used. Where fodder is available, grazing land, dairy farms and milk production can be developed. Where fodder is not available, synthetic milk will be produced. In this way progress and development will be maintained in every field of life. The day is very near when science will be guided by spiritually-oriented intellectuals. When this day comes, science will move forward in leaps and bounds, causing the intellectual capacity of human beings to increase immensely. Cooperatives will greatly assist this psychic and spiritual advancement. To enhance the unity in society, we should encourage all common factors and discourage all fissiparous tendencies. For example, in India there are many common factors which help create unity, and there are many fissiparous tendencies which create disunity. The most fundamental point of unity in India is that the Indian mentality is God-centred; that is, it is intrinsically based on theism. It accepts divine providence as a cardinal human factor. Even Indian communists are theists in their hearts, but on a political platform they speak as atheists. Although the spiritual standard of the people is high, the moral standard is lower than in western countries. Thus the moral standard needs to be increased. Moralists should be created. For this a universal ideology should be propagated in every nook and corner of the country. Another point of unity in India is the Sanskrit language. The Indian people may or may not know Sanskrit, but they all certainly have a deep love and respect for it. If Sanskrit had COOPERATIVES 143 become the national language of India instead of Hindi,7 all the present problems relating to the national language would have been avoided. Take another example, the calendar system. In North India and some parts of South India, the lunar calendar, called Saîvat, which depends upon the movement of the moon, is followed. In this system, the seventh of Áïáóha [mid-June to mid-July] is in the morning, the eighth of Áïáóha is at noon and the ninth of Áïáóha is at night. A lot of problems arise with such a calendar. In Bengal, Assam, Manipur, the Punjab, Jammu, Kashmir, Orissa [now Odisha] and some parts of South India, the solar calendar, called Shakábda, which depends upon the movement of the sun, is used. According to this system, in Bengal the first of Vaeshákha [mid-April to mid-May] is on the fourteenth of April and in the Punjab the first of Vaeshákha is on the thirteenth of April. Should we encourage this difference in the calendar system? No, so either the Shakábda system or the international calendar system should be followed. So, to integrate the entire human race, unifying factors should be encouraged and fissiparous tendencies should be discouraged. The sweetest unifying factors are love and sympathy for humanity. The wonts of the human heart are joy, pleasure and beatitude. In the physical realm the best expression of this human sweetness is the cooperative system. The cooperative system is the best representation of the sweet nectar of humanity.
18 February 1988, Kolkata
7 India does not have a de jure national language; it has two official languages: Hindi and English. However, at the time this discourse was given (18 February 1988), Hindi was sometimes considered to be the de facto national language. For a brief summary of the historical background to the issue of national language, see the footnote in the subsection National language in “To the Patriots” in Volume 1. –Eds.
INTEGRATED FARMING
Self-reliance is the main objective of our farming projects, hence they should be oriented towards production. They should not be dependent on outside resources. An integrated approach to farming should include such areas as agriculture, horticulture, floriculture, sericulture, lac culture, apiculture, dairy farming, animal husbandry, irrigation, pisciculture, pest control, the proper use of fertilizers, cottage industries, energy production, research centres and water conservation. This approach will help make farming projects self-reliant, and should be adopted.
Agriculture
Agriculture is the science of cultivating the soil and rearing animals. It includes the production of staple crops. The staple crops that are important in Bengal include pulses of various kinds, cereals, coarse grains, oil-seeds, sugar crops and vegetables. Pulses provide protein and supplement manure as they fix nitrogen in the soil from the air, but calcium, phosphates, potash and so on still have to be added to pulse crops. Cereals are rich in carbohydrates and include rice, wheat, maize, oats, barley and rye. Coarse grains include all types of millet, sorghum, barley, rye and buckwheat. Oil-seeds include mustard, soya, sesame, linseed, safflower and sunflower. It is most important to exchange seeds between India and the rest of the world. Sugar crops include sugar cane, sugar beet, date palm and palmyra. Spices include cloves, cumin, coriander, etc. Many types of medicinal plants can be grown in Bengal. At Ananda Nagar many herbaria should be established. INTEGRATED FARMING 145
In India many seasonal vegetables, such as summer vegetables, winter vegetables and all-season vegetables, are grown. The variety of vegetables that are produced should be increased. Onions and garlic are grown for sale to the public and for processing into medicines, but of course they are not beneficial for those doing spiritual practices. Some other items include coffee, cocoa, tea and rubber. Tea gardens and rubber plantations can be grown for use by the local people and as cash crops. Cash crops will help to transform the local economy. If cash crops are grown by cooperatives, they can help raise the economic standard of poor local people in a short time. In the case of yellow mustard, big lentils and wheat, there is a choice of early, medium and late varieties, but in the case of paddy there is no such choice. If the early, medium and late varieties of any crop are available for plantation, and sufficient time is at hand to choose any of them, then the early variety should be chosen first for plantation. Proper planning should be done so that the production of this crop is increased. In case the early variety fails, then the medium variety should be tried. If everything is done properly, the production of this variety will be almost equal to the early variety. If the medium variety also fails for some reason, then lastly the late variety should be tried. If the late variety is planted in the beginning of the season and fails for some reason, then there is no scope for cultivation and the season will be lost. Liquid manure should be applied along with the second irrigation after proper weeding. Paddy is the staple food in northeastern India. In the boro variety of paddy, weeding should be done one month after transplantation, and then liquid manure should be applied. Care should be taken that the liquid manure is not poisonous, otherwise it will harm the pisciculture. Even rocky land can be made fit for cultivation after filling it up with good soil. 146 PROUT IN A NUTSHELL 4
We should try our best to grow napier grass for cattle fodder on hillocks wherever possible. It is more difficult to grow napier grass on hills than on flat land because it takes a lot of water. Nevertheless we should try, in order to save the best crop land for other crops. Where there are railway lines which belong to the railway department going through agricultural land, cow pea, late áus paddy or black gram should be cultivated on both sides of the railway lines. Whenever plants from frigid and temperate zones are transplanted into a warm or hot climate, they should be planted on high land, near stones and rocks if possible, so that at night they will be kept cool. The fencing of all farm compounds except beauty spots may be utilized as a platform for spinach in spring and summer, and for beans in summer, the rainy season, autumn and winter. In the case of beauty spots, the fencing may be utilized as a platform for flower creepers. Farming projects should also cultivate some selected items for special emergency survival. These include vegetables, pulses, potato and fodder for dairy cows to ensure milk production. All farming projects must start the production of these items immediately. They are the minimum items necessary for physical survival. These items will ensure your survival in any difficult times that may come in the future.
Horticulture
Fruit and vegetable gardens should be established on all farming projects. There are many varieties of fruit. Fruits can be utilized to make jams, marmalade, jellies, dried fruits, etc.
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Floriculture
Floriculture is the cultivation of flowers. Jasmine, magnolia, roses and so on can be used to make essences, which in turn can be used to produce many other products. Tuberoses can be grown and sold throughout the world just as roses are today. Roses grow very well in red soil. Floral nectar can be collected from lotus and is very good for all kinds of eye diseases, including retinal detachment. Honey can be prepared from the flowers of the lotus, lily, cornel and cotton tree. A huge amount of honey is available in the flowers of the lotus, lily and cotton tree. The lotus and lily also give floral nectar – nectar which is prepared by the flowers, not by the bees. This is a part of floriculture. Floral nectar should be produced from floriculture. How can floral nectar be collected? It has to be collected with the help of a dropper or syringe. When I was young I used to eat the seeds of the lotus. In those days they were generally available throughout Burdwan. I also used to take floral nectar by licking the flower. From the honey and floral nectar of lotus and lily, many types of medicines can be made. If this honey and floral nectar is sold in the market, it will command a very high price. To extract floral nectar one has to employ the same method as doctors use to extract blood. This is because many ants and insects feed on floral nectar. A syringe can extract it without getting clogged up. The stems of okra can be used for a special purpose. Suppose you have a pineapple field which is not producing both fruits and flowers. If the stems are burnt and scattered throughout the field, the fumes and smoke will help the pineapple to develop fruit and flowers at the same time. But one should be careful that the pineapple plant is not burnt. This process will produce both fruit and flowers very quickly. 148 PROUT IN A NUTSHELL 4
The field of floriculture has been neglected very much. It should be developed. We can easily make rose scent and rose water from the rose garden at Ananda Nagar.
Useful Products from Insects
In Bengal, production based on insects has three main branches: sericulture, lac culture and apiculture. The first is sericulture. There are two main varieties of silk in Bengal: mulberry and non-mulberry. Mulberry silkworms feed on mulberry leaves, and can produce two qualities of silk: fine quality (garad) and rough quality (maíká). Non-mulberry silk includes muuôgá, tasar and eòìi. In the muuôgá variety, the silkworms feed on drumsticks. In the tasar variety, the worms feed on many plants, such as sal [Shorea robusta Gaertn. f.], arjuna [Terminalia arjuna Bedd.], Indian plum [Flacourtia jangomas (Lour) Raeusch.], ásan [Terminalia tomentosa Bedd.], Assamese soôálu [Kadsura hetroclita], a bush which is mostly confined to Assam, and Indian rosewood (shvet shál) [Dalbergia latifolia Roxb.]. In the eòìi variety the silkworms feed on castor leaves. The mulberry silkworm is a domesticated variety of silkworm. Tasar is a naturally grown variety of silkworm. In this variety the cocoons are put on trees in order for the larvae to feed. Once the larvae have hatched, the cocoons are collected from the trees. In tasar production the trees are kept to the manageable height of six feet, otherwise it would be impractical to collect the cocoons. In domesticated silk production moths lay eggs, and then larvae hatch from the eggs, eat leaves, grow to their full size and finally spin a cocoon made of silk. The cocoons are usually dried in the sun or boiled to kill the larvae. As the larvae are in a state of natural hibernation, when they are killed in this way they do not feel pain. The silk cocoons are collected and spun INTEGRATED FARMING 149 into silk thread. Silk production is a profitable industry, and silk is an excellent clothing fibre. Some silk plants, such as mulberry and Indian plum, also produce fruit. Different crops can be grown around silk plants so that there is maximum utilization of agricultural land. Non-grafted seedlings of mulberry give more foliage for silk production than grafted seedlings. Malda is a good source of mulberry. Mulberry seedlings should be planted in such a way that their shade does not fall on agricultural land. The following should be grown between two mulberry plants: 1. Where the land is extremely rocky and there is no soil, soil should be brought from outside so that palm, Indian plum and custard-apple saplings, not seedlings, can be planted between two mulberry plants. Research should be done on the custard- apple and the Indian plum. 2. Where the land is extremely rocky but there are accumulations of soil between the rocks, thorny puneala plum (thorny pániyálá [Indian plum]) and custard-apple can be planted between two mulberry plants. Research should be done on the thorny puneala plum. 3. Where the land is less rocky, non-thorny puneala plum (non-thorny pániyálá) and custard-apple can be planted between two mulberry plants. Research should be done on the non-thorny puneala plum. 4. Where the land is a bit better than in number three above, date palm (kïiira khejur) and custard-apple saplings can be planted between two mulberry plants. Custard-apple varieties from abroad should be brought to India as far as possible, especially the variety from the Philippines, which is a large variety. Sporting goods can be made from mulberry wood. Mulberry can be grown successfully in Ananda Nagar. 150 PROUT IN A NUTSHELL 4
Next is lac culture. Lacquer is produced by insects grown on trees such as palásh [palash, Butea monosperma Kuntz], Indian plum and kusum [Schleichera trijuga Willd.]. Lac should not be grown on all Indian plum trees, otherwise fruit production will be affected. Lacquer may be used as protective varnish for furniture, etc. In apiculture, bees produce rectified honey and pure beeswax from a variety of flowers. The types of bees include wild bees, like rock bees, which cannot be tamed, and bush bees, which can be tamed. Specially bred bees should be encouraged, but wild bees should not be prevented from entering our gardens. All bees, including wild bees, should be allowed in our gardens. Bee boxes can be located near oil-seeds, flower gardens, neem trees, Indian olives and grapes. The honey in the bee boxes should be collected regularly. In Bengal the period of maximum flowering for these plants is March, April, May and June. Floral nectar can be collected directly from some special flowers, which naturally produce honey. More research on all kinds of floral honey should be done.
Dairy Farming
Dairy farming includes milk production from dairy cows, goats, sheep and buffaloes. Milk powder and dehydrated curd should also be produced. Animals are not to be sold for slaughter.
Irrigation
Irrigation is also an important aspect of farming. As a principle, subterranean water should not be used for irrigation purposes. Subterranean water should not be disturbed, INTEGRATED FARMING 151 otherwise the level of the water-table will drop, leading to an acute shortage of water. The best system is to collect surface water. The rainwater, even from light showers, should be collected where it falls. If the huge reserves of water under some deserts are harnessed, it may do more harm than good. It is always better to conserve surface water. Water conservation, irrigation and afforestation are essential for desert reclamation. In the Thar Desert of India, a canal has been constructed to bring water from the [Sutlej River] to irrigate the land. The Ganga Nagar area has been reclaimed and is now producing large quantities of wheat. The canal can be extended even further into the desert. 1 Conserving surface water is the best method of irrigation and is preferable to exploiting underground water reserves. Ecologists claim that some deserts are essential for keeping the global ecology in a balanced state. The high day temperatures and the cold night temperatures that occur in desert regions create a useful effect. Because the air in the desert is dry, the hot air rises and creates a vacuum which sucks in other air, generating a chain reaction. Moist air comes in from the sea and causes rainfall. If deserts vanish entirely, the overall rainfall will be reduced. Certain plants, such as sirisha [Albizzia lebbeck benth.], shisu [North Indian rosewood, Dalbergia sissoo Roxb.], Himalayan white oak [Quercus leucotrichophora] and ferns, have the capacity to attract rain clouds. They also create a congenial environment for other plants.
1 The Ganga Canal is an irrigation system of canals laid down by Maharaja Ganga Singh in the early 20th century. It channels water from the Sutlej River, the eastern-most tributary of the Indus River. The work was completed in 1927 by constructing 89 miles of lined canal. –Eds.
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Pisciculture
Fish should be cultivated in lakes, dams and ponds because they help conserve and purify the water. Small fish can also be cultivated in the paddy fields during the rainy season. Fish are the natural food of birds, so they are an essential part of a balanced ecology.
Pest Control
In the rainy season in the last week of Shrávaòa [mid-July to mid-August] there is water in the paddy fields of Bengal. In these fields we should cultivate fish, but fishermen should not be allowed to catch these fish while the paddy is still growing. Harmful insecticides or pesticides should not be used in these fields because they will kill the fish and pollute the water system. Alternative pesticides, like neem-paste pesticide, should be used. If copper sulphate spray is used, care should be taken to use the minimum amount because it is harmful. Neem paste can be prepared from neem leaves. Before planting the paddy, during the last ploughing, neem oil cakes should be ploughed into the fields. In addition, neem-paste pesticide with urea should be used whenever there is an attack of insects. Copper sulphate solution can also be mixed with urea. Fish should not be the food of human beings, but the food of jackals, birds, foxes and other fish and crabs. If the paddy water drains into ponds, lakes or rivers, small fish will flourish and become the food of larger fish, birds and animals. In this way the farmers will be helping maintain ecological balance. Some special medicines can be prepared for particular crops. For example, to kill the worms which attack cauliflower crops, soapy water mixed with a small amount of kerosene may be sprayed on the cauliflowers. Because the water is soapy the INTEGRATED FARMING 153 kerosene will easily wash off the cauliflowers and not be harmful to human beings. Snakes will most likely be found wherever wax gourd is cultivated. To avoid this, iishánmúla [Aristolochia indica Linn.] is used because snakes are afraid of its smell. Snakes are also afraid of any copper salt. Wherever there is copper salt, snakes will not be found, as in Ghatshila and Maobhandar, near Tatanagar. Water kept in a bronze pot becomes antiseptic due to the copper in the bronze. Copper sulphate is poisonous for human beings.
Fertilizers
In the distant past large animals used to go to predetermined places to die. Wild elephants still have this habit. At such places, with the passage of time the bones of the animals became deposits of calcium sulphate and calcium carbonate. Wherever Cretaceous animals2 lived in groups, limestone will be found. In Assam, for example, limestone and petroleum can be found. The fat of these huge animals became petroleum and the bones became limestone. In Ráóh, in Jalda and Jaipur, limestone can also be found. Limestone can be used to manufacture good-quality cement, and it helps make oranges sweet. There are two types of fertilizers: organic and inorganic. When fertilizers are used, bacteria are also being used indirectly. These bacteria function in two ways: one positive and the other negative. When you utilize bio-fertilizer bacteria, that is, organic fertilizers, the function of the bacteria will only be positive. You should start practical research into positive
2 The Cretaceous Period lasted from about 146 to 65 million years ago. Cretaceous animals included various types of large carnivores and herbivores. –Eds.
154 PROUT IN A NUTSHELL 4 microvita3 from the study of bio-fertilizers and their positive functions. Among the organic fertilizers from animals, the urine and dung from sheep are the best manures. Sheep to be raised in Ráóh can be acquired from Bengal, Jammu, Himachal Pradesh and Uttar Pradesh. Varieties from Australia can also be used. Materials for bio-gas include cow, buffalo and sheep dung, the dung of mammals kept in protected compounds, and the organic material from beauty spots. Water hyacinths are also a good raw material for producing bio-gas, but cow dung is best. The dung of hybrid animals is not as good as that of pure or natural breeds because hybrids are more prone to disease. The best manure for green vegetables is rotten vegetables. Cow dung may also serve the same purpose. In the case of gourd, oil cakes and mustard cakes mixed equally with soil will increase production. Once before I said that farmers need fertilizers for the maximum utilization of agricultural land.4 Animal fertilizers are insufficient – farmers need chemical fertilizers. However, it is noticeable that whenever chemical fertilizers are used intensively, the land becomes infertile and useless after some time. This is because chemical fertilizers destroy the vital energy of the land so that it becomes lifeless, just like cement. Intensive research should be conducted on how to use chemical fertilizers in agriculture without producing any ill effects on the land. In the system of individual farming it is not possible to escape the ill effects of chemical fertilizers. The solution to this problem lies in the cooperative system. In the cooperative system there is great scope for agricultural research and development to discover new ways to better utilize and prolong the vitality of the land. The benefit of
3 See “The Theory of Microvita and Its Possible Effects on Human Society”. – Eds. 4 See “Cooperatives”. –Eds. INTEGRATED FARMING 155 cooperatives is that they combine the wealth and resources of many individuals and harness them in a united way. There was a time when farmers used to leave their land fallow for a year after several years of continuous cultivation, but this is not possible today. It is now necessary to adopt a system in which either chemical fertilizers that do not decrease soil fertility are used, or high yields are produced without using chemical fertilizers at all. I am optimistic that this will be achieved in the near future.
Cottage Industries
Various types of cottage industries should be established on Master Units,5 subject to the availability of raw materials. Some types of cottage industries include the following: 1. The first stage of processing farm products of animal and insect origin, such as milk, wool, silk thread, lacquer, honey and wax. 2. Producing all types of farm products derived from plants, such as pápad [wafers] from pulse, beaten rice from rice, cereal flakes from different types of cereals, jams from fruits, etc. 3. Industrial products and herbal medicines of plant origin, such as essences, ayurvedic medicines and naturopathic remedies. 4. Medicines of non-plant origin, such as allopathic and biochemic medicines, as well as medical equipment, such as pressure gauges. 5. Different fibres produced from plants, such as jute, cotton, linen, hemp, banana, pineapple, sisal, okra and basil. 6. Fibre products of non-plant origin, such as nylon, rayon, plastic and artificial silk.
5 See “Master Units”. –Eds.
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7. Articles of mineral but non-metallic origin, such as calcium carbonate, calcium sulphate, calcium phosphate, conch shells, rubber and oyster shells. 8. Non-metallic products, such as soap, shampoo, liquid soap, toothpaste, toothbrushes, detergent and nectar. 9. Metallic products from gold, aluminium, bronze, brass, zinc, etc., as well as tin articles, thermometers, crockery and utensils. 10. Iron materials and articles, such as steel, stainless steel, grinding machines, cement and fertilizers. These are just a few examples of some of the items which can be produced. There are in fact many items which can be produced under each category. In poor areas, two or three simple industries can be started first, such as manufacturing briefcases, medicines or making flour with grinding machines. If cottage industries are properly established, poor local people will enjoy immediate economic benefits.
Energy Production
Energy which can be produced on a small scale includes solar energy, thermal power, bio-gas, hydroelectricity and pneumatic power. Solar energy for lights and water pumps can be produced from solar panels. Thermal power can be produced from coal and other fossil fuels. Bio-gas for generators, cooking, lighting and small generators can be produced from bio-mass waste. The bio-gas plant harnesses the gas generated by the decomposition of the bio-mass, which can then be collected and used for various purposes. Cow, buffalo and human excreta can be used in bio- gas plants. The slurry is an excellent manure because it breaks down in about one week, whereas fresh manure takes up to six INTEGRATED FARMING 157 months. Slurry takes only three days to reach the roots of a plant compared to three months for normal manure. Slurry can nourish a plant within ten days, whereas normal cow dung takes up to nine months. Small-scale hydroelectric plants can also be constructed in the right environment. For example, on the Daksina River at Ananda Nagar, a plant which can generate hydroelectricity can be constructed. It will be able to give power for up to nine months of the year. Pneumatic power is one of the cheapest sources of energy for pumps and generators. It is very cheap because the costs include only the initial capital investment to construct the mill and the maintenance costs. It is ideal in windy locations.
Research Centres
Research centres should be developed on all large farming projects and Master Units. Although all types of research should be encouraged, first preference should be given to agriculture, second preference to biology (first preference to zoology and second preference to botany) and third preference to chemistry. Agricultural research should be done on a wide range of subjects, including seeds, fruits, flowers, silk, herbs, medicinal plants, summer vegetables, winter vegetables, all-season vegetables, spices, pulses and paddy. Some nuts and fruits, such as walnut, chestnut, almond, persimmon, cherry, apricot, grape, fig, pistachio and Paraguay coconut, should also be subjects of research. Research centres can also be established for fibre plants, such as jute, agave, hemp, okra, permanent and winter cotton, linseed, ramie and pineapple. Oil-seeds, such as melon, cucumber, linseed, sesame, safflower and mustard, should also 158 PROUT IN A NUTSHELL 4 be thoroughly studied. New techniques for extracting more oil from oil-seeds and deodorizing the oil should be developed. Take the example of okra. Edible oil can be extracted from okra seeds. This oil does not have a high fat content. The stem is low in calories. The fibre of the plant can be used to make cloth. The remaining part of the plant can be used for fodder and fertilizer. Okra is grown above the soil, so it can be grown with a tuber crop to get two crops at a time: one above and one below the ground. The stick of the okra, that is, the stem, can be used in the plastic industry, and can also be used in the paper industry to produce ordinary-quality paper. It can also be used as a fuel. Matchsticks cannot be made from the wood of okra because the wood is too weak. Okra takes only forty days to grow and it consumes little irrigation water. Better techniques to increase production should also be developed. For example, in the case of pulses, the leaves and stems of the plants may be plucked often and used as vegetables. This induces more shoots to grow and increases production, but it should be stopped one month before flowering is to occur. Orange tomato, apple tomato and grape tomato were developed in India by Satya Banerjee. Crops requiring shade include such plants as ginger, turmeric, betel leaf, sweet potato, sweet juice potato and elephantum potato. Plants useful in making scents include the rái bel, matiá bel and mográ bel varieties of bel phul [Jasminum sambac Ait.], yuôii phul [Jasminum sambae], chámeli [Jasminum grandiflorum Linn.], bukul [Minisapes elangi], kámini [Murraya paniculata Linn. Jack.] and lavender, and oleander fragrances. Paper can be made from bamboo, bamboo leaves, safia grass, soft wood, sugar cane waste and maize waste. Good paper can be manufactured from hoop pine [Araucaria cunninghamii D. Don.]. INTEGRATED FARMING 159
All sweet seeds should be sown after proper sprouting, otherwise ants will eat them up. Radish seeds should always be brought from at least three miles away from the field where they are to be grown, otherwise they will be prone to disease. To produce seeds for sunflowers, varieties which produce more seeds should be used; for ginger, varieties which have sprouts; for peanuts, the Gujarat variety, the Andhra Pradesh variety or the Tamil Nadu variety; and for paddy, the late boro variety. There should be a seed production centre at Ananda Nagar or Ananda Shiila where the climate is very cold. In the plains of India, good seeds cannot be produced. The best places for producing sugar beet seeds are the Garhwal Himalayas of Uttar Pradesh, Himachal Pradesh and the Kashmir Valley. We should try to produce seeds at Ananda Nagar or at Kolkata in a green house. Ananda Nagar jágrti [meditation centre] is the highest point in central Ananda Nagar, so the seeds of broccoli, sugar beet and cabbage should be grown there. Herbs and medicinal plants should be given special importance. Some plants are very useful in helping cure mental disorders. For example, bráhmii shák [Herpestis monniera H. B. & K.] increases memory power and is good for the brain. Bottle gourd (láu) [Lagenaria valgaris Seringe] is good for the mentally disturbed. Bhruôgaraj [Wedelia calendulacea Less.] oil can be used to treat the insane. Tulsi niïyanda or oil extracted from basil seeds can be used to treat madness. Other plants are useful in treating physical disorders. For example, kálmegh [Andrographis paniculata Nees.] or cirotá, which is dried kálmegh, prevents malaria. Cinchona is a source of quinine. Pániphal [water chestnut, Trapa bispinosa Roxb.] is good for stomach and intestinal disorders. There are six categories of hills: small mounds, demi- hillocks, small hillocks, hillocks, hills and mountains. The land near sources of water such as wells and barrages should be utilized by growing varieties of shák or green leafy vegetables, 160 PROUT IN A NUTSHELL 4 mint (pudiná) and Indian pennywort (thánkuni) [Centella asiatica Linn.]. Creepers to be grown in protected areas include the gach pán variety of betel leaf and long pepper (pepul) [Piper longum Linn.] climbing on alternate red oaks; black pepper (golmaric) [Piper nigrum Linn.] climbing on silver oaks and green oaks; coi [Piper chaba Hunter.] climbing on coconut plants; and other creeping or climbing medicinal plants, such as háójoóá [Cissus quadrangularis Linn.] and iishánmúla, growing on different palms. Such climbers should not be grown on roadside palms. They should be grown only in protected areas.
The Solar Calendar
The Bengali months are solar months and they take into account the seasons. The Hindi months are lunar months so cultivation cannot be done according to the Hindi calendar. The Gregorian calendar is also a solar calendar, but it is not adjusted. For example, when the arc is starting it is the fourteenth of April, which is the middle of the month, but if it were properly adjusted it would be in the beginning of the month. Generally the solar year is 365 days and the lunar year is [about] 355 days.6 Therefore every three years the lunar year advances by one month. The Bengali calendar is followed in West Bengal, Bangladesh, Tripura, Assam, Orissa [now Odisha], the Bengali-speaking areas of Bihar, and Chotanagpur. It is also followed for cultivation in Uttar Pradesh, Madhya Pradesh, Jammu, Kashmir, the Punjab, Himachal Pradesh, Tibet, Kerala, Tamil Nadu, Andhra Pradesh, Maharashtra, Gujarat and Rajasthan.
6 A lunar month is 29.53 days, so 12 lunar months is 354.36 days. –Eds. INTEGRATED FARMING 161
When both the sun and the moon are in Pisces and clouds form in the sky and it rains, this is called hathiya in Bihar. This combination is considered excellent for agriculture because the yield of the crops will increase tremendously. Some plants are sun affected and others are moon affected. Basil is moon affected. In moon-affected herbs, the effect increases on the full moon. Sun-affected and moon-affected plants should be grown in separate areas. Detailed research needs to be done to make all calendars more accurate. This will make farming more scientific and increase productivity.
Special Features of Farming Projects
All integrated farming projects and Master Units should endeavour to include some special features, such as a wheat grinding machine to produce flour, a bakery to produce bread, a cheap seed distribution centre (sulabha biija vitaraòa kendra), a free plant distribution centre, sericulture, a bio-gas plant to utilize the waste of dairy cows, solar energy, apiculture, and a school and children’s home. A cheap seed distribution centre should collect good-quality seeds and sell them at cheap rates. Seeds may be purchased from local farmers at the end of each harvest, or purchased at cheap rates in the market, or cultivated, but the centre should provide good-quality seeds at cheap rates to the local people. A free plant distribution centre should grow plants from seeds and seedlings for free distribution to local people. The following system should be used to prepare plants for distribution. The seedlings should be grown until they are one- and-a-half feet tall. The plants should then be uprooted and their roots soaked in water for half an hour. Next, the main root of each plant should be cut off one inch below the base of the plant, and the remaining roots should again be soaked in water 162 PROUT IN A NUTSHELL 4 for ten minutes. The plants should then be planted in a field or packed for distribution. Plants which are prepared in this way will produce large, sweet fruits. The fruits will be better than those produced from seedlings, but not as good as those produced from grafted plants.
20 February 1988, Kolkata Ideal Farming Part 2
LEADERSHIP
The Sanskrit term gajatá means “a herd of elephants”. You all know that living beings are divided into two categories: some live alone, and some live collectively. For example, ordinary domestic animals are individualistic by nature. 1 They are very self-centred. One animal does not usually come to the aid of another. Domestic animals are neither committed nor devoted to their masters. In fact, they do not care at all about their masters’ needs. Wherever they are, they live only for themselves.2 Sheep, however, are by nature gregarious animals. If two sheep grazing in separate fields catch sight of each other, they will run to join each other, as they prefer to graze together. A flock of sheep is called gaddáliká praváha in Sanskrit, because of their spontaneous collective movement caused by herd instinct.
Aesii gatii Saîsár kii sab gaìhár ku íhaí; Ek jab gáìh me gure sab játa tehi báí.
[The nature of people is somewhat like that of a flock of sheep. When one sheep falls into a ditch, the others will follow.]
1 The author includes the following as domestic animals: cattle, horses, ducks, hens, goats, sheep, dogs, cats and rabbits. –Eds. 2 The author also says: “In the realm of the animated world, there are two broad categories. Certain living beings are social creatures, and some others are non-social. Generally, animals of the cat group are non-social. Cats, hyenas, black tigers, leopards, panthers, jaguars, Royal Bengal tigers – they are all animals of the cat group. They are non-social animals. All animals of the dog group are to some extent social. They are dogs, wolves and lions.” See “Social Animals and Friends”, given on 25 May 1979, in Ánanda Vacanámrtam Part 12, Shrii Shrii Ánandamúrti. He also says goats are non-social animals. –Eds.
164 PROUT IN A NUTSHELL 4
Human beings are also social beings. If they have to live alone for a long time, they will feel restless and search frantically for the company of others. Hence human beings should be very careful with selecting their social leaders. Throughout history we observe that many countries with a demonic nature have pushed the entire global society to the brink of destruction. Sometimes whole communities have been exterminated, while at other times society has avoided destruction only after looking over the precipice. There are some people who vociferously oppose any type of personality cult. However, they must realize that personality cults, whether good or bad, have existed since ancient times and will continue to exist in the future. That is why I said that society should be very careful with selecting its leaders. In this regard there is no difference among the capitalists, communists or socialists – they are all of the same hue. In choosing their leaders, people should consider the extent to which they possess such qualities as intelligence, wisdom, integrity, pioneering zeal, readiness to sacrifice, etc.
6 March 1988, Kolkata Shabda Cayaniká Part 15
*****
Another meaning of gajendra is “leader of the elephants”. I have said a number of times that elephants are gregarious or social animals. The solidarity and unity of a group depends on the strength and determination of the leaders. If the leadership is not strong, the entire structure – social, economic and political – will become weak and ultimately break down. The powerful and determined leadership of Akbar in the second half of the sixteenth century created a solid foundation for the LEADERSHIP 165 establishment of the Mughal Empire.3 Similarly, the strong and courageous leadership of King Samudragupta at one time firmly established the Gupta Empire over an area reaching from the Himalayas in the north of India to Godavari in the south.4 Due to a dearth of strong leaders, the mighty Magadh Empire fell apart. 5 After the death of Akbar, the Mughal Empire was also balkanized, due to the weakness and inefficiency of subsequent rulers. Eventually, with the rise of the Maratha and Sikh powers, [the Mughal Empire declined. It ended in 1857.] Democracy compares most favourably with all the other systems of government that have so far evolved. However, there is less scope for strong leadership in a democracy than in a dictatorship. Consequently democratic countries always remain somewhat weak in various spheres of activity, such as war, socio-economic development, etc., even though a democracy usually lasts longer than a dictatorship. Although there is a greater tendency for the administration to be rational rather than whimsical in a democratic system, the solidarity that is achieved by a dictatorship is not found in a democracy because most people do not want it. Common people living under a dictatorship are harassed in many ways by the whimsical decisions of the dictator. In a democracy the people are equally harassed by the whimsical decisions of the political parties and the expedient behaviour of the party cadre. Peace-loving citizens sometimes suffer dreadfully at their hands. I would like you to consider these observations objectively. If we cannot fully support the system of individual dictatorship, how can we support the system of party
3 Akbar reigned from 1556 to 1605. –Eds. 4 King Samudragupta ruled from about 335 to 380. The Gupta Empire lasted to 550. –Eds. 5 The Magadh Empire lasted from about 2,600 to 2,180 years ago. –Eds. 166 PROUT IN A NUTSHELL 4 dictatorship? In a party dictatorship, uneducated or semi- literate cadres often harass educated and talented people. 6 When this happens, people want to put an end to the rule of the dictator. Sometimes they even seek the help of foreign powers in their efforts to get out of their unbearable situation. This is the grim reality. The only solution to individual dictatorship, party dictatorship and democratic pandemonium is the Proutistic concept of sadvipra leadership.7
27 March 1988, Kolkata Shabda Cayaniká Part 16
6 Here the author is referring to communist countries. –Eds. 7 See “Shúdra Revolution and Sadvipra Society” and “Sadvipra Boards” in Volume 2. –Eds.
THE SPECIALITY OF THE FIFTH FUNDAMENTAL PRINCIPLE OF PROUT
The Fifth Fundamental Principle of Prout is as follows:
Deshakálapátraeh upayogáh parivarttante te upayogáh pragatishiiláh bhaveyuh.
“The method of utilization should vary in accordance with changes in time, space and person, and the utilization should be of progressive nature.”
This principle has its peculiar speciality. Let us examine where this speciality lies. Everything in this universe is subject to change, and the relative factors of time, space and person are also subject to change. Everything comes within the periphery of time and space, including human beings and society, so proper adjustment must be maintained amongst time, space and person. If this adjustment is not maintained, human beings will not be able to maintain their existence. Change is the law of order, the law of nature. If any theory does not adjust with this law, it is sure to die. Many theories, many ideologies and many so-called religions of the past have died because they could not adjust to changing circumstances. For example, in the past Tantrics, whether leftists or rightists, were highly respected by society. During the period of Buddhist influence in Bengal, these Tantrics used to sit on a symbol called “Tantra Cakra” while doing sadhana. Because they were sitting on a cakra [circle], these Tantrics were given the title “Cakravarty” as a title of honour. But time and space 168 PROUT IN A NUTSHELL 4 have changed, so now the title Cakravarty does not denote honour or pride. People do not feel honour in the title Cakravarty. People do not give any special significance to the title Cakravarty.1 Will such a phase await Prout? Time and space are changing and Prout will also have to adjust with that change. The principles of Prout will not change; rather the application of Prout will adjust with the changing circumstances. Human beings will have to move forward by recognizing and adjusting with changes in time and space. Adjustment and flexibility are essentials for human progress. Let us take some other examples. In ancient times people used to go to the Ganges in groups for a holy bath, but now they do not follow this practice. Parents also used to sacrifice their youngest child by dropping it in the Ganges when there was some crisis in the family. By sacrificing the youngest child, they hoped to save the whole family from disaster. Now people do not follow such a practice, and it is even horrible to hear such things. It is a sign of flexibility in society that people do no follow the same old habits. If society continues to follow the same patterns, it becomes static and dies. In one dharma shástra [religious scripture], it is written that to lend money on interest is a sin. If people follow this religious principle strictly, there cannot be any banking system, and the whole society will suffer. To run the government properly, the leaders of society will have to either violate this principle or knowingly undermine society by following their religious dogma. If they take the latter path, we can say they have been goaded by dogma; but if they follow their dogma strictly, they will be rejected by the modern age. This type of
1 See also Discourses on Tantra Volume 1, 1993, and Volume 2, 1994, Shrii Shrii Ánandamúrti. –Eds.
THE FIFTH FUNDAMENTAL PRINCIPLE 169 dilemma is confronting almost all the so-called religions in the world today. If Hindus follow the caste system, they will also undermine society. In the past Hindu widows used to wear a thick, white cotton sari and cut their hair very short, but now widows do not follow such a practice. Today if you try to convince a widow to follow such a practice, you will be insulted. So everything must adjust with time, space and person. If people do not maintain any adjustment with time, space and person, they will inevitably become out-dated. About 150 years ago, Karl Marx observed that there was social disparity and exploitation in society. He believed that social injustice was caused by differences in income, so he thought that if there was no individual income and people lived in the commune system, and the government provided food and clothing to the people, then there would be no injustice.2 But has the commune system solved the socio-economic problems of communist countries? Intelligent people working in the commune system earn the same as ordinary people and consequently there is no incentive for them to work hard. People naturally question the value of their labour if everybody is paid the same. The applied theory of the commune system has reached a deadlock. In such conditions no one will utilize his or her maximum capacity and the capabilities of a genius will not get any scope for expression. If Raja Bhoja,3 who was a very wise and intelligent king, had had the same influence in his court as an unintelligent person, his whole kingdom would have collapsed. This is what is happening in communist countries. The commune system of
2 These types of ideas were discussed by Marx and Engles in publications such as The Principles of Communism, 1847, by F. Engles; The Communist Manifesto, 1848, by K. Marx and F. Engles; and The Civil War in France, 1871, by K. Marx. –Eds. 3 Raja Bhoja, a king of the Paramara dynasty in central India, reigned from about 1010 to 1055. –Eds.
170 PROUT IN A NUTSHELL 4 production has proved to be an impractical system because it does not encourage individual initiative or provide incentives to talented people. This is the main reason for the failure of the commune system. Russia has to purchase wheat from Canada, USA and Australia, which are capitalist countries, although it has sufficient land for cultivation, because it has not been able to properly harness the productive potential of its people. Today the applied theory of the commune system has reached a deadlock. The theory has entered a stage of hysteric convulsion. Communists have now lost all logic and reason – they have become hysterical and are simply shouting, hoping people will follow them out of fear. There must be flexibility of intellect in order to follow the path of logic. If this fundamental flexibility is lacking, shouting will dominate logic. In every field today, including science, religion, social life, etc., flexibility has been lost. In science, Dalton’s atomic theory is already out of date.4 In some fields new theories have taken over, and in other fields change is now taking place. In chemistry, for example, if chemists procure and perform tests on the same salts from two different companies, the results will often differ. Somewhere in these experiments there is a chord of difference or contradiction. This is because there is a difference in the number of microvita5 in the salts from the two companies. So this microvita theory will adjust science with time and space. While change is a natural phenomenon, attraction is also a law of nature. There is attraction between each and every object and between each and every person. This is natural. If a man who is lost in the jungle at night suddenly sees a torchlight, he will approach the person holding the light
4 John Dalton (1766-1844) proposed that elements are made of atoms, which cannot be subdivided, created or destroyed. –Eds. 5 See “The Theory of Microvita and Its Possible Effects on Human Society”. – Eds. THE FIFTH FUNDAMENTAL PRINCIPLE 171 without considering whether he or she is a thief or a murderer. Similarly, the person holding the torchlight will not question the character of the lost man. Rather he or she will feel it is his or her duty to guide the man to safety. This illustrates the mutual attraction amongst human beings. Other examples can also be given. Some people think that animals do not love their offspring as much as human beings do. But this is not correct. Animals love their offspring according to their capacity. Even in human beings, it is found that love differs according to time, space and person. A mother loves her son very much, but the intensity of this love diminishes when the son gets married and the mother sees that her daughter-in-law has taken over some of her son’s affection. To compensate, the mother may give more love to her other children who are not married. The psychology behind this is that where selfishness increases, attraction amongst human beings decreases. We must increase the jurisdiction of this attraction, this love. This love should include all – plants, birds, animals, etc. – because everything has life, everything has feeling. We should think that others feel as I feel, and this feeling should include plants, animals and inanimate objects. This is Neohumanism.6 Neohumanism is essential for the all-round development of the human mind. So, for the continued welfare of human beings and all of creation, we must adopt a theory which has flexibility and elasticity. When the elastic band in a piece of clothing is no longer flexible, the clothing is discarded. In the same way if any theory loses its flexibility, it will not be able to adjust with time, space and person and it will also be discarded. Policies will differ according to changes in time, space and person, but principles will remain the same because they are all-pervading
6 See The Liberation of Intellect: Neohumanism, 1982. –Eds.
172 PROUT IN A NUTSHELL 4 and their cognitive faculty [i.e., the source from which they originated] is omniscient. In this present age of transition, you are seeing many theories change and being discarded before your very eyes. If any group of people clings to the skeletons of the past, they will also be rejected. Intelligent people will not cling to old, out-dated ideas. Rather they will wholeheartedly embrace that theory which adjusts with time, space and person and which will continue to exist forever. Prout philosophy is situated at the height of pinnacled excellence because it moves with the changes of time, space and person. Prout will always cross the barriers of time, space and person in an ever-progressive way. So go on progressing. Mischief-mongers will not be able to poke their noses into human affairs and put up a fence to block the path of progress. Go on progressing, undaunted.
16 March l988, Kolkata A Few Problems Solved Part 9
A SHORT HISTORY OF IRELAND
The British parliament – the Upper House, or the House of Lords, and the Lower House, or the House of Commons – has its seat in the capital of Great Britain, that is, in London. When English became the official language of Great Britain,1 the Welsh and Scottish languages lost their recognition. Nowadays, as a result of so many movements, the Welsh language is taught only at the primary stage, and the Scottish language has not as yet been recognized. That is, people in these countries have to read English, although English is not their natural tongue. Now, on the other side of the Irish Sea is the island of Ireland. England occupied all these three countries – Wales, Scotland and Ireland – and the country became known as Great Britain. The national anthem of the country became: “Rule Britannia, rule over the sea, rule Britannia...”2 In this conquered island, the Irish people were very reluctant to recognize the rule of Great Britain, so they started their struggle for independence. About forty to fifty years ago, they were successful in their fight.3
1 Great Britain does not have a de jure official language, although English is the de facto official language. –Eds. 2 “Rule, Britannia!” is a British patriotic song originating from the poem “Rule, Britannia” by James Thomson and was set to music by Thomas Arne in 1740. It is strongly associated with the Royal Navy, but is also used by the British Army. It is generally considered to be a British national air rather than an official national anthem. –Eds. 3 The Republic of Ireland Act, 1948, passed by the Irish parliament declared that Ireland is to be officially known as the Republic of Ireland. The Act was signed into law on 21 December 1948. The Ireland Act, 1949, passed by the Parliament of the United Kingdom, dealt with the consequences of the Republic of Ireland Act, 1948. –Eds.
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A girl from Ireland was married to a boy from Spain… The name of that Spanish gentleman was Mr. Valera, and he and his wife had one son. The mother was Irish and the father was Spanish, but the son was born in [America but raised from the age of two in] Ireland and developed a deep Irish sentiment. He took the lead in the war of independence to free Ireland. His name was Mr. de Valera, the hero of Ireland. As a result of continuous fighting for more than twenty years, Great Britain recognized Ireland’s suzerainty.4 When Ireland became a part of Great Britain, the name of the country was changed to Great Britain and Ireland. The abbreviation is the U.K., that is, the United Kingdoms of Britain and Ireland, with its capital at London – that is, the United Kingdoms of England, Wales, Scotland and Ireland.5 Although Britain recognized the independent status, the state, of Ireland, as you know the British followed the policy of divide and rule.6 As a result of continuous fighting for over sixty years, Britain recognized the independence of India, but while leaving the country, Britain divided India into India and Pakistan. The case with Ireland was similar. When the British handed over power to Mr. de Valera, they divided the country
4 From 6 December 1922 to 29 December 1937, the Irish Free State was established under the Anglo-Irish Treaty of December 1921 that ended the Irish War of Independence, and comprised 26 of the 32 counties of Ireland. The Irish Free State was established as a Dominion of the British Commonwealth of Nations, and the British monarch continued to be the head of state. The first President of the Executive Council of the Irish Free State was W. T. Cosgrave (from 6 December 1922 to 9 March 1932) and the second was É. de Valera (from 9 March 1932 to 29 December 1937). –Eds. 5 The history of the United Kingdom as a unified sovereign state began in 1707 with the political union of the Kingdoms of England and Scotland, creating a united kingdom called “Great Britain”. An Act of Union in 1800 added the Kingdom of Ireland to create the United Kingdom of Great Britain and Ireland. From 1801 to 1922, the United Kingdom included all of Ireland. –Eds. 6 Divide and rule is the policy of maintaining control over one’s subordinates or opponents by encouraging dissent among them, thereby preventing them from uniting in opposition. –Eds. A SHORT HISTORY OF IRELAND 175 into Northern Ireland and Southern Ireland. 7 Many settlers came from England and settled down in the extreme northern portion of the country. In the same way the Chinese sent many people to settle in Tibet so that the Chinese population would outnumber the population of Tibet, and finally Tibet would become a part of China. When Manchuria was occupied by Japan, it was renamed Manchukuo, and many Japanese settlers were sent there so that the Manchurians would be outnumbered by the foreigners. The same thing happened in the case of Ireland. England sent many people to settle in the northern corner of the country. In Angadesh, many Bhojpuri-speaking settlers have come into Bhagalpur and Purnea districts, and there is a chance of them becoming the majority community, outnumbering the Angiks. Many Bhojpuri-speaking people have come to the Jamui subdivision [and now a district] of Magadh, and there is a chance of the Magadhis being outnumbered by the Bhojpuris. In the Manirampur thana8 [in Arwal district], the Bihar [Sharif] area [in Nalanda district] and the Chora area [in Lakhisarai district], many Bhojpuri-speaking people are coming from Arrah [in Bhojpur district] and Sasaram [in Rohtas district], and there is a chance that the Magadhi people will be outnumbered by the Bhojpuris who may take these areas as part of Bhojpuri. Many Bhojpuri-speaking people have settled
7 The Government of Ireland Act, 1920, passed by the Parliament of the United Kingdom, partitioned Ireland on 3 May 1921 into two subdivisions: 6 northeastern counties formed Northern Ireland and the remaining 26 counties formed Southern Ireland. The revolutionary Irish Republic existed from 1919 to 1922. De Valera was the first president, from August 1921 to January 1922. –Eds. 8 Thana means “police station”; it can also refer to an area policed by or under the jurisdiction of a police station. Here it appears to refer to the jurisdiction of the police stations in Karpi block. Manirampur is one of 82 villages in Karpi block and is under the jurisdiction of the Karpi police stations. Approximately 200,000 people live in Karpi block. –Eds.
176 PROUT IN A NUTSHELL 4 down inside these districts, and there is every chance they may outnumber the local people.9 The case of Ireland was similar. With the instigation of Britain, the people of Northern Ireland, the settlers, started a movement demanding that, “We want to remain with Great Britain and with the United Kingdom and not with Ireland and de Valera.” So Britain followed its policy of divide and rule and divided Ireland into two portions: Northern Ireland and Southern Ireland. Northern Ireland was about one fifth of the total area, and Southern Ireland about four fifths of the total area. As per the Irish Act, [i.e., the Ireland Act, 1949,] Northern Ireland remains in the United Kingdom along with Great Britain. That is, nowadays the United Kingdom means the United Kingdoms of England, Wales, Scotland and Northern Ireland, and Southern Ireland is a completely independent country. Ireland is a damp country, saucer-like – the border portions are up and the middle portion is low. The main crop is potato; potato is the staple food. People eat potato, sweet potato, porridge, custard, etc. But the country is not industrially developed, and agriculturally also it is not developed much. Although this divided island, this truncated Ireland, got independence, Ireland is not yet united.
9 At the time of publishing, Bihar had 38 districts. According to the author’s socio-economic groupfications for Bihar, Angadesh, Bhojpuri and Magadh each include a number of these districts. Angadesh includes the districts of Purnea, Araria, Medhepura, Katihar, Kishanganj, Khagaria, Begusarai, Bhagalpur, Monghyr (Munger) and Banka; Bhojpuri includes Kaimur, Buxar, Rohtas, Bhojpur, Saran, Gopalganj, Siwan, East Champaran and West Champaran; and Magadh includes Patna, Nalanda, Nawada, Gaya, Jehanabad, Arwal, Aurangabad, Lakhisarai, Sheikhpura and Jamui. This discourse was given on 22 March 1988, before the state of Jharkhand was formed in 2000 from 18 districts in South Bihar. So the population movements the author mentions in this paragraph are from the west of Bihar to the centre and east of the state as of 1988. –Eds.
A SHORT HISTORY OF IRELAND 177
Northern Ireland, which remained part of the United Kingdom, with Great Britain, is now known as Northern Ireland or Ulster, and has its capital at Belfast. Southern Ireland, that is, four fifths of the land, which is known as Southern Ireland, the Irish Free State, or Éire,10 has its capital at Dublin. The English pronounce Dublin as “Dub-lin”. Officially, its name is the [Republic of Ireland]. [The] president was Mr. de Valera.11 After his death, a new president was chosen. The Irish people do not like the British people or the English people. The great litterateur George Bernard Shaw was Irish.12 Now I have given you the history of Ireland, Ulster and Éire in brief. The northern portion, Ulster, remains with the U.K. and Great Britain, while the southern portion is called the [Republic of Ireland]. The language of the [Republic of Ireland] is still Irish, but Irish is not a developed language. English is taught and read everywhere. The official language is also English, but the government is trying to develop the Irish language.13 This is the short history of Ireland. I hope you enjoyed it.
22 March 1988, Kolkata
10 Southern Ireland, comprising 26 counties, became the Irish Free State from 1922 to 1937. The Irish Free State replaced both the revolutionary Irish Republic and Southern Ireland. Today it is known as Éire (Irish for Ireland), Ireland or the Republic of Ireland. –Eds. 11 De Valera was President of the Republic of Ireland (or simply President of Ireland) from 25 June 1959 to 24 June 1973. He died in 1975. –Eds. 12 George Bernard Shaw (1856-1950) is regarded as one of Irelands greatest playwrights, critics and political activists. –Eds. 13 According to the Constitution of Ireland adopted on 29 December 1937, Irish is the national language and the first official language and English is the second official language. –Eds.
RELIGIOUS DOGMA
Gadd is a very ancient verb, which means “to do something without recourse to logic”. In the days when the human intellect was still undeveloped, cunning people used to infuse various kinds of fear complexes, irrational ideas and unhealthy, selfish tendencies in the minds of the people to stop them following the path of logic and reason. Sometimes people were forcibly prevented from following the path of rationality and on other occasions they were convinced by displays of magic, sleight of hand or so-called miraculous feats. Cunning exploiters concocted many spurious and absurd stories to make others dance according to their wishes, like marionettes dressed in gaudy, coloured clothes in a puppet show. The exploiters pulled the strings from behind the scene, and the common people moved their hands and feet according to the whims of their masters. The people were made to dance, stamp their feet and gyrate their hips, so they were never able to find the path of rationality. In fact, the very attempt to find the path of rationality was considered blasphemous. A movement which is devoid of logic and reason is called a “dogma”, and a collection of dogmas is called an “ism”. When the propounders of dogma and the followers of isms lacked sufficient charisma to convince people through the power of their personalities, they tried to persuade them by taking the name of God. They openly exploited others in the name of the Supreme. Sometimes they said, “I have received certain instructions in a dream. God’s commandments are that you should follow these instructions.” At other times they would intimidate people with such utterances as, “If you violate these commandments, you will suffer eternal damnation.” Thus they created complexes in the minds of the people; they forced them to accept all kinds of dogmas and follow them out of fear. On RELIGIOUS DOGMA 179 other occasions they resorted to blatant falsehood saying, “These are the commandments of God. Those who contradict these commandments will be damned to eternal hell-fire... You will develop cataracts on your eyes and goitre in your throat if you do not read the scriptures and pray to God every day... If the offerings made to God touch your feet or if you do not touch your forehead after handling consecrated food, you will develop leprosy... It is God who has made caste divisions, the division of society into rich and poor, etc.” They propagated shlokas [couplets] like:
Bráhmaòo’sya mukhamásiit váhurájanyo’bhavat; Madhya tadasya yadvaeshya padbhyá shúdra ajáyata.
[Brahmans came out of the mouth (of the Supreme Entity), Kïatriyas were born from the arms, Vaeshyas came out of the trunk of the body, and Shúdras were born from the feet.]
They also created many fanciful and appealing stories and required people to accept them as the truth. They declared that those who listened to their stories with reverence, holding a copper pot containing Ganges water and basil leaves, would attain heavenly bliss, while those who showed any disrespect or disregard for them would be annihilated. Fearful common people accepted such dogmas without the least protest and believed that these absurd, mind-boggling stories were spiritual discourses. Sometimes the exponents of dogmas raised slogans in support of particular theories, even though most people were convinced that they were impractical and could never be applied in the real world. When the people did not get any benefit from them, they were told that they would have to work even harder. Such impractical theories went against the fundamental characteristics of the human mind, so their 180 PROUT IN A NUTSHELL 4 proponents tried to encourage the greed of the exploited people and bombarded them with ideological jargon. Such dogmas have an extremely negative influence on ordinary people. This is the effect of the play of dogma. I have said before that isms can never help establish universalism.1 Instead they create artificial differences among human beings. By arousing narrow sentiments, the adherents of dogmas hope to fulfil their selfish aspirations. Isms are nothing but a collection of dogmas. Modern, educated people must be liberated from all sources of dogma and petty isms. They should reject the worn out shackles of the past and welcome the new, crimson dawn with an open mind. This will prepare the way for all-round success in life and the attainment of the highest goal. The adherents of dogmas do not want people to tread the path of rationality. You must have noticed that the standard bearers of dogma do not support scientific development. Although some scientific theories are based on dogma, and although some scientists are hesitant to leave the labyrinth of dogma, dogma has comparatively little influence on science. The most vociferous propounders of dogma, the kings of dogma, want to prevent people from developing mental clarity. They do not want the penetrating illumination of the sun’s light to pierce through the mists of dogma. They do not want people to bathe in the radiant light of the day and stand under a clear, unclouded sky. A close examination of this issue reveals that the young generation today is not willing to accept outdated, dogmatic theories and isms. If knowledge of Bhágavata Dharma [the path of spirituality] is infused in young minds at the first flush of the new dawn, dogma will be instantly torn asunder. The upholders of dogma partly realize that clear, penetrating vision
1 See, for example, “Problems of the Day” in Volume 1. –Eds. RELIGIOUS DOGMA 181 portends their doom. Consequently some of them even exhort their followers, “Do not read such and such books... Do not even touch those books... They will cloud your judgement and confuse you.” However, the facts speak differently. The facts are that merely browsing through such books may or may not influence people’s minds, but studying them with proper understanding will definitely break the shackles of dogma.
3 April 1988, Kolkata Shabda Cayaniká Part 16
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In the hoary past, human beings formed groups due to group psychology and group supremacy. The group leaders enjoyed a lot of freedom in that social order. These ancient people had to increase their numbers, because constant clashes between the different groups caused many deaths. Fights were as numerous as sticks and stones. A group queen or clan mother was the head of the community, like a queen ant in an anthill or a queen bee in a beehive. A woman had the status of a group queen because women were revered for their child-producing capacity. Consequently the social order at that time was matriarchal and matrilineal.
The Rudimental Cause of Religious Dogma
Later people started phallus worship. In that undeveloped stage of society, people gave great importance to the phallus because they thought that phallus worship would increase their numbers. Many ancient civilizations, including the Mayan civilization, practised phallus worship. Phallus worship continued after the advent of Shiva about 7,000 years ago, and even today people still worship Shiva in the symbolic form of a 182 PROUT IN A NUTSHELL 4 phallus. Still later, people started worshipping effigies and idols. Then Jainism and Buddhism emerged, 2 resulting in the creation of different deities and the construction of religious temples. As Jainism and Buddhism grew in influence, phallus worship, Shiva worship, Jainism and Buddhism blended together. Subsequently a priesthood emerged. Gradually many new deities were created, which represented different aspects of Jain and Buddhist worship and reflected parochial interests. With the emergence of parochialism, different kinds of dogma arose – dogmas thrive on parochialism. This was the rudimental cause of religious dogma. Since ordinary people had no alternative to religious dogma, they started to fiercely exploit each other. Religious dogma gave new meaning to the concept of life after death. People were taught that if they were poor it was because they had committed sinful acts in their former lives, and that if they were rich it was because their past deeds were virtuous. Such teachings prevented revolt against social disparity. Do you see how dangerous religious dogma was and how dangerous it still is today? If you analyse each and every aspect of life which has been infected by religious dogma, you will find that the propounders of dogma are always motivated by the psychology of exploitation. Once a priest noticed that a so-called low-caste villager had grown a very delicious-looking eggplant. He told the villager that although it was auspicious to worship Satyanáráyaòa with eggplant, he would not ask him for his because he had no devotion. Out of fear the villager pleaded with the priest to take his eggplant and use it in his worship. With a show of reluctance, the priest eventually accepted. Through this devious ploy, the priest achieved his objective.
2 Jainism and Buddhism emerged about 2,500 years ago. –Eds. RELIGIOUS DOGMA 183
Should one dogma be replaced by another dogma of the same type or of another type? Should a dogma of a positive type be replaced by a dogma of a positive type or by a dogma of a negative type? A dogma is an illogical, irrational sentiment. All dogmas must be replaced by non-dogma. Gautama Buddha said that anger should be overcome by sweetness, miserliness by generosity, falsehood by truthfulness, hatred by love and sorrow by happiness. If we adopt the same approach, does this mean we will replace a negative dogma with a positive dogma? No, because these attributes are mental propensities, not dogmas. All negative mental propensities should be replaced by positive mental propensities, as Buddha advocated. This is the proper approach. Shankaracharya did not follow this approach. Instead he replaced Buddhist dogma with Puranic dogma. Buddhist Tárá became Puranic Tárá. In those days people who were called Cakravarty used to sit on Bhaeravii Cakra and practise Buddhist Tantra. 3 Shankaracharya made the Cakravarty community Brahmans. Buddhist mantras were in Páli, but the Cakravarty community did not know Sanskrit, which was the basis of Páli. Consequently they were declared to be Brahmans of a lower caste than those who knew Sanskrit. As a result of Shankaracharya’s influence, the Buddhist deity Lokesvari, which was popular in North and East India 1,500 years ago, became Lokesvari Vishnu in the Puranic religion. So Shankaracharya committed a fundamental folly. He replaced Buddhist dogma with Puranic dogma. All human beings want to lead a secure, harmonious life and have the opportunity to express themselves and progress. However, religious dogma goes against these fundamental human aspirations. Some priests, for example, say that if
3 Shankaracharya lived about 1,300 years ago. The Puranic period lasted from about 700 to 1200. See also Discourses on Tantra Volume 1, 1993, and Volume 2, 1994, Shrii Shrii Ánandamúrti. –Eds. 184 PROUT IN A NUTSHELL 4 women dance, their feet will become paralysed; therefore they should not dance. This is dogma. Other priests force people to worship particular deities out of fear. People are told that if they do not worship the prescribed deity, a calamity will befall their families, and the deity will even take revenge on them. But can a deity really take revenge, just like bad people do? If it can, how can it be a deity? This is all dogma. Women are considered second-class citizens in every religion. If equal status is given to women, it will be very difficult to exploit them, so to prevent this happening women are kept oppressed. Some religions say that if the husband is virtuous, the wife will benefit, so the wife does not have to do anything herself. Other religions say that men can go to heaven, but women have to remain standing outside the gate of heaven. All this is dogma. Intelligent people know that nobody can share the virtues or vices of others. Everybody has to move according to their own saîskaras [reactive momenta]. The exploitation of women has continued for centuries. Only Ananda Marga gives equal rights to women in all spheres.
Ism and Neohumanism
As I have said, a collection of dogmas is called an ism. Where there is an absence of logic and reason, dogma rears its head in one form or another. Isms extend beyond the limits of their small periphery when they are permeated by feelings for humanity, and not only humanity, but feelings for all living beings. The gigantic dinosaurs of the past and the tiny ants of today both have the same existential value. Whatever human beings do in this world must be done for all creatures, including the largest animals and the tiniest insects. You have to utilize all your skills to elevate the whole of creation. You have to think for all, plan for all and act for all. From the absolute perspective there is no difference between RELIGIOUS DOGMA 185 one person and another, between human beings and animals and between living beings and non-living beings. You cannot draw a line of distinction between movable and immovable objects. Any narrow ism may be transformed into universalism and accepted by all only when all physical barriers, psychic hindrances and spiritual impediments have been removed from the periphery of that ism. This is a new idea, which I have explained in the book called The Liberation of Intellect: Neohumanism. The term “Neohumanism” has been used in that book keeping this new idea in mind.4 Not even the branch of a tree is useless; it has feelings of pleasure and pain. We should only cut the branch of a tree when it is absolutely necessary. Just as you have the right to live, so do others. The lives of others are as important to them as your life is to you; the life of another person is as important to him or her as my life is to me. You should keep this idea in mind when you think about others. Similarly, the life of a goat is as important to it as my life is to me. During religious festivals many innocent goats are killed and offered as sacrifices to various goddesses. The goats waiting to die are made to chew leaves as they watch in wide- eyed fear, knowing that they will shortly meet the same fate. Now, put yourself in the same situation. Imagine that you and some other people have been captured by a few demons. Then, as you are fed rice and pulse, the demons begin to systematically slaughter you all, one after another. The horrified reaction that will arise in your mind as you wait to be butchered is the same reaction as that experienced by the captive goats. If people still want to kill innocent goats in their
4 The Liberation of Intellect: Neohumanism was published in 1982. The term “Neohumanism” is similar in meaning to universal humanism, a term the author first used as early as 1957. See the definition of society at the end of “Moralism” in Volume 1. –Eds. 186 PROUT IN A NUTSHELL 4 religious sacrifices after realizing the cruelty of this practice, tragically, there is nothing that anyone can say to them.
Hypocrites’ Dogma
Hypocrites’ dogma, rather than indirect dogma, is behind all such religious practices. Many people follow dogma because a specific injunction is written in the scriptures or because a particular practice was followed by their ancestors, etc. In these cases people follow dogma unknowingly. However, there are also many instances of people following dogma knowingly. When people know that a teaching or practice is a dogma and yet they still follow it, this is called “hypocrites’ dogma”. For example, when people sacrifice a goat or buffalo in a religious festival while chanting “Divine goddess, divine goddess!” before a deity, they know that the animal is an irreplaceable part of creation, but still they slaughter it. This is hypocrites’ dogma. If a man kills his brother in front of his mother, will it please his mother? No, it cannot. The difference between these two examples is that the deity is unable to do anything to stop the slaughter, while the mother is quite capable of taking the necessary action. Otherwise the deity would certainly interfere and stop the cruel, useless sacrifice.
Mon tomáre bhram gelaná; Kali kemana tái ceye dekhlená. Jagatke kháoáchen je má; Diye kata khádya nána. –Prasad
“Oh mind! You are not free from your mistakes. You are not yet aware of the true nature of the Divine Mother. Would you feed the Divine Mother, who is giving nutritious food to the entire universe, with dried rice and cooked gram? RELIGIOUS DOGMA 187
Would you decorate the Divine Mother, who is decorating the world with costly jewels, with imitation ornaments?”
During the Durga Puja festival in India, images are decorated with clay and tinsel ornaments; these are known as ìáker gahaná. Prasad says, “Oh mind, worship your iïía [spiritual goal] with holy chants mixed with devotion. It is useless to perform worship with gaudy ornaments and showy ostentation, because the Divine Mother does not accept bribes from anyone.” Hypocrites’ dogma is embraced knowingly by those with vested interests, although most people follow dogma unknowingly. Ordinary people are told by their priests, “You should not do this or that because it is a sin and is forbidden by the scriptures. If you do not follow the path that we have suggested, your family will be ruined.” If rational people challenge these illogical ideas, a priest may justify his position by retorting that he had a dream in which the Divine Mother appeared before him and said many things to him. This is all hypocrites’ dogma.
Dogma and the Vedas
The Vedas have been the source of a great many religious dogmas. The teachings of the Vedas can be divided into two main parts: Karma Kanda [the portion dealing with action], and Jiôána Kanda [the portion dealing with knowledge]. The Jiôána Kanda can also be divided into two parts: the Árnyaka and the Upanishads. Let us first discuss the Jiôána Kanda. In the Vedic Age5 there was a social rule which said that after the age of fifty years people should retire from family life, live in the forest and serve society with their intellect. This
5 The Vedic Age lasted from about 15,000 to 2,200 years ago. –Eds.
188 PROUT IN A NUTSHELL 4 stage of life was called vánaprastha. Retired people went into villages only to beg for food. The rest of the time they lived in the forest. The discourses and teachings of these retired people were collected and preserved as the Árnyaka portion of the Jiôána Kanda. The Upanishads consist of those teachings which dealt directly with Parama Puruïa [Supreme Consciousness] and para jiôána [spiritual knowledge]. Upa means “near”, ni means “closely” and ïad means “to sit”. So upaniïad means “that which leads us close to the Supreme Entity”. Spiritual aspirants should concern themselves with the relevant portions of the Jiôána Kanda. The Karma Kanda is also divided into two parts: Mantra and Bráhmaòa. Mantra means “invocations related to religious beliefs and rituals”, and Bráhmaòa means “the rules and regulations to be followed when performing such invocations”. The word bráhmaòa, as originally used in the Vedas, did not mean a high-caste Hindu, but gradually the meaning of the word changed. In the Vedic Age most people drank excessive amounts of fermented juice, called samarasa, and ate meat, including beef. After the advent of Shiva, at the time of the Yajurveda,6 people were encouraged to keep cows for their milk and to discontinue eating meat. Nevertheless, in the Vedic Age many people were alcoholics, and even those who performed religious rituals had great difficulty carrying out their duties properly. Consequently a custom was introduced which made it compulsory for priests to wear a deer skin across their shoulders, called upavita. This
6 The Yajurveda was composed partially outside India and partially in India between about 10,000 and 7,000 years ago, and the Atharvaveda was composed in India between about 7,000 and 5,000 years ago. Shiva lived about 7,000 years ago. Here the author appears to be referring to a period from about 7,000 to 6,000 years ago when the Yajurveda was still influential and the Atharvaveda was in the process of being composed. –Eds.
RELIGIOUS DOGMA 189 clearly identified the priest so that he or she would not be served alcohol while conducting religious ceremonies. Gradually, over the course of time, the deer skin was transformed into a thread. Today this thread is the symbol of the Brahman caste in Hindu society. In the Vedic Age delicious foods like ghee, high-quality rice and vegetables as well as expensive cloth were offered as a part of religious rituals. At funerals these items were offered in the name of the dead person in the belief that the departed soul would enjoy them in the afterlife. During this period people also distorted the meaning of the Gáyattrii Mantra. The Gáyattrii Mantra got its name because it is based on the gáyattrii rhythm in music. The inner meaning of the “Savitr Rk” is, “Oh Lord, lead me along the path of righteousness.” However, some priests spread the idea that the Gáyattrii Mantra was to be used for worshipping the Gáyattrii deity. These priests collected money from ordinary, innocent people to worship the Gáyattrii deity. They taught ordinary people that even if they bowed their heads only once a day before the Gáyattrii deity, this would take them a step closer to heaven. The Gáyattrii Mantra is not in any way related to the Gáyattrii deity. On the one hand, the Jiôána Kanda taught that when a person died, the body decomposes and returns to the five fundamental factors. On the other hand, the Karma Kanda taught that delicious food and cloth should be offered when someone died so that the deceased person could enjoy these things in their afterlife. The Karma Kanda is full of many baseless and misleading instructions. Some misguided people advocate a bloodless, armed revolution based on the Vedas. But is it possible to have a bloodless, armed revolution? Moreover, how is it possible to bring about a revolution on the basis of the Vedas when the Vedas themselves are full of dogma? 190 PROUT IN A NUTSHELL 4
The terms shástra, shastra and astra have different meanings. Shástra means “scripture”. The rules and regulations laid down in the scriptures are intended to define the dos and don’ts of human behaviour by appealing to human psychology and intellect. For example, some scriptures say that if you consume alcohol, it will be detrimental to your health. Through such warnings the scriptures try to guide people. Shastra means “the effort to control people by physical force, like slapping, pushing, pinching, etc.” That is, in shastra there is physical contact and every possibility of shedding blood. Astra means “to control or dominate others through the use of a weapon, like a stick, knife, gun, etc.” Here bloodshed will almost always happen. Thus shástra takes an indirect approach, while both shastra and astra take a direct approach. So shastra viplava and astra viplava are both forms of physical revolution. Viplava means “revolution”. These forms of revolution cannot be bloodless. If anybody advocates a bloodless, armed revolution, they are in fact trying to fool the public. In the Vedas little distinction is made among people on the basis of caste, but a large part of the Vedas divides people into different races. In other words, the Vedas are full of racial sentiments. For example, the Aryans are described as white and are considered superior to the other races. They are described as asuras [dieties]. The non-Aryans are described as black and are considered inferior to the Aryans. They are termed danavas [“demons”]. The Vedas are full of discrepancies. Any attempt to establish equality on the basis of Vedic teachings will be a total failure. In the past many unpsychological ideas were imposed on the toiling masses and women. If we examine Indian history, we can see that exploited people took shelter in Jainism and Buddhism, and later in Islam. This occurred because they did not want to live in an oppressive atmosphere and because they felt suffocated in such an environment. RELIGIOUS DOGMA 191
Today some people advocate a Vedic revolution, but how can there be a revolution based on the Vedas when the Vedas themselves are full of dogma? In the past it was the practice in India for a woman to have molten lead poured into her ears if she heard the recitation of the Vedas even by accident. This was done because if women were not suppressed, they could not be easily exploited and ordered to do menial work, like maidservants. Today women have started a collective movement to oppose their oppression and exploitation. In the Vedic Age people were oppressed and felt suffocated by the dogmas that were imposed on them. They got their first experience of freedom during the life of Buddha, because he was the first to start a crusade against Vedic dogma. This was the reason why Buddhism was so readily accepted by the masses and spread so rapidly. In the Vedic Age the Aryans used to steal food grains and animals from the non-Aryans to perform their yajiôas [sacrifices]. In retaliation groups of non-Aryans used to attack the Aryans to recover their possessions while they were performing their rituals. These attacks were grossly distorted in the Vedas, which give the impression that the Aryans were good while the non-Aryans were evil. In fact, the non-Aryans were forced to attack the Aryans to recover their food as their very survival depended on it. Did the non-Aryans do something bad? No, they did the right thing. The Vedas contain various shlokas [couplets] which advise people not to show malice to others and not to be cruel or unjust. For example, máhimsi means “not to show malice to others”, while saîgacchadhvaî7 means “let everyone move
7 For the complete mantra and the English translation, see “Social Psychology”, “Ananda Marga – a Revolution” or “Problems of the Day” in Volume 1; for the author’s line-by-line explanation of the mantra, see “Saîgacchadhvaî” in Volume 3. –Eds.
192 PROUT IN A NUTSHELL 4 together”. These shlokas are proof that malice and inequality existed among different groups of people in those days, otherwise what was the need of propagating such ideas? Those who advocate Vedic revolution today want to return to the ancient past. There is no concept of revolution in the Vedas. Rather the teachings of the Vedas implicitly condone counter- revolution because they support injustice and racism. The teachings of Buddha and Jain contained the first revolutionary ideas because they opposed Vedic inequality, although the teachings of Buddha are more rational than those of Jain. Why have Buddhism and Jainism not stood the test of time? Both religions suffer from two main defects, which have undermined their popularity. Gautama Buddha failed to propound any clear idea about God and the ultimate goal of human life and he did not try to build a human society based on his teachings. Mahavir Jain’s first mistake was to overemphasize nirgrantha vada [going about naked]. Primitive people did not wear clothes, but they began to cover their bodies due to changing climatic conditions. After they grew accustomed to covering their bodies, they began to feel shame if they went out without clothes. Hence, Mahavir’s philosophy of nirgrantha vada never gained mass support. Secondly, he placed too much emphasis on forgiveness and mercy. He taught people to forgive their worst enemies, even if they were as deadly as scorpions and snakes. As a result of this teaching, people lost the will to fight against the enemies of society. So, although the teachings of Buddha and Jain were not based on dogma and did not deliberately mislead people, in the course of time they failed because they were not sufficiently comprehensive and well-balanced.
Praòavo dhanuh sharohyátmá Brahma tallakïyamucyate; Apramattena veddhavyaî sharavattanmayo bhavet.
RELIGIOUS DOGMA 193
[A spiritual aspirant who utilizes his or her spiritual practice as the bow, his or her self as the arrow, and Supreme Consciousness as the target, and then tries to pierce the target with undivided attention, attains the supreme goal.]
Defective Philosophies
The Sanskrit word matta is derived from the root verb mad which means “to consume drugs that cause people to lose their senses”. Smoking tobacco is not included in this category. But if one takes hashish, opium, wine, etc., one’s nerves will become weak, causing drowsiness and eventually loss of consciousness. Another category of drugs causes excessive excitement, making people rant and rave uncontrollably. As a result they lose the capacity to discriminate between good and bad. Both categories of drugs are called mad. Vanity is also a kind of mad. Due to vanity, people may lose their rationality. Matta means “something which is not entirely bad, but contains elements of both good and bad”, while pramatta means “something which is thoroughly bad from beginning to end”. Pramatta totally destroys people’s faculties. Rational people should not accept any philosophy which has an adverse affect on human psychology and is ultravires to cardinal human principles. The theory of communism propounded by Karl Marx is an example of pramatta. Communism has been an unmitigated disaster for human beings. It is full of defects and bad from beginning to end. It has caused the degeneration of society. Rich, selfish people sometimes suppress the poorer sections of society by foisting illogical ideas on them in order to accumulate greater wealth or enjoy more luxury. The caste system in India has been used to exploit people in this way. In the past high-caste people propagated the idea that it was a sin for so-called low-caste milk vendors to give them water. This 194 PROUT IN A NUTSHELL 4 was done to ensure that the high-caste people were supplied with pure, undiluted milk. However, it was not considered a sin for high-caste people to take water from so-called low-caste sweet vendors. Otherwise high-caste people would not have been permitted to consume the numerous delicious sweets prepared from milk and water. The privileged classes invariably think of their own comforts. They infuse inferiority complexes in the minds of the poorer sections of society in order to exploit them and then force them to become their obedient servants. But eventually poor people revolt against such exploitation, even if it takes one, two, three or more generations. People will always revolt against things that go against human psychology. When oppression crosses the limits of human tolerance and endurance, revolution is inevitable. All dogma must be rooted out. You should start a revolution against dogma. But to start a revolution you need courage. So gather together your courage and start a revolution against dogma.
13 April 1988, Kolkata
DEFECTS OF COMMUNISM
There are some people who deliver hollow lectures on economics or philosophy and make others believe that these ideas or theories will be able to bring about the economic emancipation of the people and unite them. They view everybody else in terms of their utility without creating in them any incentive or inspiration for or interest in work, and without recognizing the special value of an individual’s efficiency. By delivering superficial talks and propagating empty slogans, they in fact surreptitiously create artificial divisions among human beings. Whenever there is even a slight blow to these divisive sentiments, they protect themselves by claiming that because they are engaged in political affairs, which cannot be called social crimes, punishment is not possible. Many people blindly follow the dogma of so-called religions. A religion is a collection of isms, and an ism is a collection of dogmas. (In common language religion is equivalent to the Sanskrit word dharma, but in philosophical language religion and dharma are not the same thing.) A religion that deals in abstract ideas related to unit consciousness, Supreme Consciousness and the manifest world is not the only type of religion. There are some isms, based upon various types of dogma, which sound and function as religions in the socio- economic sphere. And just as religions often impart defective teachings to human beings and incite them to communal conflict, likewise these particular isms cause human beings to degenerate to the level of animality in the name of class struggle. The people belonging to the same religion are divided into various groups and sub-groups. For example, Jainism has Shvetámbar, Digambar and Therápanthii sects. Among the Buddhists there are Maháyánii, Hiinayánii, Lámávádii, 196 PROUT IN A NUTSHELL 4
Sthavirváda, Sammitiiya, etc., sects. Likewise, in socio- economic religion you must have seen how a particular political or economic party fragments into many branches due to minor differences of opinion. This has happened, is happening and will continue to happen. It should be clearly understood. Just as the present world suffers from intense oppression due to religion, so does it face disintegration due to the intimidating threats of socio-economic religion. Peace-loving, civilized human beings will have to find a way to protect themselves from these problems. They will have to act. Following the path of morality, human beings will have to move towards liberation with perseverance and rationality. There is no other way.
10 April 1988, Kolkata Shabda Cayaniká Part 16
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Another meaning of the word acala is “dharma”, righteousness. Dharma always remains established in its position, whereas human beings waver. Sometimes human beings go beyond the domain of dharma and bring great harm upon themselves and society due to misguided intellect, defective philosophies, evil company or faulty direction. Recently you may have noticed that Marxists sometimes shout at the top of their voices and cry themselves hoarse to proclaim that they do not accept dharma. They have now been caught in the trap of their defective philosophy, and their leaders have been caught in the same trap. They liquidated hundreds of thousands of simple, innocent people on flimsy DEFECTS OF COMMUNISM 197 charges without even the pretense of a trial. 1 Was this a humanitarian act? This bestial genocide occurred because Marxists deviated from the path of dharma. Today such people deserve severe condemnation by humanity. It is a sin to waste public money to build huge monuments or construct roads in memory of these people. Until they capture political power in a country, these hypocrites repeat the sweet slogans of democracy, like parrots, merely for public consumption. But once they are in power, they unscrupulously throw democracy in the dustbin and grind subtle human sensibilities and higher human values to dust under the steamroller of a ruthless party dictatorship.
10 July 1988, Kolkata Shabda Cayaniká Part 17
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The term “communism” is derived from the word commune, which is comprised of the prefix “co” and the root “mune”. Co means “together” and mune means “to do something”, so commune means “to do something together”. Commune plus ism equals communism. The term “communism” is only applicable where the commune system exists. Those who follow the commune system are communists. In the commune system there is no relationship among people doing something together, as everything is imposed from the top. Hence the word “commune” as used by Karl Marx is improper and misleading. While Marx said many things, our discussion here is only concerned with those things in his philosophy which went
1 In Russia alone Stalin is considered to have been responsible for the death of at least two million people, which includes those sent to labour camps, or the Gulag. – Eds. 198 PROUT IN A NUTSHELL 4 against human psychology. That is, we are only concerned with that part of his philosophy which attempted to build castles on quicksand. Communism is based on crude materialistic philosophy. Its goal is to enjoy whatever you get, depriving others. There is no scope for preparing the mind in an intellectual flow towards the pinnacled entity. When the mind reaches the body of its object – when the mind takes the form of its object – whether the object is crude or subtle, the mind is powdered down. The natural tendency of the mind is to go downwards, but when the mind ideates on the subtlest entity it is slowly converted into spirit. A spiritual aspirant has to take his or her mind upward. When the object is subtle the mind becomes subtle, and when the psychic structure becomes subtle the thinking power is developed and higher ideas are created. If one meditates on materialistic ideas, the mind will become crude and materialistic. If the mind always meditates on the commune system, will it become subtle or crude? It will surely become crude, because in the communist system there is want of humanity and want of morality. The very theory of communism makes the mind crude. Communism is unable to provide the proper environment for the creation of a strong, solid psychic and intellectual structure. That is why moral stamina, moral sanctity, is lost in communist countries. Such a phenomenon took place in India just before the Buddhist Age2 because of the influence of Cárváka philosophy. Cárváka philosophy was a protest against Vedic bogus ism, although it was materialistic in nature. During that period there was not even a pinch of morality – society had lost all its moral stamina. Today the same thing is happening and will continue to happen in communist countries. In communist countries
2 The Buddhist Age started about 2,500 years ago. –Eds. DEFECTS OF COMMUNISM 199 there is no sanctity in moral life – society is devoid of moral principles. In the name of this defective theory, one of the leaders of the Soviet Union killed more than 500,000 people and sent many more to labour camps in Siberia.3 Among all the anti-human and homicidal theories that have been created in this world, communism is the most barbarous. The day has come for it to be thrown on the scrap heap forever. Several days ago it was reported in the newspaper that in communist China 1,000,000 illegitimate children are born each year. This proves that communism encourages immorality. If this immorality goes unabated, it will eat away human society and cause doldrums in the social order. Eventually the entire social structure will be destroyed. We cannot tolerate such a philosophy. The very thought of this philosophy is nauseating. Countries which have both laborious and intellectually- developed citizens have never accepted communism. For example, Karl Marx was born in Germany but his theory was not accepted there. Similarly, England gave shelter to Marx but did not accept his theory. The cooperative movement first started in England4 and the spirit of cooperation is reflected in many aspects of British society, consequently Marxism has not been able to get a foothold in Britain. Japan is surrounded by communist countries, such as the Soviet Union, North Korea and China, but it did not accept communism. The citizens of these countries, as well as those of some other countries, are
3 Stalin ruled Russia from 1929 to 1953. Records kept by labour camp administrators indicate 10 million people were sent to labour camps, or the Gulag, between 1934 and 1947. Archival data from the Stalinist era also indicates the number of people who died in the labour camps or shortly after being released was about 1.6 million. Other research indicates the death toll from the Gulag was much higher. –Eds. 4 The origins of the cooperative movement are generally dated to Robert Owen’s involvement in the New Lanark cotton mills beginning in 1799. By 1830, there were about 250 cooperatives in Britain. –Eds.
200 PROUT IN A NUTSHELL 4 both laborious and intellectually developed, hence they have rejected Marxism.5 Previously in India some meritorious students accepted Marxism as the best theory out of a bad lot, but they did not embrace it as their ideology of life. Now the cream of the university students are not attracted towards Marxism because Marxism is the symbol of intellectual hollowness. The relationship between communism and intellectuality is like the relationship between a snake and a ferret. Just as it is the nature of a ferret to devour a snake, intellectually- developed people can easily expose the defects in Marxism. The philosophy of Gandhi died before India got independence – it died long before Gandhi died. But communism has survived long after the death of Marx.6 It survived only due to the force of arms and constant booming. If constant booming is done for something, then people start thinking that there must be some truth in what is being propagated. For example, if someone continually says that Gopal is a very bad boy, then people will eventually believe what they are being told. Gopal will become a bad boy in their eyes. Communists are doing constant booming about their theory. Due to this people are being brainwashed, and at this stage it is very easy to inject incorrect ideas into their minds. By constant booming of their wrong theory, they are creating their supporters, but these cadres suffer from intellectual bankruptcy. When intellectual people ask them anything, they fail to answer, and this causes them to revolt. In communist countries the party leaders used all their strength and every possible approach – force of arms, terror and control over freedom of speech – to keep the people oppressed. But today the conscience of the party leaders has
5 Communism collapsed in Russia in 1991. –Eds. 6 India achieved independence in 1947; Gandhi died in 1948. Marx died in 1883. –Eds. DEFECTS OF COMMUNISM 201 revolted against these methods. This was the reason why the student movement in China was not suppressed for a long time. Communist countries are abandoning the defective commune system because it is causing suffering due to food shortages. Communists are abandoning the commune system because this rotten system is adversely affecting the health of society. Communist leaders, who used to give so-called guidance to the people, have themselves abandoned the path of communism. It is clear that Marxism has failed theoretically, but now it has also failed in practice in those countries which follow Marxism. The sins which Marxism has committed have resulted in its annihilation. Any theory, principle, idea or proposition must have a firm foundation to stand upon. This is a fundamental necessity. Everything in the physical or psychic spheres moves within the periphery of the three supreme relative factors: time, space and individuality. Theories or propositions are not exceptions to this rule. Democracy is a sort of procrastinated progress – progress is not speedy or accelerated. In capitalist democracies votes can be purchased, thus poor people cannot fight elections. Can there be any adjustment between pseudo-capitalism and pseudo-communism as was tried by Euro-communism? Pseudo-communism was once tried by Adolf Hitler and Mussolini. 7 Pseudo-communism means it seems to be communism but practically it is not. The national socialists of Europe included Mussolini in Italy, Hitler in Germany and Franco in Spain.
7 Hitler joined the German Worker’s Party in 1919. In 1920 it changed its name to the National Socialist German Worker’s Party, commonly known as the Nazi Party. Mussolini was an active member of the Italian Socialist Party from 1912 to 1914. After his expulsion, in November 1914 he formed the Autonomous Fasci of Revolutionary Action. The following month it merged with the Fasci d’Azione Internazionalista to form the Fasci of Revolutionary Action, which Mussolini led. – Eds. 202 PROUT IN A NUTSHELL 4
The proposition of communism has got no fundamental foot to stand upon. Its very base is oscillating. It is neither a theory, nor a principle, nor a proposition. Communism today may be termed “revisionism” or “pseudo-revisionism”. Pseudo is a Latin word of German origin. It does not mean “false”. It means “to some extent like the original but not exactly like the original”. Any policy of pseudo-revisionism is ultravires to the principle of the vital faculty – it is ultravires to the existential faculty. It is a counter-psychic motion and against the seed of a living sprout, therefore it can never be accepted. It is like the temporary glow of a flame – it only exists for a short period, then after its sad demise, it leaves behind no permanent mark in human history. This will be the fate of communism. It is a policy or proposition based on pseudo-revisionism. Such pseudo-revisionism is detrimental to the existential faculty, and that is why pseudo-revisionism should be discarded at the very primordial phase. Such a phenomenon has taken place in the world of intellectuality. Communism has died a premature death. If any wrong theory continues for a long period, when the reaction against it finally starts the reaction will only last a short time and will be intensely destructive, like a hurricane. Today communism is burning in the fire of its own failure, and your work is to add some fuel to that fire. All human society will have to undergo atonement for the sins committed by communism – not even the innocent will be spared. This dangerous theory has committed many atrocities against society, and it will continue to do so until it is finished in name as well as in theory. Although communism is dead in theory, it continues to exist in name. As this theory is extremely detrimental to human existence, you should ensure that it is eradicated in name as well as soon as possible.
14 July 1988, Kolkata
DEVELOPMENT PROGRAMMES
In ancient times bullion was used as the medium of political and commercial transactions. In most countries gold was the preferred bullion, but in some countries silver bullion was also used. Of the countries that used gold bullion, some recognized silver bullion and some did not. If a country which used gold bullion refused to recognize silver bullion, commercial bullion transactions between the countries were not possible because of the bullion differences. Such countries engaged in barter trade.
Kurauôga badale lavauôga nibo kumkum badale cuyá; Gáchphal badale jáyphal pábo baheóár badale guyá.
[We shall accept cloves in exchange for stag. We shall accept paste for pollen. We will accept hot spices in exchange for fruit. We shall accept medicinal fruit in exchange for nuts.]
In olden days Bengal used to conduct barter trade with countries such as Sri Lanka and Burma [now Myanmar]. Much of the commercial trade in rural Bengal was conducted through barter and only a negligible portion through the exchange of bullion. Farmers used to buy commodities from people of different vocations in exchange for their agricultural merchandise. Even 150 years ago, there was hardly any exchange of bullion in the Birbhum district of Ráóh. Peasants used to buy mangoes, lambs, lamps, dhotis [men’s lower-body garment] and saris in exchange for rice. Carpenters used to buy cutters and knives in exchange for wooden articles or beaten rice. The village people of Bengal called this system “barter trade”. Where there was a difference in the standard of bullion, commodities were not sold through gold or silver bullion. 204 PROUT IN A NUTSHELL 4
The rulers (monarchy was the system in those days) used to deposit gold or silver bullion in the public exchequer. Some portion was spent on the salaries of government employees and to meet the expenses of the government’s development programmes. The place where the rulers produced bullion was called íankashálá – in English, “mint”. The words íanká [“coins”], tanká [“money”] and tankha [“salary”] have come from the word íanka [“bullion”]. Even today in northern India, the word tankha is used in the sense of “salary” or “pension”. In the Shubhauôkarii [some easy rules in verse for mathematical calculations], Shubhankar Das, a Kayastha from Bankura district in Ráóh, said, Maòprati yata tanká hoibek dar... That is, “For every maò [maund, thirty-seven kilos] the price in tanká will be the rate...” The amount of money that the government releases for public use in the market is called gaòaíanka. Though it is a slight digression, I would like to add the following. The clay modelling and temple construction industries have left many beautiful relics of subtle art, which demonstrate the finer sensibilities of the human mind. In ancient India, especially in southern India and Orissa [now Odisha], many kings used to spend bullion on building temples instead of spending it on development programmes. It is said that not even a penny of the total revenue collected over four years in the ancient Kingdom of Utkal was spent on development programmes. The entire amount was spent on building the Konarka Temple. 1 As a monument and an architectural achievement, the Konarka Temple is unique. Nevertheless I hope that the present educated generation of Odisha will deeply analyse the extent to which it was justifiable to build this temple at the cost of food for the impoverished masses of Odisha.
1 The Konark Sun Temple was built in the 13th century. –Eds. DEVELOPMENT PROGRAMMES 205
The more that government revenue is spent on development programmes, not including the salaries of government employees, the better it is for the country’s economy. This policy will render great service to the masses and lead to increasing socio-economic development. As a result of the constant circulation of capital, national wealth will increase. While the government must think about the bare necessities of government employees, increasing the salaries of government employees by reducing the amount of money spent on public services can never be supported. The more that money is invested in development projects, the better it is. This policy will also indirectly lead to an increased standard of living for government employees. If any government increases the salaries of government employees without investing money in public services, the market will go out of control. Consequently government employees, even if they are paid higher salaries, will not be benefited. If the market price of a commodity is five rupees and if the salaries of the government employees are doubled with the intention of providing them greater amenities, will the purchasing capacity of the government employees also be doubled? If they go to market with more money in their pockets, they will find that everything costs more. Such an approach is like adding fuel to fire. If the market price of commodities goes sky-high, the country will be thrown into the clutches of high inflation. So increasing the expenses of a government department at the cost of development programmes amounts to committing economic suicide. If instead production is increased through investment in development programmes, the purchasing capacity of the people can be increased without increasing their salaries. When purchasing capacity is increased, both government and non-government employees will benefit. In pure economic terms, development programmes are those programmes that directly increase national wealth and 206 PROUT IN A NUTSHELL 4 indirectly support this increase. Programmes that only increase national wealth indirectly, not directly, cannot be regarded as development programmes until the minimum requirements of the people are guaranteed.
17 April 1988, Kolkata Shabda Cayaniká Part 16
DEMOCRACY AND GROUP-GOVERNED STATES
Gaòa + tan + trae + ìa = gaòatantra. The word tantra means to do something in a controlled or systematic way with proper acceleration. It is derived as tan plus trae plus ìa. So the term tantra means “liberation from the bondages of crudeness or dullness”. Gaòatantra means “to liberate the masses from the bondages of dullness through gaòeta [people’s representatives]”. Although the word gaòatantra does not adequately express the spirit of democracy, it may be roughly considered to mean that. Since the dawn of human evolution, humanity has been confronted with a variety of social problems. The first and foremost problem was the conflict among rival clans and groups living on different hills and in different villages. In the initial stage of human evolution, before the discovery of fire, people used to live in caves for safety. Out of fear of the dark, they would close the entrance to the cave with a large boulder at night. At that time human beings were extremely vulnerable, as they possessed less physical strength than many animals. Although primitive humans had more intelligence than animals, their intelligence in comparison to the people of today was very low. Moreover they had less strength in their nails and teeth than most animals. They used to live near springs as they needed water, but it was not always possible to find a cave near water. There was no shortage of water in the rivers, but riverbanks provided no safety from the darkness of the night. Gradually primitive people settled between large rocks or in small valleys, and after some time they started building houses in the branches of trees out of sticks and tall grass. Maybe this can be considered as the very first step of human civilization. 208 PROUT IN A NUTSHELL 4
Different groups frequently fought over the possession of caves, valleys and trees. In their fights they used their teeth and nails as weapons. Several centuries ago a treaty was made between Britain and Iberia, which stated that they would help each other “tooth and nail”.1 Even today people still use the expression “to fight tooth and nail”. In those days people felt the need to increase their numbers; thus they always tried to increase the number of women in their group. Powerful women became known as group mothers, and activity centred around them as it does around queen ants or queen bees. If one man had ten wives, the wives could give birth to ten children simultaneously, but if one woman had ten husbands, she could only give birth to one child. So during their frequent battles, primitive people always tried to abduct the women of the opposing group. As a result women lived as the slaves of men. At that time people began to practise phallus worship, in the belief that this would help to increase their numbers. In the next phase, although women were still considered the property of victorious males, they were no longer regarded as group mothers. Instead people sought the leadership of valorous, strong and capable men. These heroic leaders were assisted by a group of advisers, and this was the first stage in the evolution of the monarchy. Sometimes the king or leader of the group became displeased with his advisory council, so he replaced them and appointed a new council of advisors, just like King Henry VIII of England.2 On the other hand, the advisory council sometimes restricted
1 Here the author appears to be referring to the Anglo-Portuguese Treaty of 1373, and reinforced in 1386, which established “perpetual friendships, unions [and] alliances” between the two seafaring nations. It is considered to be the oldest active treaty in the world. –Eds. 2 King Henry VIII (1491-1547) replaced several advisors, including Thomas Wolsey, Thomas Moore and Thomas Cromwell. –Eds.
DEMOCRACY AND GROUP-GOVERNED STATES 209 the power of the king if it was dissatisfied with the monarchy, as in the case of King John of England.3 The Licchaviis of Vaishali abolished the monarchy and established the first republic about 2,500 years ago. The representatives of the people were known as Licchaviis; they elected an executive body, known as the Mahalicchavii. In Vaishali the Mahalicchaviis took over the power that was previously held by the monarchy. In the Kïatriya Age the monarchy passed through several stages until it was gradually transformed into a republic. This transition was largely completed during the Kïatriya Age itself.4 It is generally claimed that a republic does not function according to the whims of a monarch or a particular group. Rather it functions through a system of people’s representatives who are elected in accordance with the pious and trusting wishes of the masses. Gaòatantra, or democracy, is government of the people, for the people but by the people’s representatives.5 Democracy may retain a monarch as a symbolic head of state, like a cosmetic mark on the forehead, as in England or Sweden, or it may not retain it, as in India or the USA. Where a democracy retains the monarchy, the monarchy may have theoretical importance, but in practice it is just an instrument for putting its signature on the democratic system. Theoretically it is within the power of the King or Queen of England to sell the
3 King John (1166-1216) sealed the Magna Carta in 1215 after a revolt by his barons. –Eds. 4 Here the author appears to be referring to early republics, including Athens, Carthage and the Roman Republic. –Eds. 5 The popular definition of democracy, originally given by Theodore Parker in 1850 and Abraham Lincoln in 1863, is government of the people, by the people and for the people, but here the author rejects this definition. In “Various Forms of Government”, the author also says: “Democracy means ‘where a government is elected by people through restricted or general franchise’.” –Eds.
210 PROUT IN A NUTSHELL 4 entire Royal Navy if he or she so wishes, but in reality he or she cannot sell even one deck chair from one ship. Now, the question arises, is what we call a republic really a republic? The answer is no, certainly not. There are some countries which abolished the monarchy long ago and now call themselves a republic, but in these countries common people do not even have freedom of speech, what to speak of other rights. The state police and intelligence squads watch over the movements and activities of the people. Although such countries call themselves republics, in reality they are only group-governed states. Are their leaders elected through a democratic process? No, they are not. The leaders of these group-governed states fix the election machinery so that their opponents cannot attain a majority. They disrupt elections by using force, rigging votes or other dishonest means in an endeavour to illegally maintain their power. Hence they cannot be called the advocates of democracy – they are only group leaders elected by members of their own group or party. Their claims to democracy and professed ideals are utterly inconsistent with their behaviour. Their position is like a man who smears his face with black charcoal and then covers it with white talcum powder and proclaims to the world: “Look how white my face is!”6 There are people among the advocates of democracy who do not support group dictatorship. However, can they affirm on oath that their ideal of democracy exists anywhere in the world today? No, they cannot. Of what value are the votes of electors who do not have a well-developed political consciousness and who do not cherish democratic values? It is very difficult to arouse in them pious sentiments or to procure their votes by
6 In this paragraph the author appears to be referring not only to a number of communist republics but also to some republics with military dictatorships. –Eds.
DEMOCRACY AND GROUP-GOVERNED STATES 211 just means. Such a democracy can be converted into a ‘demon- ocracy’ at any moment. In the present global situation the rule of sadvipras as advocated by Prout is the only solution to this vexing problem. However, it is a fact that the rule of sadvipras will only come about through the systematic and rational application of Prout by many highly intelligent people. It is not possible to establish the rule of sadvipras using blind physical force or idle intellectual extravaganza.7 So it is the duty of the vanguard of society to make the people aware of the present predicament so that they can understand the real truth. They should make an all-out effort to raise the consciousness of the people as soon as possible.
17 April 1988, Kolkata Shabda Cayaniká Part 16
7 See also “Shúdra Revolution and Sadvipra Society” and “Sadvipra Boards” in Volume 2. –Eds.
MASS MURDER
The term gaòahanana [“mass murder”] is used to describe the murder of a large number of people at the same time, regardless of whether or not they are criminals. This term is also used even if a large number of criminals are murdered at the same time, because theoretically it is very difficult to judge who is a criminal and who is not. Sometimes innocent people may be forced to undergo punishment because incorrect information was given during their trial. At other times a judge may deliver an incorrect judgement, and in fact there are numerous cases where judges have made mistakes. In such circumstances innocent people may even be given capital punishment. Sometimes innocent people or those who have committed minor crimes are deliberately given capital punishment because of malicious judgements. Such punishments can never be supported. For example, the murder of Socrates can never be supported, nor can the hanging of Maharaja Nanda Kumar or the assassination of Siraj ud-Daulah.1 These murders can never be justified by logic or reason. Besides these examples, the institution of capital punishment itself cannot be supported. Those who kill other human beings violate cardinal human principles. What to speak of human beings, those who kill animals also over-step cardinal principles, hence their actions can never be justified. One who has killed another in the name of justice is even more
1 Socrates was made to drink poison and then executed about 400 BCE after he was tried and found guilty of impiety and corrupting the minds of the youth of Athens. Maharaja Nanda Kumar was hanged by the British on 5 August 1775 after he accused Warren Hastings, the Governor General of Bengal, of attempting to bribe him. Siraj ud-Daulah was hunted down by the British and executed in 1757 after he lost the Battle of Plassey. –Eds.
MASS MURDER 213 condemnable, but even then the system of capital punishment cannot be supported. Nor can we support the actions of die- hard criminals who arrogantly strut through the streets waging a campaign of terror and destruction. Assassins and murderers must be brought within a penal code that is based on Neohumanism2 so that their thirst for blood is permanently curtailed. It is usually found that those who are victorious in war judge others once the war is over, as if they had a holy dispensation. Those who are vanquished are branded antisocial murderers, even though they may be simple, harmless people. In the last World War the Allied forces were victorious and the Axis powers were defeated.3 The Allied forces passed judgement on many so-called war criminals without properly verifying whether or not they were guilty, and if they were, to what extent. Even the Axis leaders died before the term of their natural lives: Signor Benito Mussolini of Italy died an unnatural death, Adolf Hitler [shot himself and then] petrol was poured over his body and ignited, and Prime Minister Tojo of Japan was hanged.4 It is said that the British undertook an intensive search for Subhash Chandra Bose in order to try him as a war criminal. Dr. Radhabinod Pal of Bengal was one of the judges in an international tribunal which was established to try so-called international war criminals, but he disapproved of the way politicians were declared war criminals and given death sentences.5
2 See The Liberation of Intellect: Neohumanism, 1982. –Eds. 3 The major Allied powers were the United Kingdom, France, Russia, China and the United States. The Axis powers were Germany, Italy and Japan. –Eds. 4 Mussolini was executed by Italian partisans in 1945. Hitler died in 1945 and Tojo died in 1948. –Eds. 5 Dr. Radhabinod Pal was one of the judges appointed to the International Military Tribunal for the Far East, a military trial convened on 29 April 1946, to try leaders of the Empire of Japan for war crimes committed during the Second World War (1939-1945). Among all the judges of the tribunal, he was the only one who submitted a judgement that insisted all the defendants were not guilty. –Eds. 214 PROUT IN A NUTSHELL 4
So, if many people are murdered at one time, whether they are ordinary criminals or not, it is called gaòahanana. During the Second World War, the Allied forces mercilessly killed hundreds of thousands of totally innocent men, women and children in Hiroshima and Nagasaki by dropping atom bombs on them. They threw innumerable men, women and children into the jaws of death, and countless others were poisoned, maimed and disfigured by nuclear fallout.6 Was this action humanistic? Under what right did they dare hang Prime Minister Tojo? These questions will crop up repeatedly in the minds of enlightened people. This black history can never be suppressed by mouthing hollow, high-sounding slogans and releasing white doves symbolizing peace. Once a particular prime minister discarded his much-vaunted humanism and love of non-violence on the basis of rumours.7 I am aware of certain politicians – and many others are aware of them too – who preach the gospels of peace by releasing white
6 The United States, with the consent of the United Kingdom, detonated two nuclear weapons over Hiroshima and Nagasaki on 6 August and 9 August 1945 respectively. The total death toll from the bombings is estimated to be over 200,000 people. Many of the survivors suffered radiation sickness, burns and various other injuries. –Eds. 7 Here the author appears to be referring to Jawaharlal Nehru (1889-1964), who was Prime Minister of India from 1947 to 1964, and the massacre in Hyderabad in 1948. In the Indian Independence Act, 1947, the British suspended all subsidiary alliances with the princely states of India, leaving them to accede to India or to seek full independence. (India became independent from the British on 15 August 1947.) One princely state, Hyderabad, chose independence. The Nizam of Hyderabad sought to maintain his self-rule through a militia recruited from among the Muslim aristocracy. Claiming that militia members were perpetrating unmitigated violence against the Hindu population in the state, however, Nehru’s government ordered the annexation of Hyderabad in September 1948, and dispatched the army. After news of atrocities committed by the army and armed Hindu gangs during the annexation reached the capital, Nehru commissioned a committee of three to investigate. The official Sundarlal Committee Report of 1949, suppressed by Nehru and subsequent governments, revealed that between 27,000 and 40,000 people were killed over several days in the aftermath of the annexation. Widespread rape, abduction of women, looting and arson also took place during the massacre. –Eds. MASS MURDER 215 doves, but stockpile weapons of war behind people’s backs. They hold garlands of felicitation in their hands, but conceal knives up their sleeves. Their policy is: “Preach the gospels of peace, but keep your powder dry.” 8 They pretend to love humanity so much that their hearts will melt. In the fervour of political rallies their eyes dissolve in tears, which then flow like the Ganges, but in their hearts they crave for a menu of roast chicken, slaughtered after ignoring the cries of innocent hens. The gospels of peace should not be spoken from such mouths. Let them raise the slogans, “Victory to roast chicken. Victory to rump steak.”
1 May 1988, Kolkata Shabda Cayaniká Part 16
8 Oliver Cromwell (1599-1658) is generally considered to be the author of the maxim “Trust in God and keep your powder dry.” The words appeared in print, however, in 1834 in the poem “Oliver’s Advice” by William Blacker. In the poem Blacker wrote: “Put your trust in God, my boys, and keep your powder dry.” In this passage the author is criticizing those politicians who have reinterpreted Cromwell’s original maxim and then hypocritically used the reinterpretation as a policy for their own political purposes. –Eds.
SOME IMPORTANT EVENTS IN THE EARLY HISTORY OF ANANDA MARGA
The first DMC was [held on] 7 November 1954. The second DMC was 14 November 1954. The third DMC was 21 November 1954. The fourth DMC was 1 January 1955.1 The struggle to establish Ananda Marga started from the very inception of our history.2 When the first jágrti [meditation centre] was being constructed in Jamalpur [in 1956], some antisocial people occupied the site and forcibly stopped the construction. By applying our united force, we reclaimed the land and completed the construction within one night.3 After six months, we won the case that had been lodged in the court.
1 DMC is an abbreviation of Dharmamahá Cakra, a special spiritual gathering addressed by the author. The first four DMCs were held in Jamalpur. During the fourth DMC, Ánanda Márga Pracáraka Saîgha, a socio-spiritual organization founded by the author, was inaugurated. At the request of those present, he agreed to be the first president, a position he held for the remainder of his life. He also gave his first formal discourse, “The Evolution of Society”, which is included at the beginning of Volume 1. The fifth DMC was held on Sunday 9 January 1955, also in Jamalpur, and was attended by 60 to 70 people. The following week the author suggested that DMCs should be held in Jamalpur each month on the Sunday closest to the full moon. This arrangement continued for some time. –Eds. 2 From the viewpoint of this struggle, the early history of Ananda Marga can be divided into five phases: Jamalpur phase, Ananda Nagar phase, Cooch Behar phase, Ranchi phase and Patna phase. These phases cover the period 1955-1978. By the end of 1978, the author had moved to Kolkata. In this discourse the author discusses some of the important events in each of these phases except the Ranchi phase, but not in chronological order. Many of the events in these phases are discussed in detail in the book The Flame That Burns Upwards, 1974, by Ác. Jagadishvaránanda Avt. See also “Spiritual Truth Surpasses Everything”, given on 3 January 1979, in Ánanda Vacanámrtam Part 7, Shrii Shrii Ánandamúrti. –Eds. 3 A local miscreant, Bachchu Singh, with a gang of armed supporters, had unlawfully occupied the land. The Margis forcibly evicted them, and then constructed the boundary wall within 24 hours and the jágrti building over the next THE EARLY HISTORY OF ANANDA MARGA 217
In Cooch Behar during DMC on 28 August 1969, the Margis were attacked by CPM4 cadres. The Communist Party did not have enough cadres in Cooch Behar, so they brought truckloads of cadres from Alipurduar. During the attack some of their cadres beat Rabi Sarkar on the head with a steel rod and he died.5 The then Police Minister was Jyoti Basu.6 Indira Gandhi banned twenty-four organizations during the Sate of Emergency.7 Out of these twenty-four organizations, sixteen were the different wings of Ananda Marga, one was Jamaat-e-Islamii [Hind, or JIH], one was RSS [Rashtriya Swayamsevak Sangh], and six were Naxal [i.e., Maoist organizations]. From this it is clear that the Emergency was proclaimed only to ban Ananda Marga. None of the political parties were banned during the Emergency. In 1977 Indira Gandhi lost the [national] election. She was horrified, because she thought that the members of the banned organizations would make her life miserable. She feared for her very life. Shortly before her resignation as Prime Minister [on 22 March 1977], she lifted the ban order. The ban order was not lifted by the [newly-elected] Janata government.8 few weeks. While the jágrti was being built, Bachchu Singh and his gang returned and attacked the Margis, but the Margis drove them away permanently. –Eds. 4 Communist Party of India (Marxist), sometimes also abbreviated as CPI(M), was founded in 1964. The CPM was the largest party in the United Front coalition that won government in West Bengal in February 1969. (The coalition collapsed in 1970.) –Eds. 5 On the morning of 29 August 1969, the Cooch Behar residence of the author was also attacked by CPM cadres, and he along with 27 others were arrested on false charges. After an impartial police investigation was conducted, the Cooch Behar District Court dismissed all the charges against them. –Eds. 6 Jyoti Basu was a founding member of the CPM. He was also Deputy Chief Minister in the West Bengal coalition government elected in 1969, and held the portfolios of General Administration, Home and Police. He was a staunch opponent of Ananda Marga. –Eds. 7 The State of Emergency was promulgated on 25 June 1975 and lifted on 21 March 1977. –Eds. 8 During the State of Emergency, the author was in jail in Bihar. He had been arrested on false charges in Patna on 29 December 1971. In early 1973 he was 218 PROUT IN A NUTSHELL 4
Sin meets its end like this: Indira Gandhi was brutally murdered and her son, who supported her in all her crimes, met his death in a bad accident.9 In 1967 [on 5 March] the communists [i.e., the CPM] also attacked Ananda Nagar with 8,000 to 10,000 people and murdered five of our workers.10 Those people who physically harm a sadhu [renunciant] will not only be punished by nature, their punishment will also come from the hub of the Nucleus. Can you imagine how dreadful their punishment will be? In reality Ananda Marga started in 1952. At that time no name was finalized. [Later t]wo names were proposed. One was Rju Path11 and the second was Ananda Marga. Where the aim, the path, the dáraòá [inner concentration] and the dhyána [spiritual meditation] are all to be merged in one Entity, it seemed to me the name Ananda Marga was more justified.
3 May 1988, Kolkata
transferred to Bankipur Central Jail, in Patna. On 4 July 1978 the Patna High Court overturned all the charges against him on appeal, and on 2 August 1978 he was released from jail. On 12 February 1973, while in Bankipur Central Jail, he was poisoned by the prison doctor. He began a fast on 1 April 1973, taking only a glass of yoghurt water a day. He broke his fast only after he came out of jail. –Eds. 9 Indira Gandhi was assassinated in 1984 and Sanjay Gandhi, her second son, died in a plane crash in 1980. –Eds. 10 Those murdered were: Ác. Abhedánanda Avt., Ác. Sachchidánanda Avt., Bharat Kumar, Prabhas Kumar and Abodh Kumar. In commemoration, 5 March became known as “Dadhiici Divasa” (“Dadhiici Day”). The author says that the word dadhiici, after Maharshi Dadhiici, who sacrificed his life for the welfare of others, can be used for those brave souls who give up their life for their country or for any other great cause. See “Distortion (Discourse 21)”, given on 6 November 1983, in Varòa Vijinána. –Eds. 11 Rju means “that which is straightforward” or “one who moves straight ahead”. Rju Path means “The Straight Path”, one that does not bend right or left. –Eds.
COOPERATIVE PRODUCTION
Collective production is a system in which something is produced collectively. In an agricultural society as well as in society at large there are some commodities that are produced collectively. For example, sugar cane farmers in India collectively produce raw sugar from sugar cane grown in their individual fields. They collectively purchase a large vat in which they boil the juice of the sugar cane for the preparation of raw sugar. The commune system is also a kind of collective production in that people produce something in a collective manner. Cooperative industrial and agricultural production belongs to the same category. 1 Agricultural production by private enterprise is not collective production, neither is agricultural production by the sharecropping system. Of the different systems of production – the cooperative system, private enterprise, the sharecropping system and the commune system – the last one is the worst. The sharecropping system is slightly better than the commune system, and better still is private enterprise, but the best system is the cooperative system of production.
The Commune System
In the commune system, individual ownership is denied.2 In some countries the right of individual ownership may be
1 Although cooperative production and the commune system are both forms of collective production, they are not the same. –Eds. 2 In The Principles of Communism, 1847, Engles wrote: “Private property must, therefore, be abolished and in its place must come the common utilization of all instruments of production and the distribution of all products according to common agreement – in a word, what is called the communal ownership of goods.” In The Communist Manifesto, 1848, Marx and Engles wrote: “…the theory of the 220 PROUT IN A NUTSHELL 4 accepted in principle but not in practice. In such places there is no scope for workers to get either the inspiration or the incentive to fully utilize their skills in either agriculture or industry. There is no opportunity for them to enhance their working capacity. They are like oxen moving around an oil- grinding mill with their eyes blindfolded. The oxen may move 100 miles a day but they make no forward progress. Similarly the workers in the commune system are confined within the four walls of intellectual staticity. They have no opportunity to develop subtle thoughts, so their lives can never be elevated to higher strata. People living in the commune system are like animals trapped within the vortex of staticity till the last breath of their lives. They have no psychological or human relation with their work. This is the nature of the commune system. The whole system runs counter to human psychology, and consequently production never increases. Those countries that have adopted the commune system directly or indirectly have utterly failed in agricultural production. This is a most unfortunate fact. Capitalist countries, where agricultural production takes place on the basis of individual ownership, supply food grains to communist countries. Communist countries are compelled to purchase their minimum requirements from countries under private enterprise. The poor masses live a miserable existence of hunger and deprivation, and their lives are nothing but a bad dream. Though the capitalist system is bad, even then the commune system surrenders to it. What a pitiful situation this is. Until communist countries reject the commune system they will not be able to solve their food problems, and they will continue to move from country to country with their begging bowls outstretched.
Communists can be summed up in the single sentence: Abolition of private property.” –Eds.
COOPERATIVE PRODUCTION 221
The Sharecropping System
The sharecropping system is better than the commune system because people get more incentive and freedom. In this system the psychology of “If I can produce more, I can earn more” dominates. But this system also suffers from some major defects. Suppose a sharecropper manages to get seven acres of land from three different landowners and thus arranges twenty- one acres of land. He may not cultivate the total acreage due to idleness, want of sufficient labourers or financial constraints. He may think that limited cultivation will provide enough food to meet the demands of his family for a whole year, so he does not bother cultivating the remainder of the land. As a result the owner of the land uncultivated by the sharecropper will be deprived of his share. The second negative aspect of the sharecropping system is that sharecroppers often hold more land than an individual landowner. As a result some sharecroppers have a higher standard of living than landowners. This kind of sharecropper cannot claim that he works in the fields with his own physical labour. In a round about way such a system encourages capitalism in agriculture. The third defect of this system lies in the fact that sharecroppers employ hired labourers to work the land and remain idle themselves. The fourth defect is that landowners holding very small amounts of land cannot cultivate their land independently because their capacity is limited. Only a sharecropper can cultivate such small plots. Consequently a new type of feudalism is created out of the sharecropping system, is this not so? Another serious defect of the sharecropping system is that in India the owner of a few acres of land is brought under the land ceiling acts whereas the sharecropper, even though he may 222 PROUT IN A NUTSHELL 4 cultivate a much larger area of land, does not come within the scope of the land ceiling laws at all. He can openly challenge these laws and say that as he is not the actual owner of the land, why should he be served a land ceiling order. Thus a section of the landholding capitalists who are big sharecroppers escape through the holes in the nylon dragnet of the law. Individual agricultural production and the sharecropping system both suffer from another major problem. If farmers in these two systems do not have enough capital but have a large area of land, they cannot adopt modern agricultural methods for production. Tractors and power tillers remain beyond their means. By using age-old ploughing techniques, these farmers can only cultivate the surface of the land, and this does not help increase its productivity. They cannot utilize better-quality fertilizers, high-yielding seeds and proper irrigation systems.
Private Enterprise
There are more incentives for farmers in individual agricultural production than in sharecropping, but in private enterprise there are still drawbacks that prevent the adoption of a modern and progressive system of agriculture. In this system, there is not much possibility of increasing agricultural production because up to 100% of infertile land lies unutilized. Often farmers do not have the capacity to utilize the benefits of tractors, power tillers, high-yielding seeds and proper irrigation systems due to their lack of finance. Although private enterprise is better than the sharecropping and commune systems, ultimately the state and society cannot be benefited. If an individual cultivator has a large amount of land in his possession (in capitalist countries farmers can hold unlimited amounts of land), he may be able to use high-yielding seeds and proper irrigation systems, but the government will have to COOPERATIVE PRODUCTION 223 avoid introducing a land ceiling. However, this is not desirable because it will lead to over accumulation.
The Cooperative System
In the modern world, the cooperative system is the best system of agricultural and industrial production. In the cooperative system, members can pressurize the government because of their collective strength and gain financial help and various facilities to increase production. They can pressurize the government to provide better irrigation facilities and high- yielding seeds and even make infertile land productive. Land with little fertility can be transformed into fertile farmland with proper care. This will increase total agricultural production and also help a country become self-sufficient in food production and cash crops, freeing it from food shortages. In addition, plots of land on the same level and of the same fertility can be turned into larger single plots by removing all dividing boundaries. However, if the land is undulating and varies in fertility, the division of land may be maintained, otherwise land cannot be properly irrigated. I have already said that in the sharecropping system one gets a better output than in the commune system, but in such a system it is not possible to adopt progressive methods of agricultural production. Eventually the level of production will come down to the level of the commune system. Among all the attachments human beings suffer from, attachment to land is one of the strongest. Out of sympathy farmers can donate large amounts of produce without hesitation, but they will feel tremendous pain if they are asked to donate a few square metres of land. If they have to donate land to somebody, farmers feel that their ribs will break because of the pain in their hearts. Those who donate land do 224 PROUT IN A NUTSHELL 4 so for three reasons: to save the major part of their land, for a high humanitarian cause, or out of spiritual inspiration.
15 May 1988, Kolkata Shabda Cayaniká Part 17
*****
Sharecroppers do not own land but cultivate other people’s land for a share of the produce. Land is usually given to sharecroppers because it is too small for the landowner to make sufficient income from it. A sharecropper may arrange several hundred acres of land from different landowners. This system was first introduced 700 years ago. Sharecroppers are called bargadars, or bhágcáïis in Bengali. The cooperative system is far better than the sharecropping system. It can readily overcome the defects of the sharecropping system by properly utilizing agricultural land, increasing agricultural production and using modern technology. Cooperative members should elect a board of directors which will be able to supervise every aspect of production, thus increasing the out-turn. The maxim of agricultural cooperatives should be: “More production, more dividends and more bonuses.” Labourers will earn wages and bonuses. Wages will be earned according to the amount of labour done by the labourer, while bonuses should be paid on the basis of the net per annum profit of the cooperative according to the amount of a labourer’s net wage. The sharecropping system may be replaced by different systems – at one pole is the commune system and at the other pole is the cooperative system. In the commune system there are no incentives at all. This system is worse than the sharecropping system. Lack of incentives is the reason why the COOPERATIVE PRODUCTION 225 state-run communes have failed in China and the Soviet Union. Even today these countries have to import food grains from capitalist countries like Canada, the USA and Australia. But in the cooperative system there are incentives and a feeling of oneness with the job. Through their own initiative, cooperatives can take large loans from a bank or the government to purchase modern equipment and construct dams, barrages and shift or lift irrigation facilities to increase production. This never happens in the commune system. Thus the cooperative system is the best system while the commune system is the worst. The commune system is detrimental to anything and everything that is human. Economic planning should be done on the basis of each block.3 The present boundaries of blocks should be reorganized or readjusted according to the fertility of the land and other factors, such as topography and the similarities of the region. For example, if most of the agricultural land in one block is fertile and the land in the adjacent block is mostly infertile, then the boundaries of these two blocks should be adjusted so that all the infertile land comes within one block. Planning can then be done for that block on the basis of the infertility of the land. A block-level programme can be easily taken to increase the productivity of the land, or to establish suitable agro- industries or agrico-industries for economic development. In certain parts of India farmers do not cultivate fodder or keep land for rearing cattle, and this adversely affects the health of the cattle and decreases milk production. In the cooperative system a portion of the land may be kept for this purpose. Napier grass, which is fast growing, millet, jawár [jowar or sorghum] and non-poisonous khesári pulse can be grown for the cattle.
3 See “Block-Level Planning” in Volume 3. –Eds.
226 PROUT IN A NUTSHELL 4
The varieties of khesári that are presently cultivated in India are very nutritious, but they contain poisonous alkaloids, which cause paralysis in the lower limbs of both cattle and human beings. These poisonous alkaloids reside between the skin and the outer portion of the pulse. They can be easily eliminated if the pulse is soaked in water overnight and the following morning the outer skin is removed by rubbing the pulses together. The inner portion of the pulse can then be safely eaten by both cattle and human beings.
16 May 1988, Kolkata
CONTAI BASIN PLANNING
The Contai Basin is the area between the Rasulpur and Suvarnarekha Rivers where they are about to merge in the Bay of Bengal. The Bengali name of Contai is Káôthi, which is derived from the Sanskrit word kaôthiká. The British changed Káôthi to Contai because to them Káôthi sounded similar to Kandi in Murshidabad district and Kanthi in Midnapur district. In the Contai Basin there are numerous natural resources, which can be the basis for various large-scale, medium-scale and small-scale industries in the planned development of the area. Nature has generously allocated her resources to almost all the regions of the world – on land, in water, in space, in the deserts, in the mountains, in the dense forests and on the bottom of the sea. Nowhere has nature been miserly in bestowing her wealth. By applying human intellect, wisdom, enterprise, mutual cooperation and commercial acumen, these natural resources can be fully utilized, and each region of the world can be developed agriculturally, industrially and commercially into viable self-sufficient socio-economic units. Planning for the economic development of the Contai Basin should be included within the framework of block-level planning.1 If this approach is adopted, it will ensure integrated, balanced and multi-purpose development planning. Unfortunately no government has so far taken a constructive approach to the socio-economic problems of the region, or bothered to assess the actual amount of natural resources and economic potentialities in the Contai Basin. Economic planning must identify the particular problems of the Contai Basin and utilize the natural resources of the region to solve them.
1 See “Block-Level Planning” in Volume 3. –Eds. 228 PROUT IN A NUTSHELL 4
Cyclones
Of all the problems affecting the area, the worst is the frequent occurrence of cyclones. The Contai Basin is a low- lying area along the coastal belt of South Bengal. About 200 to 300 miles out to sea, depressions often form in the Bay of Bengal. As a result the human beings, animals, buildings, agriculture and natural environment of this area are regularly subjected to violent cyclones, which cause untold loss of life and property. To control the fury of nature, there must be extensive afforestation in a strip one mile wide along the entire coast. 2 In this strip trees such as shishu [Dalbergia sissoo Roxb.], cashew nut, jackfruit and hoop pine should be grown. These varieties of trees will create an artificial forest, which will function as a natural wall to keep the powerful cyclonic winds and the destructive force of nature from wreaking havoc in the region. A new kind of afforestation programme must be developed for this purpose. Such a programme will yield a number of benefits: the cyclones will be resisted; the loss of agricultural land will be minimized; new forest resources will flourish; regular rainfall will increase; the production of cash crops, such as cashew nut and jackfruit, will develop; and the purchasing power of the people will be enhanced. If a village or settlement already exists within the coastal strip, it should not be destroyed. Rather the afforestation should be done all around it and continued along the coast. If the pine trees are planted close together, the pores of the leaves will attract the rain clouds, and as a result there will be a profound beneficial change in the climate of the region.
2 The distance between the mouths of the Rasulpur and Suvarnarekha Rivers is approximately 70 kilometres. So the coastal strip would be about 110 square kilometres in area. –Eds.
CONTAI BASIN PLANNING 229
The afforested strip will also greatly assist the prevention of soil erosion along the coast. In rural Bengal, large-scale soil erosion is called khoyái. The pine trees spread an extensive network of roots under the earth, compacting the soil particles and binding them tightly together. Besides afforestation, there should also be large-scale cultivation along the coastal sand dunes of all varieties of melon, such as musk melon, deer melon and watermelon; and gourd, such as squat gourd. These creepers will spread out across the surface of the dunes, hence soil erosion will be prevented. Melons grow best during the summer, the worst season for cyclones. If sand dunes are kept uncovered, the winds from the ocean will blow the sand away and erode the coastline, reducing the area of land and encouraging the encroachment of the sea.
Marine Industries
In the Contai Basin there is enormous potential for large- scale marine industries. For example, the cultured pearl, salt, iodine, phosphorus, oyster, conch shell and seaweed industries can all be developed. Cultured pearls can be grown along the Contai Basin coast and sold in both the national and international markets, earning a lot of revenue. Other pearl-based industries can also be established. This kind of enterprise will strengthen the rural economy of an undeveloped area. The cultured pearl industry brought prosperity to the fishermen along the coast of Japan. The Contai Basin has enormous potential for developing cultured pearls. Within the one-mile-wide afforested coastal strip, salt- manufacturing units may be established at various places. Salt tanks may also be constructed at different points along the coast. This industry will create direct and indirect employment 230 PROUT IN A NUTSHELL 4 for hundreds of families, and the chronic unemployment problem of the Contai Basin will be alleviated to some extent. If the salt industry is developed, West Bengal will not have to depend upon Gujarat, Maharashtra or South India for its supply of salt. This will also help check the outflow of capital from West Bengal, so the state will experience overall growth. In the Bay of Bengal along the coastal area of the Contai Basin, there are many types of seaweed, which can supply iodine, phosphorus, potassium, sodium, sodium chloride and other valuable chemicals. On the basis of these chemicals, a number of chemical industries can be established in the region. Due to the abundance of iodine, pharmaceutical industries can also be developed. Along the Contai seashore, various types of beautiful oysters and conch shells are available, which can be utilized to make ornaments, house decorations, handicrafts and a variety of other products. In the sea along the Contai Basin, many types of seaweed and aquatic plants grow, which can be used to produce various medicines and protein-rich foods. Seaweed processing factories can be built at various places along the coast. Most seaweed belongs to the grass family of plants, and vegetarians can eat the protein from seaweeds of this group. However, if the protein collected from a particular variety of seaweed causes an allergy in a person, then the protein of that variety of seaweed should be considered static for that person. Pharmaceutical industries can be established to produce protein foods and protein tablets, which can be used as both food and medicine.
Cash Crops
Cash crops, such as coconut, squat gourd, melons of all varieties, cashew nut, jackfruit, chiku [Manilkara zapota], betel nut, betel leaf and banana, can be grown in abundance. CONTAI BASIN PLANNING 231
The soil of the southern and southeast portion of Midnapur district is saline, which is why coconut grows very well there. Large quantities of coconuts can be grown in the adjoining area of Contai for the same reason. The hybrid variety of coconut from Kerala produces fruits within only five years and can grow abundantly in the Contai Basin. The leaves can be used as fuel and the small branches as broom sticks. The kernels can be pressed to produce oil, thus the coconut oil industry can be profitably developed. Coconut oil can be used as both hair oil and edible oil. A network of small-scale or cooperative coconut industries can be established in the Contai Basin to supply coconut oil throughout West Bengal and the northeastern states of India. Even the shell of the coconut can be used to produce various commodities. Thus in every village there is the potentiality to develop cottage industries. Coconut milk can be bottled and sold in distant places as a cold drink, coconut pulp can be used in the sweet industry, and the trunk of the coconut tree can be used in the house-building industry. Coconut husks are used in the mat and window- screen industries, dehydrated coconuts are used in ayurvedic medicines, while in Bengal there is a large market for coconut delicacies. These industries can also create a lot of income for the local people. In fact, if coconuts are grown on a large scale in the Contai Basin, the local economy will be transformed automatically, and the standard of living of the people will be greatly increased. The beach in the Contai-Junput-Digha region is very wide, so it is easy to grow squat gourd and melons profitably beside the seashore. Where the land does not become submerged by seawater, poor farmers can improve their economic condition by cultivating squat gourd throughout the year. Melons can also grow in abundance. In hot countries like India, melons are in great demand. Melons and squat gourd are some of the popular cash crops of the area. 232 PROUT IN A NUTSHELL 4
Cashew nuts are also a very profitable cash crop in India and abroad. The soil and weather of the Contai Basin is quite congenial for cashew nuts. Through the application of modern agricultural science, the quality of the cashew nut harvest can be greatly increased. Cashew nuts can be fried and packed or eaten raw, while cashew nut powder can be used to make sweets. The local farmers can earn a good livelihood by utilizing this valuable cash crop in various ways. Jackfruit is also a very lucrative cash crop. Jackfruit is very nutritious, so villagers can eat the raw fruit to improve their health, and the juice can be canned or bottled and sold in the market at profitable rates. Dried jackfruit seeds can be used as an alternative to potatoes. Potatoes have been in use in Bengal and India for the last few hundred years, but prior to that the people of Bengal used jackfruit seeds as vegetables. The food value of jackfruit juice and seeds is very high. The soil and weather of the Contai Basin is very congenial for chiku. Chikus will grow abundantly along the coast as far as the salty sea air travels inland, but beyond that distance the fruits will not grow so well. Chiku is a nutritious, tasty and popular cash crop. Besides these crops, abundant betel or areca nut, betel leaf and bananas can be grown in the Contai Basin. All these are profitable cash crops.
Infrastructure
Digha is the widest sea beach in the world. At some points the beach is two miles wide. Together with the creation of a forest along the Digha coast, a well-made road and a railway line should be constructed parallel to the seashore. If this is done, Digha will develop into an ideal resort for tourists from Bengal and other states of India. People from other countries will also visit Digha to enjoy the natural sea beach. If good CONTAI BASIN PLANNING 233 hotels, healthy drinking water, the Danton-Digha railway line and cultural centres are established, Digha can become an extremely popular and attractive sea resort. This development will virtually eradicate the poverty of the people. Many new food stalls, vegetable markets and transport facilities will provide job opportunities for the local people. A short distance from Digha, an ideal port can be built at Bhograi at the confluence of the Suvarnarekha River and the Bay of Bengal. The future of the Haldia Port is not very bright, so if a new port is established in the mouth of the Suvarnarekha River, another large commercial centre can be added to the map of Bengal. All the commodities which are imported and exported through the Calcutta [Kolkata] and Haldia Ports can also pass through this port, as well as all the agricultural produce, coconut, betel leaf, areca nut, melon, squat gourd, banana, etc., that can be grown in the Contai Basin. Once the port is developed, various new export industries can also be established in the Contai Basin area. The people of Contai will no longer rush to Kolkata, Durgapur, Tatanagar or Bombay [now Mumbai] in search of employment. In fact, if this port is constructed, the entire Contai Basin as well as the southern portion of Midnapur district will undergo an economic revolution. The Howrah-Danton-Digha railway should also be constructed immediately. In the Contai subdivision, there is no railway line. For the speedy development of this area, there must be a railway line between Danton and Digha, then passengers from Kolkata can travel directly to Digha. Once this railway line is established, the progress of the Contai Basin will be accelerated, facilitating the development of industry, trade and commerce throughout the subdivision. The Danton-Digha railway will be the lifeline of the Contai subdivision. In fact, if the railway line is extended to Bhograi along the coast, then the trade, commerce and industry of the entire region will rapidly 234 PROUT IN A NUTSHELL 4 develop. For railway tourists, this area will become an attractive tourist resort.
Cooperatives
It is unfortunate that in the Contai Basin, which has abundant natural resources and enormous economic potential, no industries other than mat-making and weaving exist. During the last forty years, both the Congress and Left Front governments3 have proved to be totally negligent and incompetent, and both have failed to develop the economic potential of the Contai Basin. Today even the traditional mat-making and weaving industries are on the verge of collapse due to lack of capital. The mat-makers should be encouraged to produce mat sticks on a cooperative basis through the provision of low-interest loans, and proper marketing arrangements should be made so that they can sell their finished products throughout India. Their mats can also be sold to other countries which have warm climates. If this is done, the poor mat-makers will earn a decent living. 90% of Bengal’s mats are now produced in Midnapur district. Likewise, the weavers of the Contai Basin should be trained to use power looms instead of outdated handlooms; then they will be able to compete with modern, large-scale weaving enterprises. The government should have encouraged the formation of weavers’ cooperatives, but nothing has been done so far in this regard. Handlooms should only be used to make special items, such as clothing adorned with high-quality embroidery, but for all other items the weaving industry will have to conform to modern standards and preferences. If the mat-makers and weavers are properly organized and these
3 From independence in 1947 until the time this discourse was given (in June 1988), the Congress Party was in power for most of the period to 1977 and the Left Front from 1977 to 1988. –Eds. CONTAI BASIN PLANNING 235 industries are modernized and developed, thousands of families will benefit economically. One of the sources of income for the fishermen of the Contai Basin is dried fish, which is exported to different markets in India and Bangladesh. The fish are usually dried in the open, so the bodies rot, creating a foul smell. This pollutes the atmosphere, and as a consequence negative microvita4 attack the coastal area. From the viewpoint of public health and welfare, this type of fish production cannot be supported. With the help of modern technology, dehydration plants should be built to dry the fish scientifically so that no foul smell is created in the atmosphere. Both cooperative bodies and the government will have to come forward to establish such factories. According to the principles of psycho-economy, static food production should not be encouraged, but considering the traditional habits and psychology of the people, the system of producing dried fish should not be stopped immediately unless alternative sources of livelihood are arranged for the fishermen. But because of the importance of public health, and the air pollution, the production of dried fish which has a foul smell should be stopped as soon as possible.
June 1988, Kolkata
4 See “The Theory of Microvita and Its Possible Effects on Human Society”. – Eds.
FEUDALISM AND THE ZAMINDARY SYSTEM
Those of you who have studied land revenue systems know that during the Mughal, Pathan, Buddhist and pre-Buddhist Ages1 in India, land revenue was paid to the king in the form of gold bullion. Ten or twenty villages used to combine together to form a revenue village (mouza), and one person from among the villagers was authorized to collect revenue. These tax collectors were not paid by the government, but were given land to cultivate in order to earn their livelihood. They acted as intermediaries between the people and the king in the agricultural sector and gradually became powerful landlords. Such intermediaries have been in existence since ancient times, and included zamindars, pattanidars, darpattanidars, sepattanidars, jotdars, vargadars and adhikaris. However, Prout does not support these kinds of intermediaries. In olden times there used to be a few powerful kings, and under each of these kings there were many smaller kings. Both types of kings used to maintain armies and militia, although intermediaries were not authorized to maintain a militia. Today the Assam Rifles and the Rajput Regiment are part of the military, hence they are not a militia force. Militia means váhini or “one’s own military force”; that is, it is not dependent on others. To command a militia, one should have zeal and authority. One who has these qualities is called “militant”. If the smaller kings accepted the powerful kings in every respect, including tax payments, we say that they accepted the supremacy of the dominant kings. However, there is a difference between the terms “suzerainty” and “supremacy”.
1 Mughal Age: 1526-1857; Pathan Age: 1193-1526; Buddhist Age: about 2,500 years ago to 700; pre-Buddhist Age: before 2,500 years ago. –Eds. FEUDALISM AND THE ZAMINDARY SYSTEM 237
Suzerainty applies when the smaller kings accepted the authority of the powerful kings but did not pay them taxes. Today Australia accepts the suzerainty of the English monarchy, but it does not accept English supremacy because it does not pay taxes to the British government. In those days there were three means of trade: poor people used to barter among themselves, people with some money would purchase commodities with silver coins, and rich people would buy commodities with gold coins. Tax collectors would collect taxes in any of these three forms, but they had to pay the king in gold bullion. Although this tax system had been in vogue for a long time, it was only in the reign of Akbar2 that it was given some concrete shape. Akbar decreed that the land given to tax collectors should be for a period of five to ten years [and was known as the Dahsala system]. The rules and regulations concerning land were known as the Patta-Kabuliyat system. This system was made effective by Akbar’s prime minister, Todar Mal. 3 The land tax system was also known as the zamindary or landlord system. Later Lord Cornwallis4 decided that land should be given to tax collectors permanently. He stipulated that the ownership of this land and the position of a tax collector should be hereditary. This system was adopted to discourage tax collectors from collecting taxes then leaving an area.
2 Akbar was the Mughal emperor from 1556 to 1605. –Eds. 3 Pathan Sultan Sher Shah Suri (1540-1545) measured and classified the land in terms of the produce and introduced patta and kabuliyat as instruments of settlement. A patta was a letter issued by a zamindar on behalf of the state offering a prospective tenant use of land on certain terms. The terms of patta included the boundaries of land, quality and quantity of land, lease period, rate of rent, and mode of payment of rent. A kabuliyat was the tenant’s acceptance of a patta. During Akbar’s reign, Todar Mal introduced some reforms to the Patta-Kabuliyat system and effectively implemented them. –Eds. 4 Lord Cornwallis was Governor General of India and Commander-in-Chief of British forces in India from 1786 to 1793. –Eds. 238 PROUT IN A NUTSHELL 4
Akbar also introduced another type of tax collection system called the jágirdari system. In both the zamindary and jágirdari tax collection systems, taxes were paid to the king. The difference between these systems was that in the zamindary system if the zamindar failed to pay the required tax he was sent to jail and he was only released when the tax was paid. In the jágirdari system if the tax collector failed to pay the required tax his land was confiscated. Throughout India either the zamindary or jágirdari system was in vogue, although during the British period the zamindars were the principal revenue collectors. Zamindars were only tax collectors and did not have any political power. A fixed amount of whatever taxes they collected went to the government treasury, hence zamindars enjoyed life as social parasites. This system did not involve any government expenditure – it was a simple fiscal system to collect money for the government. During the British period,5 two officers used to be appointed by the government to the department of agriculture to look after land taxes and agriculture. One was a civilian who supervised official tax duties. He was a secretary and his office was known as the secretariat. The other was a technical person proficient in agriculture. He was a director and his office was known as the directorate. The secretary was a member of the Indian Civil Service. Within the revenue department there was a revenue board chaired by a member of the Indian Civil Service. This post was so important that if the viceroy was sick the chairman of the revenue board would officiate on his behalf. This shows the significance of the revenue department at that time. Today the revenue department is a burden to the government and its expenditure is more than its income.
5 The British period lasted from 1757 to 1947. –Eds. FEUDALISM AND THE ZAMINDARY SYSTEM 239
In Czarist Russia there was also a land tax system, and the position of the tax collectors was hereditary, as in India. The system in Russia was a feudal system as tax collectors also had political power. In India there was no feudal system because zamindars did not have any political power. If zamindars committed any crime, they would be tried in a court of law like any ordinary person. As zamindars were not feudal chiefs and did not have political power, they could not snatch the land of others. England also had a feudal system in which dukes, marquesses, earls, viscounts and barons were the feudal chiefs.6 They had some political power and were represented in the House of Lords. Members of the House of Commons were elected from among the common people. Later a system was introduced in which the House of Lords could reject legislation from the House of Commons, but if the House of Commons sent the same bill to the House of Lords a second time, then the House of Lords had to pass it and the king or queen had to sign it. This is an example of how the feudal system functioned. In England it was a rule that only the eldest son of a lord would be appointed to the House of Lords, provided he did not marry a divorcee, but in France all the sons of an aristocrat became lords. As there were numerous lords, they lost their importance. The zamindary system had some benefits. Good zamindars used to look after poor people, and if they could not pay their taxes the zamindars would pay them. Many zamindars had their own forestland, known as “private forests”, while government forests were known as “reserve forests”. Private forests were usually well looked after by the zamindars, thus ecological balance was maintained. There were few floods and landslides, little soil erosion and the land retained its fertility. Rivers rarely dried up in the summer. After the zamindary
6 Members of the peerage carried these titles and were generically referred to as “lords”. –Eds. 240 PROUT IN A NUTSHELL 4 system was abolished, many private forests were cut down, destroying the ecological balance. However, the zamindary system also had some drawbacks. Peasants had no rights to the land – they were simply tillers. Zamindars used to keep enormous areas of land as personal property. Also there was a huge margin between the amount of revenue collected by the zamindars and that paid to the government. Due to constant criticism, the zamindary system was abolished. 7 If something is repeated over and over again, people start to think that it contains some truth, and eventually their minds will be influenced. This happened with the zamindary system. After the zamindary system was abolished, the government had to pay wages to tax collectors and maintain a tax collection system, and the expenditure for this came from the revenue department. The abolition of the zamindary system did not increase the revenue of the government. If instead the government had restricted the capital of the capitalists and put a ceiling on bank balances and the hoarding of gold bullion, it would have ensured the welfare of society. Also it should have curtailed some powers of the zamindars and safeguarded the interests of the peasants. Rather than do this, the common people were taught through constant booming that the land belongs to those who plough the soil.8 If we follow the same logic, it can be said that the head belongs to those who shave the face!
13 July 1988, Kolkata
7 The zamindary system was abolished shortly after India gained independence in 1947 with the passing of the Constitution (First Amendment) Act, 1951, which, among other things, validated agrarian reform measures passed by state parliaments. –Eds. 8 Here the author is referring to the propaganda of the communists. –Eds.
THE EXISTENTIAL VALUE OF IDEOLOGY
When a janagoïíhii [group of people] follows a defective path, and later when they come to know that the path they have been following is defective, they will start quarreling amongst themselves and dividing into small groups and sub-groups. They will also start disturbing good people. This happens because they do not want to leave the old, defective path. This occurred amongst the followers of Cárváka. It has also happened amongst the followers of different religions. Due to the many shortcomings in one religion and its exploitation of so-called lower-caste people, many of these so- called low-caste people left that religion and accepted another. If people leave their religion for no significant reason and accept another religion which suffers from an ideological vacuum or is even inferior to the religion which they previously followed, they will develop hysterical behaviour. They will start excessively doing those things which were once prohibited to them by their previous religion. This type of behaviour cannot be found in those who had ideologically accepted that religion. During the time of the Mahábhárata, 1 the same thing happened in the Yadu dynasty. Balaram was the elder brother of Krïòa and one of the main chieftains of the Yadu dynasty, but he was an alcoholic. In the scriptures it is written that those things which are harmful to the general masses should not be done in public. Thus to take any kind of intoxicant in public is not proper. Common people followed Balaram in all respects, so when they saw him taking alcohol in public, they also started taking increasing amounts of alcohol. The resulting
1 I.e., about 3,500 years ago. –Eds. 242 PROUT IN A NUTSHELL 4 drunkenness caused people to quarrel amongst themselves. Eventually they killed each other at Prabhasa Tiirtha, and the Yadu dynasty was destroyed. People who follow a path which is devoid of ideology are bound to meet the same fate. Eventually they will destroy themselves by their infighting. Similarly, any theory which propagates such a path will also be destroyed. Some of the followers of a defective path will claim that they had previously said that the path was defective, and others will say that the path itself is not defective but that it became defective because of the influence of particular leaders. Consequently different groups are formed. We see this situation today.2 The present indication in the world is not of an ideological landslide or volcanic earthquake, but of an ideological vacuum. An ideological vacuum has been created because what was treated as the ideological goal has been removed. Up till now, however, we may say that there was no vacuum, because although there was no proper ideology, the space was occupied by some filthy articles. By dint of moral and intellectual force, human beings – I do not say Prout, but other people may say Prout – have removed those filthy articles from the field of ideological desideratum. What was required has been done not by physical strength but by dint of moral strength and intellectual stamina. We have done the proper thing by removing those filthy articles. We should not allow something which is unhealthy for psychic development to be the goal of human beings. From now on we should be careful that we do not allow any filthy article to take the place of human desideratum. As an ideological vacuum has been created in the world today, you should approach the good people who are still
2 Here and in the following several paragraphs the author is referring to communism. –Eds. THE EXISTENTIAL VALUE OF IDEOLOGY 243 following the defective path, because there is every possibility that those who are rational will leave that defective path. At the same time the last remnants of any defective theory should be immediately eradicated, and those who are intentionally misleading common people should be exposed so that they do not get any further scope to exploit the innocent masses. What is required now is that the last remnants of what was previously treated as the ideological goal must not be allowed to come back again. Those remnants must be expelled finally from the universe, because they have created so many balkanizations and fissiparous tendencies in human society in the name of class unity and class struggle. Ádarsha [ideology] in the genuine sense is that which we look up to for guidance and inspiration to move in the proper direction. A materialistic theory or philosophy in the name of a person, party, nation, class, etc., is not an ideology in the true sense of the term. Ideology involves a spiritual sense – it is an inspiration which has a parallelism with the Supreme Entity. Where an ideology exists with proper glamour, its existential value will be fully manifest. All so-called materialistic ideologies have devastating effects on human beings. What is the final effect of materialism? As you know, the mind takes the form of its object. If people meditate on rasagollás [milk sweets], their mental stuff will take the form of rasagollás. If they think of money, their minds will eventually take the form of money. Likewise, if they think of Parama Puruïa [the Supreme Entity], their minds will ultimately become one with Parama Puruïa. Where the object of adoration is matter, as in the case of materialism, the mind will certainly become matter, and if the mind takes the form of matter, a vacuum is created in its place. The object of átman [unit consciousness] is mind, so if a vacuum is created in the psychic sphere, the átman will take the form of this vacuum that was mind. Similarly, if átman takes the form of mind, a 244 PROUT IN A NUTSHELL 4 vacuum is created in the átmic sphere and the Cognitive Principle takes the form of this vacuum in the átmic sphere. Thus the very existence of human beings is converted into matter. This is the final effect of materialism. Can there be a vacuum anywhere? No, everything is filled with Caetanya Sattva [the Cognitive Principle], so Parama Puruïa sees everything. Even the intra-atomic and inter-atomic space is filled with Parama Caetanya [Supreme Cognition]. As He is everywhere, He sees everything, but He is not seen by anybody.
Apáòipádo yavano grahiitá Pashyatyacakïuh sau shrnotyakaròah Sa vetti vedyaî na ca tasyásti vettá Tamáhurgryaî puruïaî mahántam
[He is without any hands, yet He can receive objects. He is without legs, yet He can move from place to place. He is without eyes, yet He can see objects. He has no ears, yet He can hear sounds. He knows whatever is to be known, but there is none who can know Him. He is the great Agrya Puruïa; that is, He moves ahead of all entities.]
In the commune system, materialism is the be-all and end-all of human life. Those who identify with the commune system also identify with gross materialism. The commune system is a bogus ism – it has no legs to stand upon. It degenerates the physical, mental and spiritual spheres of human beings, and its negative effects on the social economic, political, moral and cultural aspects of collective life encourage all kinds of THE EXISTENTIAL VALUE OF IDEOLOGY 245 exploitation. The confessions of communist leaders themselves have exposed the shortcomings of this system.3 If materialism is rejected, what should be the desideratum of human life? The supreme goal should be the subtlest entity. Human beings have to move towards this supreme goal. Your approach should be internal, subjective, but at the same time you have to maintain an adjustment with this world of objectivities. In the process of adjustment there is a subject and an object, in the next stage the subject becomes the object and a new subject arises. In the following stage the new subject becomes the object. Take the example of a school administration. If you think of your school teacher, your school teacher is your subjectivity. You think that your school teacher is seeing everything. The school teacher thinks that the school inspector is seeing everything, so the school inspector becomes the subjectivity. The school inspector thinks that the director of public instruction is seeing everything, so the director becomes the subjectivity and the school inspector becomes the objectivity. Finally, who is the supreme subjectivity? It is the Parama Puruïa. Parama Puruïa is the Spirit of all spirits, the Subject of all subjects. The Supreme Subjectivity of all subjectivities, the King of all kings, is the goal; but while moving towards that Supreme Subjectivity, you will have to maintain an adjustment with this objective world. Through this process, every human being will attain the Supreme Subjective Proposition. All human beings are moving at their own speed towards the Supreme Subjective State. This is a new type of proposition in the realm of intellectuality. We
3 Here the author appears to be referring to such leaders as Mikhail Gorbachev, the last communist leader of the Soviet Union. (He was General Secretary of the Communist Party from 1985 to 1991, and his 1987 book, Perestroika: New Thinking for Our Country and the World, discussed the economic and political problems confronting communism in Russia and proposed a number of reforms.) –Eds.
246 PROUT IN A NUTSHELL 4 may call this the Supreme Synthetic Subjective Proposition: S.S.S.P. The term “spiritual dialectics” is misleading and incorrect, and is not applicable to our philosophy. Rather the term “Supreme Synthetic Subjective Proposition”, or “Supreme Synthetic Subjective Appropriation”, should be used. Both capitalism and communism have failed to provide the proper ideological inspiration and desideratum to human beings. In the interests of the welfare of humanity, these systems should be replaced. Prout is against the exploitation of capitalism and the false dogma of communism, as both are detrimental to the all-round progress of human beings. You will have to fight against all sorts of corruption, meanness and so-called secularism if Parama Puruïa is the goal. Only then will you be able to maintain adjustment with this objective world. Some people say that disparity is the order of nature, so there must be differences between one group and another, between rich and poor, etc. However, such a proposition is fundamentally incorrect. Instead it is correct to say that diversity is the order of providence. One must remember that identicality is disowned by nature – nature will not support identicality. Whenever similarity occurs, a sort of jaìasphoía [explosion] takes place and the entire structure is broken into pieces. So diversity is the law of nature and identicality can never be. But diversity is not the same as disparity. Disparity encourages exploitation based on differences, while diversity recognizes multiplicity which reflects underlying unity. That which is synthetic, that which is complete in itself, will inspire human beings. Nobody can do anything privately, either physically or mentally or spiritually. Nothing can be kept secret, nothing can be suppressed before the Supreme Subjectivity – the Supreme Subjectivity of all subjectivities. THE EXISTENTIAL VALUE OF IDEOLOGY 247
This factuality is as glazy, as graceful, as glamorous and as colourful as the rising crimson sun in the eastern horizon. When the crimson sun is reflected on our faces, we should understand that the entire day is ours. Victory will be ours.
14 August 1988, Kolkata
GORKHALAND
The Gorkhaland movement, which is demanding a few districts in the northern part of West Bengal, has reached a climax. The Gorkhas, who had settled there from outside the state, are now demanding the formation of a separate state by taking advantage of their Indian citizenship. They have launched regular agitations, called strikes, looted, plundered, burnt property, murdered and virtually brought the law and order situation to a stand still. In fact, the barbaric call for “An eye for an eye” has been the dominant political slogan, and now there is no rule of law in the Darjeeling district of West Bengal. The government of West Bengal has failed to curb this secessionist movement. Its only business is to divert this movement into animosity against the central government to try and procure some advantage in the elections.1 Whatever may be the objectives of the communists, the people of West Bengal have understood their selfish intentions. The law-abiding citizens of West Bengal are extremely concerned with the rapes, murders, police firings and large-scale violence which has occurred recently. In fact, the Gorkhaland issue is not an isolated political problem of a particular ethnic community, but an artificial issue initially created by the undivided Communist Party of India and their agents. In 1977 the Marxists, with the sole intention of grabbing political power in West Bengal, began to arouse the Gorkha sentiment by demanding autonomy for the Gorkhas and the recognition of the Gorkhali language. The
1 At the time this discourse was give (30 August 1988), the Left Front, which was dominated by the Communist Party of India (Marxist), was in power in West Bengal and the Indian National Congress (or Congress Party) was in power nationally. They opposed each other in state and federal elections. –Eds. GORKHALAND 249 foolish, narrow-minded political leaders could not realize that their spurious policies would one day boomerang on them. Strangely, the communists are now trying to avoid the poisonous tree of Gorkhaland which they themselves planted. With their characteristic cunningness, they are trying to mislead the population of West Bengal by claiming that the central government is inspiring the secessionist movement. Let the historic role of the communist party vis-à-vis the Gorkhaland movement be exposed! In 1947 the Communist Party, in collaboration with the communal and secessionist Muslim League,2 raised the slogan for the partition of West Bengal. At the same time they also raised the slogan for the formation of a separate land for the Gorkhas. In fact the term “Gorkhaland” is forty years old and was last used by the Indian communists. The Communist Party demanded that Gorkhaland should comprise Sikkim, parts of Nepal and a few districts of North Bengal, including Darjeeling. This would be the separate homeland of the Gorkhas. In order to create a solid political base amongst the Gorkhas, the communists raised the Gorkhaland issue, but at that time the movement was not very effective. In 1977, when the communists came to power in West Bengal, the old political leaders of the Marxist Communist Party revived the old Gorkhaland sentiment, which has now transformed the northern part of the state into a land of utter chaos and bloodshed. Innocent, peace-loving Bengalees are now fleeing from their houses in Darjeeling in terror, and becoming refugees in the adjoining districts of Cooch Behar, Jalpaiguri, etc. In their home state, the Bengalees are virtually refugees. But the Gorkhas, who are the real outsiders, are demanding that the Bengalees quit Darjeeling.
2 In August 1947 the All-India Muslim League was dissolved and replaced by the Muslim League. –Eds.
250 PROUT IN A NUTSHELL 4
The Lepchas and Bhutias, the original inhabitants of Darjeeling district, belong to the Coch tribe. The Coch people are the original Bengalees. A part of their population settled on both sides of the Samcoch River in Sikkim and Bhutan, and another group migrated from Barendrabhúmi, the northernmost part of Bengal, and settled in the hilly regions further north. The Lepchas and Bhutias have always remained associated with the mainstream of Bengalee life and culture. The Gorkhas are clearly the outsiders. About 200 years ago, the Gorkhas came from outside Bengal in search of a livelihood and began to settle in the Darjeeling Hills. According to the 1872 census report, their number was so negligible that they were too inconsequential to be recorded, and it was merely mentioned that they were outsiders. The upper, hilly regions were inhabited by the Lepchas and Bhutias, and the plains were inhabited by the Bengalees. In addition, a major percentage of the population who introduce themselves as Nepalese and live in the Darjeeling Hills are not Gorkhas at all. Fifteen Nepali ethnic groups, such as the Tamang, Gurung, Newar, etc., live in the Darjeeling area. They are not Gorkhas, nor is their language Gorkhali. In fact Gorkhali is the dialect of a very small community. Just as there is no language called the Indian language – in India there are as many as 323 major or minor languages and dialects and all these languages are Indian languages – likewise in Nepal there are about thirty-two languages and dialects, and each of them is a Nepali language. Gorkhali is not even the official language of Nepal. 3 The Gorkhas, though a small ethnic community, have demanded Gorkhaland to fulfil their petty selfish interests, misleading the other simple, innocent tribes living in the Darjeeling Hills.
3 The 2015 Constitution of Nepal recognized all the mother tongues spoken in Nepal as national languages (Article 6), and the Nepali language (formerly known as Khas Kura or Gorkhali) as the language of official business (Article 7a). –Eds. GORKHALAND 251
There is no historical, social or economic justification behind the Gorkhaland movement. The Lepchas and Bhutias, who are the children of the soil, outnumber the Gorkhas. So those who are raising the bogey of Gorkhaland have only blackened their hands in a dangerous political game. Just as the Gorkhali language is the language of a small minority and should not be imposed upon a large community, similarly the Gorkhas are a small community who live in the Darjeeling Hills and should not be allowed to indulge in provocative politics. Such politics have been operating for the last forty years behind the Gorkhaland movement. The Gorkhas, who departed from Sikkim, Bhutan and Assam, gathered in the Darjeeling Hills. The Left Front Government of West Bengal has cleared the jungles and built settlements for them, and declared Gorkhali the official language. It is the Marxists who have induced the Gorkhas to raise the bogey of a Gorkha homeland. This is an example of the dangerous, nasty politics practised by the Marxists in Bengal. Now, what does the Constitution of India say with regard to this issue? A written constitution gives better shelter to the people than an unwritten one. The constitutions of India, France and the USA are written, while the constitution of Britain is unwritten, but it is known to everybody. According to India’s constitutional provisions, specific tribal areas enjoy certain constitutional rights. That is, where there is the possibility of the tribals being dominated by the non-tribals, the tribals enjoy certain constitutional rights. Some examples of tribals are the Garos, the Khasias, the Kacharis who live in some districts of Assam, and the Mizos. The provisions of the Indian constitution are for the tribals only, not for any other [groups].4 Such rights are only desirable for a very short time.
4 Article 432, Scheduled Tribes, of the Constitution of India, does not list specific tribes as such, but rather says: “The President may… specify the tribes or tribal communities or parts of or groups within tribes or tribal communities which shall for 252 PROUT IN A NUTSHELL 4
[The] Communist Party [also] tried to exploit the situation [in Tripura].5 It passed the Tribal Hill Council Bill by abusing its powers in the assembly. This bill violates the provisions of the Indian constitution and is ultravires to the people of India. In Bengal, the Gorkha Hill Council in Darjeeling is also against the provisions of the Indian constitution because the Gorkhas are not tribals. 6 The pact between certain selfish communist leaders and the Gorkha chiefs is not only illegal, but unconstitutional. Constitutionally the Gorkhas do not enjoy the rights specified in the Gorkha Hill Council Act. Those who signed this pact have betrayed universal fraternity. The government-Gorkha pact has nothing to do with the tribals, and from this point of view it is illegal and unconstitutional. It will not be upheld in the Supreme Court if a proper judgement is given.
30 August 1988, Kolkata
the purpose of this Constitution be deemed to be Scheduled Tribes…” Various acts of parliament list the Scheduled Tribes. –Eds. 5 The Communist Party of India (Marxist) was the dominant party in the Left Front coalition that governed Tripura from 1978 to 1988. –Eds. 6 The Scheduled Castes and Scheduled Tribes Orders (Amendment) Act, 1976, did not include Gorkhas among the tribals listed in West Bengal. –Eds.
JAMMU AND KASHMIR
The three portions of Jammu and Kashmir are: Kashmir, Jammu and Ladakh.
Jammu
Jammu is known as Dvigarttabhúmi [“the land of two cavities or lakes”; or Jambudviipa] in Sanskrit. It consists of hills and plateaus, not valleys. In the plateau areas autumn rice can be grown, and in the lowland areas winter rice can be grown. Maize can be grown in the hilly areas if the land is terraced. The climate is good for cattle, especially the Gujarat variety of buffalo. The land is also suitable for rapeseed and mustard seed cultivation. It is not suitable for summer paddy, although autumn and pre-winter paddy can be grown. Medicinal herbs can be produced. Agro-industries should be established throughout the region. Kathua, a district in Jammu, falls within the Shivalik Ranges. The land is very good for oil seeds. In the time when the mythological epic the Rámáyaòa was written,1 it was known as Káïíhoka. Káïíha means “wood”, and since the place was famous for wood, it was called “Káïíhoka”. Groundnut and
1 The story of the Rámáyaòa, which depicts the Aryan invasion of southern India, is many thousands of years old, and probably more than 5,000 years old. The author also says: “The story of the Rámáyaòa was handed down orally from generation to generation in India, Malaysia and Indonesia, for many thousands of years, not only 2,000 or 4,000 years. But the story was first written down in the form of a book by Maharshi Valmiki, and that too long after the age of Shiva, even after the age of Buddha.” See “All Bask in the Glory of Shiva – 1 (Discourse 6)”, given on 18 May1982, in Namah Shiváya Shántáya, Shrii Shrii Ánandamúrti. Buddha lived about 2,500 years ago. The Rámáyaòa was written down only about 2,300 years ago. Here the author appears to be referring to a time about 2,300 years ago. –Eds.
254 PROUT IN A NUTSHELL 4 paddy can be grown to earn foreign exchange. The shell of the groundnuts can be used in the manufacture of coarse paper. In Jammu coffee can be grown and in Kashmir tea can be grown. In the highlands of Jammu, peas and aóahar pulse [cowpea] can be grown. In the lowland, Bengal gram and black gram can be grown. Lentil pulse can be grown with wheat as a companion crop. Sugar beet can be grown in upper Jammu, and seeds can be grown in Doda. The main problem is irrigation. This can be solved by small river-valley projects and lift pumping.
Kashmir
Kashmir is a land in the Upper Himalayas consisting of valleys and hills. In Baramulla district some parts are valley land and some parts are snow-covered, hilly land. In Srinagar most land is valley land, although some portion is snow covered. In Kashmir paddy crops can be grown in autumn and pre-winter, but the land is not good for growing wheat because of the extreme cold. The people of Kashmir belong to the Mediterranean group of Aryans. The Kash were the original inhabitants of Kashmir, which is why the region was called “Kashmir”. Kashmiri was derived from Páshcáttya Prákrta, as was Uzbeki, Tazaki, etc. Ladakhi is part of the Tibetan group of Páshcáttya Prákrta. The Majhari community of Ladakh know Urdu while the upper class know English. The prevalent script is Tibetan.
Ladakh
Southeast Ladakh is dominated by Maháyánii Buddhism. Kargil is the largest city in Ladakh. Ladakh is a snow desert; the Sahara is a hot desert. In the northwest of Ladakh people do not know Urdu. In Baluchistan the majority of the people do JAMMU AND KASHMIR 255 not speak Urdu. Kashmiri is spoken from Baramulla to the Anantnag district of Kashmir. Shia Muslims are predominant in the northwest of Ladakh and they speak Ladakhi sprinkled with Urdu. Kashmiri is spoken in Muzaffarbad, Baramulla, Anantnag, Srinagar and Doda. In Muzaffarbad the language is a blending of Kashmiri and the language spoken in west Punjab. People in the southern portion of Doda speak Dogri, while in the northern portion they speak Bhádruvái. [More than] 550 years ago the people of Kashmir were Hindus, but due to political pressure from [Sikandar Shah Miri] the people became Muslims.2 This region has a colourful history3 and great socio-economic potential.
1988, Kolkata
2 Sikandar Shah Miri (also known as Sikandar Butshikan) was the Sultan of Kashmir from 1389 to 1413. He is remembered for forcibly converting many Hindus in Kashmir to Islam. During the Shah Miri dynasty, which lasted from 1339 to 1561, Islam became firmly established in Kashmir. –Eds. 3 In 1966 the author founded a movement which opposed a campaign supported by a prominent local politician that aimed to separate Jammu from Jammu and Kashmir, and thereby provide the politician with the opportunity to become the Chief Minister of the new state of Jammu. At the same time the author also proposed combining the states of Jammu and Kashmir and Himachal Pradesh, including the region of Ladakh, into one province. He suggested the name “Kajahil” for the new province. (Kajahil is an acronym formed by combining “Ka” from Kashmir, “ja” from Jammu, “hi” from Himachal Pradesh and “l” from Ladakh.) Although the movement was short-lived, it succeeded in its principal aim of stopping the separation of Jammu from Jammu and Kashmir. Later, on 30 and 31 December 1978, the author began forming 44 samájas or socio-economic movements for India to integrate the country. See “Some Specialities of Prout’s Economic System” and “Socio-Economic Groupifications” in Volume 3. He also directly blamed India’s political leaders for the problem of balkanization. See, for example, “To the Patriots” in Volume 1 and “The Dangers of Communalism”. –Eds.
THE CIVIL DISOBEDIENCE MOVEMENT
When a rogue elephant turns violent, it does not feel hungry, and consequently it may not eat or even drink for days together. In such an abnormal condition its over-heated brain drives it to break the rules [of normal behaviour], and it may even challenge the laws of nature themselves. You know, those who instigate others to break rules will always reap bad consequences. Let us take an example. A prominent leader during India’s struggle for independence started a civil disobedience movement against the British to attain the political independence of India. Some people suggest that the aim of this movement was not to break any rules or to disobey the law. The aim was to dispel the Cimmerian darkness1 in order to express the truth. The aim was to snatch independence from the clutches of the forces of darkness. It was an effort to find the truth... it was satyágraha.2 However, it makes no difference by what name you call a rose, it is still a rose. Even if you send an ordinary rice-crushing mill to heaven, its function will still be the same. If people lack respect for the law, there is every possibility that they will turn into
1 According to Greek mythology, the Cimmerians are a mythical people living in perpetual mist and darkness near the land of the dead. Homer supposes the Cimmerians to live in a land and city “wrapped in mist and cloud”, where the sun never shone (Odyssey, xi, 13). And Milton, in “L’Allegro”, said: “In dark Cimmerian desert ever dwell.” –Eds. 2 Satyágraha means “the earnest endeavour to establish the reign of truth”. It was the term used to describe the civil disobedience movement launched by Mahatma Gandhi. His movement was based on humanistic appeals and passive resistance (or truth and non-violence), and attempted to exert circumstantial pressure on the British in an effort to gain Indian independence. (Durgraha means “that which is difficult to know or understand; an incorrect path or wrong direction”.) See also “The Man and the Ideology” in Volume 3. –Eds.
THE CIVIL DISOBEDIENCE MOVEMENT 257 lawbreakers. This type of psychology causes people to challenge legal statutes, and the result is never good. Today, if people follow in the footsteps of their forebears, they will be led to burn the buses and trams which they themselves have purchased... they will be led to burn government and non-government buildings, destroying their own hard-earned wealth. When people adopt such methods today, it is because the psychology of the civil disobedience movement of the British time still prevails – in other words, satyágraha. However, rational people would not describe such methods as satyágraha but as durgraha, a hand-tool to destroy society. Those who raise the communist banner and attack helpless people in the name of revolution have lost sight of human values. They are guided by a confused, irrational philosophy and goaded by the same type of psychology. Nature dislikes disobedience or having her laws broken. As long as legal statutes exist, they must be obeyed. If they are found to be harmful or stand in the way of the progress of society, or if they prevent the advancement of humanity like a serpent entwined around a person’s legs, they should be ground into the dust, and new laws should be enacted and followed. Otherwise society will be governed by laws allowing big fish to eat little fish; this will harm both individual and the collective interests. The civil disobedience movement has left a chaotic imprint on society.
11 September 1988, Kolkata Shabda Cayaniká Part 18
DECENTRALIZED ECONOMY – 2
At the beginning of civilization, the desire to create arts and crafts arose in the human mind. At that time artisans used to work at home, and arts and crafts were produced in cottage industries. Men, women, boys and girls – all participated in the creation of arts and crafts.1 Later people realized that some arts and crafts could not be produced in every village, so certain types of artifacts were produced by a few combined villages. If artisans had not combined together, they would have suffered losses in the market place, and their numbers would have been significantly reduced. So gradually human beings started to go and work in places where production was done collectively, or the first factories. At that time the few industries that existed were decentralized. In this connection one thing should be remembered: the more that arts and crafts are decentralized, the greater the benefits for human society. Decentralization does not diminish or dissipate economic potential. Rather decentralization removes regional disparity because wealth is distributed almost equally everywhere. We do not find situations where people in some places cry out in agony due to scarcity and starvation, while people in other places become immoral due to excessive affluence and over abundance. In fact industrial centralization is detrimental to a well-knit social order. In a decentralized economy people do not have to leave their homes to work in an industry, and consequently they are saved
1 In this passage the author appears to be referring to a period between about 15,000 and 10,000 years ago, when emerging agrarian communities began to produce a surplus and as a consequence had the opportunity to develop arts and crafts. –Eds.
DECENTRALIZED ECONOMY – 2 259 from the expenditure of maintaining two establishments. Moreover decentralization increases the possibility of saving labour, because people can earn their livelihood while simultaneously taking care of their household responsibilities. This arrangement is not possible under capitalism. Capitalism will never support decentralization, because capitalist production exists to maximize profits. Centralization means industry for profit, while decentralization means industry for consumption. Prout’s approach, which will be supported by all rational people, is production for consumption. Prout’s maxim is, “Production for consumption, not production for profiteering.” Capitalists want to produce commodities at the lowest cost and sell them at the highest price. To produce commodities cheaply, there must be efficient transportation, cheap raw materials, cheap labour, cheap energy, adequate water supply, etc. No matter what form capitalism takes – individual capitalism, group capitalism or state capitalism – capitalists will always prefer centralized production. All these forms of capitalism are essentially the same. Thousands of industries have mushroomed around Calcutta [now Kolkata], Bombay [now Mumbai], Ahmedabad, Delhi, Kanpur and Madras [now Chennai] in India due to this capitalistic mentality. Remote places, such as Khairasol in Birbhum district, Puncha in Purulia district, Goghat in Arambagh district and Nakashipara in Nadia district, have been neglected. They have gone to sleep, crying in Cimmerian darkness.2 Perhaps only a few people have even heard of these places. How could they? The people living there are extremely
2 According to Greek mythology, the Cimmerians are a mythical people living in perpetual mist and darkness near the land of the dead. Homer supposes the Cimmerians to live in a land and city “wrapped in mist and cloud”, where the sun never shone (Odyssey, xi, 13). And Milton, in “L’Allegro”, said: “In dark Cimmerian desert ever dwell.” –Eds.
260 PROUT IN A NUTSHELL 4 poor. They are incapable of purchasing a woollen wrapper for winter, what to speak of expensive woollen clothing. In India regional disparity is increasing. Kolkata’s per capita income is 20% higher than the rest of Bengal, while the Punjab’s per capita income is higher than Haryana’s and Orissa’s [Odisha’s]. The people of Delhi enjoy much greater liberty and comfort than the villagers of Purulia district. Regional disparity is detrimental to the cause of a healthy social order. Prout is the only panacea. There is no other solution. Communism is state capitalism, which is why it is not free from the defects of capitalism. State capitalists, like individual and group capitalists, control industries. State capitalism means state-controlled industries. In other words, in state capitalism industries are centralized. Communist countries support state capitalism, which means centralized production. While communism appears to differ from capitalism on the question of popular liberation, capitalism and communism are the same internally. Fruits of the same variety may have different colour skins, but their seeds are the same. Capitalism and communism are fruits of the same variety. To ensure the social and economic liberation of human beings, the maximum amount of socio-economic decentralization is essential. While it may be difficult to establish village-level economic infrastructure at present, there is no insurmountable obstacle preventing us from establishing block-level economic infrastructure.3 As far as possible, the establishment, operation and distribution of all industries should be done at block level. Only when this cannot be done should industries be organized at a higher level. Obviously industries such as iron and steel factories cannot function in
3 See “Block-Level Planning” in Volume 3. –Eds.
DECENTRALIZED ECONOMY – 2 261 every village, block and district, so they should function in a larger area. There are some special types of key industries which can conveniently function as either small-scale industries or medium-scale cooperative industries. If some key industries are structured in this way, they must be under state control. Care should be taken to ensure that they are properly organized and widespread. Such key industries should never be controlled by capitalists, otherwise the interests of the people will be partially if not fully ignored. Moreover, if they are left in the hands of capitalists, many different kinds of problems will arise. Normally only very large-scale key industries should be under state control, and these industries should be centralized instead of decentralized. But industries which cannot be readily decentralized today may be decentralized in the future due to changing circumstances. At that time the decentralization of key industries must be implemented. There are also many other adverse effects of industrial centralization. For example, in large cities it is difficult for people to remain healthy because of the scarcity of fresh fruits, vegetables and milk. Immorality and corruption are rampant. Thieves, criminals, drug addicts, alcoholics and antisocial elements easily conceal themselves and prey on innocent people. Malnutrition, air pollution and water pollution as well as other problems also exist. All large industrial centres presently suffer from these defects. In ancient times people who travelled great distances to reach their place of work in order to earn their livelihood were called gandhahárin. Women and girls did not usually work outside the home. They normally stayed at home, took care of their household duties and worked as well. Highly skilled people do not often get proper recognition and adequate facilities if they live in remote areas. Rather they usually have to travel long distances just to maintain their livelihood. 262 PROUT IN A NUTSHELL 4
In medieval times skilled ivory artisans used to live in Burdwan district, but there was no market for ivory there. There was a large ivory market in Murshidabad and smaller markets in Bankura, Vishnupur and Dhaka, consequently the skilled ivory artists of Burdwan were compelled to travel to those places. Skilled artisans who are compelled to travel to another place for work are called gandhahárik or gandhaháriká in Sanskrit.
6 November 1988, Kolkata Shabda Cayaniká Part 19
THREE TYPES OF OCCUPATION
There are three types of jiiviká [occupation] for human beings: physical, mental and spiritual. Animals have only one type of occupation and that is physical. If animals get food, they are satisfied, but human beings are not satisfied with food or mere physicalities. They also need to be engaged in psychic and spiritual occupations. Psychic occupations are those which engage the mind, while Ádhyátmika or Dhármika jiiviká [spiritual occupations] are those which involve human beings in the field of dharma. The first human beings evolved 1,000,000 years ago in Ráóh. These first humans were no better than animals. They had only one occupation, and that was physical. They used to hunt animals for food, and to be successful hunters they needed weapons. So primitive people started producing weapons out of bones. This signified the beginning of the first age, the Bone Age. However, bone weapons could not fulfill all their requirements. After the Bone Age came the Stone Age.1 In the Stone Age stones were the predominant tools. Stones were harder than bones and lasted longer. Even today in Ráóh, stone tools can be found where a river flows near the base of a mountain. After the Stone Age came the Bronze Age. In the Bronze Age people started manufacturing deities out of bronze. Some of these statues can still be found today.
1 Archaeologists divide human technological prehistory for Europe and the Ancient Near East into three stages: the Stone Age, the Bronze Age and the Iron Age. The earliest Stone Age tools so far discovered are over three million years old. The transition to the Bronze Age is said to have begun about 8,000 years ago, while the Iron Age started over 3,000 years ago. In this passage the author is applying these categories to India. Later in the discourse he also says: “People knew how to make steel in the time of the Mahábhárata, 3,500 years ago.” –Eds. 264 PROUT IN A NUTSHELL 4
After the Bronze Age came the Iron Age. At this stage human beings progressed more rapidly and spread out with increasing speed. In the Iron Age people also began to manufacture items more scientifically. Although human beings evolved about 1,000,000 years ago, the present humans originated only 100,000 years ago.2 Human beings took 900,000 years to progress to the present stage. Even after that, a long time passed before human beings became civilized. Before the Iron Age, human beings used to live in caves or trees. These primitive humans were mainly engaged in physical occupations, though a small amount of their energy was spent in psychic occupations. Their physical occupations involved gathering, preparing and eating food, while dance satisfied their need for a psychic occupation. One of the first discoveries human beings made was the ladder, as primitive humans felt the need to climb trees to get to their homes. Later a type of ladder was also used to level wet ground for agriculture. A similar system is still used in parts of India today. Once agriculture started people learned how to grow straw, and they began to build straw houses on the ground. After human beings learned the science of elementary construction, they were able to travel and settle wherever they chose, and they achieved a measure of stability and security in social life. This development led human beings to contemplate something higher than the physical or psychic spheres, and they began to think about spirituality. This in turn led to the commencement of Átmika or Dhármika jiiviká 15,000 years ago, and
2 Here the origin of the present humans appears to correlate with the Eemian Stage, the last interglacial period, which ended 115,000 years ago. See also “Geology and Human Civilization” and “The Coming Ice Age”. A few paragraphs below the author also says human civilization started only about 15,000 years ago. – Eds. THREE TYPES OF OCCUPATION 265 consequently the Upanishads and the Árnyaka portions of the Vedas were composed. So we can say that human civilization started about 15,000 years ago, and that the Vedic civilization is the oldest civilization in the world. About this time people also began to specialize in different fields of labour according to their capacity and efficiency. For example, those who were physically strong would protect their village and provide general security, and those who were more artistic or skillful would manufacture artifacts, clay pots or prepare hides and cloth. In those days there was no caste system. However, a full-fledged civilization, with the four symbols of advancement – agriculture, the wheel, dress and script – started only about 7,000 years ago. Human beings had grasped the rudimentals of these inventions by this time. Pictorial letters were invented less than 7,000 years ago, and philosophy was discovered only about 4,000 years ago.3 People knew how to make steel in the time of the Mahábhárata, 3,500 years ago. With the invention of the wheel, the use of bullock carts became widespread. Those who were responsible for discoveries like the wheel or bullock carts were known as “Mahatmans” [“Mahátmás”]. The title “Mahato” came from mahátmá [great soul]. The Mahato community of today are the descendants of the talented people of the past. Some people think that Mahato is a caste, but this is not correct. There is no logic behind the caste system. Today human beings are becoming increasingly engaged in psychic and spiritual occupations, and this trend will increase more rapidly in the future. Ananda Margis should never compel people to follow Ananda Marga philosophy. Rather they should always inspire
3 Maharshi Kapil propounded Kápila Sáîkhya, the first school of philosophy, about 3,500 years ago. Between 4,000 and 3,500 years ago various philosophical ideas were developed, but no school of philosophy. –Eds. 266 PROUT IN A NUTSHELL 4 people along the path of spirituality by encouraging selfless service, sacrifice, good conduct, spiritual practices, the development of all-round knowledge, etc. Ananda Marga is a comprehensive mode of living based on spirituality, and in Ananda Marga sadhana, dhyána [spiritual meditation] and japa [incantation] are Átmika or Dhármika jiiviká.
11 November 1988, Kolkata
ACQUIRE PROPER FORCE
Bala. Bala means “force”, and that force may be in any of the three spheres: physical, psychic or spiritual. Unless we are strong in all the three spheres, we cannot attain Parama Puruïa [Supreme Consciousness]. We cannot attain Parama Puruïa if we are only physically strong or only psychically developed. Those who have prepared their body, mind and soul by dint of vyáyáma [proper physical, mental and spiritual practices] can attain the grace of Parama Puruïa. Once we have attained the grace of Parama Puruïa, we will attain Him. At every step in life we need vital force, and vyáyáma helps in developing this vital force. To operate with vital force is bala.1
Náyamátmá pravacanena labhyah na medhyá na bahuná shrutena Yamevaeïa vròute tena labhya stasyaeïa átmá vivròute tanúî svám
[The Átman cannot be attained by giving learned lectures, nor by intellect, nor by listening to numerous spiritual discourses. The Supreme Entity is attainable only if that Entity, by Its grace, reveals Itself to the aspiring soul.]
* * *
Náyamátmá balahiinena labhyah na ca pramádáttapaso vápyoliuôgát
1 The author also says: “The word bala means that spiritual force which functions in a jiiva [living being’s] base. In ordinary parlance, however, bala means ‘capacity’. It depends upon the extent to which one makes use of one’s physical, psychic and spiritual energy. A person may have immense capacity, but to the extent that he or she does not utilize it, it does not become helpful in God-realization. Bala, therefore, depends on the extent of the use of one’s capacity.” See “Properly Utilize Yourself to Reach God”, given on 21 May 1971, in Ánanda Vacanámrtam Part 23, Shrii Shrii Ánandamúrti. –Eds. 268 PROUT IN A NUTSHELL 4
Etaerupáyaeryatate yastu vidváî stasyaeïa átmá vishata Brahmadháma
[The Átman cannot be attained by those devoid of spiritual power, nor by those guided by false ideas, nor by those who have intellect which is not backed by spirituality. Only those who continue their spiritual efforts to attain spiritual energy and right knowledge can attain the abode of Brahma (the Supreme Entity).]
The Spiritual Sphere
Some religions teach their followers to pray or perform spiritual practices by moving their hands or different parts of their body, but this is a defective form of sadhana because such practices do not help in concentrating the mind. The inner strength of human beings is not increased by these methods. This type of sadhana is completely unpsychological and defective – it is defective in the beginning, the middle and the end. If people follow a scientific path of sadhana that is devoid of dogma, their unit soul will be converted into the Universal Soul. Then they will become real Neohumanists2 and great assets to society. They will fight with all their force against all forms of sin and exploitation. If, for example, an Avidyámáyá Tántrika [practitioner of Tantra who follows an extroversial path] wants to do some harm to society, such an elevated sádhaka [spiritual aspirant] can apply some spiritual force to prevent it. The real dharma is to unite all people and bring them close together through love and affection. But so-called religions do just the opposite. They divide society and create enmity between one group and another. Religions are not guided by
2 See The Liberation of Intellect: Neohumanism, 1982. –Eds. ACQUIRE PROPER FORCE 269 logic and reason, but by dogma. They proclaim that their followers have to follow such-and-such injunctions if they want to avoid suffering terrible consequence. These kinds of teachings only develop fear complexes in the mind and do not cultivate logic and reason. Some religions say that if you question their dogmas you will go to hell and suffer there for eternity. And some religions even believe in ghosts and divide the ghosts into different categories. How foolish such beliefs are!
The Psychic Sphere
Next comes the psychic sphere. Some people deliberately try to confuse others by creating elaborate theories or patterns with their words. Common people get hypnotized by such tall talks and follow them. Take the example of Shankaracharya’s theory of adaetaváda [monism, or non-dualism].3 He taught that only God exists and everything else is illusion. That is, he denied the existence of the relative world. One day Shankaracharya was sitting on the banks of the Ganges in Varanasi and a passing bull started charging towards him. Immediately he jumped up and began running away. A by- stander called to Shankaracharya and asked him why he was running from the bull if it was merely an illusion. Shankaracharya, being very clever with words, replied that his running was also only an illusion. Those who do not follow the path of logic and reason are sure to eventually fail in collective life, and their theories will be rejected or discarded. Following logic and reason is the correct approach for proper intellectual development.
3 Shankaracharya lived about 1,300 years ago. –Eds.
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The Physical Sphere
Finally, take the physical sphere. Physical force is commonly equated with violence, so here I would like to make one thing clear. Ananda Marga philosophy does not encourage hiîsá [violence]. However, if some people, groups or countries take to the path of hiîsá to harm society, then they must be resisted by any means. In such circumstances, good people may even need to take up arms. We do not support or encourage violence, but the forces of evil must be opposed by any means. There are six signs or symptoms of an aggressor, and if someone possesses any one of them he or she is termed an átatáyii [“aggressor”]. These six signs are as follows: one who takes away your land or property; one who abducts your wife [or husband]; one who is coming towards you bearing arms [with the intention of harming you]; one who takes away your wealth; one who sets fire to your property; and one who administers poison to you. If a person has any of these six signs, he or she is an aggressor. The enemies of humanity have got all these six signs, not just one of them.4 This means that they are trying to destroy good people in every way. Accordingly, good people will have to retaliate against them.5 Never consider the enemies or opponents of humanity as negligible entities, however weak or small they may be. They should be given due importance. In particular, never neglect their existence, be careful, take precautions, and guard yourselves. If you follow this course, you will not become complacent. Even an elephant has to pay the price if it thinks, “Oh, there is a small ant, what can it do to me?” If an elephant
4 I.e., the enemies of humanity show all the signs of wanting to harm others. – Eds. 5 See also the section Ahiîsá in A Guide to Human Conduct, 1957, Shrii Shrii Ánandamúrti. –Eds. ACQUIRE PROPER FORCE 271 neglects even an ant, that ant may crawl into its trunk and cause its death. In this connection one more thing should be mentioned. Before you embark on any constructive programme, it is always wise and always best to take the persons whom you might have to deal with into full confidence. However, while you are doing your work and dealing with enemies, then secrecy is 50% success. If you maintain proper secrecy, you are guaranteed 50% success. But when your programme does not involve enemies, when it involves sympathizers, you should explain to them exactly what you will be doing. Bad people cannot cover their sins for a long time by dressing in expensive clothing. When politicians are accused of corrupt practices in the mass media, they often claim that they do not care what is written or said about them because they were elected to a position of power by the people. But they conveniently ignore the fact that the people have elected them on the understanding that they are honest and not corrupt. You boys and girls should develop yourselves in all the three spheres, physical, mental and spiritual, by doing proper ásanas and sadhana. In Ananda Marga there are two categories of ásanas [postures that assist human development]: dhyánásanas, which help in spiritual practices, and svásthyásanas, which help in maintaining the balanced secretion of hormones from different glands. Ásanas are physico-psychic in nature, while spiritual practices are psycho- spiritual in nature. Thus Ananda Marga maintains a scientific balance in each of the three spheres, physical, psychic and spiritual. You boys and girls should come forward and educate people in the right path for their all-round development.
12 November 1988, Kolkata
THREE CARDINAL SOCIO-POLITICAL PRINCIPLES
For the all-round welfare and development of human beings, society needs to follow some fundamental socio-political principles. Without the firm foundation of such principles, disunity, injustice and exploitation will flourish. To avoid this and to safeguard the interests of all people, the leaders of society must ensure that cardinal socio-political principles are strictly followed. Otherwise individual and collective progress can never be achieved. There are three cardinal socio-political principles which should never be violated. First, people should not be retrenched from their occupation unless alternative employment has been arranged for them. Secondly, people should not be forcibly converted from one religion to another. Thirdly, no mother tongue should be suppressed. Occupation, spiritual practice and mother tongue are very important to human beings. If the sentiments associated with them are hurt, human beings will be deeply affected. So you should never violate these cardinal socio-political principles. There are many instances where these three cardinal principles have been violated, causing much suffering and disturbance in individual and collective life. Let us discuss what happens when people lose their livelihood.
Livelihood
Take the example of rickshaw pullers in India. The work of rickshaw pullers is exhausting and poorly paid, but if it is declared illegal, many rickshaw pullers will become unemployed and their lives will become more miserable. Those CARDINAL SOCIO-POLITICAL PRINCIPLES 273 who cannot find alternative employment will either die of starvation or become criminals in an effort to survive. In either case society will be adversely affected. So before this occupation is prohibited, rickshaw pullers should be provided with suitable alternative employment. Take another example. In the Pathan period and at the height of the Mughal Empire, zamindars were permitted to maintain military forces. This practice was banned at the end of the Mughal period and the start of the British period.1 As a result many soldiers from military communities, such as the Bagadis of Ráóh and the Cuyárs and Lodhas of Midnapur, were retrenched from the armed services. Consequently they became criminals. Even thirty to forty years ago, members of these communities were still engaged in antisocial activities, but now they have virtually ceased this practice. If these people had been inducted into the military or the police force, they would have earned a proper livelihood without being compelled to harm the society. Their destiny would have been quite different. Finally, take a third example. In India during the time of the British, many small kingdoms were ruled by rajas and maharajas. When India became independent, these kingdoms merged into India, and the Indian government decided to pay the former monarchs a stipend. However, this scheme was not a good idea, because many former monarchs wasted money and lived luxurious, sycophantic lifestyles. After a particular leader became the prime minister, the scheme was abandoned at short notice.2 This caused economic hardship for some of the
1 The Pathan period lasted from 1193 to 1526; the Mughal Empire from 1526 to 1857 (although it was in decline from about the beginning of the 18th century); and the British period from 1757 to 1947. –Eds. 2 India became independent in 1947. Article 291 of the Constitution of India defined a privy purse (or stipend) as a fixed, tax-free sum guaranteed to the former princely rulers (such as rajas and maharajas) and their successors. The sum was intended to cover all the expenses of the former ruling families, including those 274 PROUT IN A NUTSHELL 4 less well-off recipients who were unable to make alternative financial arrangements. Some old people in particular found it difficult to adjust. While the government should not have adopted the scheme in the first place, having adopted it the government should have withdrawn it gradually and on humanitarian grounds taken the responsibility for looking after the elderly people. Now you understand the consequences of retrenching people without arranging a suitable alternative livelihood for them.
Religious Conversion
The second inviolable principle is that people should not be forcibly converted from one religion to another. People will not leave a religion if it is able to guide them properly on the path of dharma. However, if a religion has a narrow outlook or contains some defective teachings, such as supporting the caste system or oppressing the poor, people will naturally become disillusioned with it. The followers of other religions will take advantage of these defects and forcibly convert them. In the past there were many instances when large numbers of Hindus were forcibly converted to another religion. Hindus were fed onions or beef without their knowledge and women were abducted, compelling them to transgress their religious beliefs. As a result they were excommunicated by the Hindu priests. They were declared outcasts. When those who had instigated the transgressions observed this development, they escalate their campaign of forcible conversion.
incurred for religious and other ceremonies. The motion to abolish privy purses was passed by the Indian parliament as the 26th Amendment to the Constitution in 1971. The then Prime Minister, Indira Gandhi, in her first term, argued the case for abolition. –Eds.
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There is a well-known story about a zamindar from Bengal called Kalachand Roy, later Kalapahar, who was a follower of Kali. He worshipped a stone image of Kali with great devotion. At that time some invaders, belonging to another religion, started a campaign to destroy all Hindu temples and deities. When Kalachand’s temple was about to be destroyed, he prayed to Kali saying, “Mother, I do not have the power to protect you, so please protect yourself.” But how can a stone idol protect itself? In due course his temple and idol were destroyed, and Kalachand lost faith in Kali. He was converted to the religion of the invaders, and became known as Sheik Kaluddin Khan. He launched his own campaign of terror throughout Bengal and Orissa [now Odisha] and forcibly converted people to his new religion. He disfigured deities, destroyed temples and threatened people with physical violence in order to convert them. Once he travelled to Kashi and set about converting a widow who also happened to be his elder sister. She refused to succumb to his threats, and scolded him mercilessly for his bad behaviour. This made him realize the error of his ways, and he abandoned his campaign. If Hinduism had not practised idol worship, Kalachand would not have been converted. Because of his forcible conversion, Kalachand became extremely hostile towards Hinduism and launched his own campaign of terror against it. A religion should be so strong that no one can be converted from it. There is another interesting story about a mass conversion that took place 600 years ago, which also illustrates the defects in Hinduism. In Jessore Khulna, which was included in Tripura at the time, there were many Hindus but not a single Muslim. A Muslim kázii [judge] called Pir Ali Khan wanted to establish Islam in the area. He knew that the Hindus would not be easily converted, so he adopted a very devious strategy. In those days there were good relations between the Hindus and the Muslims, 276 PROUT IN A NUTSHELL 4 and it was a common practice for each community to invite members of the other community to collective feasts. When the Muslims invited the Hindus, the food was prepared according to the proper custom by Brahman priests, and vice versa. Pir Ali Khan invited the Hindus from Jessore Khulna to a special feast, and the Hindus naturally expected that the food would be prepared properly by a Brahman. However, Pir Ali Khan arranged for onion and beef to be added to the food, knowing that these were forbidden to Hindus. After his guests had taken their meal, he informed the Hindu priests about the transgression of his guests, and as a result the Hindus were excommunicated. But Pir Ali Khan did not stop here. He then demanded that all those who had smelt the breath of the guests as they were returning home should also be excommunicated. At first the priests did not agree, so Pir Ali Khan pointed out that one of the tenets of the Hindu religion was that smelling the aroma of food was equivalent to eating it. Thus the priests were forced to agree, and all those who had smelt the food eaten by the guests were also excommunicated. The community of excommunicated Hindus (Patits) became known as Pirali Kayasthas and Pirali Brahmans. As a result of this incident, enormous numbers of Hindus were compelled to convert to Islam. Pir Ali Khan used a similar strategy to instigate another mass conversion. While travelling in the same region near a place called Chandpur, he came across a cholera epidemic, which had killed nearly all the population. Pir Ali Khan found a small boy who was the lone survivor amongst his family members, so he took care of him. After some time they visited a Hindu village, where Pir Ali Khan asked the people to look after the boy. One family agreed. Several years later, Pir Ali Khan returned to the village to inquire about the boy and the family who had taken him in. Pir Ali Khan then revealed that the boy had previously lived in his home, taking food and water there, CARDINAL SOCIO-POLITICAL PRINCIPLES 277 and therefore according to Hinduism, the boy was a Muslim and not a Hindu. The village priest agreed, and the boy and his adopted family were excommunicated. But the matter did not end there. Pir Ali Khan also demanded that all those who had been in contact with the family – who had taken food, water or shelter from them on any occasion since the boy’s arrival in the village – should also be excommunicated. This led to another mass conversion from Hinduism to Islam. Nearly 50,000 people were excommunicated due to this one simple incident. They became known as Maifara’s Muslims. Such incidents made the priests in eastern India realize that soon all the Brahmans would be converted to Islam. One priest, called Devibar Ghatak, from Mallalpur in the Birbhum district of Bengal, devised a strategy to prevent people being excommunicated. He argued that instead of excommunicating people who had been compelled to violate the tenets of Hinduism, they should be given the status of a special community within the Hindu religion. For example, families from which a girl had been abducted became one community, those who had been forced to take onions or beef became another community, etc. The members of these communities were permitted to marry amongst themselves and engage in normal social relations. This system was called the melbandhan system, and it saved the Brahman community of Bengal from conversion to Islam. Although the Kayastha community of Bengal did not accept the melbandhan system, they accepted its inner spirit, and thereafter they did not excommunicate any of their members. A different system was followed in Bihar. Members of the Brahman community who had been forcibly converted to Islam formed a group and adopted the title Syed. The Kayasthas took the title Mallik, the Rajputs became Mián Mussalmen or Pathan Mussalmen, and the Bhumi’nars became Sheik Mussalmen. 278 PROUT IN A NUTSHELL 4
Hinduism will degenerate and people will convert to other religions as long as the caste system exists in the Hindu religion. If Hinduism continues to degenerate, the progress of Indian society will be retarded, because Hindus are the majority community in India. Moreover, if there are continued conversions to Islam, women will become second-grade citizens, because they are not given equal status with men in Islam. Consequently there will be further degeneration. Thus nobody should be forcibly converted from one religion to another. All religions should be established on a strong foundation of logic and reason, then such things will not occur. If people are forced to violate the teachings of their religion, they should not be excommunicated. Even if people knowingly contravene a religious code without compulsion, they should have ample scope to rectify their behaviour. A religion should not be like a glass container, which breaks with a light tap. In the future you should be careful not to hurt the religious sentiments of others, even if most people become Ananda Margis. Deities should be preserved in museums, and temples should be restored to maintain the cultural and historical heritage of the country.
Mother Tongue
Thirdly, no mother tongue should be suppressed. If a mother tongue is suppressed, the consequences will be most dangerous. Take the example of Pakistan. When Pakistan was formed, Urdu was declared the national language. But the actual language position of undivided Pakistan – that is, East Pakistan and West Pakistan – was that 60% of the population spoke Bengali and 40% spoke Hindi, Baluchi, Punjabi or Urdu. When Urdu was declared the national language, East Pakistan CARDINAL SOCIO-POLITICAL PRINCIPLES 279 revolted, and this led to the division of Pakistan.3 There was a famous song at the time: Ora ámár mukher bháïá keóe nete cai... [They are intent on snatching away the language we speak...]4 This song aroused the sentiments of the people, and the whole country became united around the issue of their mother tongue. In India Hindi has been imposed on non-Hindi-speaking people, resulting in much ill-feeling amongst various states and the centre. The imposition of Hindi amounts to Hindi imperialism, and those who do not speak Hindi feel suppressed. For example, the important languages of Bihar, such as Bhojpuri, Maethili, Angika, Magahi and Nagpuri, have been suppressed in favour of Hindi. The people of Bihar do not even know the pronunciation of Hindi words because they speak with their own intonation. Other languages, such as French in Canada, Basque in Spain and Sicilian in Sicily, have also been suppressed. Several decades ago Hitler invaded France. He planned to teach everyone German and eradicate French. If he had done this, regardless of anything else that he did, the people would have revolted. The psychology of suppression undermines the progress of a country. People will eventually revolt against it and restore unity. The sentiments of people cannot be forcibly suppressed
3 The Dominion of Pakistan was created in 1947 by partitioning India, including the Punjab and Bengal. The part of Bengal that was included in the Dominion of Pakistan was known as East Bengal, but in 1955 it was renamed East Pakistan. The vast majority of the population of East Bengal spoke Bengali. In 1948 the Government of the Dominion of Pakistan declared Urdu the sole national language. In response the Bengali Language Movement immediately began in East Bengal, demanding recognition of the Bengali language. The 1956 Constitution of Pakistan recognized Bengali. By the end of 1971, East Pakistan had become the People’s Republic of Bangladesh. In the Constitution of Bangladesh, Bengali was declared the state language. –Eds. 4 “Ora Ámár Mukher Bháïá” was written by Abdul Latif in 1952. –Eds.
280 PROUT IN A NUTSHELL 4 for a long time. Human beings best express themselves through their mother tongue. If people’s mother tongue is suppressed, it is equivalent to strangulating them. The suppression of people’s mother tongue is a sin. India is a multilingual and multi-religious country. If a particular regional language is declared the national language, it will be extremely detrimental to the overall welfare of the country. Rather all the languages spoken in India should be recognized and encouraged. In this regard India should follow the example of some other countries. In Switzerland, for example, four languages – German, Italian, French and Romansh – are recognized as state languages, although more than twice as many people speak German than the total speaking the other three languages. This is the correct approach, as it does not go against the collective psychology of the people. Similarly, if a particular religion is proclaimed the state religion, those who follow other religions will not identify with the country. Consequently the unity of the country will be undermined. If people go against this basic principle, they may be successful politically for a short time, but eventually they will inflict great harm on the country and prove to be a failure. There are occasions when majority decisions do not create unity in society because people are more or less divided on an issue. In such circumstances, the leaders should be very cautious when making their decisions and take special care to safeguard the interests of everybody. In particular, they should select a course of action which does not harm the sentiments of any group. For example, suppose there are seven brothers in a joint family, and these brothers are divided on an issue. Four brothers may be on one side and three brothers on the other. If the head of the family takes a decision based on the wishes of the majority, the family will be divided into two groups. CARDINAL SOCIO-POLITICAL PRINCIPLES 281
Therefore a decision should be taken which safeguards the interests of all the brothers. If any group tries to violate any of these three cardinal socio- political principles, you should immediately oppose them with a thundering voice and sufficient force. Victory will be yours, because you are supporting the collective psychology. But before launching any movement, you should make sure that the masses are conscious of their exploitation, otherwise the movement will not be successful. Although it may take some time to raise the consciousness of the masses, ultimately you will be victorious. A leader of the Maethil community in Bihar wanted to start a movement against the exploitation of the Maethili language, so he organized a massive rally and started to lecture the people about the suppression of Maethili. Initially everyone listened to him attentively and supported his ideas. At the end of his address he told the masses: “We will live for Maethili, we will die for Maethili.” But one person in the crowd shouted out: “Yes, we will live for Maethili, but why should we die for Maethili? Rather I choose to die in Kashi.” According to mythology, if one dies in Kashi, one goes to heaven. Immediately all the people started supporting this view, and as a result the meeting was disturbed. This happened because the people were not conscious of the suppression of their mother tongue, and they followed the path of religious dogma instead. So you should ensure that these three cardinal socio-political principles are not violated. By doing so you will safeguard the welfare of society.
14 November 1988, Kolkata
TEACHERS AND STUDENTS
What is the duty of teachers? What is the duty of students? In the Vedic language shikïa means “to make others understand”. You know something, but you may or may not be in a position to make others understand what you know. The psychological interpretation [of the process of understanding something] is to assimilate objectivity by internal subjectivization. Now, suppose there is a dialogue between a teacher and a student. Student: “Sir, what is the meaning of nationality?” Teacher: “Nat means ‘a collection within a geographical range, on a particular land’. This collection in Latin is nata. What is the result of nata? When the suffix ‘-ion’ is added, it is ‘nation’. Nation is incorrectly pronounced ‘na-shon’ in English. In French, it is na-tion. “Now, the abstract form for nation is nationalism. Nationalism is not something material. You can see the nation, but not the sentimental unity known as nationalism. “Do you know the difference between a material noun and an abstract noun? When an entity comes within the jurisdiction of the sensory and the motor organs, it is a material or proper or common noun. But when it does not come within the range of the sensory or the motor organs but is a fact mentally, it is called an abstract noun. Thus physical presence is common, but the idea is abstract.” Student: “Sir, another question. What is the meaning of ‘mysticism’?” Teacher: “There are so many trifling entities and objects in this world. This is a pillow, this is a bolster.1 They are limited.
1 The author was sitting on a settee with pillows and bolsters while giving the discourse. –Eds.
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They are units. They function within certain limitations. They are finite. You see, the Universal Entity is there, the vast Cosmos is there. Do you follow?” Student: “Yes sir.” Teacher: “Try to find a link between this finite and that Infinite. That endeavour of yours is known as ‘mysticism’.” Student: “Sir, there is another question. What is the correct pronunciation of the term ‘education’: ‘ejucation’ or ‘edukation’?” Teacher: “You know, my boy, English is a blending of Latin and Scandinavian: Anglo-Saxon terms and the Norman tongue. The Norman tongue follows Latinic intonation and the Scandinavian tongues follow the Nordic or Anglo-Saxon style. As per Scandinavian intonation, the pronunciation is ‘ejucation’. The Latin pronunciation is ‘education’. 2 The French pronunciation of education is educasion. ‘T’ is pronounced as ‘s’ in French.” Now, education means “assimilation, conversion or transmutation of external physicalities”. Knowledge regarding this collection has been transformed into your mental realm. This transformation of the external objectivity into internal subjectivity is education. So education is the transformation of external objectivity into internal subjectivity. What is the duty of a student? The major tapasyá [duty] of a student is to study. The duty of a student is to study, to go through, to assimilate, that imparted knowledge. What is the duty of a teacher? The schedule of a teacher is, say, five hours a day, but teachers have other duties also. Do you go marketing? Do you do cleaning? When you are marketing you are not doing the job of a teacher. You cannot neglect your other duties.
2 In the Norman style the English “d” is pronounced like a hard “d”, while in the Anglo-Saxon style it is pronounced like “j”. –Eds.
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Society is in a catastrophe. Should you restrict your duties to teaching, or should you help the society? When a society, nation or human world is in catastrophe or calamity, you have to do your duty to the entire human world. Sometimes this duty becomes the major duty. Sometimes it happens that people do their major duty but neglect their social duty. If they neglect their social duty when the society is in a calamity, are they not committing a social crime? No, because sometimes the minor duties become the major duties and substitutes as the major duties for the time being. The proper knowledge of teachers will help much in removing dogma from the dogma-stricken human order. The social order is defective and is in a lopsided condition. It is to be brought in proper order first. Everything should be done accordingly.
3 January 1989, Ananda Nagar
GREATER BENGAL
The Bengalee race, which is a blending of the Austric, Negroid and Mongolian races, was created about 5,000 years ago. Sanskrit was the language of the land of Bengal more than 5,000 years ago, hence Sanskrit is the guiding language of Bengali. The Bengali language underwent a transformation about 1,200 years ago. At that time the area of Bengal included the entire present-day Bengal, the Jhanpa district of Nepal, the entire eastern portion of Bihar, all of Bangladesh and Burma [now Myanmar], the plain portion of Meghalaya, and certain portions of Pragjyotispur, Barpeta, Kamrup and Naogaon in Assam. This was the area of the land of Bengal. Today there are two types of Bengali expressions: Indian Bengali and Bangladeshi Bengali. There should be a proper assimilation or blending of both these types. Bangladesh was created due to the folly of the Indian leaders during the independence movement. 1 They were also responsible for the creation of Assam and Meghalaya. Now, the original land of Bengal is balkanized, and the only reason for the continuation of this situation is the disunity amongst the Bengalee people. The unity amongst the Bengalee people is the main requirement necessary to solve this problem. Certain portions of the original land of Bengal are now in Assam. In 1905, during the period of Lord Curzon, because of the folly of the national leaders, Bengal was partitioned. After the movement against the partition of Bengal, Bengal was reunited in 1912, but certain portions in Assam and Orissa
1 I.e., the partition of Bengal and the Punjab during the independence movement, which led to the creation of East Pakistan and West Pakistan respectively, was the folly of the Indian leaders. East Pakistan became Bangladesh in 1971. –Eds.
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[now Odisha] remained outside the jurisdiction of Bengal.2 The leaders at that time accepted this plan so there was no objection to this division. This situation should not be allowed to continue. All the portions of Bengal should be reunited. What is essential for Bengal is to develop a sense of unity. Bengal will be debalkanized when this unity is developed. The people of Bengal are more black in the west and southwest, and more yellow in the north and northeast. The people of Bengal have almost the same blood relationship. The area of Bangalistan consists of the following regions: West Bengal, Tripura, the Bengali-speaking areas of Assam, Bihar and Orissa, parts of Nepal, and Bangladesh. How will you unite the fragments and fractures of Bengal? Throughout this area there is socio-economic disparity. In Bangladesh the people suffer from suffocation and natural calamities because there are no development schemes. For example, in many places there is only one crop a year and the rest of the time the land is vacant. There should be development schemes in Bangladesh to raise the standard of living of the Bangladeshi people. The economic standard of India should also be raised, but Bangladesh should be raised more rapidly. Only when there is economic parity amongst Tripura, Bengal and Bangladesh, should India and Bangladesh become united. Should the people of Bangladesh and Tripura be rehabilitated in West Bengal? No, not at this stage, as this will hamper the development of the people of West Bengal. The best approach is to work for the economic upliftment of the people of Tripura
2 The 1905 partition of Bengal resulted in a largely Hindu west Bengal and a largely Muslim east Bengal. In the period 1906 to 1909, there was considerable unrest. On 12 December 1911, King George V (India was under British rule) announced the transfer of the Government of India from Calcutta (now Kolkata) to Delhi, the reunification of predominantly Bengali-speaking divisions into a province of Bengal, the creation of a new province of Bihar and Orissa (now Odisha), and the reconstitution of the province of Assam. On 22 March 1912, the provinces of Bengal, Bihar and Orissa, and Assam were constituted. –Eds. GREATER BENGAL 287 and Bangladesh to ensure their long-term socio-economic progress. There should be a constructive socio-economic movement in Bangladesh. This should include technical education, agricultural development and movements which guide the people away from dogma. All religions encourage centres of dogma. Education should not preach dogma. Education should be free from all the influences of dogma. Next to Indonesia, Bangladesh’s population is saturated and about to burst. As there is disparity in Tripura and Bangladesh, we should think more for the development of Tripura and Bangladesh. Other than the Bengali-speaking districts of Dhubri, Goalpara and Barpeta, the economic development of Assam is somewhat satisfactory. For the development of Bangladesh, what should be done and what should not be done? The main raw materials of Bangladesh are raw jute and hide. Alternatives to jute should be developed, especially in the jute-producing centres, like the Narayangunge block of Dhaka district. Also there should be maximum utilization of the land by introducing mixed cropping and crop rotation. The adversities of Bangladesh include the education system, natural calamities, malnutrition and lack of economic development.3 In Tripura there are two varieties of paddy crops: áus and boro. In Assam there are two major valleys: the Brahmaputra and Barak Valleys. In the Karimgange block of Barak Valley, the quality of bamboo is good, and this can be used in the paper industry. Sweet potato and sugar beet can also be grown in the same area. There should be four crops in a year. Synthetic fibre for clothing, medicine, jam, etc., can be manufactured from pineapple. Medicine is made from the leaves of the pineapple plant. Banana stems and leaves can also be utilized, and after the banana plant is burnt, sodium and sodium nitrate can be
3 See also “Bangladesh”. –Eds.
288 PROUT IN A NUTSHELL 4 collected and utilized in the soap industry. Jackfruit grows well in Assam and Tripura, and honey and natural paraffin wax can also be produced. In Tripura, there is laterite soil. In this soil small oranges of the Sylhet variety, cashew nuts and papaya can be grown. Also small-scale industries should be developed. In Amarpur block synthetic rubber should be encouraged in place of natural rubber. This also applies to Jampui Hill region in Panisagar block. Peas, peanuts and white sesame can also be grown. There are good possibilities for utilizing oil and natural gas as well as harnessing solar energy. Solar energy is of a permanent nature and will not run out. Solar energy can also be collected in batteries. Why should energy be imported from outside Tripura?4
3 January 1989, Ananda Nagar
4 See also “Tripura” in Volume 3. –Eds.
SOME DEVELOPMENT PROGRAMMES FOR BENGAL
Much can be done to develop the socio-economic potential of Bengal, but to do this you will have to know a great deal about the local area and put this knowledge to practical use. What are the main production towns in Bengal? What are the major cities – that is, which are the places with populations of more than 100,000 people? What is the source of the daily drinking water? Is it artesian water or rainwater? Are there any hygiene problems among the people in these cities? What is the main source of income of the citizens there? And what is the source of their socio-economic livelihood? Is it based on agriculture, industry or commerce? To develop the local area, you will have to know the answers to questions such as these. Let us briefly examine the economic potential of a few areas, such as Birbhum district, Digha and Bankura district.
Birbhum District
If one travels from the north to the south of Birbhum district, one can observe two types of land, particularly in the area of Tarapith: high land and low land. In Nanur block near Labhpur, the land is high, and in the Mayureshwar block it is low. The main physical characteristic of the people in these two areas is that their height varies: in the high land the people are comparatively tall and in the low land they are comparatively short. Similarly in the eastern portion of Birbhum district the people are comparatively tall and in the western portion the people are comparatively short. The western portion of Birbhum district is much more developed than the eastern portion. People have skin disease in the high-land region. 290 PROUT IN A NUTSHELL 4
Birbhum district was formed in 1856 by combining Suri, Rampurhat, Dumka and Deoghar, and certain portions of Murshidabad district. About 1,200 years ago, Upabauôga or Shriibhum included Sylhet, Noakhali, Chattala and Tripura. Vauôga-Ìabák was situated on the eastern side of the Padma River, while Barendrabhúmi was situated on the northern side of the Padma. The original region of Bengal included five areas: Ráóh, Samatat, Vauôga, Barendra and Mithila. Collectively these five areas were called “Paiôca Gaoóa” or the “Five Sweet Lands”. Paiôca means “five” and gaoóa means “sweet”. After Chaitanya Deva initiated the tribals of Tripura, they adopted the title Devaburman – deva came from Chaitanya Deva, while burman means “tribal”. Mu Chang Fa, who originally led these tribals in Tripura [after they arrived] from northern Burma [now Mayanmar], was greatly impressed by Chaitanya’s philosophy and the Bengali language he spoke, so he and his royal court embraced Bengali culture.1 In the Kamalpur block in Tripura, the soil is composed of granite rock and is very suitable for the cultivation of cashew nuts and pineapples. Horticulture can best be developed in Sonamura, Belonia and Kamalpur blocks. The topographical order of the entire state of Tripura is shaped like a saucer. Potatoes can be grown twice a year. Two types of potatoes can grow in Tripura: red skinned and white skinned. What is the source of water in the Salema block in North Tripura? The block headquarters is in Kailasahar. The main source of water is the Dhalai River coming from Longtharai Hill. During the rainy season there is plenty of water, but in the dry season there is a shortage.
1 Chaitanya Mahaprabhu was born in 1486 and died in 1534. At the age of about 20, he started popularizing Vaeïòavism in Bengal. –Eds.
DEVELOPMENT PROGRAMMES FOR BENGAL 291
Digha
Now, let us discuss Digha. Previously Digha was known as Diirghaká – diirgha means “long” and ka means “land” – then it became Diirghá, and today it is Dighá. Ramnagar, a town near Digha, was named after Ramnarayan Hata, the last maharaja of Midnapur district. Káôthi then became the district headquarters. The British moved their headquarters to Káôthi after a large storm engulfed Ramnagar, but they changed the name Káôthi to Contai as there was another district headquarters with a similar-sounding name. The area around Digha used to be predominantly Buddhist. The beach at Digha is the broadest in the world. Throughout Digha district along the seashore, there should be large-scale afforestation of sámudrik jháu [coastal casuarina] trees to check oceanic storms.2 If these storms are checked, many types of plants can be grown successfully. Coconut grows especially well. If you travel by car about five kilometres west of Digha, there are dense forests along the coast. However, there is no stone retaining wall on the beach to stop the encroachment of sea. Approximately every seven years large storms come and wash away the trees, which is why many of the trees do not get a chance to grow very tall. If the trees are not replanted along the beach and no retaining walls are constructed, there will be much erosion and the intensity of the storms will not be checked. The train line should go up to Bhograi, not just to Digha. At Bhograi, the Suvarnarekha River merges into the sea. Bhograi is at present in Orissa [now Odisha]. A port should be built
2 In “Contai Basin Planning”, the author also says “…there must be extensive afforestation in a strip one mile wide along the entire coast”, meaning between the mouths of the Suvarnarekha and Rasulpur Rivers, a distance of approximately 70 kilometres. Digha is located on the northern side of the mouth of the Suvarnarekha River. The mouth of the Rasulpur River is further northeast. –Eds.
292 PROUT IN A NUTSHELL 4 there to export such commodities as coconut, fish, betel nut, betel leaf and good-quality cashew nuts, rather than their going through the Calcutta [now Kolkata] Port. This will help the socio-economic development of the region. A marine drive should also be constructed along the length of the Digha beach to attract tourists and make its scenic beauty accessible to the people.
Bankura District
Finally, let us discuss Bankura district. The entire Bankura district can be divided into three categories. First, there is the Visnupur subdivision, excluding the Indus block. The soil in this area does not have much capacity to retain water. The land is neither completely plain nor wavy. The áman variety of paddy grows well, while áus paddy and boro paddy do not grow so well. Planning should provide for proper irrigation facilities and drainage. Secondly, there is the Indus block. This area is plain land, but the soil cannot hold much water. It is very similar to the soil of the [area] bordering Burdwan district. So the agricultural planning of this area should be undertaken together with Burdwan district. Agriculture is the main source of livelihood for the people in this area. Thirdly, there is the Khatra subdivision and the remaining portion of Bankura district. Here the land is wavy and there are numerous scattered clusters of a few huts. The water flows down the sloping land quickly, and the water retaining capacity of the soil is low compared to the rest of the district. Proper planning for irrigation needs to be undertaken. The land is low in agricultural potentiality but it is rich in mineral wealth. In the southern portion of this area huge deposits of coal, mica, silver and copper can be found. The adjacent Manbhum area (which falls within Purulia district) also has huge reserves of DEVELOPMENT PROGRAMMES FOR BENGAL 293 copper. To the south of the road connecting Purulia and Bankura, huge deposits of minerals can be found. Industries based on these mineral resources should be properly planned and developed. The soil in Bankura district is good for horticulture, so this industry should also be properly planned and organized. For example, grapes, sweet lemons, papayas and guavas grow very well. The soil around Taldanga block is good for the cultivation of gourd. The entire area should be divided according to the potential of agriculture, horticulture and minerals. Development planning should be formulated accordingly. The state language of the Arakan Range was Bengali, which was introduced by the poet Syed Mohammed Alaol,3 who lived in the Belonia district of Bangladesh. In Howrah district the silk industry is not in good condition, and most of the silk now comes from Malda district. Mango has not been developed into an industry. In Amta block in Howrah district, Kendua or Kendermath is a large fertile area, which has ideal paddy land. Is there scope to develop any new large-scale or medium-scale industries in Amta subdivision? What are the rivers in this area? Is the source of water perennial? What is the socio-economic condition of your block? In Badampahar, in the Bhanjabhum area of Keonjhar district in Odisha, there are reserves of iron ore. The maharaja of that area started a narrow-gauge train to transport iron ore. Today the Tata Company still utilizes the same train to carry iron ore. There is also a plentiful supply of babui grass, which is being used by the local people to make rope. It can also be used to manufacture paper. The mother tongue of the Mahatos in Bhanjabhum is suppressed.
3 Syed Mohammed Alaol (1607-1673) was a court poet in the Kingdom of Arakan. –Eds.
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To develop the industrial potential of any region you should take into consideration factors such as the power and water reserves, the community problems, the land and soil conditions, the mixed farming potential, the availability of raw materials, and the development of local industries.
10 February 1989, Kolkata
BANGLADESH
Bangladesh is an extremely poor country. It produces untanned hide and raw jute, which it sells in the international market, but it has virtually no metallic minerals and only some non-metallic minerals, such as petroleum and natural gas. So we may say that Bangladesh is a deficit, undeveloped country with only few resources. For such a country, barter is the best system of international trade. If Bangladesh sells manufactured jute and tanned leather instead of raw jute and untanned leather, will it be better off? A huge capital investment is required to properly develop the jute industry, and as there are many synthetic fibres today which compete with jute, such a large capital investment is hardly worthwhile. Moreover, different types of synthetic leather, which are more durable than leather products, are also readily available. So on the one hand jute is being replaced by artificial fibre, and on the other hand leather is being replaced by synthetic leather. The experience of India shows that the jute industry is a sick industry, because it is not able to compete with synthetic fibres. Many Indian jute growers have stopped producing raw jute, so manufacturers now have less supply. The government started paying subsidies to the growers in Uttar Pradesh, Bihar and Assam to encourage them to produce more raw jute for consumption by the jute mills, but how long can the government continue to subsidize the jute industry? Obviously government subsidies cannot continue for an indefinite period of time. Thailand also produces manufactured jute, so if Bangladesh continues to manufacture raw jute it will have to compete with Thailand. The quality of the jute from Thailand is better than that from Bangladesh. Thailand is an ordinary-developed 296 PROUT IN A NUTSHELL 4 country, not an undeveloped country, although its economy is based on agriculture. So if Thailand loses its jute market it can find alternatives by manufacturing other products. But if Bangladesh loses its market, it has no alternatives because its economy is undeveloped. Previously the British used to process Indian jute in Dundee in Scotland. At that time there were no jute mills in India. After the British left India [in 1947], the Dundee jute industry had great trouble in getting raw jute, because India built its own jute mills. With much difficulty, the British transformed their jute mills to manufacture other commodities. Similarly the Manchester cotton mills used to produce cotton cloth from Indian raw cotton, and they also had great difficulty in getting supplies of raw cotton to sustain their industry after Indian independence. Take another example. India used to export indigo and get foreign exchange. When synthetic indigo was invented in West Germany [now Germany], indigo exports stopped because the international market disappeared.1 Today indigo plants grow by the roadside in India and nobody bothers to collect them. The lessons of history suggest that no country should invest huge amounts of money in industries which rely on supplies of raw materials from other countries. At present Japan is an exception to this rule. However, if the people in those countries which supply raw materials to Japan become politically conscious and start developing industries based on their own raw materials, Japan will face great difficulty. For example, the Paradip Port in Orrisa [now Odisha] exports huge amounts of manganese and iron ore to Japan. If the poor people of this
1 German chemist Adolf von Baeyer began working on synthetic indigo in 1865, but it was first produced in commercial quantities by Badische Anilin- und Soda- Fabrik (BASF) in the 1890s. An improved process, invented by Johannes Pfleger and patented in 1901, enabled large-scale production, and was immediately commercialized by two other companies. –Eds. BANGLADESH 297 region become politically conscious, they will demand the establishment of their own industries and exports to Japan will cease. Japan purchases scrap iron from other countries to supply its steel plants, but whenever possible the Japanese save steel and use alternatives. In their train bogeys, for instance, there is virtually no steel, yet their trains are among the fastest in the world. In Rangoon there is a very large scrap yard, which exports to Japan. Paradip also exports coal to Japan. The most astonishing thing is that Japan imports these raw materials and is still able to manufacture relatively cheap steel. This is because Japan is an economically developed and technologically advanced country. Orissa is one of the most backward states in India, yet the foolish leaders of the country export Orissa’s iron ore and coal. Instead they should develop many types of large-scale and small-scale industries in Hirakund in Orissa. The situation has not gone past the point of no return, and there is still time for India to develop industries based on its own raw materials. Suppose Bangladesh stops the manufacture of jute and increases the production of rice, what will happen? It will become self-sufficient in food but it will not have any raw materials for commercial transactions with other countries. Without commercial transactions, a country cannot prosper. If commercial transactions are stopped, how will Bangladesh purchase essential items such as dried chillies, pulses and oilseeds which it presently imports from India? This is a critical problem confronting Bangladesh today. The time of jute cultivation is from the end of winter to the end of the rainy season. If jute is replaced, we have to consider whether anything else can be grown in this season. At this time, only sesame oil-seeds can be grown. Linseed cannot be grown because it is not a rainy-season crop, it is a winter crop. If ways can be found through scientific methods to grow linseed in 298 PROUT IN A NUTSHELL 4 large quantities during the summer and rainy seasons, this will greatly help Bangladesh, because linseed oil has a huge international market as a lubricant, and it can be thickened to make thick oil. But this is not an immediate solution, it is only a long-term solution. As it is presently difficult to find an alternative to jute, it is not wise to discontinue jute production immediately. So what is the way out for Bangladesh? Some people advocate that jute should be mixed with synthetic fibres and wool to develop demi-jute industries, or that ordinary nylon, not sophisticated nylon, should be extracted from the stem of jute plants. While such industries should be developed, if nothing more than this is done then the most that can be said of this approach is that it is only a partial solution. Just after the independence of India, jute was a state item; that is, the West Bengal government had the responsibility of developing the jute industry. The Chief Minister, Bidhan Chandra Roy, urged the central government to make jute a central item, because he could foresee that the jute industry would face economic problems in the future. The communists vehemently opposed this plan; nevertheless jute was made a central item.2 Today even the central government is not able to subsidize the jute industry sufficiently to make it healthy. If jute had remained a state item, how much more trouble would the jute industry be in today? To solve the socio-economic problems confronting Bangladesh, there must be proper planning and the implementation of suitable development programmes, but these plans and programmes should be based on the availability of
2 Bidhan Chandra Roy was Chief Minister from 1948 to 1962. Jute became a central item as a result of the Third Amendment to the Indian constitition, in force since 22 February 1955, which amended the Seventh Schedule to include, among other things, raw jute. –Eds.
BANGLADESH 299 local raw materials. For proper planning, one must have a thorough knowledge of the locality. One should not sit at some distant place and make plans without proper knowledge. What sort of development programmes should be taken up by Bangladesh? Some people advocate the widespread establishment of the coconut industry in Dhaka district. Although the soil of Dhaka is very fertile, the salinity is very low. Saline soil is essential for good coconut harvests, so Dhaka is not an ideal place to grow coconuts. Rather palmyra can be grown there very well. Coconut-based industries should be established in the Noakhali district of Bangladesh. Plastic can be manufactured from the husks of coconuts. Mymensingh district is not very suitable for coconuts and the coconuts that grow there are large. Coconuts grow best in Jessore district. Those districts in India which touch Jessore district – that is, Nadia and 24 Parganas – can also establish profitable coconut-based industries, and in all these places the plastic industry can be developed. What are the natural resources of Bangladesh? There are hardly any minerals in Bangladesh, thus there is little scope for developing ferrous industries. The whole economy has to be planned around non-mineral resources. However, some non- ferrous industries can be developed, as Bangladesh has supplies of oil and natural gas. Before starting any industry, first the planners have to ensure that there is an adequate supply of power. In Bangladesh hydroelectricity is not possible because the rivers are in the deltaic stage. Hydroelectricity can only be generated when rivers are in the hilly stage and flow with much force. Two types of power can be developed in Bangladesh: power from oceanic tides and solar energy. Oceanic tides can be harnessed in the Bakargang subdivision of Noakhali district where the Meghana River enters the ocean, and in the Chandpur subdivision of British Tripura district where the 300 PROUT IN A NUTSHELL 4
Dakatiya River enters the ocean. Many waves and turbulences are created by the impact of these rivers when they enter the Bay of Bengal. Tidal power would be very cheap to harness there. Solar power can also be harnessed, but this source of power is not so developed yet. It will become increasingly important in the future. There is not much opportunity for developing thermal power based on coal in Bangladesh. In the Mymensingh and Chittagong districts, coal, which has not been fully metamorphosed, can be found. However, this coal will take another 800,000 to 1,000,000 years to be transformed into good-quality coal. At that time human beings will not live on this earth. To develop thermal power by importing coal would not prove to be a very wise plan! However, bio-gas can be produced in large quantities. If bio- gas is developed, it will also help alleviate the scarcity of manure, which is chronic in Bangladesh. Manure derived from bio-gas plants is a natural manure which increases the fertility of the soil. It is especially good for growing vegetables, some pulses, and jackfruit. Horticulture must also be developed. The soil in Bangladesh is not good for growing mustard seeds, cowpea or mangoes. Large mangoes can be grown, but due to the high rainfall, they will be easily infested by insects; but rice, lentil, bananas, supári [areca nut or betel nut, Areca catechu Linn.] and jackfruit can grow well. Bangladesh is a country with a damp climate, so crops which grow in the Mediterranean and tropical regions will grow best. The crops of the temperate zone, such as grapes and wheat for making pasta, are not suitable. Previously Bangladesh was self-sufficient in fish, but now it is deficient. This is because there is no rotten vegetation in the ponds, streams and rivulets to provide food for the fish. Deforestation has caused this problem. In the past there were 2,400 square kilometres of forest in Bangladesh, but now it is BANGLADESH 301 doubtful if there are even 1,000 square kilometres. Today people are even cutting down all the vines and trees along the riverbanks to manufacture paper. This is causing the riverbanks to cave in, and consequently the rivers are losing their depth. If Bangladesh were self-sufficient in fish production, it could also extract calcium from fish bones. Bangladesh should immediately start large-scale afforestation and set aside some areas as reserve forests. Large-scale pineapple production can also be undertaken throughout Bangladesh. Pineapples need sixty inches of rain per year. The average rainfall in Bangladesh is eighty inches per year, except in one district, where it is sixty-five inches. Medicine and thread can be produced from the leaves of the pineapple, and the thread can be used to manufacture very fine- quality clothing for men and women. Thread can also be manufactured from the skin of pineapples. Lychee can be produced in Jessore district. Mulberry silk will grow well only in Rajsahi district, but eòìy silk can be produced in all districts. Cotton cannot grow well in Bangladesh. Some of the land which is currently used for cultivating jute can be used for mulberry silk and the wood of the mulberry tree can be used to manufacture wood products, such as sports goods, for export. Rayon can also be obtained from mulberry wood. If mulberry wood is hardened, it becomes as hard as iron. Sal [shál, Shorea robusta Gaertn. f.] wood can be grown in very large amounts, and segun [teak] is also suitable. However, it is not wise to plant segun as it takes eighty years to reach maturity, while sal takes only twenty-five to thirty years. Kul [jujube, Zizyphus mauratiana Lamk.] trees, which provide tasar silk and shellac, can also be grown, but it is not wise to develop the shellac industry because plastics have taken the place of shellac, so it has no market. Bananas can also be grown on a large scale. Bananas with seeds grow naturally on the banks of ponds throughout 302 PROUT IN A NUTSHELL 4
Bangladesh, but high-yielding, good-quality and well-selected bananas should be cultivated instead to produce banana chips and dehydrated bananas. By burning banana trees, sodium carbonate or washing soda can be obtained. By hydrogenation, sodium bicarbonate or edible soda can also be manufactured. This industry has great potential, and Bangladesh can even supply sodium bicarbonate to the whole world. Today all of Bangladesh is moving in a completely unplanned way, and as a result the people are becoming very agitated. To divert their attention, the government is taking advantage of their ignorance and seizing on non-issues, such as declaring the country an Islamic state.3 Proper planning is essential for Bangladesh. Until the people are educated, proper planning is not possible and mismanagement will continue. I am not saying you should make the people politically educated – it may or may not be possible for you to do this – but at least you should make them politically conscious.
13 February 1989, Kolkata
3 In 1988 Islam was declared the state religion in Bangladesh. In 2010 the Bangladesh Supreme Court restored secularism as one of the basic tenets of the constitution, but Islam remained the state religion. –Eds.
A SCRIPTOLOGICAL AND LINGUISTIC SURVEY OF THE WORLD
Between the points of no magnitude there is a flow of cognition. In that fluidal flow of cognition, bubbles are created. These bubbles are the bubbles of ideas. In the Cosmic emanation of the Supreme, when these bubbles touch the unit I- feeling, then unit ideas are created as a result of close proximity to the Cosmic ocean. These are the reflections or refractions of Cosmic ideas. When these ideas concern the unit, the unit “I” tries to express them through its own psycho- physical structure. It endeavours to express its unit desires and longings according to the capacity of the vocal cord and its hormone secretions. These reflections or refractions of ideas are expressed either within or without. The expression within is called “inner voice” and the expression without is called “outer voice”. These expressions within and without are collectively called language.1
Linguistic Groups
According to structural, environmental, climatic and racial differences, languages are expressed in different forms, thus we get different languages. So far as the refraction of the bubbles is concerned, the language of the universe is the same, was the
1 See also the section Language in “The Observer’s Diary” in Volume 2 or the section Factors that Can Divide Society in “Human Society Is One and Indivisible – 3” in Volume 3, where the author explains the six stages in the expression of language. –Eds.
304 PROUT IN A NUTSHELL 4 same and will remain the same, forever. The language of the inner voice is always one and indivisible. Only in the outer manifestation do we get so many languages. In the expressed world linguistic differences have a little value, but in the inner world they have no meaning, no import and no value. In the entire world there are different linguistic groups. These groups may be divided according to the following criteria: 1. Those languages in which the verbal form changes according to changes in the number and gender of its subject, like French and Sanskrit. 2. Those languages in which the verbal form changes according to the number and not the gender of the subject, as in English. For instance, we say “Henry is coming” and “Henriette is also coming” but “Henry and Henrietta are coming.” Here the gender of the subject does not affect the verb, but the number certainly does. 3. Those languages in which the verb changes according to the gender and not the number, like Maethili and Bhojpuri. In Bhojpuri the verb is not fully expressed. For example, in the case of “you” masculine it is tu gailá but in the case of “you” feminine it is tu gailii. There are some languages where the use of the “be” verb is avoided, as in Bengali. For example, “He is a good boy” is Se bhála chele in Bengali. Here the Bengali equivalent of “is” in English is not mentioned.
Languages of India
In the ancient past, in the hoary past, India was inhabited by the Austrico-Negroid-Mongoloid races. The northwest was thickly populated. The Caucasian people came to India from the central portion of South Russia, so we can say that central- southern-Russian-Aryan blood was incorporated into the body A SCRIPTOLOGICAL AND LINGUISTIC SURVEY 305 of India.2 There was less Aryan blending in the south and east of India, and more in the north and west of India. The Aryans who came to India spoke a distorted Vedic language, which was blended with the Austrico-Negroid- Mongoloid tongues and was thereby changed. The Austrico- Negroid-Mongoloid languages were also blended with the Vedic language, so they have a large percentage of Vedic vocabulary. [However, most] languages of non-Vedic origin have a large number of Sanskrit words, like Malayalam, for instance, which is an Austrico-Negroid language containing 75% [Sanskrit] vocabulary. Bengali is an Austrico-Negroid- Mongoloid language, [and] it contains 92% Sanskrit vocabulary. Punjabi is a direct descendent of the Vedic language – it contains 80% tadbhava Vedic or distorted Vedic. Due to the close proximity of the Punjab with Persia and Turkey, Persian and Turkish vocabulary are also included in Punjabi. There was a blending in the cultural history of these countries, and a similar blending also took place in the linguistic structure.3 Sanskrit has four zonal intonations: 1) Gaoóiiya [Bengal style]; 2) Káshiká [Benares style]; 3) Maháráïírii [Maharashtra style]; and 4) Dakïini [South India style]. In a particular language there are different intonations, which can even vary district-wise. The languages of Bihar and some of the languages of Uttar Pradesh do not have any position in their region. Bhojpuri was spoken in Deoria and Gorakhpur and was known as Terai Bhojpuri. There is a variation between Lower
2 The Caucasians who came to India were the Mediterranean Aryans, first arriving in stages from 10,000 to 7,000 years ago. They initially settled in Kashmir and the Punjab. –Eds. 3 So, as the author says in the previous paragraph, there was less Aryan blending in the south and the east – Bengali has very few Vedic words (the non-Sanskrit words in Bengali are mostly from English, Japanese, Portuguese, Persian and Arabic) – and more blending in the north and west, with Punjabi containing 80% distorted Vedic vocabulary. –Eds. 306 PROUT IN A NUTSHELL 4
Gangetic Bhojpuri, which is the Bhojpuri of Bhojpur, and Upper Gangetic Bhojpuri, which is spoken in the east of Gopiganj. Bhojpuri is spoken to the east of Gopiganj and Bagheli is spoken to the west. Dogri, which was a flourishing language 500 years ago, could not be revived due to the silent opposition of the Kashmiri Brahmans. At that time Urdu was influential in Kashmir. During the Sanskritic Age,4 like today, languages were not given their proper status. Sanskrit was called bháïá [a “language”] and the people’s language was called bhákhá [a “vernacular”] to give it a lower status. Sanskrit was compared with well water and the people’s language with flowing water (bahatá niira). Vernacular means “the language of the slaves”. You should do something for the recognition of people’s languages.5 There are certain similarities in the languages derived from one source, for example, Mágadhii Prákrta. Eastern Demi- Mágadhii Prákrta is like Bengali (and Maethili, [Oriya,] etc.), because these languages use má and ca in the present tense – ámi jácchi [I go] in Bengali and ahán jáechi [you go] in Maethili; la in past tense – se gela [he or she went] in Bengali and hame gaeli [I (feminine) went] in Maethili; and ba in future tense – ami jába [I will go] in Bengali, hama jáiba [I will go] in Maethili, and mu jabi [I will go] in Oriya. Western Demi-Mágadhii Prákrta, which includes Magahi, Bhojpuri, Nagpuri, Chhattisgarhi, etc., is different. In the present tense ca is not used – Ham já rahalbani [I am going, Bhojpuri], etc.; in the past tense la is used – gel [I went, Nagpuri], geli [I went,
4 The Sanskritic Age appears to refer a long period when Sanskrit in various forms was influential throughout much of India, and lasted from about 15,000 to 5,000 years ago, when languages derived from Sanskrit first began to emerge. –Eds. 5 Here people’s languages refer to the various languages spoken throughout most of India today that are derived from the Prákrta group of languages. These languages are discussed below. –Eds. A SCRIPTOLOGICAL AND LINGUISTIC SURVEY 307
Magahi], etc.; and in the future tense ba is used. So Western Demi-Mágadhii Prákrta differs from Eastern Demi-Mágadhii Prákrta only in the present tense. These specialities have to be studied carefully if one wants to acquire knowledge of intonation and philology. The average longevity of a script is 2,000 years and the average longevity of a language is 1,000 years. After this period, they undergo metamorphosis. Vedic and Sanskrit are not the same languages. The language of the Aryans is Vedic Sanskrit, or rather Rgvedic Sanskrit. Sanskrit is of Indian origin.6 Aham [I], ávam [we, for two people] and vayaî [we, for more than two people] in Sanskrit are mam, asmákam and nah respectively in Vedic. Mam [mine], asmákam [our] and nah [ours] in Sanskrit are me, no and nah in Vedic. The translation of “This is my house” into Sanskrit is Idaî asmákaî grham asti. In Vedic, it is, Yetad nah dhama. “That is my house” is Tad asmakaî grham asti in Sanskrit, Tad nah dham in Vedic Sanskrit and Íad nas dham in Russian. Russian has a close proximity with the Vedic language. Due to spatial, temporal and personal factors, some changes took place in the Vedic language. The five languages of South India abound in Vedic Sanskrit, even though they were not of Sanskrit origin.7 South Indian
6 Regarding Vedic and Sanskrit, the author also says: “…one almost identical language was current all the way from Central Asia and Eastern Europe to Southeast Asia. The branch of that language that was popular in the southeastern part of that expanse was called Sanskrit, while the language that was spoken in the northwestern parts was Vedic.” See “An Introduction to Shiva (Discourse 1)”, given on 11 April 1982, in Namah Shivaya Shántáya, Shrii Shrii Ánandamúrti. Later in the discourse the author also says: “Vedic Sanskrit is of non-Indian origin, while Sanskrit is of Indian origin.” –Eds. 7 The five Dravidian languages are Telugu, Kannada, Malayalam, Tamil and Tulu. These languages use Old Dravidoid and Sanskritic vocabularies, but the percentage of Sanskrit words varies from 3% in Tamil to 75% in Malayalam. A few lines below the author also says that Telugu and Kannada contain 80% Sanskrit words, however this figure is a total percentage rather than 80% for each language, because later in the discourse the author also says Malayalam is ranked fourth, after 308 PROUT IN A NUTSHELL 4 languages are of Austrico-Negroid origin, but the scripts are of the Indo-Aryan group (that is, ka, kha, ga, gha, etc.) Examples are Telugu and Kannada, which contain about 80% Sanskrit words. Although ethnically Tibetans are Mongoloids of Indo- Tibetan origin, their script is Indo-Aryan. That is, the same script is used in Kinnaur and Ladakh. Multani is a blending of Punjabi and Sindhi, which evolved about 3,000 years ago; Pahari Punjabi, which uses da, dii, and de in the possessive case; and Marwari, which uses rá, rii and re. The seven people’s languages of India are known as Prákrta. In eastern India, the spoken language was Mágadhii Prákrta. (In the past, India was comprised of several countries and Magadh was one of them.8) The speciality of Mágadhii Prákrta is that in pronunciation instead of three sa – that is, sha, sa and ïa – only one sa – that is, sa – is pronounced. In central northern India, the people’s language was Shaorasenii Prákrta. Shúrasena was the country between the Ganga and the Jamuna [Rivers] – it was known as Brahmávartta in ancient times. During the time of the Mahábhárata, it was called “Shúrasena”, and Mathura was the capital. During the Pathan and Mughal periods,9 it was called “Doáb” or “the land between two rivers”. In the west of Shaorasenii, Paeshácii Prákrta was spoken, and in the west of Paeshácii, Páshcáttya Prákrta was spoken. In Sindh and Baluchistan, Saendhavii [Prákrta] was the language of the people. In the west of Madhya Pradesh, [and in parts of] Rajasthan and Gujarat, it was Málavii Prákrta. In Maharashtra, Goa and parts of Karnataka, Maháráïírii Prákrta was spoken.
Bengali and Oryia (and Maethili), among Indian languages having a high percentage of Sanskrit vocabulary. –Eds. 8 The Magadh Empire lasted from about 2,600 to 2,180 years ago. –Eds. 9 The time of the Mahábhárata refers to a time about 3,500 years ago. The Pathan period lasted from 1193 to 1526, and the Mughal Empire from 1526 to 1857. –Eds.
A SCRIPTOLOGICAL AND LINGUISTIC SURVEY 309
The Prákrta languages were “petticoat languages”, that is, they were the languages of the kitchen. The Prákrta languages underwent further transmutation. From Mágadhii Prákrta came Eastern Demi-Mágadhii and Western Demi-Mágadhii. From Western Demi-Mágadhii, Chhattisgarhi, Nagpuri, Bhojpuri and Magahi evolved, and from Eastern Demi-Mágadhii, Assamiya, Bengali, Angika, Maethili and Oriya evolved. All these nine languages come from Mágadhii Prákrta.10 Buddha spoke in Páli, that is, Mágadhii Prákrta. Palli means “village” and pali means “language of the village”. From Shaorasenii [Prákrta] came Avadhi, Bundeli, Bagheli, Brajabháïá and Haryanvi. From Haryanvi (which had Persian and Turkish vocabulary) came Urdu, the language of people who wear urdi or military dress. From Paeshácii Prákrta came Multani, Eastern Punjabi, Western Punjabi, Pahari, Sirmauri, a dialect of Nahan, and Dogri. From Páshcáttya [Prákrta] came Pashto, Afghani, Peshavari, Kashmiri, Tazaki, Kurdis and the languages of South Russia. From Saendhavii Prákrta came Sindhi, Kacchi,11 Bahici and Bruli. The last two are Dravidian and not Indo- Aryan languages. Several languages emerged from Málavii Prákrta, in the east, and were spoken in Bhopal, Vidisha and nearby places, [and included] Gujarati and Kathiawari or Saurastri. To the western side, Marwari, Mewari, Harauti, Dhundharu and Mewati were spoken. From Maháráïírii Prákrta came Varhadi, spoken in Vidarbha, and Devabháïá [chaste] Marathi, spoken in Pune and Konkan. In Paeshácii Prákrta the use of diphthong is rare. In Páshcáttya [Prákrta], as in Padam Poïa, diphthongs are occasionally found. Kulu is a blending of Pahari Punjabi and eastern Dogri.
10 Koshali also came from Mágadhii Prákrta. –Eds. 11 Kacchi is a blending of Málavii Prákrta and Saendhavii Prákrta – that is, of Gujarati and Sindhi – so sometimes the author classifies it as the granddaughter of Málavii Prákrta and sometimes of Saendhavii Prákrta. See also “The Evolution of Indian Languages”. –Eds. 310 PROUT IN A NUTSHELL 4
I once said that all the languages of this universe are mine, but you know only five, seven or ten of them. Suppression of the mother tongue is suppression of human sentiment and suppression of human expression. Such a thing is not only bad, it is nasty!
Scripts of India
In ancient times there were two scripts in India: Bráhmii and Kharoïíii. These two scripts have been found on goat hides from the time of the first Muslim king. They date to pre- Muslim times, making them at least 1,500 years old.12 Bráhmii was written from right to left and Kharoïíii from left to right. Later Kharoïíii died and Bráhmii bifurcated into two scripts: Sáradá, the script of the people northwest of Prayag (Allahabad), and Nárada, which was used in the southwest. These scripts were written from left to right, like English. Prayag was the meeting point of Sáradá and Nárada. A third script developed and was known as Kutilá script. Since it was developed in Kausambii, it was also known as Kausambii script. It was also known as Shriiharïa13 script, since the seal of Shriiharïa was written in this script. It was popular in the east of Allahabad. Nárada script was also known as Nágrii script due to the domination of Nágar Brahmans. After the Gupta period,14 the influence of Kányakubja Brahmans declined and that of the Nágar Brahmans increased, hence Nárada began to dominate
12 The first Muslim king appears to refer to Muhammad bin Qasim, who conquered Sindh for the Umayyad Caliphate in 711, but ruled Sindh for only a few years. Pre-Muslim times means the period before about 600. The author also says that Kharoïíii is up to 5,000 years old. See “How to Unite Human Society” in Volume 2. Bráhmii is of a similar age. –Eds. 13 Shriiharïa was named after King Harïavardhana (also known as Harsha or Harshavardhan) who ruled much of North India from 606 to 647. –Eds. 14 The Gupta period ended in 550. –Eds. A SCRIPTOLOGICAL AND LINGUISTIC SURVEY 311
Kutilá script. Previously the scholars of Kashi wrote in Kutilá script, but later, due to the influence of the Nágar Brahmans, Kutilá disappeared and Nágrii took its position. Kutilá used to be the script of the entire eastern portion of India. Ancient támralipi, or inscriptions written on copper, and shilálekha, or edicts written on stone slabs, have been found in Kutilá script from the time of Harïavardhana, when Kutilá dominated. Nágrii came after the Gupta period. During the Mughal period, the Kayasthas wrote their official records in a distorted form of Nágrii. Since the Kayasthas wrote in this script, it came to be known as Kayathi. It was popular in east Uttar Pradesh and Bihar. Bhojpuri was written in this script. Of course, the official language of the Mughals was Urdu.15 There is no diphthong (yuktakshara) in Kayathi, which was used in the courts during the British period. 16 Kayathi has a close proximity to Gujarati script, which used to be found over seventy to eighty years ago. When the United Provinces of Agra and Avadh was consolidated after the merger of Agra, Avadh and Rohilkhand,17 Kayathi disappeared from the courts and Urdu took its place. The Sáradá or Sárasvata script had three branches: Kashmiri Sáradá, used in Kashmir; Dogri Sáradá, used in Dvigarta; and Punjabi Sáradá, used in Saptasindhu. Later Urdu was accepted in the Punjab and the Sikh Guru Angad Deva18 developed Gurmukhi script, however Persian script was more popular. Punjabi contains more tadbhava Sanskrit words, which cannot
15 Persian and then Urdu were the official languages of the Mughal Empire. Emperor Shah Jahan made Urdu the official language during his reign, from 1628 to 1658. –Eds. 16 The British period lasted from 1757 to 1947. –Eds. 17 The British formed United Provinces of Agra and Oudh (Avadh) in 1902, and it continued until indendence, in 1947. –Eds. 18 Guru Angad Deva (1504-1552) was Sikh Guru from 1539 to 1552. The original Sikh scriptures and most historic Sikh literature were written in Gurmukhi script. – Eds.
312 PROUT IN A NUTSHELL 4 be written properly in Persian script, so in Punjabi “school” and “station” are sakool and sateshan respectively. Later Landa script developed as a distortion of Punjabi Sáradá, and the shopkeepers of the Punjab and Sindh would write in it. Ranbir Singh19 wanted to popularize Dogri script in Jammu and Kashmir, which was a Hindu theocratic state. At that time, only Brahmans and Sandhivigráhks (Kayasthas) could be government ministers in Hindu theocratic states. Such a system, however, is not proper, as the state is for all citizens equally. The Brahmans in Jammu and Kashmir favoured Kashmiri Sáradá and were more familiar with Persian script, and due to their influence Dogri script was not accepted. Assamese and Bengali horoscopes and books were both written in Shriiharïa script, while in Mithila horoscopes were written in Shriiharïa and books in Nágrii. In Kashmir horoscopes were written in Sáradá. In the Punjab, during ancient times, horoscopes and books were written in Punjabi Sáradá, that is, Saptasindhu Sáradá, while today horoscopes are written in Punjabi Sáradá and books in Gurmukhi script. Oriya script used to be written on palm leaves with iron pens. To avoid tearing the leaves, it was written in rounded letters. Bengali, however, was written in angular letters. But on shilálekha, or edicts written on stone slabs, both scripts are written in an angular style because stone is not easily damaged. Oriya was written in Shriiharïa script in circular style or Utkal style, and [elsewhere] Shriiharïa script was written in angular style or Gaoóiiya style.20 Sáradá denotes intellect or intellectuality, so the script used by the intellectuals of Kashmir was called Sáradá script. When the Vedas were first composed, they were passed down from guru to disciple through memorization, because script had not
19 Ranbir Singh was Maharaja of Jammu and Kashmir from 1857 to 1885. –Eds. 20 As mentioned above, Shriiharïa was the script of eastern India, in the region east of Allahabad. –Eds. A SCRIPTOLOGICAL AND LINGUISTIC SURVEY 313 yet been invented and so no written record of them could be made. The Vedas are also called “Shruti”.21 (During the time of the Rgveda, there was no script.) It became a dogma not to write down the Vedas, and a great portion of the Vedas were lost due to this dogma. Out of nearly 100 rks [couplets from the oldest portion of the Vedas], most were lost. Despite this, the scholars of Kashmir were the first ones to write the Vedas down, and they wrote them in Sáradá script. They wrote the Atharvaveda.22 Nárada was the script used in the southwest of Allahabad up to the Gulf of Kutch, north of Bombay [now Mumbai]. It was invented by the Nágar Brahmans of Gujarat, therefore it is also called Nágrii script. Nágrii script derived its name from the Nágar Brahmans. These Brahmans started writing Sanskrit, that is, Devabháïá, in Nágrii, so this script was called Devanágrii. Thus Devanágrii script came from Gujarat and not from Uttar Pradesh. Gujarati is written in a simple way without a line over the letters. When Sanskrit was written in this script, lines were also drawn over the letters. This script came to be known as Devanágrii script, a specific type of Nágrii. Kutilá is the script used in the east of Allahabad. Since complicated diphthongs were used in this script, it was called “Kutilá”. Kutilá means “complicated”. During the days of King Ashoka,23 Kutilá was the popular script but stone edicts were written in Bráhmii script. After the Gupta period and up to the Pathan invasion of India,24 the influence of Kányakubja and
21 Shruti means “to listen”; listening and remembering were how the Vedas were learned and passed on. –Eds. 22 The Rgveda was composed outside India between about 15,000 and 10,000 years ago; the Yajurveda was composed partially outside India and partially in India between about 10,000 and 7,000 years ago; and the Atharvaveda was composed in India between about 7,000 and 5,000 years ago. Script in India was first invented less than 7,000 years ago. The Vedas were systematically compiled and written down by Krïòadvaepáyaòa Vyása about 3,500 years ago. –Eds. 23 King Ashoka ruled from about 268 to 232 BCE. –Eds. 24 I.e., from about 550 to 1193. –Eds. 314 PROUT IN A NUTSHELL 4
Saryupáriin Brahmans decreased and their position was taken over by the Nágar Brahmans of Gujarat. Nágar Brahmans were dominant in Varanasi. Consequently Kutilá became less dominant and Devanágrii took over its position. Varanasi accepted Devanágrii as its script. Some British scholars learnt Sanskrit in Devanágrii when the British came to India. The German scholar Max Müller also used Devanágrii script for writing Sanskrit.25 Devanágrii became the script of Sanskrit in this area, though Sanskrit has no special script of its own. It is written in several scripts. Paeshácii [Prákrta] and Païhcáttya Prákrta abounded in tadbhava or distorted Sanskrit words. In ancient times human beings wandered, like nomads and gypsies. Later they settled down permanently in villages. In Vedic Sanskrit the word anna is used for staple food and pinìa for any food. The place where people took food was known as pinda + ik = pindiik. In Paeshácii Prákrta, it became piòìa. Today in Punjabi pinda means “village”. Punjabi contains a lot of tadbhava Sanskrit words. There are three scripts in Bhojpuri. Nágrii script is used in the west of Allahabad. Max Müller wrote the Vedas in Nágrii script, which came to be known as Devanágrii 800 years ago. Sáradá script is used in the northwest of Allahabad, and is 1,300 years old. Kutilá script is used in the east of Allahabad. It is the script for Oriya, Bengali, Bhojpuri, Maethili, Angika, etc. Bengali is 1,100 years old. The mother tongue of Krïòa was Shaorasenii Prákrta. Later on Brajabháïá emerged from Shaorasenii Prákrta, and is spoken in the west of Allahabad. Raskhan (a Muslim poet), Rahim and Surdas were the poets of Prákrta.26 The Agrawalas
25 Friedrich Max Müller (1823-1900) was one of the founders of the western academic field of Indian studies. –Eds. 26 Raskhan lived about the beginning of the 17th century, Abdul Rahmin Kahn-e- Khana (1556-1627) was one of the nine brilliant ministers in the court of Akbar, and A SCRIPTOLOGICAL AND LINGUISTIC SURVEY 315 of Braja belong to the Braja area and are not Marwaris. The Muslims of Allahabad speak the Avadhi language. Only the Shiás speak Urdu.
Other Languages
The languages of the entire world have been divided into several categories. Some of these languages maintain a parallelism with racial and ethnological factors, but this is not always the case. Racial factors in Assam, Bengal, Bihar, Uttar Pradesh, east of Allahabad, east Madhya Pradesh, south Maharashtra, Andhra and South India are not Aryan. In Maharashtra there is some influence of the Mediterranean Aryans, but in Bengal there is the blending of Caucasian blood of the Mediterranean sub-race with the Austrico-Negroid-Mongoloid races. The languages of Assam, Bengal and Orissa [now Odisha] all abound in Sanskrit vocabulary. The base is not Aryan – the language is Sanskrit. Bengali is 92% Sanskrit, Oriya 90% and Malayalam 75%, though the Malayalese do not belong to the Aryan group. Vedic Sanskrit is of non-Indian origin, while Sanskrit is of Indian origin. An illiterate woman of Bengal may say bina [without], tele [oil] and rendhechi [I have cooked] (from randhanam [cook]) – all three are Sanskrit words.27 Sanskrit is not a foreign language in India, but the Vedic language is different. It is a foreign language. Tibetans are members of the Mongoloid race. The Nipponese sub-group of Japan and all the people in China, except those in Tibet, Outer Mongolia and Korea, belong to the same race. The Indo-Tibeto-Mongoloids or the people of Bhutan, Sikkim, north of Nepal, north of Udayan (Garhwal and Kumayun),
Surdas was a 16th century blind poet and singer. Each composed highly esteemed devotional poetry on Shrii Krïòa in Brajabháïá. –Eds. 27 Bina tele rendhechi means “I have cooked without oil.” –Eds. 316 PROUT IN A NUTSHELL 4
Kinnaur in Himachal Pradesh, and Ladakh near Jammu and Kashmir are also of the same origin – the Mongoloid race. Indo-Tibetans have a large physical structure and a tall body. The Chinese have a small figure, like the Filipinos, Indonesians, Malays and Vietnamese, and the Thais living in the southern portion of Thailand. The Burmese people are different. They have no single language, just like India. India is a multilingual, multinational country and so is Burma [now Myanmar]. Amongst the languages of Burma, Burmese is the most important language. The people of Mizoram, Manipur, Naga Hills and some portion of Meghalaya belong to the Indo- Burmese sub-group of the Mongoloid race. They vary from each other linguistically. The languages of Burma are different from those of China – they do not follow the Chinese pictorial script. They use words like ka, kha, ga, etc.28 The people there utter the mantra Oôî maòipadme hummm. 29 Japan follows the pictorial script of China. Ethnologically and racially the people have maintained a parallelism with China, like the people of Outer Mongolia and Korea. In Bháïá Malay30 Sanskrit vocabulary is used. The Thai language contains 80% Sanskrit vocabulary, while Bengali contains 92% and Oriya 90%. Malayalam, which contains 75% Sanskrit vocabulary, stands fourth.31 The Malayali people do
28 As mentioned earlier in the discourse, these letters are used in Indo-Aryan scripts. Below the author says Burmese has 40% to 50% Sanskrit vocabulary. –Eds. 29 The meaning of this mantra is, “Using aum, I remember Supreme Consciousness, and as maòipadma (or múládhára cakra, at the base of the spine) is the seat of that sleeping divinity in the human body, I remember that entity also.” See “Acoustic Roots”, given on 25 August 1979, in Discourses on Tantra Volume 1, Shrii Shrii Ánandamúrti. –Eds. 30 Bháïá is Sanskrit for “language”, so Bháïá Malay (or Bahasa Melayu) means “Malay language”. –Eds. 31 After Bengali and Oriya, the languages with the most Sanskrit words in their vocabularies are Sinhalese with 87%, Maethili with 85%, Thai with 80% and Malayalam with 75%. So Malayalam stands fourth among Indian languages and A SCRIPTOLOGICAL AND LINGUISTIC SURVEY 317 not belong to the Indo-Aryan stock. The forefathers of the Nayars and the Namboodris of Kerala were Bengalees. The Gaur Saraswat Brahmans of Maharashtra (like the Senoi, Pai, Patil, etc.) eat fish, like the Brahmans of Bengal. The Malaysian and Indonesian languages have a high percentage of Sanskrit vocabulary. Although the percentage is less than in [a number of] the Indian languages, it does not come under 40%. Burmese has 40% to 50% Sanskrit, while Chinese has between 2% and 3%. Chinese has three dialects,32 but Mandarin is the standard Chinese. In the Philippines, words like “raja” and “guru” are used. In Thai a road is called rájapatha and a government hospital is called Rájánukúla hospital. There is a hotel in Thailand called the “Apsara Hotel”. Apsará is Sanskrit for “angel”. The Indonesian airline is called “Garuda Airways”. Garuda is Sanskrit for a mythological bird. Indonesia is a Muslim country, but since it has been influenced by both the Mahábhárata and the Rámáyaòa, an Indonesian king named his son “Sukarno”.33 He selected the name “Sukarno” after Karna in the Mahábhárata. According to his understanding, Karna was a great warrior who had certain imperfections. The king wanted his son to emulate Karna’s good attributes but avoid his defects. Sukarno means “good Karna”. Sukarno married a Japanese girl who was given the
sixth among all languages. See also the section Points of Difference in “How to Unite Human Society” in Volume 2. –Eds. 32 These dialects are Mandarin, Shanghainese and Cantonese. (In “Acoustic Roots”, given on 25 August 1979, in Taipei, in Ánanda Vacanámrtam Part 14, Shrii Shrii Ánandamúrti, the author, speaking in English, says: “Even in the case of the pictorial expression of a sound, a particular sound may be pronounced in a particular way in Mandarin, in a particular way in Shanghainese, in a particular way in Cantonese…”) Nowadays, however, Chinese is generally divided into a number of dialects, and the most widely spoken are Mandarin (including Beijing dialect), Wu (including Shanghainese), Xiang (including Hunanese), Min (including Hokkien) and Yue (including Cantonese). –Eds. 33 Raden Soekemi Sosrodihardjo, Sukarno’s father, was an aristocrat and teacher. –Eds. 318 PROUT IN A NUTSHELL 4 name Ratnásaóii Devii [Ratna Sari Dewi] after marriage. Sukarno’s first daughter was called Meghavaròá Sukaròa Putrii [Megawati Sukarnoputri], because she was born on a rainy night.34 Dravidian influence is evident in the southern portion of Bengal, whereas Mongolian influence is evident in the northern portion. But in general we can say that Bengali contains a greater percentage of Sanskrit words than any other language in the world. Amongst the Caucasian languages, certain languages, like the Russian, Polish, Czech and Slovak languages, have been greatly influenced by Vedic vocabulary. The Mediterranean countries of Europe have a Latin origin. Original Latin underwent some changes after 1,000 years and developed two branches: Occidental Demi-Latin and Oriental Demi-Latin. From Occidental Demi-Latin came Basque, Spanish and Portuguese, and from Oriental Demi-Latin came Italian and French. Other languages greatly influenced by Latin and Vedic were the languages spoken by the Alpine and Nordic people. Polish and Slovak are of Alpine origin, and they were also greatly influenced by Latin and Vedic. They contain a certain percentage of [words from] the Scandinavian languages, which are of the Anglo-Saxon group. This group includes the countries of Norway, Sweden, Finland, Denmark and Iceland.35
34 Ratnásaóii Devii Sukarno’s maiden name was Naoko Nemoto. Meghavaròá Sukaròa Putrii literally means “Sukarno’s daughter the colour of clouds”. –Eds. 35 The author also says: “The Latin family of languages has three branches: Continental Latin, Occido-Demi-Latin and Oriento-Demi-Latin. Continental Latin includes German, Czech, Hungarian, Polish, Finnish, and so on. Occido-Demi-Latin includes two and a half – Spanish, Portuguese and Basque. Basque can be called a half-language because it is a mixture of Portuguese and Spanish. Oriento-Demi- Latin includes French and Italian. The Occido-Demi-Latin languages have retained all of the Latin prefixes.” See “Phonetics, Prefixes and Suffixes (Discourse 5)”, given on 17 July 1983, in Varòa Vijiôána. –Eds.
A SCRIPTOLOGICAL AND LINGUISTIC SURVEY 319
Modern English is a blending of Anglo-Saxon, Normandy French, which was spoken in the northern portion of France, and Latin. French evolved from Oriental Demi-Latin. To know English properly, people must acquire good knowledge of Latin and Anglo-Saxon terms. Distance is measured by feet, but in Sanskrit it is measured by gaja, a longer unit of measurement. Gaja means “elephant”. In ancient times, the measurement was done by hand. Some 10,000 years ago, the measurement unit was from the end of the elbow to the tip of the middle finger. In Latin “foot” is called pedas, and from this came “pedal”. Pedal is also used in the sense of “to bicycle”. Pedal is the adjective of pedas. The Sanskrit word naktram [night] is nocturnal in Latin. In English “bloody” has two meanings – one is used in a negative sense. In Latin the term for bloody is sanguinea and its adjective is sanguinary. English vocabulary abounds in Nordic, Alpine and original Normandic words. English is a blended language, and it has two sets of pronunciation: the Latinic [or Norman] style of pronunciation, and the Nordic or Anglo-Saxon [or Scandinavian] style of pronunciation. For example, the English word “knife” came from the French word kanif. In English “knife” is pronounced incorrectly when the “k” is silent. Education in Latinic style is pronounced “education” and in Anglo-Saxon style, “ejucation”.36 In the same way guardian is pronounced differently. In Africa languages differ according to climatic conditions and river basins. Several Negroid tongues originated in the south of the Sahara, and altogether there are twenty-seven dialects. In the north of the Sahara the original language was
36 The author also says: “English is a blending of Latin and Scandinavian: Anglo- Saxon terms and the Norman tongue. The Norman tongue follows Latinic intonation and the Scandinavian tongues follow the Nordic or Anglo-Saxon style.” See “Teachers and Students”. In the Norman style the English “d” in “education” is pronounced like a hard “d”, while in the Anglo-Saxon style it is pronounced like “j”. –Eds. 320 PROUT IN A NUTSHELL 4
Egyptian. When the Arabs conquered Egypt, the language was influenced by Arabic and dialects and sub-dialects developed. From Morocco to Iran and from Lebanon to Yemen, Arabic is spoken. The Persian and Afghani languages are very close to Rgvedic Sanskrit. For example, asti [is] is Sanskrit and astá is Persian; bhrátah [brother] is Sanskrit and berádar is Persian. Persian is the grandchild of Rgvedic Sanskrit. Later Hebrew and Old or Later Arabic came from Old Hebrew. Later Hebrew died out when the Jews had to leave the Middle East and settle in Europe and the United States of America. A new language, Yiddish, emerged, but now it is virtually extinct. Hebrew became the official language of Israel when the Jews resettled in the Middle East.37 Hebrew has close proximity with Arabic. For example, the Arabic words Ibrahim, Yusuf, Yakub and Daud are Abraham, Joseph, Jacob and David respectively in Hebrew. Both are Semitic languages and both are written from right to left. This is a linguistic survey of the entire world.
20 February 1989, Kolkata
37 From 1922 to 1948, when the British controlled Palestine, English, Arabic and Hebrew were official languages, but after the State of Israel was formed in 1948, English ceased to be an official language. In 2018 the Knesset passed a basic law that made Hebrew “the State’s language” and Arabic a language with “special status within the State”. –Eds.
THE ORIGINAL INHABITANTS OF BENGAL
The original inhabitants of Bangalistan include the Rájvaîshiis from North Bengal, the Máhátos from Ráóh, the Cákmá’s from Chattagram and Tripura, the Máhiïyas from Midnapur and 24 Parganas, the Sadgopes from Birbhum, the Namashúdras from Jessore and Khulna, and the Ugra Kïatriyas from Burdwan. These original Bengalees may be called the “Ját Bengalees”.1 The proof that these communities are the original Bengalees is that they are situated in numerous adjacent villages throughout the regions they inhabit. Village after village of these original inhabitants are located together. They do not populate one or two isolated villages, nor are there merely several people from these communities scattered in a few villages throughout the region. This proves the local people were consolidated in particular areas. In contrast the Brahmans and the Kayasthas are found in only a few villages and are fewer in number, thus we cannot be sure that they are the original inhabitants of Bengal. They may have come from other parts of Bengal to do some special kind of work, as priests, for example, or they may have come from outside Bengal. Whenever you plan a development programme for Bengal, you should keep the interests of the Ját Bengalees uppermost, as they are the original inhabitants and taken together comprise the majority community. If they are benefited, the whole of Bangalistan will be benefited.
1 The author also says the original Bengalees included the following: “1) Kaevartta, 2) Máháto, 3) Gope, 4) Namashúdra, 5) Rájvaîshii and 6) Cákmá.” See “The History of Bengal – 1”, given on 15 April 1979, in A Few Problems Solved Part 3. –Eds.
322 PROUT IN A NUTSHELL 4
The original name of the Bengalee community was “Kaevartta”, meaning “a community of fishermen”. They were divided into five groups: the Namashúdras in the east, the Rájvaîshiis in the north, the Máhiïyas in the south, the Sadgopes in the northern part, and the Máhátos in the west. Máháto [or Mahato] came from mahátmá [“great soul”]. These original five communities were not tribals. In Bengal there are many small groups of people speaking non-Sanskritic languages, for example, Indo-Tibetan and several other languages. These groups are known as “tribals” – those speaking non-Sanskritic languages. The Ját Bengalees are the indigenous population of Bengal and speak a pure Sanskritic language. Human society is one and indivisible, so Bangalistan must not go against the interests or spirit of universal humanity. This is a must. You have to see the interests of the place where you remain, but you should not go against the spirit of universal humanity. Do not waste your time in dialects and sub-dialects, as this is the approach of analysis. All dialects should merge in the main language. This is the approach of synthesis.
21 February 1989, Kolkata
WATER CONSERVATION
At the beginning of this earth, there was absolute silence – there were no living beings, or even plants. This condition continued for hundreds of millions of years, until the earth was properly formed. A phase came when rain and storms started, and by a gradual process, life emerged.1 As a result of the rain, carbon atoms got infused with vital energy (práòa shakti). Carbon atoms along with protoplasmic clash and cohesion formed this vital energy. Water was an essential factor in the evolution of the planet, and now it is most essential for the survival of human beings, animals, plants and the planet as a whole. If it does not rain anywhere on Earth for only one year, all life on the planet will be destroyed. This is because all creatures, from the smallest organisms to the largest animals, need water. If there is no water, first the small creatures will die, then the ecological balance of the planet will be lost. Next, human beings will also die, and soon the earth will become a barren wasteland.
Global Water Crisis
In the near future there will be a severe crisis in many parts of the world. Many large rivers, like the Ganga, the Jamuna and the Thames, are already very polluted. People cannot drink this water, and if they even wash their hands in it they can become infected. The only solution is to rely on rainwater. We must collect the rainwater, develop the science of making artificial rain through helium or any other process, and bring the clouds which rain over the ocean onto the land.
1 Geologists consider Earth formed 4.56 billion years ago. Its formative stage, known as the Hadean Eon, lasted to 4 billion years ago. Oceans had formed by 4.4 billion years ago, and then the first multicellular life forms evolved. –Eds. 324 PROUT IN A NUTSHELL 4
Constructing more deep tube wells is not the answer. Rather we must catch the rainwater where it falls. Many ponds, canals, dams, lakes and reservoirs should be immediately constructed to catch the rainwater and store it for drinking water. This is the only way out of the water crisis that will confront humanity in the very near future. In the physical sphere there are two types of calamities: natural calamities, and those caused by human beings. Most calamities today are caused by human beings, but sometimes natural calamities, like typhoons, floods, droughts, earthquakes, etc., also occur. Although different types of calamities may confront humanity, doomsday will never happen. The very idea of doomsday is based on dogma. The calamities caused by human beings are mainly of two types. First, many calamities are caused by the bifurcation and trifurcation of society. The bifurcation of society is exemplified by the conflict between the Israelis and the Palestinians and the recent war between North and South Vietnam. The division of India into India, Pakistan and Bangladesh is an example of the trifurcation of society.2 Calamities are also caused by the destruction of the environment and the indiscriminate exploitation of subterranean resources, such as coal, oil and water. One of the greatest causes of environmental destruction is deforestation. Due to deforestation, the rain clouds coming from the Bay of Bengal travel all the way across India and rain on the Arabian Sea. That is, clouds which once rained on Magadh now rain on the Arabian Sea. Consequently the water level in the Arabian Sea is gradually rising and the Bay of Bengal is becoming more salty. The result is that the water level around the coast of India is rising, the land area of the Indian subcontinent is decreasing
2 The conflict between the Israelis and the Palestinians began in the mid-20th century and still continues today; the Vietnam War lasted from 1955 to 1975; and India was trifucated by the British in 1947. –Eds. WATER CONSERVATION 325 and soil erosion is increasing. Approximately two-thirds of the surface of the globe is water and one-third is land, but due to deforestation the water portion is increasing and the land portion is decreasing. Another cause of environmental destruction is the exploitation of subterranean resources. Deep cavities have been formed in the earth after extracting subterranean resources, and these cavities should be properly filled. In some countries it is the practice to use sand to fill the cavities created by mining underground coal. If these cavities are left unfilled, the surrounding regions are more likely to experience earthquakes than other areas. Moreover, the unfilled cavities can severely weaken the surface structure of the earth, causing whole regions to collapse. In some Arab countries, huge amounts of money have been made by extracting oil from under the ground. Several years ago the leaders of these countries realized that the supply of oil would not last forever, so they started to think about the future of their countries after the supply of oil was exhausted. They became concerned that the level of the water table was falling and the sizes of the deserts were increasing. To solve this problem, they decided to import soil and sweet water to create dense forests; now the trees that they planted are eight to ten years old. 3 Last year it was reported that [one country] experienced [severe] floods for the first time.4 Many of the local people had never seen floods before, and young children even cried in alarm at the sight of the rain. The exploitation of subterranean water reserves is contributing to desertification in many parts of the world, and
3 In the 1970s and 80s, several Arab countries, including Saudi Arabia, Yemen and Sudan, began developing forestry policies and programmes. –Eds. 4 On 6 August 1988, the United Nations Department of Humanitarian Affairs reported unprecedented heavy rains caused flooding in Khartoum, the surrounding areas, and many other parts of Sudan. –Eds.
326 PROUT IN A NUTSHELL 4 as the subterranean water level recedes, the soil near the surface dries out and plants wither and die. This has already happened in many parts of Rajasthan.5 Afforestation is the only solution to desertification. Human beings have suffered from water scarcity and drought in the past, and this problem will continue in the future unless proper care is taken. If deforestation and the indiscriminate exploitation of subterranean water reserves continue, it is likely that many parts of the world will face severe water shortages [in the near future.] The only way to avoid such a catastrophe is to immediately implement a decentralized approach to water conservation.
The Causes of Drought
Why do droughts occur? What are the most important causes of drought? There are three main causes. The first is the wanton destruction of plants or indiscriminate deforestation; the second is low-pressure systems over oceans and big seas; and the third is sudden changes in the angular movement of the sun and other celestial bodies, like comets, nebulae and galaxies. Deforestation causes drought because it prevents the plants from nourishing the earth. The fibrous roots of plants absorb and hold considerable amounts of water, which is slowly released into the soil. In the paddy fields of Bengal, for example, during the dry season water will trickle down the channels beside the fields. Where does the water come from? It is released from the roots of the standing crops. But when the paddy and the associate crops are harvested, the supply of water dries up. Deforestation is caused by human beings, and it
5 Rajasthan is among the states in India that use the most groundwater. Desertification, caused by the over use of groundwater and deforestation, has occurred in a number of districts in Rajasthan. See also “Afforestation”. –Eds. WATER CONSERVATION 327 is within their power to solve this problem through their own efforts. The second and third causes are presently beyond human control. In the future, with the development of the meteorological and marine sciences, human beings will be able to partially manage and overcome the second cause, but not fully. The third cause can only be controlled by Supreme Consciousness. However, if human beings follow the path of positive microvita 6 and have the grace of Supreme Consciousness, they can also control the third cause. How do the sudden changes in the angular movement of celestial bodies cause drought? The paths of some comets are predetermined and astronomers can ascertain their arrival dates and possible effects on the earth, but there are other comets that appear suddenly without warning. When there is the sudden appearance of powerful celestial bodies or a sudden change in their angle of rotation, their gravitational pull may disturb the seasons and the natural order of creation. For example, as a result of the strong gravitational pull of a powerful comet or meteor, clouds may not be formed. This phenomenon is called bakudashá in Sanskrit. Certain deviations of celestial bodies, like meteors, comets and satellites, take place due to the concentration of a huge number of positive and negative microvita. Movement in universal space is subject to the movement of positive and negative microvita, and this also affects life on Earth. The angularity of the movement of celestial bodies also affects the minds of human beings. Suppose you are outside enjoying a cool breeze on a calm, full-moon night. A soothing, painless feeling will arise in your mind. But if the feeling continues, the nerve cells in your body may become dull, and if the experience of dullness goes beyond a certain limit, your
6 See “The Theory of Microvita and Its Possible Effects on Human Society”. – Eds. 328 PROUT IN A NUTSHELL 4 thinking power may be impaired, even causing some psychic ailment. This occurs because the ecological balance within the human structure is lost. Say a certain incident took place in your life at the age of eight. Now, we know that there is nothing identical in this universe, only similarities. If similar circumstances reoccur after a gap of say eight years, a similar incident could take place when you are sixteen. You have to ensure that people are not put into an environment which is similar to one that caused them pain and suffering in the past, as this may adversely affect their progress in the spiritual sphere. This also applies to the physical and psychic spheres. Human movement is movement towards ecological equipoise, towards the supreme synthesis. In the inner world balance must be maintained, as this leads to spiritual progress. Ecological order is not only for the earth but for the entire universe, and it must be maintained both within and without. The angular displacement of any celestial body may affect the human mind as well as the physical universe, so balance must be maintained between the internal and external spheres. In all aspects of human life, this subtle balance must be maintained. This is ecological balance.
The Defects of Well Irrigation
I have already said that constructing more deep tube wells is not the solution to the water crisis. What are the drawbacks of well irrigation? Well irrigation causes the level of the water table to drop, while the continuous use of well irrigation dries up the subterranean flow of water. Initially the effects of continuous well irrigation may not be easy to perceive, but eventually a fertile region will be transformed into a desert. In fact, if the subterranean water level stays at above twenty to twenty-five feet, the surface vegetation will not be affected, but WATER CONSERVATION 329 if it drops below fifty feet, the surface of the earth will become a barren wasteland. The negative effects of well irrigation include the following: 1. Neighbouring shallow wells dry up, creating the problem of lack of drinking water. 2. Trees, orchards and large plants do not get sufficient subterranean water, so they wither and die. Green countryside will become a desert after thirty to forty-five years of intensive well irrigation. 3. In some deep tube wells, enemy elements – that is, elements which are harmful to the soil, such as heavy minerals and mineral salts – get mixed with the water, causing problems such as salinity. As a result, the land eventually becomes infertile and unfit for cultivation. When the flow of well water stops, irrigation tanks supplied by these wells also dry up. Well irrigation should be used only as a temporary measure because of the devastating effects it can have on the surrounding environment. Alternative methods of irrigation include river irrigation, irrigation from reservoirs, dams and small ponds, shift irrigation, and lift irrigation. Irrigation water is like the apex of a spinning top. Without it agriculture is not possible.
The Best Method of Irrigation
The best method of irrigation is the conservation of surface water through a system of ponds, canals, dams, lakes and reservoirs. Take the example of Ráóh and Orissa [now Odisha]. The potentialities of this region have not yet been fully developed and utilized. The major portion of the wealth is subterranean, and these treasures should be properly harnessed, but practically nothing has been done in this respect. The surface 330 PROUT IN A NUTSHELL 4 potentialities should also be properly developed, but these too have been neglected. How should the surface water potentiality in this region be utilized? The rainfall in this area is very meagre; rain only falls part of the year, and the rest of the year it is dry. Well irrigation is underdeveloped, and there is hardly any lift or shift irrigation. 65% of the land is rocky and sandy, and traditionally only coarse grain is grown there. So in Ráóh we have to do two things: construct many new small-scale ponds, dams and lakes, and undertake large-scale afforestation on the banks of all water systems. Ráóh has undulating land, so large-scale reservoirs cannot be easily constructed, but many small lakes and ponds can be built. Large, deep reservoirs will not be as beneficial as small- scale ponds and should not be encouraged. Moreover large reservoirs rely on lift and shift irrigation to supply water to a system of canals. In such a system the water pressure will fall, because as the water travels along the canals leading from the reservoirs to the fields, the hilly terrain will obstruct it.7 So if there is a big investment in reservoirs, the money will be wasted. Instead many small ponds and dams can be constructed with the same investment. If many small-scale dams are constructed at a cost of about 100,000 rupees each, this investment will give a return of hundreds of millions of rupees. In a system of small-scale ponds and dams, any surplus water in the canals leading to the fields can be rechannelled back to a main water source to avoid wastage. Water will only be carried a little distance in a small-scale canal system, so most of the time the surrounding fields will be properly irrigated. Sometimes, however, as in the rainy season, surplus water will be created, which should be rechannelled back to the water
7 Here the author is referring to canals built on the surface of the land. Constructing canals that cut through the hilly land or rise above it would greatly increase the cost of such a reservoir irrigation system. –Eds. WATER CONSERVATION 331 source or used further downstream. Such a system will also help check flooding in the rainy season and avoid damage to the small-scale dams constructed along the rivers. Farmers should take care that they do not use excessive non-organic fertilizers, because the chemicals will pollute the water system and have a harmful effect on humans, animals, fish, plants and the environment. Organic fertilizers are preferable to non- organic fertilizers. What is the method to irrigate a rain-shadow region? When the rain clouds move from the sea and strike high mountains on the land, there is rain. The part of the mountain range which faces the sea gets ample rain, whereas the region on the other side of the range facing inland gets little rain. The region which gets ample rain is the rain-front area, while the region which gets little rain is the rain-shadow area. The entire Telangana region is a rain-shadow area, and so is the Pune region of Maharashtra. How can the Pune region be irrigated? There are two main methods. One is to pump water up the coastal side of the mountain range so that it can run down the inland rivers, and the other is to dig a tunnel through the mountains from the rain- front area to the rain-shadow area. The second method of irrigation is far cheaper. A well-constructed tunnel should last about 150 years.
Rivers
There are three types of rivers: ice fed, rain fed and subterranean fed. Ice-fed rivers cause flooding when there is an increase in the temperature, whereas rain-fed and subterranean- fed rivers only cause seasonal flooding when there is heavy rain. However, an increase in the temperature can dry them up. Are the rivers in Ráóh perennial or seasonal? Are they ice fed or rain fed, or do they get water from subterranean sources due 332 PROUT IN A NUTSHELL 4 to the high level of the artesian water? Many rain-fed rivers are only supplied with water in the rainy season and not in other seasons. The rivers in central Ráóh are rain fed but they are also supplied with artesian water. We should not depend only on rain-fed rivers, because while they may accumulate water in the rainy season, in other seasons they may dry up. And even if rain-fed rivers are also fed by subterranean sources which supply water throughout the year, there should still be every effort to conserve the surface water. There are four categories of rivers: small rivulets, rivulets, rivers and big rivers. Rivers also have three stages: the hill, plain and delta stages.8 Some rivers, however, do not have their delta stage in the ocean because they expire before reaching the sea. Take the example of the topography of Mithila and Magadh. In Mithila in the rainy season, sufficient water passes through rivers such as the Bagmati, Gandak and Koshi. The hill stage of these rivers is in Nepal, the plain stage is in Mithila, and the delta stage is in Bengal. The plains of Mithila contain very soft soil, which is why these rivers always change their course. No rivers have their delta stage in Mithila. To tame these rivers, the cooperation of Nepal and Bengal is required. In Magadh, unlike Mithila, the hill and delta stages of the rivers are in Magadh, except for the Suvarnarekha, which flows just on the borderline between southern Magadh and northern Chhattisgarh. The Koel River should be tamed through cooperation between Magadh and Koshal. In fact Magadh and Koshal share many common problems. In controlling or taming rivers, powerful boards of experts should be established which contain representatives of all three stages. This will ensure the successful implementation of river projects. Under international law, no country should be allowed to use water according to its own wish. The hill stage must
8 These stages refer mainly to big rivers. –Eds. WATER CONSERVATION 333 consult with the plain stage and the plain stage must consult with the delta stage. Nepal, for example, must consult with the plain and delta stages of its rivers, which flow through India. If there is want of cooperation among the three, the river water coming from the hills or blocked at the delta may submerge a large area of plain land. Magadh is in a relatively convenient position, as both the hill and the plain stages of its rivers are in Magadh.
Afforestation
The banks of all water systems should be covered by dense forests. The science behind this is that the roots of the trees retain water. When the water table subsides, the roots of the trees slowly release water. Hence a pond surrounded by trees will never run dry. The foliage of the trees also minimizes evaporation. Besides this, the leaves of the trees have very small pores, which attract clouds, so the trees help to increase the rainfall. Only 100 years ago there were large rain forests in Ráóh, and at that time in the Manbhum district the rainfall was seventy to eighty inches per year. Now it is hardly forty to forty-five inches. A scientific programme of afforestation should include two aspects. In the first phase, fast-growing trees should be planted. Trees which grow to their full height in six months to two years and provide dense green cover should be selected. In the second phase, trees which take longer to grow but also provide dense green cover should be planted. This approach will quickly restore the ecological balance of a region. Afforestation must be carried out both intensively and extensively. The best approach is to plant both fast-growing and slow-growing trees together. Planting only slow-growing trees is uneconomic because we will have to wait 30, 50, 70 or 100 years to get the desired result. And planting only fast- 334 PROUT IN A NUTSHELL 4 growing trees will not provide any long-term benefits. So both intensive and extensive afforestation should be done immediately. After reaching maturity, the trees can be selectively cut and sold. Afforestation should be carried out on the banks of ponds, canals, dams, lakes, rivers and reservoirs. For example, babula [Acasia arabica Willd.] or khayer [Acasia catechu Willd.] should be planted. In between these trees we can plant bakphul [Sesbania grandiflora Pers.], and in between these, Indian rosewood. The reason for this is that bakphul grows very fast and within five years it will be a tall tree, but babula takes a little longer to grow. Indian rosewood grows very slowly, but it lives a long time. Thus, first bakphul will grow fast and attract rain, which will help the other trees to grow. When it has fully matured after five or seven years, it can be cut, and by this stage we will have a dense forest of [babula or khayer and] Indian rosewood trees.9 These trees are very useful in other respects also. For example, bakphul leaves increase the milk supply in cows, while thread can be produced from the leaves and stem. Indian rosewood trees increase the rainfall and hold water in their roots. The flowers provide a plentiful supply of honey, the leaves can be used to make plates, the sap is used to produce gum for the incense industry, and the tree may be used in sericulture to produce tasar silk. The seeds are also edible and are taken by poor people, while the honey has medicinal use and economic value, so it can earn foreign exchange as an export commodity. Piyáshál [Pterocarpus marsupium Roxb.] can also be planted in between Indian rosewood trees if need be. In this way, step by step, we have to proceed.
9 See also “Lakeside and Riverside Plantations”, given on 16 March 1988, in Ideal Farming Part 2. –Eds.
WATER CONSERVATION 335
Scientific crop management is also an essential aspect of water conservation. For example, a field of barley requires less water to grow than a field of vegetables. If there are two fields side by side, one of barley and the other of vegetables, the vegetable crop will consume only 75% of the water normally used to irrigate it. [That is, if the vegetable crop is irrigated and 25% of the water] is allowed to run off to the barley crop, that water will be sufficient to irrigate the barley, and the barley crop will not require any special irrigation facilities. Fruit trees can store a large amount of water in their roots, so they should be planted along riverbanks and near paddy fields to help conserve water. After the paddy harvest at Ananda Nagar, for example, the water flows into the two rivulets – the Alkananda and the Paragati – leaving the fields dry. After a short time the rivulets also dry up, as their supply of seepage water from the fields stops. To solve this problem, fruit trees should be planted beside the rivulets. The water stored in the roots of the fruit trees will keep the soil moist and fertile. Care should be taken so that the branches of the fruit trees do not block the sunlight from the crops. If this system is followed, when the paddy is cut and the fields are drained of water, the rivulets will remain flowing. If fruit trees are planted along the banks of a river, it will always retain water. Foolish human beings, however, have cut down all the trees along the riverbanks, so now many rivers have dried up. Who would believe that 150 years ago large boats used to travel along the Mayurakshi River in Bengal? Today it is a small river, and in the rainy season small boats only ply along it. The forests around the river have all gone. The forest trees contain water in their root systems and release it in a controlled way, which enables the rivers to flow regularly. Now you understand the utility of the forests. Adjacent to the Mayurakshi River is the Katasu village, where I once saw a fossilized mast of a ship. This proves that at one time large ships used to travel 336 PROUT IN A NUTSHELL 4 along the river. I have also seen the same thing along the Damodar River. Due to deforestation, these rivers are now drying up, and consequently there is less rainfall. The inner spirit of our water conservation programme is that the amount of existing surface water should be immediately doubled. But it is preferable if it is increased tenfold. This can best be done by a decentralized approach to water management, which increases the depth, the area, or both, of water storage systems. The first step is to increase the depth of those ponds, tanks, dams, lakes, rivers and reservoirs which are already being used for storing water. The second step is to increase the area of these storage facilities, while the third step is to increase the plantations around them. How can these plantations be increased by a factor of ten? By increasing the number of rows of plants around each water storage system five times, and by reducing the distance between each plant by half. In addition to this, many new small-scale ponds, tanks, dams, lakes and reservoirs should also be constructed. As a general rule, surface water should always be utilized in preference to subterranean water. You must prepare yourselves. The sphere of knowledge, the span of knowledge and the expansion of knowledge starts with the self. Humanity is waiting for you. You know what you are and what the world expects from you. You have to solve all the problems in the world today. You should prepare detailed plans and programmes and act accordingly. You must be the vanguard.
25 March 1989, Kolkata Ideal Farming Part 2
MULTI-PURPOSE DEVELOPMENT SCHEMES
The forward march of human beings requires an internal approach and an adjustment with external objectivities. That is, it requires an internal, spiritual approach, as well as an external approach which maintains balance, equilibrium and equipoise in the different arenas of our social, economic and cultural life. Humanity is presently suffering from two problems: one is affluence or bountifulness, and the other is shortages of not only physical but also psychic pabula. Most of the developed countries suffer from bountifulness. If the flow of affluence is regulated, then an adjustment may be made so that physical shortages and psychic deficiencies can be minimized before they become chronic problems. In most countries of the world there is a tendency towards this type of adjustment. Everybody admits that there should be such an adjustment; consequently you will find hardly any blind capitalism in the world today. Nevertheless, despite this tendency, there is still maladjustment and misutilization of resources in developed countries. The second problem is shortages of physical and psychic pabula. As every intellectual knows, Marxism is a psychic ailment. Those who suffered from physical shortages or psychic deficiencies were once attracted by the high-sounding gospels of Marxism. Still today, the people living in Marxist countries suffer from these deficiencies because communism itself encourages them. There is a worsening global situation and humanity is in danger because of these problems. Both the propounders and preachers of capitalism and communism suffer from psychic ailments, and both systems also suffer from physical shortages and psychic defects, although those living under communism 338 PROUT IN A NUTSHELL 4 are no doubt worse off. The whole world is victimized by capitalism and communism. In capitalism there is misutilization or misallocation of human energy, resources and money, and in communism people do not have free access to different types of resources to ensure their all-round development. The problem is one of social, economic and cultural maladjustment. So what should be done? There are [hundreds] of millions of hunger-stricken people throughout the world. AMURT1 must come forward and do something concrete for them – we must give them substantial food, otherwise they will continue to suffer from malnutrition. We must give nutritious food; simply feeding them will not suffice. For instance, giving them sweet potatoes is of no use, since they have got very little food value. Sweet potato has less food value than tapioca. People will still suffer from malnutrition even though their bellies may be full.
Poverty Belts
In many parts of India, the major portion of China, and certain portions of South America and Africa, people suffer from hunger. The staple food of the people in the Purulia district of West Bengal for four to five months of the year is grass seeds. In major parts of Africa people live on rats and mice. In India, the seeds of grass, in Africa, rats and mice! In India there are four main areas: east, west, north and south. In the east, there is maximum poverty. In Bengal the per capita position is number thirteen in India. Only 17% of Bihar is developed. In the west, Ambikapur in Sarguja district and the Bilaspur and Bastar districts of Madhya Pradesh2 are poor. In
1 Ananda Marga Universal Relief Team. –Eds. 2 In 2000 Bilaspur and Bastar districts became part of the new state of Chhattisgarh. –Eds.
MULTI-PURPOSE DEVELOPMENT SCHEMES 339 the north, there is Kumaon [division] in Uttar Pradesh,3 as well as the hilly areas of Nepal. The Mirzapur district of eastern Uttar Pradesh is also poor. Only 16% of Uttar Pradesh is developed. In the south, the poor regions include the tribal areas of Vizag [Visakhapatnam] district and the Telangana region in Andhra Pradesh.4 Tamil Nadu has coastal belts, but its plateau region is not so productive due to shortages of water and lack of a proper irrigation system. While most of Kerala has no shortage of water, there is population pressure and no industry. Water is scarce, however, in the northern border of Kerala and the southern portion of Tamil Nadu. The Malayalam-speaking portion has no industry, while the Tamil- speaking area has some industry. Kerala is more or less self- sufficient. Dharmapuri [district] is backward, though the rural economic structure of Tamil Nadu is good. Thus the poverty belt of India includes Palamu district and Lohardaga [district] in the [state] of Bihar;5 Kalahandi and Koraput in Orissa [now Odisha]; Bilaspur, Bastar and Ambikapur in eastern Madhya Pradesh; Mirzapur in eastern Uttar Pradesh; the Telangana region of Andhra Pradesh; and Dharmapuri in Tamil Nadu. In Orissa, Maharashtra, and Ráóh in West Bengal, farmers sell the wheat and rice they grow and eat coarse grain and grass seeds instead. Consequently they suffer from severe malnutrition, and as a result, leprosy. Purulia district is one of the main leprosy-affected areas of India. Leprosy is mainly caused by malnutrition. In Southeast Asia, Indonesia and Vietnam are poor, while Malaysia and Singapore are rich. Thailand’s condition is
3 In 2000 Kumaon (Kumaun) division became part of the new state of Uttarakhand. –Eds. 4 In 2014 the Telangana region became the new state of Telangana. –Eds. 5 In 2000 Palamu and Lohardaga districts became part of the new state of Jharkhand. –Eds.
340 PROUT IN A NUTSHELL 4 relatively good. In Indonesia people live mostly on rice; soup is a food of the rich people. Malnutrition is found throughout almost all of China. There is not much malnutrition in North America. Mexico, in Central America, is poorer than India, and Honduras is also poor. In South America all the countries are poor. Venezuela is better off than the rest of South America, but unless it makes more effort to become self-sufficient it will face economic difficulty when its petrol runs out. Brazil, which is a large country, and Peru are the countries which are the worst off. There are also hungry people in Paraguay and Uruguay. In Peru rice is one of the staple foods. In the Middle East there is socio-cultural maladjustment in the oil-producing countries, even though they have enough wealth. In Africa there is much poverty and suffering among large sections of the population. There are hungry people throughout all of Africa. In a few countries the staple food is rice, but these days rice is mostly for the rich. Even in Europe, in certain parts of Wales and central Scotland, there is an acute shortage of substantial food. The people live off potatoes and when the crop fails they suffer from malnutrition. We must do something concrete for these people, otherwise the hunger of these downtrodden and distressed people will destroy the peace and tranquillity of the entire globe. You must not forget this fact. There should be an immediate influx of food from outside to these malnourished areas.
Tackling Malnutrition
When you are taking responsibility for the entire globe, solving the problem of malnutrition is also your sacred duty. What is the cause of this problem? The cause is irrational MULTI-PURPOSE DEVELOPMENT SCHEMES 341 distribution in the economies of the world. The long-term solution to this economic problem is Prout, but the immediate food shortages themselves must be solved as an urgent necessity. What are you doing about this? You cannot shirk your responsibility. The entire globe is waiting for you. It is the sacred responsibility of our AMURT and AMURTEL6 – let them shoulder their responsibility. The only solution to the worldwide problem of malnutrition and of the maladjustment and misallocation of resources is to implement multi-purpose development schemes. Multi-purpose development schemes are based on the degree of poverty in a country and aim to immediately elevate the standard of living of the people and bring about integrated development throughout the world. Such schemes are for the entire globe, and include undertaking temporary and permanent relief and upgrading the standard of education wherever required.7 In Europe, for example, in Romania, Albania and the Balkan states, we should concentrate on temporary relief; in Portugal on permanent relief; and in Greenland on education. The Basque area of Spain is poor, while Greenland has few people. Work should start in the areas of greatest need and radiate out. Italy is developed but not highly developed. It has crossed the threshold of a developing country, that is, the threshold of developing and developed. It is more developed than Portugal and almost as developed as Spain. Horticulture, forest resources and terranean wealth can be further developed. Sericulture, especially mulberry silk, can be developed. Oil can be found in the southern portion of Sicily and Sardinia. Italy is potentially rich in paddy production, and it should grow a little bit of wheat. The Po Valley is a paddy-growing area. The southern portion of Italy grows Mediterranean fruit. This
6 Ananda Marga Universal Relief Team – Ladies. –Eds. 7 See also “Elevating Backward Classes” in Volume 3. –Eds.
342 PROUT IN A NUTSHELL 4 industry can also be further developed. Large industries, such as the oil and steel industries, no doubt exist, but other big industries are imported from various countries.
All-Round Service
So how should we proceed? First, to solve the critical problems of the world, all-round service should be carried out in all the countries of the world, without a single exception. But special stress should be given to solving the problems of all communist countries, as well as those capitalist countries where people are exploited because of physical and psychic shortages. These countries, or some portions of countries which fall into this category, should be selected as special places and receive special service because of shortages such as food. Rendering all-round service to the people is an extension of the multi-purpose development schemes. Different types of service, both extensive and intensive, have to be done in all the poor countries. Extensive service means that service must be provided down to the village level, while intensive service means that as many people as possible must be benefited. This programme is necessary due to defective economic management in many parts of the world, and has nothing to do with party politics. We have to help people in their local areas in times of calamity and distress. We can also take help from others who want to serve people selflessly. Mass feeding and cheap kitchens are appropriate everywhere, as are other items, such as the distribution of clothes, medicines and school supplies, and special housing schemes for the poor, according to the situation. If you cannot enter a country immediately to render MULTI-PURPOSE DEVELOPMENT SCHEMES 343 service, you can go to the border and the people will jump over.8 We have shown by rendering all-round service the type of society governments should establish to elevate the standard of living of the common people. In this programme essential items are provided to the poorest and most needy people in each locality. If any government follows the spirit of this programme, it will be just like following our Proutistic system. Thus, for the all-round progress of society, we are to select all communist countries and the poor undeveloped and developing countries for this purpose. But as I have already said, we must not neglect the developed countries because they also suffer from shortages. By adopting such an extended and expanded approach to service, good people can do something for the suffering and downtrodden humanity. You will have to elevate the standard of both the downtrodden mass and the down-moving mass. You should chalk out a plan and materialize it as soon as possible. One of the most important reasons for psychic ailments, defects and deformities is the lack of proper education. Education means proper psychic training and exercise. This training is initially imparted by teaching literacy. That is, it is done through teaching the letters of the alphabet: A-B-C, ka- kha-ga, etc. You can see that in most of the countries in the world – in almost the entire world – the vast percentage of the downtrodden people are illiterate. They are lagging behind in the realm of education. Everywhere, especially in Muslim countries, you will observe that the major portion of the population is downtrodden. Even where there is no shortage in wealth, in Muslim countries and certain other countries, the people are still in a downtrodden condition.
8 Here the author is referring mainly to communist countries. –Eds.
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So education is a must, education is mandatory, and you should do something to spread education in each and every village throughout the world. You should do something clear and concrete in the realm of education. Proper education means elevating the standard of downtrodden humanity.
5 April 1989, Kolkata
NORTHEASTERN INDIA
The northeastern region of India comprises Arunachal, Assam, Meghalaya, Manipur, Mizoram and Nagaland. To the north of India are the small states of Nepal, Bhutan and Sikkim.1
Nepal
The shape of Nepal is like a rectangle – the length from east to west is greater than the width from north to south. Nepal is a multicultural country. Just as there is no particular ethnic group called “Indians”, similarly there is no particular ethnic group called “Nepalese”. The inhabitants of Nepal are of Austrico-Negroid-Mongoloid origin. There are a number of languages in Nepal, including Newari, Gorkhali, Angika, Bhojpuri, Rai, Lepcha, Sherpa, Bhutia, etc. The most important language in Nepal is Gorkhali.2 The inhabitants believe in different religions; some are Hindus who follow the Shaeva or Shakta cults, while others believe in a mixed religion of Hinduism and Buddhism. Large parts of southern Nepal are plains, but in the north are the Himalayas. In the west is the Terai and in the east the Duars. Central Nepal is colloquially called “Madesha”. The inhabitants of Nepal have the same ethnic origin as those of India, and they introduce themselves as Madeshis. Generally the Nepalese people have pointed noses; only the Gorkhas have flat noses.
1 Here “states” refers to both the independent countries of Nepal and Bhutan and the Indian state of Sikkim. Sikkim joined the India Union on 16 May 1975. –Eds. 2 The 2015 Constitution of Nepal recognized all the mother tongues spoken in Nepal as national languages (Article 6), and the Nepali language (formerly known as Khas Kura or Gorkhali) as the language of official business (Article 7a). –Eds. 346 PROUT IN A NUTSHELL 4
The language of the Morang district of Nepal is Angika, while Bhojpuri is the language of the western-most part of Nepal. Bengali is spoken in Jhanpa district, in the east. The Gorkhas are devoted to Shiva. One of the names of Shiva is “Gorakïanatha”, and as the people are the devotees of Gorakïanatha, they are called “Gorkhas”. The Gurung and Rai communities have mixed ethnic origins; their forefathers were Indians and their foremothers were Mongolians. They are Maháyánii Buddhists by faith and they eat beef. The Gorkhas eat raw buffalo meat. The Joshi Brahmans who live in the hilly regions are Pashchimá Brahmans – that is, Brahmans from western India – and they usually use the surname Upadhyaya. The Lamas who settled in Nepal are of Tibetan origin. The central part of Nepal – that is, the plains – is called the Kathmandu Valley. It is inhabited by the Newars, who are tall and follow the Hindu religion. The other inhabitants of Nepal are the Sherpas, Lumbus, Lepchas, Bhutias and Tibetans. The people of Bengali origin are settled in Jhanpa district. The languages of the regions, other than Jhanpa district, are of the Indo-Tibetan group. The oldest script in Nepal is Bengali. Up to 1768 the Newars were the rulers of Nepal, and the royal language was Newari written in Bengali script. In 1768 the Gorkha leader Prithvi Narayan Saha forcibly occupied Nepal on the festive day of Dolyátrá.3 There is no such language as Nepali. In fact, as many as seventeen languages are spoken by the inhabitants of Nepal, and Gorkhali is one of them.4
3 Prithvi Narayan Saha ascended the throne of the Gorkha kingdom in 1743. After a number of military campaigns in 1768 and 1769, he became the first king of a unified Nepal. He died in 1775. –Eds. 4 The author also says: “…in Nepal there are about thirty-two languages and dialects, and each of them is a Nepali language.” See “Gorkhaland”. –Eds. NORTHEASTERN INDIA 347
About [50] years later, the British general Ochterlony occupied Nepal. A truce between Nepal and Great Britain was signed at Sugauli, which became known as the “Treaty of Sugauli”. 5 According to this treaty, [the King of Nepal renounced all claim to specified territory; the East India Company compensated selected Nepalese chiefs and Bhardars for their loss of land; the King of Nepal agreed not to engage any British, European or American subject without the consent of the British government; and accredited ministers from each side would reside in the court of the other. Subsequently, Nepal and India developed close relations, and as a result] the British Army would include Gorkha regiments in its ranks; 6 the inhabitants of Nepal would be paid in Indian currency at Motihari near the Nepalese border; there would be no passport or visa system between Nepal and India; and there would be free trade between the two countries.7
Bhutan
Bhutan is located to the north of Bengal and to the east of Nepal. Both the inhabitants and the language of Bhutan are called “Bhutia”. The language is of the Indo-Tibetan group.
5 During the Anglo-Nepalese War (1814-15), Major-General Ochterlony was promoted to commander of the main British force advancing on Kathmandu. The war ended with a British victory. The Treaty of Sugauli, between the East India Company and the King of Nepal, was ratified in 1816. It was superseded by the Nepal-Britain Treaty of 1923. –Eds. 6 During the Anglo-Nepalese War, British officers were impressed with the courage of the Gorkha soldiers, and as a consequence of the Treaty of Sagauli, Britain recruited Gorkhas for military service. Gorkhas first served in the army of the East India Company and then in the British Indian Army. Under the Tripartite Agreement between Nepal, India and Britain signed on 9 November 1947 just after Indian independence, six Gorkha regiments became part of the new Indian Army and four were transferred to the British Army and became part of the Brigade of Gorkhas. –Eds. 7 The last two agreements are set out in the 1950 Treaty of Peace and Friendship between the Government of India and the Government of Nepal. –Eds. 348 PROUT IN A NUTSHELL 4
The people follow the Buddhist religion. Bhutan was also a British colony, and British currency was once prevalent there, but now Bhutan is a sovereign state.8
Sikkim
To the north of Bengal, to the east of Nepal and to the west of Bhutan, is Sikkim. Its inhabitants are Lepchas and Bhutias. Their religion is Maháyánii or Lama Buddhism.
Arunachal Pradesh
To the east of Nepal is N.E.F.A. – Northeast Frontier Agency – which is now known as Arunachal [Pradesh]. Its old name was “Baliapaóá”. This small state of India is situated next to China. The inhabitants speak Assamese and Bengali and follow the Buddhist religion. Christian missionaries converted a small portion of the population to Christianity. After independence the area was renamed Arunachal, and it enjoyed the status of a B-class state in the Indian constitution.9
Assam
The original inhabitants of Darjeeling were Lepchas and Bhutias. The British developed Darjeeling as a hill town.
8 The British invaded Bhutan in 1772-1773. Over the next 90 or so years, hostilities continued intermittently, until the Treaty of Sinchula was signed on 11 November 1865. Subsequently, in the Treaty of Punakha, signed on 8 January 1910, the British agreed “to exercise no interference in the internal administration of Bhutan”, but nevertheless took control of Bhutan’s foreign affairs. After India gained independence in 1947, Bhutan and India signed the Treaty of Friendship on 8 August 1949, which affirmed peace between the two nations and non-intereference in each other’s internal affairs. –Eds. 9 N.E.F.A. was renamed Arunachal Pradesh in 1972, when it became a Union Territory (i.e., a federal territory ruled directly by the central government). Arunachal Pradesh became a state in 1987. –Eds. NORTHEASTERN INDIA 349
Darjeeling district is similar in size to the Garbeta block of Midnapur district in Bengal. Tea, maize, the large variety of cardamom, and oranges are grown in abundance here, but there are no particular mineral resources. Agricultural produce is exported from Darjeeling. In Darjeeling district there were about 300,000 Nepalese, [including many] Lepchas and Bhutias.10 About 200,000 of these were permitted to settle in India after being driven out of other areas. Some Nepalese settled in Darjeeling district and some cleared the jungles in Madarihat in Jalpaiguri district and settled there. Among the Nepalese who were allowed to settle in India, some were Gorkhas. Those who settled in Darjeeling district are divided into two distinct groups, Nepalese and non- Nepalese, and among the Nepalese there are Gorkhas and non- Gorkhas. So in fact there are very few Gorkhas in Darjeeling district. The Cachar, Goalpara, Dhubri, Nagaon and Kamrup districts are the Bengali-speaking districts of Assam. The British occupied Assam in 1824 and later separated it from Bengal Presidency in 1912.11 The inhabitants of Cachar district were originally Bengalees. The king of this area was Shiva Singha and the capital of his kingdom was Haflong.12 The British occupied Cachar [about 80 years after his death].
10 The Lepchas and Bhutias, among others, are Indo-Tibetan. Indo-Tibetans inhabit an area that includes Tibet, Ladakh, Kinnaur, Nepal, Garo and North Bengal (including Darjeeling district), and are among the original inhabitants of these areas. The Gorkhas do not belong to this group; they are a mixture of Aryans and Tibetans. Their original homeland is a part of Nepal and they first came to Darjeeling district only about 200 years ago. See also “Gorkhaland”. –Eds. 11 After the First Anglo-Burmese War of 1824, the East India Company took control of western Assam. Initially Assam was made part of Bengal Presidency, then in 1906 it was made part of Eastern Bengal and Assam province, and in 1912 it was reconstituted as a separate province. –Eds. 12 King Shiva Singha (or King Sutanphaa) reigned from 1714 to 1744. –Eds.
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The areas of Goalpara, Cooch Behar, Sitai, Dinhata, Mathabhanga and Shitalkuchi formerly constituted Rangpur subdivision. Before the British occupied this region, it was included within the Cooch Behar Native State. Later Goalpara was separated and the remaining portion was known as the British Rangpur subdivision. Goalpara was made a separate district with its headquarters at Dhubri. The northern part of Dhubri is adjacent to Bhutan and the inhabitants are mainly Rájvaîshii Bengalees who speak the Rangpuri dialect of Bengali. In the census reports their mother tongue is wrongly recorded as Assamese. The northern part of Nagoan district is full of forests and jungles, and the southern part is hilly and also full of forests which are inhabited by elephants. Most of the population are Bengalees who speak Bengali. Only a small number of people speak Assamese, and most of these people use surnames such as Mandal, Bhunya, etc. In Hojai, Lanka and Lumding, all the people are Bengalees. The headquarters of the Kamrup district is Gwahati, which is also the capital of Assam. The people are mostly Assamese. Some of the subdivisions, like Nalbari, Barpeta, Haoli, etc., are full of forests and are the Bengali-speaking areas. Some parts of Barpeta district are entirely Bengali speaking, but the number of Bengalee Muslims is more than the number of Bengalee Hindus.
Meghalaya
Meghalaya comprises the Garo Hills, United Khasia and Jayantia Hills, and the Tribal Council. Kumuda Ranjan Singha was the king of the old Meghalaya state. The inhabitants are Garos, Khasiyas and Bengalees. The Bengalees outnumber the rest of the population. Shillong is predominantly a Bengalee city. NORTHEASTERN INDIA 351
Manipur
The royal family of Manipur used to speak Bengali. The kings of Tripura and Manipur were initiated by Chaitanya Mahaprabhu.13 The inhabitants of Manipur follow the Gaoóiiya Vaeïòava religion, and their main scripture is the Caetanyacaritámrta, written in Bengali. The capital is Imphal and the language is Mithei Manipuri written in Bengali script. The army of Manipur was chiefly manned by the Kukis.
Building Cordial Relations
Among the different ethnic groups of the northeastern region of India, an atmosphere of cordiality and fraternity has to be developed. Among the Bengalee Hindus and Bengalee Muslims, cordial ties must also be well established. All kinds of social, economic, cultural and educational activities must be accelerated. This work should continue with a lot of intelligence and tact. Movements and agitations against the exploitation and deprivation of the local people must be launched immediately, and the Bengali-speaking areas must be brought within the purview of the Bangalistan movement. The future of the entire northeastern region of India is very bright.
Socio-Economic Potential
The topography, soil and climate of North Bengal, the Assam Valley, Karimganj, Silchar and Cachar are quite different from that of Ráóh. Ráóh is about 300 million years old, and at that time these places were under water. When the Himalayas came into existence, they were still under water. After the formation of the Himalayas, they rose up out of the sea and were built up
13 Chaitanya Mahaprabhu was born in 1486 and died in 1534. At the age of about 20, he started popularizing Vaeïòavism in Bengal. –Eds. 352 PROUT IN A NUTSHELL 4 by the accumulated sand and silt washed down from the Himalayas. These places did not come into existence at the same time, which is why we can see three distinct types of soil in North Bengal. One is diyára, river-side alluvial soil; the second is íál, large strips of plain alluvial soil; and the third is barren or sandy soil. The hills of Ráóh [were once] higher than those of the Khasia and Jayantia Hills. As a result of constant erosion for 300 million years, the mountains of Ráóh have become small hills. In ancient times the rivers of Ráóh were ice fed, but now they are rain fed. Like Ráóh, the rivers of Tripura are rain fed, but the duration of the rains in Tripura is longer than the rains in Ráóh. As a result, for most of the year the rivers remain full of water. Hydroelectric plants for industrial development can be easily established in Tripura. If the government wants to generate cheap electricity in Tripura, North Bengal and the Assam Valley, hydroelectricity will be the most suitable source of power. The cost of solar energy will be comparatively greater. In this vast area there are many large rivers, such as the Mahananda, Balasai, Tista, Buritista, Jaldhaka, Godadhi, Brahmaputra, Barak, Kushiyara, Gomati and Pheni. It is quite easy to produce large amounts hydroelectricity from these rivers. The soil in this region is slightly sandy, while the soil in Ráóh is sticky. Sticky, sandy soil is ideal for jute, pulses and other summer crops. Good summer crops include Bengal gram, horse gram, pea, etc. The rivers of North Bengal carry a large amount of alluvial soil. The soil in the region is very soft. Thus, while constructing dams, a strong concrete foundation must be built. The Koshi River has changed its course about 100 times in the last 135 years because of the soft soil in the area. It is essential that the foundations and sides of all the dams constructed in NORTHEASTERN INDIA 353 this region are made of concrete so that the dams will last a long time. This is also a jute-producing area. Industries such as nylon, rayon, matchsticks, plastic and jute’s-wool can be developed from jute. High-quality, warm clothing can also be produced by manufacturing nylon and wool. In all these areas, jute-spinning mills can be developed. To establish cotton-spinning mills in Ráóh, artificial vapourization will have to be done in factories, but in North Bengal the climate is very congenial for fibre production, hence artificial vaporization is not necessary for spinning jute. In North Bengal custard seeds, drumsticks and mulberry plants are plentiful, hence there can also be abundant silk production. Except for Balurghat, Raiganj and the northern portion of Malda, the soil is alkaline and ideal for mangoes and lychees. Pineapples and bananas can also be grown in abundance. Jalpaiguri, Cooch Behar, Dhubri, Karimganj, Cachar, the Assam Valley, Silchar and Tripura are ideal for the cultivation of jackfruit. Good-quality fibre for the cloth industry can be manufactured from banana, pineapple and jackfruit. Pineapples and bananas require a humid climate, but jackfruits can grow in all climates and soils. The climate of Tripura is extremely congenial for jackfruit. In Tripura alcohol can also be prepared from jackfruit, and alcohol-related industries, pharmaceuticals and medicines can be developed, besides fine fibre. High-quality sugar can also be prepared from jackfruit. In the Terai area where there is heavy rainfall, oranges can grow in abundance, hence medicinal industries based on fermented orange juice can be set up. In Jalpaiguri bran oil can be produced from paddy husks; if it is mixed with limestone, large-scale cement industries can also be established. In Darjeeling and the Assam Valley, there are rich deposits of copper. In Cachar, Karimganj and Tripura, soft, wild bamboo is 354 PROUT IN A NUTSHELL 4 plentiful, which can be used as a raw material for the paper, plastic and rayon industries. A new type of food can be extracted from the green leaves of the bamboo plant. Fine fibre can also be produced from pineapple leaves. If dams are constructed on the rivers, artificial canals can be built and used as water transportation routes for powerboats. On both sides of the roads, segun [teak], mahogany and sal [shál, Shorea robusta Gaertn. f.] trees should be planted. The local climate is very congenial for the rapid growth of these types of trees, which can be utilized for the production of non- mulberry silk. To establish industries in this region, hydroelectricity can be easily produced. Electricity can also be produced from solar energy, but it will be more expensive. In Raiganj, Balurghat and North Malda, áus paddy will grow abundantly. North Cachar, Mikar Hills and Lumding have the same sort of problems as Tripura. The Meghalaya rivers are partly ice fed and partly rain fed. This area receives heavy rainfall, so it is advantageous to produce hydroelectricity. The soil is not very fertile, so food crops do not grow well. Sugar cane can be grown profitably, so the paper and sugar industries can also be developed. The Meghalaya Hills are similar to those of Tripura, and the plains are like North Bengal. In the regions where there is heavy rainfall, mangoes and lychees can grow, but in certain places they will be infested with worms. The best mangoes and lychees in India are grown in this region. The more one proceeds towards the coast, the more humid the climate becomes. Such a climate is ideal for growing pineapple, banana and betel nut. In English, supári means “areca nut”, but in Indian English it is “betel nut”. Betel is a Tamil word which means “music”. The more one proceeds towards the west, the drier the climate becomes. Such a climate NORTHEASTERN INDIA 355 is not ideal for banana, pineapple, etc. In Mithila, in Bihar, no pineapple or banana is grown. Northeastern India has immense socio-economic potential. This potential should be properly harnessed for the collective welfare of all the inhabitants.
20 April 1989, Kolkata
SOUTH BENGAL
The ancient name for South Bengal is Samataí. The land is close to the sea. In colloquial Bengali, Samatat is called Bágri. On the east of Samatat is Vauôga-Ìabák, on the west is East Ráóh, on the north is Barendrabhúmi and on the south is the Bay of Bengal. That is, South Bengal includes the eastern portion of Murshidabad, and Kusthia, Nadia, 24 Parganas, Kolkata, Jessore, Khulna, Barisal, Faridpur and Patuakhali districts.1 On the west of South Bengal flows the Bhagirathi River, on the north the Ganges and Padma Rivers, and on the east the Padma and Jamuna Rivers. These rivers form a triangle.2 The land of Samatat has been built by the alluvial soil and silt of the Ganges, Bhagirathi and Padma, and is much more recent than the soil of Ráóh. The soil of Ráóh is 300 million years old, whereas the soil of Samatat is only 10,000 to 15,000 years old. No relic or evidence of anything older than 8,000 years can be discovered in Samatat. The area known as the Sundarbans is still more recent. The soil of Samatat is very moist and fertile. The climate of Samatat is humid, so the inhabitants cannot labour hard. For much of the year there is rainfall. The people have had to survive against extreme heat and heavy rain, so they have developed fighting spirit. As the land of Samatat was built with silt and alluvial soil, and with some portions which rose up from the sea bed, no mineral resources can be found. In
1 Kusthia, Jessore, Khulna, Barisal, Faridpur and Patuakhali districts are in present-day Bangladesh. In Bangladesh, South Bengal includes the Khulna and Barisal divisions and the southern part of Dhaka division. In India, 24 Parganas district was split into North 24 Parganas district and South 24 Parganas district on 1 March 1986. –Eds. 2 I.e., the Bay of Bengal coastline between the mouths of the Bhagirathi (i.e., the Hooghly) and Padma Rivers forms the southern side of the triangle. –Eds. SOUTH BENGAL 357 olden times, Samatat was very famous for pearls and sea products. The merchants of Bengal used to trade in pearls, which were in great demand in places such as China, Rome, Egypt and Mesopotamia. The civilization of Samatat started about 8,000 years ago. About 700 years ago, during the early part of Pathan rule,3 there was a devastating cyclone which submerged Samatat. The seawater rose about twenty feet and destroyed everything for 200 miles inland. Whatever existed within this radius – towns, cities, villages, trees, plants, animals, human beings – was totally destroyed. When the water receded, there were no living beings in the area. After some time new grass, shrubs, plants and trees began to grow. The people of Ráóh went to Samatat with their implements, established settlements, and began farming the vast tracts of uninhabited land. New plants and trees created thick foliage and vast forests, the present Sundarbans. The people of Ráóh subsequently cleared parts of this forest area and built villages. The geographical features and environment of Samatat changed radically following this catastrophic cyclone, and the soil, particularly in the southern portion of 24 Parganas, became saline. The air, water and environment of Samatat also became saline. Crops do not grow well in saline soil; in fact, saline soil is almost unfit for agriculture. Mud and brick houses decay quickly due to the corrosive effect of the salinity. The saline water is useless for irrigation. The farmers of South Bengal only harvest one poor crop a year, and that with great difficulty. Due to the saline weather, the people of Samatat suffer from stomach trouble throughout the year. There are no good prospects for agriculture, trade or commerce. Once there were some medium-scale cottage industries, but these are gradually disappearing.
3 Pathan rule lasted from 1193 to 1526. –Eds.
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Over and above this miserable economic condition, there is severe psycho-economic exploitation. At one time the people of Samatat enjoyed 50% of Bengal’s fortune and glory. The ancient Roman historians [and the ancient Greeks] described Bengal [or Ráóh] as Gauôgá-Riìi. Samatat made a major contribution to Bengal’s legacy, because it embodied the fighting spirit of the Bengalees. In every age the people of Samatat used to bear the brunt of foreign invasion. Foreign invaders used to enter Bengal along the South Bengal coast. The glory, natural beauty and economic prosperity of Samatat also used to attract foreign visitors, but now the same region is in an extremely precarious condition because of its saline environment and the severe economic exploitation. Today South Bengal must be built anew. About 4,000 years ago there was a valiant king in Samatat called Sagar, who had an equally valiant navy. He was the supreme commander of the navy, which patrolled the Bay of Bengal. His son, Bhagirathi, was a civil engineer who excavated a canal from Malda south to the Bay of Bengal to facilitate improved agriculture in East Ráóh and the southern portion of Bengal. This canal has now taken the form of the river Bhagirathi. In old Bengali rhymes the Bhagirathi was called “Bhaga’s Canal”. The Bay of Bengal was called “Ságara”. The greatest curse of Samatat is its salinity, which is why this region is called “Saline Bengal”. Suitable steps have to be taken to save South Bengal from the detrimental influence of salinity. First, the soil has to be made free from salinity, and for that sweet water has to be brought from the rivers of Ráóh, such as the Suvarnareka, Kangsavati, Damodar, Ajaya, Mayurakshi and Rupnarayana. The sweet water should be channelled through huge underground pipes so that the ponds, tanks, canals, rivers and rivulets will again be supplied with sweet water. At present the rivers of Samatat are extremely saline. All SOUTH BENGAL 359 the rivers should be filled with sweet water, except those parts near the confluence of the Bay of Bengal. Once the soil gets back its natural composition and is free from salinity, it will be easy to produce four paddy crops in a year and various other cash crops. Moreover, when the soil and water are desalinated, the degree of salinity in the air will also decline considerably. This will provide a congenial environment for improved agriculture, trade and commerce, and industrial development. The amount of power needed to supply the industrial centres can be derived from the ebb and flow of the tides in the Bay of Bengal. Small-scale cottage industries can be started in every home in South Bengal so that even the women of the farming families can take part in industry. This approach will go a long way toward solving the widespread unemployment problem. South Bengal must be self-sufficient in power production, and windmills can also be used as a supplementary source of power generation. The very survival of South Bengal depends upon its freedom from salinity. Most of the rivers and canals are now silted and reduced to stagnant reservoirs. They have to be reclaimed, and a proper drainage system must be built. At one time South Bengal was famous for its shipbuilding industry and there were a number of shipbuilding yards. Even 150 years ago, large ships were built from these centres. Another profitable industry in South Bengal was the salt industry. Salt production in the past used to meet the demands of all India, and the surplus was exported. The British systematically destroyed the salt industry, and as a result about 500,000 people were deprived of their traditional means of livelihood. To reorganize the economy of South Bengal, the salt industry should be rebuilt. Since olden days Samatat has experienced a series of political misfortunes, but the people of this region must once again rise up and overcome all obstacles. 360 PROUT IN A NUTSHELL 4
In the coastal areas of South Bengal there are various types of seaweed, which are useful for the pharmaceutical industry. Through the development of agro-industries and agrico- industries, the local population can solve their unemployment problems, while cottage industries, small-scale industries and cooperative enterprises can provide income to the poor. Once the soil, water and air are made free from the pernicious effects of salinity, the people will get back their vitality. They will enjoy a new lease of life and experience better health, greater longevity and a higher standard of living.
20 April 1989, Kolkata
BIHAR
Human beings are not isolated beings. Each human being is universal. The longing for physical and psychic pabula comes from Neohumanism,1 and these longings should be guaranteed by Prout. Neohumanism is universal humanism. Not a single person should be confined to a particular area. Each and every human being is universal. Prout is the practical approach. It keeps in view factors such as water, soil, body, mind and mental faculties in combination, in association, and in friendly contact with other developed creatures. Prout and Neohumanism will free the world from all difficulties. To achieve all this, a healthy economy is essential, and for a healthy economy there must be proper planning. Planning should include factors such as population, local conditions, socio-economic potentiality, the sentimental legacy of the people, and the availability of raw materials; otherwise economic progress is not possible. In a healthy economy, raw materials should come from the local area. Industries which are based on imported raw materials are always weak industries, sick industries. A sick economy depends upon raw materials from outside; it depends upon inputs. For example, the Barauni Oil Refinery in Bihar is a sick industry because it depends upon crude oil from Assam.2 If there is any disturbance in Assam or if India is balkanized, then the refinery will have to close down. The establishment of this refinery was a foolish act. It does not represent a healthy economic structure. It is a sick industry, a foolish industry, a stupid industry!
1 See The Liberation of Intellect: Neohumanism, 1982. –Eds. 2 Crude oil for the Barauni Oil Refinery is piped from Naharkatia. –Eds.
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The economy of the area and the social life of the people should be balanced. The development of big industries alone should be avoided, because in such industries the local people have no place. As one moves from the north to the south of Bihar, there is increasing surplus labour. In Bihar many types of healthy industries can be established. For example, in northern Bihar healthy industries based on concentrated alcohol derived from sugar beet and sugar cane can be established, and the residual pulp can be used in the paper industry. Fossil fuels are fast diminishing; they should be replaced by concentrated alcohol. Motorcars can run on this fuel. To properly organize and accelerate socio-economic development, Bihar should be divided into five socio-economic units: Mithila, Magadh, Nagpuri, Angadesh and Bhojpuri. Magadh, Nagpuri and Angadesh are the three socio-economic units which are entirely within Bihar. Mithila and Bhojpuri include portions outside Bihar.3 Let us briefly discuss a few features of each of these units.
Mithila
Mithila includes eight districts from India and four districts from Nepal. The boundaries of this socio-economic unit are as follows: in the north, the Himalayas; in the south, the Ganges; in the east, Angadesh; and in the west, the Kali-Koshi River. The first Maethili literature was written 900 years ago by the first poet of Mithila, Jyotiriishvar Thákur, and was called Varòa Ratnákara. In the Mithila area of Bihar, Maethil Brahmans, Kayasthas and Dogamayas speak Maethili, and the rest of the population,
3 In 2000, after this discourse was given (on 21 April 1989), the state of Jharkhand was formed from 18 districts in South Bihar. Mithila and Bhojpuri include parts of Nepal and Uttar Pradesh respectively. –Eds. BIHAR 363 including the Bhumihars, speak Angika. The Dogamayas are neither Bhumihars nor Maethils, and they only speak Maethili. Groups such as the Rajputs, Yadavas, Kurmis, Kuiris and Kayasthas, such as the Amustha Kayasthas and Srivástava Kayasthas, speak Angika. The Maethil Brahmans speak Maethili at home but Angika outside the home, and the Dogamayas do the same, therefore Maethili is not the people’s language there. The Paswans and Pasis also speak Angika and not Maethili. There are two communities of Pasis: the Trisuniya Pasis and the Byadhá Pasis. Those who live in [Begusarai] are Trisuniya Pasis and speak Angika. Those who live in Magadh are Byadhá Pasis and speak Magahi. The Trisuniya Pasis have black complexions and they speak in a direct way. The Byadhá Pasis are dark skinned, but not as black as the Trisuniya Pasis. The Brahmans always speak Maethili in their homes but Angika outside. Where all the castes speak Maethili, the [Maethili] language [spoken by] the non-Maethil Brahmans, the non-Maethil Kayasthas and the non-Dogamayas is influenced by Angika. Around Muzzaffarpur there is rich, loose alluvial soil, which is extremely good for horticulture, tropical fruits, juicy Mediterranean fruits and pulses. Nitrogenous soil is not very good for winter paddy, though it is good for growing jute. However, the jute industry does not have a bright future, so it should not be encouraged. Rather the remi-silk industry and the artificial or synthetic fibre industry should be developed. Bihar must not try to establish two or three oil refineries, because they will be uneconomic. Moreover, although there are deposits of oil under the ground on the Nepal border, no steel industry should be developed because there are not sufficient quantities of red hematite or coal. Nevertheless many healthy industries based on local raw materials can be developed. For example, high-quality, concentrated alcohol fuel can be 364 PROUT IN A NUTSHELL 4 produced from sugar beet and sugar cane. Concentrated alcohol can replace fossil fuels, as the stock of crude oil is fast diminishing. In addition, the hardened bamboo industry can be developed. If the internal knots in bamboo poles are removed, hardened bamboo pipes which are as strong as steel can be manufactured. The entire Himalayan foothills have abundant bamboo, but no bamboo industry has so far been established in Muzzaffarpur. If this industry is properly developed, it can capture the world market. You should go to the public and explain all these things.
Magadh
About 4,000 years ago, Magahi was the most important language in all India. Magahi is 5,000 years old and it has its own speciality, which is not found in any other language. The four dialects of Magahi are Aurangabad, Central Magahi of Nalanda, Monghyr and Hazaribagh. 4 Magahi is spoken by nearly 30 million people and is the most widely-spoken language in Bihar.
4 After this discourse was given, Lakhisarai, Sheikhpura and Jamui districts were created from Monghyr (Munger) district, which is now a fraction (about 22%) of its original size, but when this discourse was given, Monghyr dialect was spoken throughout most of the region now covered by these four districts. Similarly, after this discourse was given, Chatra, Koderma and Ramgarh districts were created from Hazaribagh district, which remains a relatively large district, but when this discourse was given, Hazaribagh dialect was spoken throughout the region now covered by these four districts, which, in 2000, became part of the new state of Jharkhand. On 30 and 31 December 1978, the author began forming 44 socio-economic groupifications for India. Since then, many new states and districts have been created, consequently the districts included in a number of socio-economic groupifications had to be updated. Monghyr district was originally in Magadh, but now, after these changes, what remains of Monghyr district is in Angadesh, and Lakhisarai, Sheikhpura and Jamui districts are in Magadh. Nowadays Monghyr is predominantly Angika speaking but Lakhisarai, Sheikhpura and Jamui (which comprise about 78% of the original Monghyr district) are Magahi speaking. –Eds. BIHAR 365
Patna, Bihar Sharif and Gaya are big cities, which have a population of more than 100,000 people. The entire population of Bihar is about 80 million people. What is the topographical order of Magadh? Where are the different stages of the main rivers? In the rainy season, sufficient water passes through rivers such as the Falgu and Sone. In the plain stage of Mithila, there is very soft soil, and this is why the rivers in Mithila always change their courses. No river has its delta stage in Mithila – the hill stages of all are in Nepal, the plain stages in Mithila, and the delta stages in Bengal. So, to tame the rivers, the cooperation of Bengal and Nepal is required.5 Unlike in Mithila, in Magadh the hill, plain and delta stages of the rivers are all in Magadh, except for the Suvarnarekha, which flows just on the borderline between southern Magadh and northern [Orissa]. The Koel River must be tamed through the cooperation of Magadh and Koshal. Magadh and Koshal share many common problems. Although Singhbhum district is in Bihar, it should be included in the socio-economic unit of Bangalistan.6 It has red laterite soil and the land is full of valleys and hills. The northern portion is located between hills, ranges and valleys, and includes the Suvarnarekha and Keol Valleys. The hills are not very rocky and there is scope for agricultural development. The rivers are seasonal, though they do not dry up completely in the dry season. This region is fit for thermal power, if not hydroelectric power. In the southern part of Singhbhum district, there is a copper belt, china clay, thorium and uranium. In the northwest as far as Jamshedpur and in the extreme east on the northern side of
5 The author also says to control or tame rivers, powerful boards of experts should be established which contain representatives of all three stages. See “Water Conservation”. –Eds. 6 In 1990, after this discourse was given, Singhbhum district was divided into East Singhbhum district and West Singhbhum district. Subsequently, in 2000, both these districts became part of Jharkhand. –Eds. 366 PROUT IN A NUTSHELL 4 the Suvarnarekha River, iron ore, bauxite, manganese and copper can be found.7 Although there are many rivers in Singhbhum district, there is very little developed irrigation. The soil is laterite. 60% of the indigenous population are Mahatos. The Santals came here 200 years ago from Madhya Pradesh, in the Bengali year 1176. There are also Ho-mundas, Singh-mundas and Khangar- mundas. The Singh-mundas came from the eastern portion of Ranchi. The entire area of Ráóh was part of old Gondwanaland, which included Ranchi, Purulia, western Madhya Pradesh, Burdwan, Bhanjabhum, Sundargarh and some portions of Orissa [now Odisha].8 This is the place where the first humans were born. It is the first human habitat in the whole world, but people do not know how to develop it. Throughout this area, the per capita income is minimal. Rice comes from Midnapur district. From Dhanbhad to Ranchi, rice comes from Burdwan district. In Lohardaga [district] and the western portion of Chotanagpur, the per capita income is also minimal, while in the Visnupur subdivision [in Bankura district] it is a bit better. The rivers are still wild, and only the Kangsavati River has been partly tamed.
7 Here the author is referring to a belt of mineral deposits running from Jamshedpur parallel to the Suvarnarekha River to the east of Baharagora, a distance of about 80 kilometres. Iron ore, manganese and copper have been discovered in this belt. –Eds. 8 The term “Gondwanaland” can be used to refer either to the ancient landmass that formed about 600 million years ago and began to break up about 180 million years ago or to the remaining parts of that landmass collectively as they exist today. Here the author is referring to the potion of Gondwanaland that forms part of central and eastern India. Both Bhanjabhum in Keonjhar district and Sundargarh district are in Odisha. The Vindhya Mountain Range and the Satpura, Sahyadri, Rajmahal and Ramgarh Ranges were also part of Gondwanaland. The Vindhya and Satpura Ranges extend across Madhya Pradesh. Today Ráóh corresponds to the region stretching from the western bank of the Bhagirathi River to the Parasnath Hills, an east-west distance of about 200 kilometres. Ráóh’s longest north-south distance is about 350 kilometres. –Eds. BIHAR 367
What are the fruits and cash crops that can be grown in Singhbhum district? The soil is good for horticulture. Jackfruit grows well. It can produce alcohol and is also a good cash crop. The nuts of the jackfruit can be ground to make flour, which can produce good-quality bread. The vege-meat and raw sugar industries can be started, while cashew nuts and maosámbi [sweet lime] can be grown. Cashew nuts are one of the best cash crops. If bone dust and water is added to the trees, the nuts will be sweet. The area is also good for growing custard-apple, apple and madder, although madder has little commercial value. Sandalwood also grows well, especially in dry laterite soil, but it is not a cash crop because it takes twenty years to mature. Maul [mahuyá, Indian olive (Madhuca indica J.F. Gmel)] can be grown, and from this flour can be made. Pomegranate can also be grown, and if it is fertilized with bone dust it will be sweet. Two crops of paddy and wheat can be grown in a year. On the plains, red-skinned potato can be grown, and potato flour, dried potato and potato powder can be produced. White-skinned potato is not so good for health. Flower gardens can be grown and the essence can be extracted. Laterite soil is very good for growing roses. Medicinal plants and herbs can be grown also, as well as small grapes. There is no dearth of water in Singhbhum district. Is there any possibility of mangological development in Patna district? What about the mango and papain industries? Papain is good for the stomach. It is especially good for dysentery and other stomach diseases. Mango and guava are two horticultural items that can be grown here. What types of mangoes should be cultured? Where and how can they be grown? What sort of fertilizers do they need? You should know the answers to all these questions. In Magadh, the Ganges flows from west to east. On one side of the Ganges is Magadh and on the other side is Mithila. The soil beside the Ganges is riverine alluvial and is good for 368 PROUT IN A NUTSHELL 4 growing mango, lychee, banana and lemon. Some portions to the south of the Ganges in Patna – which in Sanskrit is Pataliputra and in Hindi, Patna – and some portions to the north of the Ganges, also contain soft alluvial soil. In the southern part of the Ganges for ten miles towards Patna, the soil is fit for mangoes. [Danapur] is within a ten-mile radius of the Ganges, as is Maner. Beyond ten miles, there is clay soil, which is not fit for mangoes. Further out, the soil becomes laterite and Gaya mangoes can be grown. The land around Mokama is not fit for mangoes, as the soil is hard. In Begusarai, soft alluvial soil is found, so mangoes can be grown. In Magadh – in Gaya and Nawada, for example – there are no mangoes, and if they are grown, they will be sour and contain worms. Thus, the soil is alluvial towards the south up to ten miles from the Ganges, then it is clay after ten miles, beyond that it is hard and laterite, and towards Gondwanaland [i.e., Ráóh] it is laterite. North of Patna is suitable for lychee, mango and lemon, but not suitable for papain fruits, such as papaya or guava. While guava can be grown, the large type, such as that found in Allahabad, cannot be grown. In the southern part of the Ganges, papaya grows better than in the north and the papain industry can be developed. The papayas will be small but sweet. Mangoes will also grow well there. In the Ganges Basin, mango and lychee can be grown. The Malda and Murshidabad districts of Bengal are also very good for mango cultivation. For agriculture, we must consider factors such as the soil condition, soil blending, climate, water supply and the types of land. For example, there are several types of land according to how the soil holds water. First, high and dry land is barren land and retains little or no water in the soil. If water and fertilizers are added to the land, it can be made productive, and some fruit crops, beans (kurti) and lemon grass for the cosmetic industry can be grown. The land at Ananda Nagar is high, dry land. BIHAR 369
Secondly, barren, plain land will hold water if it is properly tamed. It should be transformed into farming land – into horticultural and agricultural fields – and for this irrigation is essential. Thirdly, average land will hold water longer than barren, plain land. Fourthly, moist, fertile land is suitable for most types of farming and retains water well. The best land is moist, fertile land; followed by average land; then barren, plain land; while high, dry land is the worst. Farmers do not know how to fully utilize the various types of land and soil. In Bhanjabhum, Sundargarh, Singhbhum, Keonjhar, Jhargram, Purulia, East Ranchi, [Birbhum] and Dhanbhad there is hard, laterite soil,9 which is ideal for horticulture, provided the soil is properly manured. Dumka has different soil from the rest of Ráóh, as it is less laterite. After proper manuring, mangoes can be grown in Deoghar district. In Patna district, especially the northern portion, castor can be grown. Paddy grows better in plain land, whereas wheat grows better in dry land. The word “wheat” comes from “white”. Wheat means “whiteness”. Rivers will cut paths right through waterlogged soil, but it is more difficult for them to cut through barren, plain land or hard, laterite soil of the clay type. So, while constructing a bridge, both sides of the bridge should be built on foundations of [bedrock]. While constructing the Rajendra Bridge over the Ganges at Mokama, [engineers had to take into account that] the soil towards Mokama is plain land but towards Barauni the land is waterlogged, which means that [if] the bridge [was not constructed on a strong foundation of bedrock it could] be easily washed away.
9 The author also says the “vast area extending from Birbhum on the north to Bhanjabhum in the south, was known as Ráóhbhum, the land of laterite soil”. Bhanjabhum is also known as Mayurbhanja (mayur means “peacock”) because the rulers of Bhanjabhum used to place peacock emblems on their crowns and on their throwns. See “The History of Ráóh”, given on 17 April 1979, in A Few Problems Solved Part 3. –Eds. 370 PROUT IN A NUTSHELL 4
If farmers adopt the cooperative system, they will enjoy many benefits. For example, the land wasted in constructing boundaries around individual plots will be utilized, significantly increasing the area of farming land. Land of the same level should be consolidated into one area for cooperative farming, but if the land is wavy, the area of the consolidated land should be smaller. In wavy land and land which contains small river valleys, small-scale, inexpensive irrigation projects, which cost only 100,000 to 200,000 rupees, should be started. Such amounts can be easily arranged through cooperative effort. In addition, mixed farming and crop rotation can also be done through cooperatives. At Ananda Nagar there can be four crops in a year. I have already said which fertilizers and manure are best for what types of land. The fertilizer used for farming should depend on the type of soil. Sericulture can be developed on barren land according to the climatic conditions. In Bihar, eòìi and muuôgá silk can grow well, but not mulberry silk. Eòìi silk is golden and muuôgá silk is reddish.
Nagpuri
Standard Nagpuri is the language spoken in Gumla. In Ranchi, the language is influenced by Bengali and Magahi. Magahi, Maethili, Bhojpuri and Nagpuri are not recognized by the Government of India. Maethili is recognized by Calcutta [now Kolkata] University. Angika is not even recognized by the Sahitya Akademi, the Government of Bihar or the Government of India. What are the soil problems and rock conditions of Palamu district? What are the main rivers? Palamu district starts in the BIHAR 371 northwest corner of Chotanagpur and is a small place.10 In the Sone River Basin to the west of Palamu district, the Sone River flows from southwest to northeast, while in the [north] of Palamu district it flows from [west] to [east]. In the heart of the district is the [North] Koel River. Palamu was once the central portion of Gondwanaland and the rock is sedimentary. The Damodar Valley is located [to the east] of Palamu district. Along the Damodar Valley there are coal deposits. In the western portion of the river valley there are also coal deposits, old hard rock, metamorphosed rock, tungsten, hard metals, iron ore and red hematite. This is a Magahi-speaking area. Latehar subdivision11 and Garhwa are also Magahi-speaking areas. The other side of the Sone River in Madhya Pradesh is also Magahi speaking. The red soil is laterite soil. The history and annals of Palamu are unique. It is the old habitat and abode of the Oraon tribe who speak the Kuruk language, a tongue of Dravidian origin, and a sister language of Tamil, Telugu and Malayalam. There used to be Rajput kings in this area, but after they were overthrown, blood relationships with outsiders began. Palamu was independent up to the Pathan period.12 In the Mughal period, Palamu became part of the Mughal Empire and paid tribute to the Nawab of Bengal, but practically it remained independent. Gaur [or Gore, Gauda] in Malda district was the capital of Bengal in the Mughal period, and later it became part of British Bengal. In the British period, the headquarters was changed to Hazaribagh. In Hazaribagh district, most people speak Magahi; the biggest river is the Damodar. The extreme south and central is the industrial belt, which has great industrial potential. There is
10 In 1991, after this discourse was given, Garhwa district was created from Palamu district. In 2000, both districts became part of Jharkhand. –Eds. 11 In 2001, Latehar subdivision became a district. –Eds. 12 Pathan period: 1193-1526; Mughal period: 1526-1857; British period: 1757- 1947. –Eds.
372 PROUT IN A NUTSHELL 4 also a mica belt, and the major portion of it is in [the area around] Koderma, which is [in] Hazaribagh [district].13 Coal can be found in the Damodar Valley. How did Hazaribagh get its name? Hazaribagh was named after Harailal Singh Deo of the Ratu clan, who owned a large estate. He died in a clash with Shish Nath, the last of the Chotanagpur kings. In Hazaribagh district, subterranean minerals, forestry and agriculture can be developed. The soil is fertile. What are the problems of Nagpuri and the lower Lohardaga district? How are you to solve the irrigation problem of lower Lohardaga district? Where shall you get the water from? Some water is available near Netarhat [in Latehar district], where good laterite soil is also available, but this area suffers from lack of water due to deforestation. Magadh also suffers from deforestation. So for development schemes, large-scale afforestation everywhere is most essential. Lohardaga district has mixed soil. It is a very small district carved out of Ranchi.14 The main tribe there is the Oraon tribe who speak Kuruk among themselves and Nagpuri or Sadari with others. Kuruk is of the Tanabhagat group. The Mundas speak Sadari. Bauxite can be found there, and an aluminium factory should be established. Hardly any industry has been established from the locally-available raw materials. The land currently produces only one crop of paddy a year, hence the people live in extreme poverty. 65% of the population are tribals and 35% are non-tribals. The non-tribals are blacksmiths and traders.
13 In 1994, after this discourse was given, Koderma district was created from Hazaribagh district. –Eds. 14 Lohardaga district was created in 1983. –Eds.
BIHAR 373
Angadesh
Angadesh is more downtrodden than the Koshal region of Odisha. There is no industry in Angadesh, and even the people’s language, Angika, is not recognized. The people’s language should not be suppressed. If your mother tongue is not recognized, nobody will recognize you. None of the mother tongues of Bihar are recognized in the Indian constitution,15 and that is why a Bihari has to live like a second-class citizen, while many other minor languages are recognized. The Government of India, the national Sahitya Akademi, the Sangeet [Natak] Akademi and the Bihar government have not recognized the Angika language. In fact, not a single mother tongue in Bihar has been recognized either by the Government of India or the Government of Bihar. This reflects badly on the government leaders. Primary school education should be in the people’s language, and primary school books in Angika should be introduced. In Angadesh the indigenous population is being exploited by outsiders. The Angiks are poor and destitute, and most of them depend on agriculture for their livelihood. Their lot can only be improved when some progressive farming methods are adopted. For example, those parts of Purnea, Katihar, Madhepura and northern Bhagalpur which extend up to six miles from the southern bank of the Ganges River should be able to grow cash crops successfully.16 An integrated system for growing certain cash crops is outlined below.
15 After this discourse was given, Maethili was recognized in the Eighth Schedule of the Indian Constitution in the 92nd Constitutional Amendment Act of 2003. –Eds. 16 Although the southern border of Madhepura district is more than six miles from the southern bank of the Ganges, some portions of southern Madhepura appear to have the same potential for cash crops as the other three districts mentioned here by the author. Parts of southern Khagaria district are also within six miles of the southern bank of the Ganges, and would also benefit from developing the cash crops suggested by the author. –Eds. 374 PROUT IN A NUTSHELL 4
Kerala hybrid variety of coconuts: Before planting each sapling, a hole three feet deep should be dug, and five kilos of salt should be put into the bottom of the hole. The salt should be covered with a layer of sand, then the sapling should be planted erect, and the roots compacted with more sand to fill the hole. A pyramid of sand should be made above the level of the soil around the base of the sapling. Leaf mould should be placed at the top of the pyramid. This will be gradually absorbed into the soil. In the event of a shortage of rainfall, the saplings should be irrigated by a sprinkler system which will resemble rain for the plants, thus enabling them to grow in a natural way. Black pepper farming: If black peppers are planted beside coconut trees, no further land will be required, as the black peppers will climb the trees. Black peppers do not need any fertilizers other than leaf mould and cow dung manure. Areca nut cultivation of the Cooch Behar variety: This can be cultivated very successfully on the same land as the above crops. Cow dung manure should be administered once a year before the rainy season starts. All the old dead leaves of the areca nut plants should be removed and the plant should be cleaned in September and October. Pineapples: A good harvest of pineapples can be gained in those fields of Purnea, Katihar and Madhepura districts where the rainfall is more than six inches. In salty soil also there can be good harvests. In Purnea the Siliguri variety will produce a good harvest, and in Katihar and Madhepura the Baruipur (South 24 Parganas) variety is suitable. Red pepper and green chilli: Red peppers and green chillies of the Kalna (Burdwan) variety will yield good harvests as second-grade, seasonal cash crops, if they are grown in the northern and southern portions of Angadesh respectively. Green chilli of the soyá variety will grow better in southern Angadesh. The manure used should be mustard cakes, castor BIHAR 375 cakes and karaiôj cakes – that is, the residue of these seeds after the oil has been extracted. Mangoes: Malda district to the [east] of Angadesh will grow good crops of fajáli [fazli], lyáîóá [langra], ásin [ashini], súryajpuri [suryapuri], lakïmanbhog [lakshmanbhog, laxman bhog], etc. – in fact, all varieties of mangoes. Where there is a scarcity of land, these varieties can be grown in large earthen pots. The manure should be a mixture of 25% cow dung compost, 25% leaf mould compost, 25% bone fertilizer and 25% crushed bricks. Dead lime can replace bone fertilizer. Some other crops: In southern Angadesh, grapes will be very good seasonal crops. Jackfruit of the Bankura variety and jám [Indian blackberry, Eugenia jambolana Lam.] of the red variety also grow very well. In the hilly land of southern Angadesh, the following can be produced: cloth, carpets and mats from the fibres of the sisal variety of bamboo (ram bamboo); silk from custard plants; and mulberry and mulberry silkworms. In addition, in southern Angadesh papaya can be grown, and from this papain can be produced. Rice bran oil and cement can also be manufactured from rice husks. In northern Angadesh, jute cultivation can be used to produce matchsticks, and paper can be produced from the residue of sugar cane and also from maize or corncobs. In the red soil of Angadesh, the Hyderabad variety of grapes, the Bankura or Ananda Nagar variety of papaya, cashew nuts, jackfruits of the Bankura variety, jám of the red variety, and mangoes of the Ráóhii Bombay and Ráóhii Madhukulkuli varieties will grow very well. There is a tri-portion of land, which includes parts of Nepal, Bihar and Bengal, where Bhojpuri, Angika, Maethili and Bengali are spoken. The Angika-speaking part of this tri- portion was conquered by Prithvi Narayan Saha of Nepal in the first phase of the British Raj [which began with] the Battle of 376 PROUT IN A NUTSHELL 4
Plassey in 1757.17 The Angika-speaking population of Nepal live in Morang district, which has a provincial city at Viratnagar. The Angika-speaking portion of Nepal should be included in Angadesh. This is a geo-economic necessity. There should also be a train from Bhagalpur to the Himalayas. The indigenous people of Nepal include the Sherpa, Bhutia, Newar and Lepcha. What about underground wealth in Angadesh? In the western portion of Godda district, there is limestone, dolomite, china clay and coal. In the eastern portion there is no dolomite, only coal. Red hematite and iron ore can also be found around Jamalpur [in Monghyr district], but not on a large scale. Recently gold deposits were discovered in the Sono block of Jamui [subdivision],18 and there are coal deposits in Lalmatia [in Godda district]. The cheapest electricity in Angadesh is thermal electricity from coal. There is no need to purchase coal from outside as is being done now. Solar power can also be generated in the plain areas where the land is wavy. Northern Angadesh suffers from lack of proper irrigation and drainage, and from waterlogging. Southern Angadesh suffers from lack of proper irrigation. The land is to be systematized for proper water management. For example, as there is a scarcity of water in the south, the surplus water from northern Angadesh should be drained and shifted to southern Angadesh. If oil from Assam can travel all the way to Bihar by pipe, why not water from northern Angadesh to southern Angadesh?19
17 Prithvi Narayan Saha ascended the throne of the Gorkha kingdom about 1743 and died in 1775. The first phase of British rule in India began when the army of the East India Company defeated the Nawab of Bengal in the Battle of Plassey. –Eds. 18 Jamui subdivision in Monghyr district became a district in 1991. –Eds. 19 The Naharkatia-Barauni crude oil pipeline, which began operating in 1964, is 1,167 kilometres long. The distance from the waterlogged land in northern Angadesh to the unirrigated land in southern Angadesh is only about 150 kilometres. –Eds. BIHAR 377
The Koshi belt in the north – that is, the land around the Koshi River – remains submerged due to waterlogging. The entire Koshi belt is a waterlogged area. The sediments carried by this river have a bad effect on the fertility of the soil, hence the water should not be used for irrigation in the rainy season.20 Drainage does not mean the wastage of water. If the water from the Koshi River goes into the Ganges and the Bay of Bengal, it will be wasted. There is immense agricultural potentiality in Angadesh, and many more agro-industries and agrico-industries can be developed. You should get three crops in a season from the land, but now there is only one crop. In southern Banka there is only one crop of paddy and no other crop in a year. Recently a new district called chandan [charming] Katihar was created at the meeting point of [Angadesh] and Bengal. It was formed out of [Purnea district].21 This district is very dry but has very fertile land, which is ideal for agriculture. The main industries in Angadesh are agro-industries and agrico-industries. In the extreme southern portion, limestone can be found. Limestone and china clay are also available in western Godda, so a cement factory may be started there. From rice bran and limestone, cement can be made – these are two of the main raw materials for cement. Dinajpur22 was the main centre of the Kaevarttas 2,000 years ago. From there they migrated to many places, including Purnea, but they still speak Bengali in their homes. Their
20 The same restriction would apply to any surplus water piped from the Koshi River to southern Angadesh for agricultural purposes, indicating that if water is piped in the rainy season it may need to be filtered. –Eds. 21 Katihar district was created from Purnea district in 1973. –Eds. 22 At the time of the partition of India in 1947, Dinajpur district in Bengal was divided into West Dinajpur district in West Bengal and Dinajpur district in East Bengal, now Bangladesh. In 1992, after this discourse was given, West Dinajpur district was divided into North Dinajpur district and South Dinajpur district. Here “Dinajpur” appears to refer to the region covered by all these districts. Around 2,000 years ago, Kaevarttas also lived in Midnapur and central Bengal. –Eds. 378 PROUT IN A NUTSHELL 4 complexions are not very dark – more an earthen colour. They have round faces, are not tall and work mostly in agriculture. Previously they were the main community of Purnea, which is just to the west of Dinajpur. They follow all the Bengali customs, such as the Bengali system of marriage. In Purnea district, there are four Bengali-speaking communities: the Kayasthas, the Haris, the Doms, who generally burn dead bodies for a living, and the upper caste Sadgopes, who are milkmen. (The Haris and Doms are Scheduled Castes.) These four groups generally speak either Bengali or a mixture of Bengali and Angika in the home. Though some of the Kaevarttas have the surname “Mandal”, most have the title “Bishvas”. Besides the Sadgopes, there are many other groups in the Gope community who have migrated from Bengal and who still follow Bengali customs. Their language is now the local language, and they are called the “Corygopes” or the “Corywallahs”. Some of the Gope community migrated to Bihar from Murshidabad and from Burdwan and Birbhum in Ráóh to check the spread of the Muslims, because they were experts in stick fighting.23 This group is called the “Ghosis” and their surname is “Ghosh”. I want a detailed scheme, an ideal scheme or blue print, for Angadesh, Magadh, Nagpuri and Koshal, from north to south. Angadesh is almost plain, except the southern portion. The other three socio-economic units are mixed. Magadh is plain and wavy land, while Nagpuri and Koshal are wavy and valley land. Utilize each and every inch of land. Utilize each and every drop of water. Exploitation exists in every sphere of life – the social, economic, cultural and psychic. Exploiters do not care whether
23 Here the author appears to be referring to a time during the reign of Sikandar Khan Lodi, who ruled the Lodi dynasty from 1489 to 1517 and annexed Bihar. –Eds.
BIHAR 379 an area is a surplus labour or deficit labour area. Bhojpuri is a surplus labour area, while parts of Bengal and Assam are deficit labour areas. All of these areas are exploited. Angadesh and Assam are the worst affected areas. In Angadesh, Bhagalpur and Monghyr are the only cities, and in these two cities outside exploiters dominate. They have no sympathy for the local people, their language or their sentimental legacy. Ranchi is also controlled by outside exploiters, while in Odisha land and assets are in the hands of outsiders. In India elections are very costly. Money for elections comes from both local capitalists and foreign agencies.24
Bhojpuri
Bhojpuri covers several districts [in Uttar Pradesh], including Gorakhpur and the entire Bhojpur[i-speaking] area except Basti district.25 There are three scripts in Bhojpuri. The first is Nágrii script, which is used to the west of Allahabad. Max Müller26 wrote the Vedas in Nágrii script, which was named “Devanágrii” 800 years ago. The second is Sháradá script, which is used to the northwest of Allahabad and is 1,300 years old. The third is Kuíila script, which is used to the east of Allahabad. It is the script for Oriya, Bengali, Bhojpuri, Maethili and Angika, and is 1,100 years old. The mother tongue of Krïòa was Shaorasenii Prákrta. Later on Braja emerged from Shaorasenii Prákrta, and is spoken to the west of Allahabad. The Muslim poet Raskhan and Rahim
24 Here “foreign agencies” refer mainly to Russian and Chinese agencies, which provided money to the various communist parties in India to fight elections. –Eds. 25 Bhojpuri also includes several districts in Bihar. –Eds. 26 The German scholar Friedrich Max Müller (1823-1900) was one of the founders of the western academic field of Indian studies. –Eds.
380 PROUT IN A NUTSHELL 4 and Surdas were the poets of Prákrta.27 The Agrawals of Braja belong to the Braja area and are not Marawaris. The Muslims of Allahabad speak Avadhi, although the Shias speak Urdu. The three large cities of the Bhojpuri area – Varanasi, Gorakhpur and Chhapra – have no industries. All the assets are in the hands of outside exploiters. Let there be a fight against outside exploitation. Let the people understand the meaning of polarization!28 What are the agricultural possibilities of Gorakhpur and Deoria districts in Uttar Pradesh? Are they the same? Deoria is more riverine than Gorakhpur, so more jute can be grown in Deoria than in Gorakhpur. If wool is mixed with jute, good- quality jute’s-wool can be prepared. Good jute can be grown near Nepal. Transportation and marketing should be kept in mind when developing all agro-industries. For example, if horticulture is developed in the ten mile radius around a big city such as Gorakhpur, it will be more economically beneficial for the farmers than if the orchards are located further away. You should know your country and the entire globe. Know all their secrets. The fight to restore one’s mother language is a fight for dignity. Each mother language should be spoken and developed. While working for the welfare and development of your country, also spend some time for the development of your mother language.
21 April 1989, Kolkata
27 Raskhan lived about the beginning of the 17th century, Abdul Rahmin Kahn-e- Khana (1556-1627) was one of the nine brilliant ministers in the court of Akbar, and Surdas was a 16th century blind poet and singer. Each composed highly esteemed devotional poetry on Shrii Krïòa in Brajabháïá. –Eds. 28 See also “Polarization Strategy” in Volume 3. –Eds.
THE SIGNIFICANCE OF LANGUAGE
Everything in this universe comes within certain limitations. When the Non-attributional Principle descended to the level of the attributional world, then it also came within the scope of limitations – within the scope of staticity. All our hopes and aspirations, all our desires and longings, function within certain limitations, but the periphery is not small – the periphery is very vast, almost of infinite character. Human existence or human entities also function within this vast periphery under certain limitations. The progress of the human society must be maintained in a proper balance between the past heritage – and by past heritage I do not mean dogma, I mean the flow emanating from the past – the hopes and aspirations of the present, and the possibilities and potentialities of the future: past heritage... present hopes and aspirations... future possibilities. So we are to unite the entire humanity not only of this land of India or Asia or the globe, but also of the entire universe. We must not support any sort of imperialism, any rule of one group over another. If there is any ism, any exploitation of one group of humans over another, the peace and tranquillity of the social order is sure to be disturbed. So in the socio-economic arena, in the spiritual arena, in cultural life – in all the different arenas, spheres and strata of life – we should be very vigilant, extremely vigilant, not to allow any sort of imperialism to invade our psycho-spiritual world by coming through the back door.
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Link Language
For the entire world a linking language is necessary, and at present English is that linking language. In the future English may be replaced by any other lingua franca or lingua matrix, but just at present English serves the purpose. We must not try to expel English from its present position; that is, we must not play the role of usurper. As far as the past tradition or past heritage of India is concerned, it is stored within the vast scope of the Sanskrit language, and our hopes and aspirations are also stored in this Sanskrit language. The land of India has not been called “Punjab” or “Bengal”, it has been called “Bháratavarïa”, which is a part of Jambudviipa. 1 To forget this truth means the fragmentation of the entire country, physically, mentally and spiritually. We must not forget this essential truth. In the future also India’s cultural life is to be tethered by the binding cord of Sanskrit, so Sanskrit should be encouraged. Sanskrit must be encouraged, but it should not be imposed on anyone in the name of ráïíra bháïá [national language],2 as is being done in the case of Hindi. For a healthy social order, we must consider the society as a family. Suppose there is a family of five brothers. Everything should be done with the clear consent and concurrence of all these five brothers, otherwise the one brother or two brothers who do not have a say regarding decisions and resolutions are sure to dissociate themselves from that family, and the joint structure of the family will be disturbed. India is a
1 In the Vedic Age, which lasted from about 15,000 to 2,200 years ago, the world was divided into several vast lands, one of which was Jambudviipa, which spanned from Afghanistan to Myanmar. Bháratavarïa was one of the regions of Jambudviipa. –Eds. 2 Below the author also advocates that Sanskrit should become the national language of India, but as stated it should not be imposed. –Eds.
THE SIGNIFICANCE OF LANGUAGE 383 multinational and multi-racial country, and everything regarding language must be done with the clear consent and concurrence of all, not by the brute suppression of the majority. We have to save our cultural life, we have to save our heritage, by linking the bright past to the brighter future with the golden cord of universalism.
Sanskrit and Vedic
What is the meaning of samája [“society”]? Samánam ejati iti samájah. [Society is the collective name of a group of people who have made a unanimous decision to move together towards a common goal.] “To walk” – sah calati. “To walk while eating” – sah carati. “To walk while looking” – sah gacchati. “To follow” – sa anugacchati. “To walk while looking from side to side” – sa aíati. “To walk while writing” – sa pargaíati. “To walk calmly” – sa ejati. Samánam ejati iti samájah. Samája means a group of people who are moving happily and peacefully. Sanskrit is a very rich language. Regarding Parama Puruïa [Supreme Consciousness], in the Yajurveda – as ya in the Yajurveda is the first letter in the word, it is pronounced ja, with the tongue touching the upper palate, a light ja sound, but when ya is not the first letter but is in the middle or end of a word, as in Niyama [observances], it is pronounced as ya – it is said:
Tadejati tannaejati taddúre tadvantike; Tadantarasya sarvasya tadu sarvasyásya váhyatah.
[The Supreme Entity moves; the Supreme Entity does not move. The Supreme Entity is far, far away; no, the Supreme Entity is the nearest Entity. He is the inside of everything; He is also the outside of everything.]
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Tadejati: He moves... He moves... He moves from the unknown starting point to the unknown culminating point. He moves. Sah means “he” and sá means “she”. Parama Puruïa is masculine, and Paramá Prakrti [Supreme Operative Principle] is feminine. Feminine Paramá Prakrti plus masculine Parama Puruïa equals Brahma [the Supreme Entity], which is neuter. In the shloka [couplet] it is said, Tad Brahma, not sah Brahma or sá Brahmá. Not sahejati or sáejati but tadejati, in neuter gender. That Brahma moves with peace, with tranquillity and composure, and while moving He sees everything. 3 If He moves in hot haste, it will be difficult for Him to see everything properly, so when He moves, He moves like this: slowly and calmly, not double march. Tadejati.
Brhacca taddivyam acintyarúpam; Sukïmáeca sukïmataraî vibháti. Durát sudure tadihántike ca; Pashyat svihaeva nihitaî guháyáî.
[The Supreme Entity is the vastest Entity, the ultimate source of all Cosmic emanations, The Supreme Entity, which is difficult to conceive, is the subtlest of the subtle. He is further away than anything, but again He is nearer than the nearest. Only the one who looks into the inner-most recesses of oneself can realize the Supreme Entity.]
Brhacca taddivyam acintyarúpam, Sukïmáeca sukïmataraî vibháti – Parama Puruïa is very great, very, very great. When the greatness becomes immeasurable, unfathomable, it is called
3 As explained, philosophically Brahma is neuter gender and Parama Puruïa is masculine. However, the author also uses “He” (and “Him”) for Brahma here to emphasis the paternal relationship that exists between Supreme Consciousness and living beings. –Eds. THE SIGNIFICANCE OF LANGUAGE 385 virát in Sanskrit. Parama Puruïa is very great and very vast, but He is also very small, very, very subtle, and that is why you cannot see Him. If you think that He is far, then He is very, very far away. The jiôániis [intellectuals] think that He is very far – so far that the distance is immeasurable. But the bhaktas [devotees] say, “He is near, so near that the distance is immeasurable.” Those who have eyes to see, see that Parama Puruïa is in the core of their hearts. He is within the very existence of each and every entity, so there is no necessity of moving about in search of Him. He resides within the very I- feeling of everyone, and yet He surrounds everything. Sanskrit is one of the classical languages of the world. The other classical languages of the world have their local words and local vocabulary. Written languages throughout the world can understand and incorporate many words from Sanskrit. For example, in the book Prayojaner Paribháïá, what is the word used for “rocket”? Pragama. In the past the tie amongst the recognized tongues of the ancient world was Vedic. The Later Vedic language was known as Sanskrit. Sanskrit was suited to the purpose of communication with the masses. The word sanskrit means “reformed or repaired language”. When Vedic came in contact with the general masses, the downtrodden masses, it became Sanskrit. There are three types of Vedic pronunciation: Rgvedic, Yajurvedic and Artharvavedic pronunciation. For example, Sanskrit in Rgvedic is Saîskrta; in Yajurvedic, Saîskrata; and in Atharvavedic, Saîskruta. Sanskrit means “later Vedic period”.4
4 The author also says: “…one almost identical language was current all the way from Central Asia and Eastern Europe to Southeast Asia. The branch of that language that was popular in the southeastern part of that expanse was called Sanskrit, while the language that was spoken in the northwestern parts was Vedic… “The Vedic language came to India with the Aryans, but the Sanskrit language is an indigenous language of India…”
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Languages which come from Sanskrit, moving towards the east, include Persian, Pashto, Western Punjabi, Eastern Punjabi, Dogri, Kashmiri, Sindhi, Gujarati, Rajasthani, Haryanvi, Nagpuri, Chhattisgarhi, Oriya, Magahi, Bhojpuri, Bengali, Assamese, Burmese, Thai and Indonesian. What is the Latin noun for “night”? Nocturnal. It comes from the Latin noun noctrum, which means “night”. The Vedic word for “night” is naktraî. In Latin, “t” is pronounced as dental “t”, never like í. There are different pronunciations of “t”. In English there is “tea” and in French te. In languages of Latin origin as well as of Vedic origin, “t” is always dental “t”. Madhu naktra mutshashao. “Let our nights and days be sweet.” There is a very close relationship between Vedic and all other classical languages of the world. If Vedic is properly nourished and encouraged, it will encourage the unity of the world, and a cordial relationship amongst human beings will develop. In Vedic the lady who measures the child is called má. Má means “to measure” in Vedic. The Latin word is maternal [and the] English “mother”. Paternal property means “patrimony”. However, maternal property is not “matrimony”, which means “marriage”, “matrimonial alliance” or “a relationship due to marriage”. The Vedic word for brother is bhrátr, the English word is “brother”, and the Persian or Iranian word is berádar. Kharoïíii was the original script of the Persian language. After Iran became Islamic, the script was modified to Arabic. Latin is the daughter of Vedic and so is Sanskrit. If Sanskrit is used, human unity will be encouraged and human beings will move closer together. See how sweet the link is between Vedic, Sanskrit and the other classical languages of the world? So you
See “An Introduction to Shiva (Discourse 1)”, given on 11 April 1982, in Namah Shiváya Shántáya, Shrii Shrii Ánandamúrti. –Eds.
THE SIGNIFICANCE OF LANGUAGE 387 should encourage the study of Sanskrit. It is our forefathers language; it is our cultural heritage.
National Language
If a regional language is accepted by others as a link language, it weakens the golden thread of unity which exists between one person and another, Indian and Indian, East Indian and West Indian, and North Indian and South Indian. India is one and indivisible. If a particular regional language is encouraged and imposed as the national language of the whole country by the resolve of a brute majority, it will lead to the balkanization of Indian nationhood. The land will be balkanized, and this will weaken the entire country. India is not a nation – it is a multinational and multilingual country. Let our well-knit order remain as it was and as it is. The structure and framework must not be disturbed. In India, if you are not Hindi- or English-speaking, you cannot speak in the national parliament and you cannot answer questions in competitive examinations. Is it desirable? No. Those who speak Hindi and English belong to a privileged class and the others are second-grade citizens. All examinations should be on an equal basis – either in one’s natural language, or in Hindi or English.5 All Indian languages should be given equal position in the constitution. Let Sanskrit be the national language, as this will provide equal opportunity to all. Sanskrit is the mother of all Indian languages. If people speak a particular language which is also the official language, they will belong to the privileged class. In
5 Hindi and English are the two official languages of the Government of India, although a number of other languages are also recognized in the constitution. –Eds.
388 PROUT IN A NUTSHELL 4 the British period,6 English was imposed on India. This was an example of British imperialism. Do you feel it? Parliament means “an important talk”. Why is it “an M.L.A.” [“Member of the Legislative Assembly”] and “an M.P.” [“Member of Parliament”]? “An” is used because “m” in “member” is silent and “e” is the first letter pronounced. We have to change the constitution to create equal opportunity for all, not placing anyone in a disadvantaged position.7 Second-class citizens are half slaves or semi-slaves. Demi, semi and hemi are all Latin words which mean “half”. A demi-official letter is a personal but official letter. “Semi- slave”, not “demi-slave” or “hemi-slave”. Why? For the sake of alliteration. We have to provide equal rights to all living languages of the land. Let Sanskrit be the common language, as it is the ancestral language of all India. If Sanskrit is recognized as the link language amongst all linguistic groups, it will be to the advantage of all. Sanskrit is the source of all vocabularies for all Indian languages. Whenever there is a shortage of a particular word, take a word from the Sanskritic stock. If you are forced to learn Hindi, as nowadays you are taught Hindi, is it desirable? Unless and until people get the chance to express themselves in their natural tongue, they cannot enjoy their communication. For a healthy society, for a healthy social structure, these fundamental points should always be remembered. There have
6 The British period lasted from 1757 to 1947. –Eds. 7 I.e., the Constitution of India should be amended so that Sanskrit becomes the national language and all the people’s languages as well as the other languages spoken in India, such as Hindi and English, are also recognized as official languages. (Sanskrit is one of the 14 languages originally included in the Eighth Schedule of the Constitution of India. In 2010 the Uttarakhand government also recognized Sanskrit as the second official language in the state. It was the first state or union territory to recognize Sanskrit as an official language.) –Eds. THE SIGNIFICANCE OF LANGUAGE 389 been certain lapses in our constitution, which have accepted a particular regional language as the lingua franca of this vast multilingual country.8 Is it not the fact? And you should also always remember that there must not be any imperialism in the linguistic field, the cultural arena or the socio-economic sphere. Prout is based on this fundamental principle. Today or tomorrow the entire world will accept Prout as the only panacea for all the world’s mundane and supramundane ailments. There is no alternative.
24 August 1989, Kolkata
8 See also “Requirements of an Ideal Constitution” in Volume 3. –Eds.
MINIMUM REQUIREMENTS AND MAXIMUM AMENITIES
There are many attractions in society, and it is the nature of human beings to run after these attractions. Communism exploited this human tendency by promising to give equal wealth to all. But the mundane resources in the world are limited, so is it possible to provide equal wealth to all? No, and the attempt to do so is nothing but a dazzling ostentation. Now communism has met its end.1 Communism was nothing but a bogus ism – a mere ostentation of verbose language and nothing else. Rather than trying to give equal wealth to all, the proper approach is to ensure that everyone is guaranteed the minimum requirements of life. As the income of people increases, the radius of their minimum requirements should also increase. Just to bridge the gap between the more affluent people and the common people, we have to increase the minimum requirements of all. In addition, the maximum amenities should be provided to meritorious persons to enable them to render greater service to society. This should be done by setting aside some wealth for those with special qualities, but the provision of the maximum amenities should not go against the common interest. However, something more can be added. Besides increasing the maximum amenities of meritorious people, we also have to increase the maximum amenities available to common people. Meritorious people will earn more than common people, and
1 This discourse was given on 13 October 1989. In June 1989, elections in Poland saw the beginning of the final phase the Polish People’s Republic. Subsequently, on 23 October 1989, the Hungarian People’s Republic ended, and on 9 November 1989, the Berlin Wall was brought down, beginning the reunification of East and West Germany. –Eds. REQUIREMENTS AND AMENITIES 391 this earning will include their maximum amenities. But the common people should not be deprived of maximum amenities, so there should be efforts to give them as much of the maximum amenities as possible. There will still be a gap between the maximum amenities of the common people and the maximum amenities of the meritorious, but there should be constant efforts to reduce this gap. Thus the common people should also receive more and more amenities. If maximum amenities are not provided to common people, no doubt there will be progress in society, but there will always remain the scope for imperfection in future. What constitutes both the minimum requirements and the maximum amenities should be ever increasing. This idea is a new appendix to Prout. If the maximum amenities of meritorious people become excessively high, then the minimum requirements of common people should be immediately increased. For example, if a person with special qualities has a motorbike and an ordinary person has a bicycle, there is a balanced adjustment. But if the person with special qualities has a car, then we should immediately try to provide the common people with motorbikes. There is a proverb which refers to plain living and high thinking,2 but what is plain living? Plain living eighty years ago was not the same as it is today, so plain living changes from age to age. The standard of value also varies from age to age. Thus, both the minimum requirements and the maximum amenities will vary from age to age, and both will be ever increasing. If this were not so, there would be no economic progress in society. So our approach should be to provide the minimum requirements of the age to all, the maximum amenities of the age to those with special qualities according to the degree of
2 “Plain living and high thinking” is attributed to William Wordsworth, who wrote a poem containing these words in London in September 1802. –Eds. 392 PROUT IN A NUTSHELL 4 their merit, and the maximum amenities to the common people as well. The minimum requirements of the age as per their money value plus the maximum amenities of the age as per their money value are to be fixed and refixed, and fixed again and refixed again, and so on. In this way you must elevate the standard of the people – you must go on elevating their standard of living.
The Amenities of Life
The amenities of life are those things which make life easy. The word “amenity” comes from the Old Latin word amoenus, which means “to fulfil the desire” or “to make the position easy”. Amenities mean physical and psychic longings. Whatever will satisfy the physical and psychic longings of the people will be the amenities of the age. Common people should be favoured with maximum amenities. For example, previously people used to dig a well to get drinking water, and then they carried the drinking water to their houses. Later water tanks were constructed, and now drinking water comes through pipes. In this way the amenities of life have increased and life has become easier. Though the aim is to get water, the system of getting it has become more effortless and more convenient. Take another example. Suppose school children receive the minimum requirements of life. If they are provided with free snacks, this amenity will be over and above the minimum requirements. Again, in most trains there are first- and second- class compartments. First-class passengers already get special facilities, but if free tea or coffee is given to the passengers in the second-class compartments, it will be considered an amenity. More and more amenities will have to be provided to the common people with the progress of society. This process will generate the impetus to collect and utilize more and more REQUIREMENTS AND AMENITIES 393 resources, and the proper utilization of the collective resources will elevate the standard of living of both the common mass and the meritorious people. As the need for the minimum requirements is fulfilled and the supply of the maximum amenities increases, the struggle for daily subsistence will gradually decrease and people’s lives will become increasingly easy and enjoyable. For this reason Prout guarantees the minimum requirements and the maximum amenities to all. The root vidh prefixed by su and suffixed by ac and íá equals suvidhá, which means “the pabulum asked for”. Kuvidhá means “the pabulum not asked for”. If you are travelling by train and you see someone take a snack of delicious food, you will have a natural urge or longing to enjoy the same delicacies. This is a natural longing for physical pabulum. Those things which your body wants are the natural amenities. Natural amenities include all the longings of nature. They include all natural physiological longings, such as urination, defecation and eating when one is hungry. Common people should be provided with more and more natural amenities to make their lives easy.3 They should also be provided with more and more supernatural amenities. Common people experience much stress and strain – they should be freed from this tension. For example, the rural people of India always worry about their crops. If the rains are late or if they fail, paddy production will suffer; if the climate is too cold or not cold enough, the winter crop will be adversely affected. The common people should be freed from all these stresses and strains. This can be achieved through the provision of supernatural amenities, which can be developed artificially through science and technology. For example, better agricultural techniques and the construction of
3 This includes especially those natural amenities associated with increasing the standard of the minimum requirements of life. –Eds. 394 PROUT IN A NUTSHELL 4 small-scale dams to conserve water and improve irrigation can help relieve poor rural people of their stresses and strains. Even simple techniques can increase crop yields. For instance, if the smoke from burning wood chips is made to pass through a field of mustards seed, the flowers of the mustard seeds will bloom immediately and increase the production of the crop. We should provide common people with both natural and supernatural amenities according to the physical capacity, the psychic capacity and the technical capacity of the state. This approach will ensure that human beings get enough amenities so that their lives become satisfying and congenial. The minimum requirements must be guaranteed to all human beings, and under the environmental conditions concerned – that is, the existing environmental conditions – there should be maximum amenities. You should satisfy the thirst for physical and psychic longings – for physical and psychic pabula – under the concerning conditions. So maximum amenities are to be guaranteed to all under the environmental conditions concerned, which means keeping in view such factors as the temporal, topographical, geographical, social and psychic conditions. What is the difference among surroundings, atmosphere, and environment? Surrounding means “everything physical, either directly physical or psycho-physical, that surrounds”. Atmosphere means “the nature of different expressions in the surroundings, such as water, air, air pressure, temperature, etc.” Environment means “that which controls the characteristic of inanimate and animate beings”. One age will go and another will come, and human longings will also change. In one age a particular type of breakfast is accepted as the standard, and in the next age it will be considered substandard. Today people eat bread and butter, but according to the standard of the next age people may eat fried rice or sweet rice. Thus the maximum amenities of life should REQUIREMENTS AND AMENITIES 395 be guaranteed to each and every individual and their standard should be continuously elevated. The jurisdiction of maximum amenities will go on expanding with the progress of human beings. Human beings are marching ahead, and their longing for different psycho- physical pabula is also increasing. The minimum requirements of the age must be guaranteed, and the maximum amenities must also be guaranteed. Maximum amenities must be provided in the existing environment. Can human thirst be fully quenched? Can human hunger be fully satisfied? Why is it that human thirst knows no limitations? From Prout we are moving to psycho-philosophy. In the relative world human thirst cannot be satisfied. Human beings are the progeny of the Supreme Progenitor, therefore human thirst is unlimited. All the properties of the Supreme are ensconced in human existence, and not only in human existence, but in each and every entity of the expressed universe. Can physical thirst, psychic thirst and spiritual thirst be quenched? Only spiritual thirst can be quenched. Unification of the unit with the Cosmic can quench the spiritual thirst. The physical body has certain limitations. It functions within very strict limitations. The mind has a far bigger jurisdiction, but it is also limited.
Future Progress
Every system has its merits and demerits. The demerit of this system is that as life becomes easier and easier, the physical capacity of human beings will gradually decrease. In ancient times people used to walk great distances with bare feet, carrying only a single cloth [i.e., piece of clothing], but today people rarely move without footwear or without taking proper provisions. It is a fact that human strength will decrease in the future, but with the progress of society we have no alternative 396 PROUT IN A NUTSHELL 4 but to accept this situation. A day will come when the eyes and the bones in the human body will become weak. Almost all people will wear glasses and have false teeth. In the future there will also be tremendous changes in the structure of human beings. Human intellect will become sharper, the cranium will become larger and the nerve fibres will become more complex. Not only will such changes occur in human beings, similar changes will occur in animals and plants too. The African elephant has a large body and a small head and it cannot be easily domesticated. In comparison the Indian elephant has a small body and a large head. It is more intelligent and it can be easily domesticated. As life becomes increasingly easy, there will be greater opportunities for intellectual pursuits. A day will come when there will be hardly any need for human beings to work. This may sound strange today and perhaps we might not like to hear such a thing, but that day will surely come. Physicality will be transformed into more and more intellectuality, and intellectuality will be transformed into the culminating point of spirituality. To move ahead from physicality to intellectuality is the Proutistic order. It is the surest movement of human life – it is the surest movement of human destiny. This type of movement to intellectuality will also take place in certain kinds of animals, such as dogs, monkeys and cows. It may be that in 1,000 years monkeys will reach the stage of evolution that human beings have achieved at present. At that time human beings will be making tremendous progress in the realms of intellectuality and intuition. The human beings of that future age will be very sensitive. The afferent nerves will be more active than the efferent nerves, and subtle experiences will be more common than they are now. Today human beings seldom have subtle experiences, but in the future they will occur naturally and spontaneously. The functional jurisdiction of the brain will also increase. Similarly, many animals will REQUIREMENTS AND AMENITIES 397 become more sensitive and their vocabulary will increase. With intellectual development vocabulary increases, and the number of words in a language also increases. The functional jurisdiction of the brain of animals will increase too. With the help of spiritual practices, the human beings of the future will increase the functional jurisdiction of their brains with accelerating speed. People may think that they cannot make rapid spiritual progress unless the size of the brain, and hence the size of the cranium, is increased. But this is not so because human beings can increase the jurisdiction of their thinking. Today human beings are progressing in the realm of intellectuality. To attain the culminating point of spirituality, the human beings of today have to face less obstacles than the people of the past, such as Maharshi Vishvámitra, Maharshi Agastya, etc. The development of the glands and the amount of the hormone secretions is much greater than 100,000 years ago, and the glands will develop and increase their secretions by much more in the next 100,000 years. In 100,000 years human beings will conceive of things which are beyond the conception of the human beings of today. These types of changes will occur within the social and economic jurisdiction of Prout. As human beings gradually move along the path of evolution, they will increasingly come to understand that humans are more psychic than physical. In fact human beings are machines, but they are physico-psychic machines. With psychic changes, physical changes will also occur. The human beings of the future would feel strange if they saw the structure of the human beings of today. Similarly the humans of today would feel disturbed if they could see what the humans of the future will look like. According to human psychology, people do not like to think much about the future. Rather they prefer to dwell on the past. The reason is that the future may or may not happen as human 398 PROUT IN A NUTSHELL 4 beings plan, so there is always a risk involved in speculating about the future. One day the physical and psychic structure of human beings will become divine. It may happen that human beings will not like this mundane world anymore. They will then lose their fascination with the transitory world. They will think that it is better to merge into Supreme Consciousness and leave the world forever. This transformation in human psychology will come about through spiritual practices. So I advise each human being that as long as you are alive, you should try to build yourself in a nice way, in a complete way. But you should not only build yourselves, you should also build human society in the same way. To achieve this you will have to take the help of Prout. The progressive availability of the maximum amenities of life will be guaranteed in Prout, satisfying physical needs. The satisfied physical needs will lessen the physical obstacles which inhibit human progress, and human beings will experience all-round development, especially in the intellectual stratum. Human beings will get the opportunity to develop in the intellectual stratum without any hindrances. The truth of humanity, the veracity of humanity, will go on increasing in different areas of expression. That is why I say that there must be guaranteed minimum requirements and guaranteed maximum amenities for all human beings, and that these must go on increasing. These amenities must be good for the physical and psychic development of human beings, or at least for one of the two.
The Neohumanistic Approach to Economics
As you know, physical pabulum is limited, so the mind continually runs from one thing to another. This process goes on in a never-ending order. But in the realm of intuition the REQUIREMENTS AND AMENITIES 399 goal is infinite. When aspirants come into this realm, their desires, their longings, are fully satisfied. Thus the controlling point is the spiritual order. Because the spiritual order is infinite, human beings have no control over it, but as the physical realm is finite, human beings can increase their sphere of activity in this realm. The attempt to do this is a never- ending process, and there are infinite permutations and combinations in this endeavour, but the latent hunger in human beings will never be satisfied in this realm. The quest to satisfy this hunger can at best only lead to the threshold point of spirituality. As human beings progress towards the realm of spirituality, they are helped on the one hand by Prout, which guarantees minimum requirements and maximum amenities, and on the other hand by Neohumanistic outlook, 4 which removes disparities. These two approaches help human beings in their progress and elevation. Finally the existential faculty merges in the Supreme. Prout touches the threshold point of spirituality. It also helps to lessen the obstacles in daily life. For example, many daily commuters have to leave their homes at 6.00 a.m. and return at 10.00 p.m. to secure their minimum requirements. But Prout will guarantee the minimum requirements to all, so their daily burden will be lessened. Neohumanism also touches the threshold point of spirituality. It helps the existential faculty reach the pinnacled state. Neohumanism will bring equality in the social sphere and remove all sorts of disparities, therefore human progress will be greatly accelerated. When Prout and Neohumanism are established, the whole existence of human beings will become effulgent in the attainment of the Supreme.
4 See The Liberation of Intellect: Neohumanism, 1982, and also “Prout and Neohumanism”. –Eds. 400 PROUT IN A NUTSHELL 4
The world is moving ahead with its merits and demerits. The movement from imperfection to perfection is progress. In the physical and psychic realms progress is never ending, but because everything in these realms is limited, the hunger of human beings remains unsatisfied. In the spiritual realm, at the point of culmination, human hunger is fully satisfied. To satisfy human hunger in the physical and psychic realms, there is Prout and Neohumanism. But how can human hunger be satisfied in the subtlest realm? For this Ananda Marga philosophy is there. Movement beyond the threshold point of spirituality is beyond the scope of Prout but within the realm of Ananda Marga philosophy. Our ideology is a happy blending of rationality and spirituality. The human requirements of every age must be guaranteed. The minimum requirements must go on increasing according to the physical and psychic standard of human beings and according to the changes in climatic conditions, environment, etc. Thus the range of minimum requirements will go on increasing according to the range of human social conditions. At present human beings are thinking about their own minimum requirements more than about the minimum requirements of animals and plants. A day is coming when some of the animals, if not all, will come within the realm of our social membership. Today we say that each and every human being will get the minimum requirements. Tomorrow we will say that the minimum requirements will also include the needs of dogs, cows, monkeys, etc. To fulfil these requirements, there should be more and more production. The earth is not only for human beings, it is for other living beings also. So we will have to do something for them. The minimum requirements and maximum amenities should also be given to animals. Today cows, dogs and monkeys are developing; tomorrow more and more animals will be in this category. Animals will also develop longings for different REQUIREMENTS AND AMENITIES 401 psycho-physical pabula, so they should be guaranteed minimum requirements and maximum amenities too. We will have to do something for them also. This is the demand of Neohumanism, of Neohumanistic ideas. This demand should be fulfilled by Prout. According to the enlargement of human existential value and jurisdiction, psychic pabula will also increase. There should be maximum amenities for one and all, with more longing for physico-psychic objects of enjoyment. These amenities should be increased for the entire social order. There cannot be any full stop, any comma or any semi-colon in this progress. Progress is never ending. Pabulum is also never ending. We should understand this. There cannot be any stop in the march of human progress; and not only in human progress, but in the physical and psychic worlds also. Geo-sentiment will die out; socio-sentiment will disappear; socio-economic sentiment will be eradicated. Finally a day will come when sentient sentiment will dominate. A day will come when human beings will get the maximum amenities, then human beings will reach the zenith. But is the provision of maximum amenities the zenith of service? It may be looked upon as the zenith; but because circumstances change, maximum amenities change. The provision of maximum amenities should be treated as a relative zenith point and not the supreme zenith. So maximum amenities of life under the conditions concerned should be guaranteed, and they should go on increasing. We should communicate this idea to the masses and encourage them to help us in our noble mission. Whenever we are thinking of implementing a theory, we should feel that we are living in the present, then we should implement the theory.5 The order of Shiva was to march ahead maintaining association with present reality. This was the order
5 See also “Theory and Practice” in Volume 2. –Eds.
402 PROUT IN A NUTSHELL 4 of Shiva. Marxism completely violated this fundamental principle, which is why Marxism has been broken into pieces under the impact of the present circumstances.
Bheuôge geche mor svapner ghor Chiôóe geche mor viiòár tár
[The intoxicating effect of my dream has been lost, The string of my lyre has been broken.]
Suppose there is a bright lamp. Hundreds and thousands of insects will rush towards it and get burnt. Similarly, communism was like a bright lamp. Marxists built castles in the air. They propagated many tall talks but they never thought about the practical application of their socio-economic approach. They killed many innocent people and sent countless others to concentration camps in the name of so-called ideology. Stalin killed hundreds of thousands of people instead of helping them by providing amenities for all. In the name of doing good for the masses, he killed so many people.6 This is not humanism. Today people have kicked communism out. In China, the people recently demanded ‘common human liberty’. That was considered an offence, so they were crushed.7 Do not people have every right to demand common human liberty? Whatever is feasible and practical has been said in Prout. Marxism built castles in the air and encouraged the people to dream a meaningless dream. Prout has not done this nor will Prout do it. Prout will do that which is feasible and practical.
6 Stalin is considered to have been responsible for the death of at least two million people. –Eds. 7 The Tiananmen Square protests occurred between 15 April and 4 June 1989. On 4 June the government sent in tanks and opened fire on the protesters. Government figures put the death toll at 241, but unofficial sources say the death toll was much higher. –Eds.
REQUIREMENTS AND AMENITIES 403
If the common people and the meritorious people are treated as the same, the capable people will not be encouraged to develop their higher potentiality. This is the reason why the brain drain is happening in India. When talented people leave India, they leave it for good. Providing special amenities for those with special capabilities will stop the brain drain. Prout’s approach is to guarantee the minimum requirements for all, guarantee maximum amenities for all and guarantee special amenities for people with special capabilities. This approach will ensure ever-increasing acceleration in the socio- economic sphere. The question of retardation does not arise; even the question of maintaining speed does not arise. There must be acceleration. Acceleration is the spirit of life, the spirit of existence, the spirit of the existential faculty. One may not be a genius, one may simply be a member of the ordinary public, and not properly accepted or respected by all, but even then one will get the minimum requirements and maximum amenities in an ever-increasing manner according to the environmental conditions concerned, according to the demands of the day. So what is the significance of this new approach? 1. Minimum requirements are to be guaranteed to all. 2. Special amenities are to be guaranteed to capable people. Special amenities are for people of special calibre, as per the environmental condition of the particular age. 3. Maximum amenities are to be guaranteed to all, even to those who have no special qualities – to the common people of common calibre. Maximum amenities are to be guaranteed to all, as per environmental conditions. These amenities are for those of ordinary calibre – the common people, the so-called downtrodden humanity. 4. All three above are never-ending processes, and they will go on increasing according to the collective potentialities. 404 PROUT IN A NUTSHELL 4
This appendix to our philosophy may be small, but it is of a progressive nature and a progressive character. It has far- reaching implications for the future. I hope you will realize its impact and all its potentialities.
13 October 1989, Kolkata
PROUT AND NEOHUMANISM
There must be ever-increasing acceleration in all spheres of existence. Acceleration represents the essence of life. The human structure is physical, but the goal of human life is the Supreme Entity. To reach the goal our approach should be through spiritual practices. Acceleration is also at the root of Prout. Prout is a socio- economic philosophy to help take humanity from imperfection to perfection. To move towards the Supreme Entity is a continuous process for one and all. At the end of this process, you will become one with the Supreme Entity. Prout is the path of socio-economic emancipation for humanity. Prout should go side by side with the psychic approach of Neohumanism.1 Neohumanistic ideas give human beings the impetus to move. They create a longing for subtler pabula, and that pabula is supplied by Prout. The spirit is to maintain a balance between the physical and psychic worlds and take human beings to the threshold of spirituality. There must be balance, equipoise and equilibrium amongst the physical, psychic and spiritual realms. There must be balance amongst Prout, Neohumanism and spiritual practices. You must maintain a balance amongst these three. Prout is the socio-economic approach, Neohumanism is the psycho- intellectual approach and spiritual practice is the spirituo- intuitional approach. This three-fold approach will take human beings along the path of salvation. Our goal is the supreme stance in Parama Puruïa [Supreme Consciousness]. Our goal is a state of complete composure, complete spiritual unification. On the one side is the socio- economic approach of Prout and on the other is the psychic
1 See The Liberation of Intellect: Neohumanism, 1982. –Eds. 406 PROUT IN A NUTSHELL 4 approach of Neohumanism. The mid-point is the path of spirituality. In both the socio-economic and psychic realms there are imperfections. Prout and Neohumanism cannot surmount the threshold of spirituality. The path of spiritual practice enables you to surmount the threshold and enter the realm of spirituality. How does the socio-economic path satisfy the hunger of spirituality? Suppose there is social disparity between the upper and lower castes in society. You will have to remove the disparity, and this means you will have to remove all distinctions based on caste. So the caste system itself must be eradicated. Removing different types of disparities comes within either the socio-economic, psychic or spiritual approaches. In this case the social disparity of casteism comes within the realm of Prout. So the socio-economic path satisfies the hunger of spirituality by removing all disparities and artificial barriers, enabling human beings to move towards the goal with accelerating speed. Neohumanism will give impetus and energy to Prout to remove all disparities and artificial barriers. Prout will get spirit and stamina from Neohumanism – from Neohumanistic inspiration, Neohumanistic ideology and Neohumanistic thoughtfulness. Neohumanism also ensures the proper guarantee, treatment and utilization of the inanimate world. You should serve the inanimate world by guaranteeing it proper treatment. The Sanskrit word for “animate” is cetana; for “inanimate”, jáda; for “movable”, jauôgama; for “immovable”, sthavara; for “equilibrium”, santulana; for “equipoise”, ojanagata [bhárasámya]; and for “balance”, gatigata bhárasámya. The range of our service should include the animate world, but it should not be restricted there. It should also extend to the outer fringes of the inanimate world. This is the demand of the day. From the point of view of Neohumanism, the arena of our PROUT AND NEOHUMANISM 407 service should be ever increasing, ever expanding, and should include both the animate and inanimate worlds. What will our policy be in order to bring justice to the inanimate world? First, we should go beyond the human world, then beyond the animal world, then beyond the inanimate world. Plants are less developed, animals are more developed and human beings are still more developed. The Neohumanist approach includes everything – it includes both the animate and inanimate worlds within its jurisdiction. Prout is for human beings, for the living world, while Neohumanism is for both the animate and inanimate worlds. Human beings have not taken proper care of the inanimate world. For example, human beings have damaged and destroyed many hills and mountains. You should not destroy the mountains and hills, otherwise the rainfall will be affected. You should not use subterranean water or encourage the use of deep or shallow tube wells, because too much reliance on these types of wells causes the level of the water table to go down, which in turn causes the soil to dry out, killing the plant life. It is best to use rainwater, river water and reservoirs to collect rainwater instead of subterranean water. In the Nadia district of Bengal, for instance, the level of the water table has gone down about fifteen feet in the last few years. If this continues, within 100 years all of Nadia district will become a desert. There are many rivers in Nadia district, like the Bhaerava [Bhairab], [Jalangi], Bhagirathi, etc. The water in these rivers should be utilized through a system of canals, sub-canals, lift irrigation and pumps. The area of Nadia, Khulna and Jessore districts should be irrigated. In the past kings and zamindars used to construct large tanks and reservoirs to conserve water, and in Gujarat, Madhya Pradesh and Rajasthan many reservoirs can still be found. Try your best to utilize river water and surface water. 408 PROUT IN A NUTSHELL 4
Another example of how human beings destroy the inanimate world is the repeated detonation of atom bombs. Atomic explosions create huge craters and large underground caverns in the crust of the earth. They produce dark clouds in the atmosphere and devastate the ecological balance of the environment. The inanimate world is the creation of Parama Puruïa. By exploding atomic weapons, human beings are wounding the psychic projection of Parama Puruïa, and this will seriously affect the ecological balance of the earth. In the non-living world there is mind, but that mind is dormant, as if asleep, because there is no nervous system. Hence the non-living world cannot express its grief when it is damaged or destroyed. To protect the inanimate world, you should conserve and properly utilize all natural resources. The Neohumanist policy to ensure the well-being of all creation is to first serve human beings, then animals, then plants and then inanimate objects. Human beings should not kill the creatures of the animal kingdom just for their own survival. If a man kills a cow so that he may live, why not let the cow live and the man die? Let the man die! Why should a cow die for the man? If cows symbolize motherhood, are those humans who drink cow’s milk calves? Buffaloes and goats also provide the milk which humans drink, so are they also people’s mothers? Human beings should stop killing cows out of respect for higher forms of life, not because of the sentiment which respects motherhood. The slaughter of buffaloes and goats should also be immediately stopped for the same reason. Human beings have learned to feel the pain and agony of other human beings, but when a dog grieves nobody pays any attention to it. It is as if people think that dogs do not suffer any pain. When human beings come to understand that animals also experience pleasure and pain, they will acquire a new dimension of wisdom. It is because of our human sense of duty PROUT AND NEOHUMANISM 409 and our higher understanding that we should be sympathetic to all living beings. As a general rule human beings should not kill animals under any circumstances. The exception to this rule is when human life is in danger. For example, if you are confronted by a tiger which threatens your life, before it attacks you may be forced to kill it. Similarly, if lions, snakes, elephants, etc., enter you locality, as a last resort they may have to be killed to ensure human safety. But animals should only be killed when they directly endanger human life. It follows from this that you should not kill animals in their natural habitat. In the forests there are many lions, tigers, snakes, etc., but such creatures should not be killed in their natural environment because there they pose no threat to human life. Although it is the nature of some tigers to attack human beings, all tigers should not be killed simply for this reason. We must not forget that it is also the duty of human beings to build sanctuaries for dying animals and endangered species of animals and plants. This is the practical approach of the living philosophy of Neohumanism. This is the approach of Neohumanism to animal and plant life. Neohumanism increases the arena of the mind, the arena of intellectuality. The translation of Neohumanist ideas into practical life is the duty of Prout. There must be close correlation amongst Prout, Neohumanism and spiritual practices. The balance amongst these three will elevate the structure of human beings to its existential status. We cannot neglect Prout, Neohumanism or spiritual practices. This balance is to be maintained for all. It will create good will and elevate the standard of human beings so that they can render more service. The spiritual approach goes beyond the threshold of the physical and psychic worlds. This is a new dimension of philosophy, a new branch of human knowledge. Spirituality is 410 PROUT IN A NUTSHELL 4 the central avenue, which maintains the balance between the right and left sides – between Prout and Neohumanism. The relationship amongst Prout, Neohumanism and spirituality may be likened to the bird of Tantra. In Tantra, one wing is nigama and the other wing is ágama.2 Spirituality is like the Tantric bird, but one wing is Prout and the other wing is Neohumanism. The bird is flying along the path of beatitude towards the Supreme Entity.
25 October 1989, Kolkata
2 Nigama means questions on spiritual topics, or the theoretical side of Tantra. Ágama means answers to the questions, or the practical side of Tantra. See also Discourses on Tantra Volume 1, 1993, and Volume 2, 1994, Shrii Shrii Ánandamúrti. –Eds.
MASTER UNITS
In the beginning Master Units were started with the view of developing the fate of the backward and downtrodden classes of society who find no scope to keep pace with the developing world. When Ananda Marga started touching every discipline of life, it was then contemplated to establish the Master Units as the miniature forms of Ananda Marga. As there are different nerve centres in the body which control the function of the different limbs and organs, and which are finally controlled by the mind itself, likewise the Master Units will be treated as the nerve centres of the society. There has to be active representation and participation from all the departments, branches and sub-branches of Ananda Marga in the Master Units. Those who fail in representation will be lost in non- existence. These miniature forms of Ananda Marga will expand and gradually terminate in the maxiature form and cover the whole universe. Master Units will expand all possible services, particularly in the fields of education, culture, economics and spiritual upliftment. These Master Units will work to improve the fate, first of all human beings, and then of all living beings, irrespective of caste, creed, colour, religion and national barriers. Humanity knows no artificial barriers. Humanity is the only criteria. Through Master Units and Prout, we will elevate the standard of the people in a few months or a few years. We should also serve the people immediately by all-round service.1 Prout and all-round service may render temporary service – they move along the flow of life – but our spiritual philosophy
1 See “Multi-Purpose Development Schemes”. –Eds.
412 PROUT IN A NUTSHELL 4 is above the flow of life. Hence, with spiritual philosophy as the hub, we are to start as many Master Units as possible. All- round service, Prout and Master Units are the ways of life. What are the primary requisites of an ideal Master Unit? There are five, which correspond to the five minimum requirements in Prout. First, to provide food throughout the year, sufficient local raw materials must be produced through agriculture and scientific farming. These raw materials will provide the basis for industrial units and agro-industries, such as dairy farms, horticulture, sericulture, etc. For such industries, you cannot depend on raw material from anywhere else. Secondly, there should be production of sufficient fibres and fabrics for clothing. For example, fibres from lady’s fingers, pineapple, sugar beet, banana, basil, cotton, sisal, etc., can be used for clothing. Thirdly, primary and post-primary schools should be started on all Master Units. Higher education institutions should not be established just now. Fourthly, general and special medical units should also be established. Special medical centres would accommodate invalid people for certain periods because Master Units may or may not run big hospitals. Medical Units should emphasize alternative medical treatments. Fifthly, Master Units should undertake schemes to construct houses for extremely poor people. This special housing scheme for the poor must be immediately established. There is the necessity of starting Master Units in each and every district and block of the world. Master Units will be the biggest structure of Ananda Marga. All Master Units will be the miniature forms of Ananda Nagar, and these Master Units will be the main centres for the Ananda Margis. Master Units should be a minimum of five acres. The Sanskrit name of Master Unit is Cakranemii, which means “the nucleus of the MASTER UNITS 413 cakra [wheel]”. I want all Master Units to be economically self-sufficient in all respects, because spiritualists should not depend on the wealthy class for money. There are several common points which should be implemented on all Master Units: 1. Schools, including primary, post-primary and higher- secondary schools. 2. Hostels, including junior hostels, senior hostels and higher hostels. 3. Children’s homes, including junior homes, senior homes and students homes. 4. Medical units. 5. Cottage industries. 6. Dairy farms. 7. Plantations. Besides these common points, there are some special features of Master Units which should also be implemented: 1. A wheat-grinding machine or flour mill to produce flour. 2. A bakery to produce bread, etc. 3. A seed bank. 4. A sulabha biija vitaraòa kendra or cheap seed distribution centre. The centre will collect good-quality seeds and sell them at cheap rates. Seeds may be purchased from local farmers at the end of each harvest, purchased at cheap rates in the market, or cultivated, but the centre should provide good-quality seeds at cheap rates to the people. 5. A free plant distribution centre. This centre will grow plants from seeds and seedlings. The following system should be used to prepare plants for distribution. The seedlings should be grown until they are one-and-a-half feet tall. The plants should then be uprooted and their roots soaked in water for half an hour. Next, the main root of each plant should be cut off one inch below the base of the plant, and the remaining roots should again be soaked in water for ten minutes. The plants 414 PROUT IN A NUTSHELL 4 should then be planted in a field or packed for distribution. Plants which are prepared in this way will produce large, sweet fruits. The fruits will be better than those produced from seedlings, but not as good as those produced from grafted plants. 6. Sericulture and silk-weaving centres. 7. Bio-gas plants. This means that there must be a dairy farm. Water hyacinths are also good for producing bio-gas. 8. Butter production. 9. Apiculture. 10. An ideal farm-training centre. 11. A sanctuary. On all our Master Units, only bio-fertilizers, like bacteriological fertilizers and organic fertilizers such as compost, cow dung, neem paste, neem spray, etc., should be used. Chemical fertilizers must be avoided. Our Master Unit programme is a combination of oriental sublimity and western dynamicity.
10 November 1989, Kolkata
SUPPRESSION, REPRESSION AND OPPRESSION
Some people, ideas and events have created havoc in human society during the last 200 years. This has led to suppression, repression and oppression in social life. Let us discuss some of the different psychic aspects of suppression, repression and oppression, the three psychic calamities that the human beings of the nineteenth and twentieth centuries have had to undergo.
Capitalism and Communism
During the last two centuries, capitalism and communism have caused much suffering in human society. Communism has already died1 a premature death while still in the stage of youthful vigour, but when capitalism dies, it will die a mature death. What caused the death of communism? It died due to the reaction of the accumulated pain, suffering and tortures inflicted on innocent people by the communist system, which forced people to live unnatural lives. Communism had to face a black death while dancing in the ecstasy of terror and massacre. Capitalism and communism have polluted the air, water and environment in this peace-loving world. By nature, human beings are peace-loving, not war-loving. It is capitalism and communism that have caused two world wars2 and so many other sanguinary battles in the world in the recent past.
1 This discourse was given on 13 November 1989. In June 1989, elections in Poland saw the beginning of the final phase the Polish People’s Republic; on 23 October 1989, the Hungarian People’s Republic ended; and on 9 November 1989, the Berlin Wall was brought down, beginning the reunification of East and West Germany. –Eds. 2 First World War: 1914-1918; Second World War: 1939-1945. –Eds.
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Both these systems have created suppression, repression and oppression in the minds of the people. But while capitalism makes people slaves, communism makes them worse than slaves. The word “slave” means vandá in Persian and gulám in Arabic. In India you will find many names like Ram Gulam – the title “Gulam” is derived from the word for slave. (You will also find the title “Pada”, which means both “foot” and “rank” and refers to spiritual ranking.) Due to the suppression, repression and oppression caused by communism, people are not just turned into slaves, the human mind is transformed into matter. This is because in communism human values do not exist, so the human mind becomes inert, like matter. In this state people have no connection with the self, or soul.3 Communism is a collection of contradictions. In countries where the communists are not in government, they support democracy, but in the communist system there is no democracy, only dictatorship. Communists may say they support democracy, but after winning power they go to any lengths, including the adoption of undemocratic practices, to stay in power. They advocate the commune system, but the commune system has not been successful anywhere in the world. They talk of classlessness, but practise party rule by an elite. Communism is irrational and inhuman – it is against the human psyche. Communism represents a double standard. How? Let us take an example. As per the commune system, the ownership of the land rests with the state, but in the Tevahagá movement of Bengal4 the communist leaders demanded that two thirds of the produce from the crops should go to the tillers or landless labourers, and one third to the actual owners of the land. This
3 See also “The Existential Value of Ideology”. –Eds. 4 The Tevahagá (or Tebhaga) movement was launched in 1946-1947 by the Kisan Sabha, the peasant front of the Communist Party of India. India achieved independence on 15 August 1947. –Eds. SUPPRESSION, REPRESSION AND OPPRESSION 417 movement took a dangerous form before independence in two districts of Bengal, Faridpur and South 24 Parganas, when the labourers killed many innocent landowners. After independence the communist leaders changed their strategy and propagandized that the ownership of the land should go to the bargadars [sharecroppers]. In Bengal the sharecroppers had the right to farm the land and could not be evicted, and were better off than the landless labourers. The communists turned their backs on the landless labourers and supported land rights for the sharecroppers, knowing full well that in communism the ownership of the land rests with the state. See how the communists went against their basic principles and practised duplicity? In communism the slogan is “From each according to his capacity, to each according to his necessity,” 5 but in the cooperative system the slogan is “Each will get according to his or her capacity.” Due to this slogan, a person will try to do more labour. People will put all their talent and energy into a task and production will increase. In communism the leaders themselves try to avoid labour. They prefer to sit in an office rather than work hard, thus there is sluggish production. In the cooperative system people are issued shares in farming cooperatives based on the amount of land that they farm under cooperative management. In the communist system this type of participation is absent, so people do not feel oneness with their work. They are led to believe that their needs will be supplied by the state, so they have no incentive or interest in the system. Due to Prout, a sympathetic vibration has started throughout the globe. People have started thinking that they no longer need to be oppressed by the rotten philosophy of communism. They
5 Here the author is referring to a line by Karl Marx from Critique of the Gotha Programme, 1875: “From each according to his abilities, to each according to his needs.” –Eds. 418 PROUT IN A NUTSHELL 4 have realized that they are not like donkeys, which carry sugar but have no right to eat it. As long as the communist leaders had power they suppressed the people, but today the people are rebelling against their leaders due to their education and rational thinking. If both education and rational thinking are present, people will definitely rebel against oppression. Even if one of these factors is there, people will still fight against an oppressive regime. People have already thrown out the rotten philosophy of communism, and now they are eager to fill up the gap that has been left behind. We should not waste any more time. This vacuum should be immediately filled by Prout. If Prout had not been propounded, it would have taken another thirty years to throw out communism. The day I formulated the Five Fundamental Principles of Prout, 6 I realized that this would be the death-knell of communism. Communism died a premature death by at least thirty years. Prout came in 1959, but communism collapsed in 1989. If Prout had not come, communism would have lasted thirty to thirty-five years more. Now communism has to quit the field. In communism the leaders want to control the people through brute force, but in Prout we will inspire people through selfless service. Communists do not support selfless service, and believe that if people are given service, they will become satisfied and not revolt against the system. But this belief is false. In the Great Bengal Famine, about 10 million people died due to starvation, but nobody revolted.7 If you do service, if you teach people and encourage them to develop their
6 The author formulated the Five Fundamental Principles of Prout in 1959. See “The Principles of Prout” in Volume 2. –Eds. 7 The Great Bengal Famine occurred from 1769 to 1773, during the first part of British rule in India. The author also says: “As a result of the devastating famine of 1770, about 10 million people died, including artisans, skilled labourers and farmers.” See “Economic Exploitation of Bengal” in Volume 3. –Eds.
SUPPRESSION, REPRESSION AND OPPRESSION 419 rationality, they will revolt against an inhuman system. Disorganized and irrational people are incapable of launching a revolution. Where there is torture of good people, the system which supports it will surely be destroyed. There are many good people in this world who want to do good work. You should convince them, work with them, and organize them to do maximum service for the suffering humanity. Marx was a good man. He had strong feelings for suffering humanity, and out of compulsion to do something he wrote his theory. However, his theory was not practical. He did not understand the practical implications of his theory when he propounded it. The books of Marx reflected his concern for the downtrodden humanity and convinced many people. Leaders like Lenin and Mao took up the task of materializing his ideas in the society. They were not bad people, but as they tried to materialize the theory of Marx, they encountered many practical difficulties. Realizing that the theory was defective, they became frustrated and started committing many atrocities. Stalin was a demon who killed millions of people.8 All this occurred because of the inherent defects in Marxism. Now Marxism is being eradicated from the whole world. Only in one state in India, West Bengal, is communism still accepted. 9 Now communism has gone totally berserk – a special type of madness where the beginning, middle and end are defective. People infected with this psychic disease can do anything – they can kill others for any reason, and they can even kill themselves.
8 Stalin ruled Russia from 1929 to 1953. He is considered to have been responsible for the death of at least two million people. –Eds. 9 The Left Front, with the Communist Party of India (Marxist) as the dominant partner, governed West Bengal from 1977 to 2011. –Eds.
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Even if there is something in communism – I do not say there is, but even if there is – people aspire for democracy because they cannot stand communism. See the example of Czechoslovakia today. 10 No doubt there are defects in democracy and people realize these defects, but still they want democracy because it is better than communism. Prout supports democracy in a limited sense – we support restricted democracy – because a better form of government will come in the future. Certain democratic principles are best for the time being. In communist states you will find the triangle of suppression, repression and oppression in full force. Communism is based on these three defects. But amongst these three, oppression has occurred the most, repression the next and suppression the least. The people must be freed from the physical suffering and psychic ailments caused by suppression, repression and oppression. These three psychic catastrophes have split, shattered and destroyed the human mind.
Impact on the Mind
Suppression occurs when the mind is prevented from expanding and all its outlets are closed, sealed and blocked. The nature of the human mind is that it wants to expand. Even if some force does not want the mind to expand, still the mind must try to expand. In Sanskrit suppression is called pradamana.
10 A few days after the author gave this discourse (on 13 November 1989), the Velvet Revolution began; it took place from 17 November to 29 December 1989. Popular demonstrations against the government of the Communist Party of Czechoslovakia resulted in the end of one-party rule, the dismantling of the centrally-planned economy, and the transition to a parliamentary republic. –Eds.
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Repression occurs whenever you are faced with trouble, whenever you want to express your feelings, or whenever you want to be in an open atmosphere. In Islamic countries, for example, women want to participate in sports and games, but they are prevented. In communist countries there are many people who want to criticize communism, but if they do, they will be in trouble and sent to concentration camps. There are also places where people want to sing and dance freely, but if they do they will face difficulty and be punished. In Sanskrit repression is called avadamana. Repression directly affects the subconscious mind. Gradually the psychic structure is severely damaged, and finally the mind is totally changed. The result is that people are inflicted with a defeatist psychology and an inferiority complex. Let me give you an example. The headmaster of a Harijan school once asked a student to fetch him some drinking water, but the boy did not move. Instead, in a low voice, he asked a non-Harijan friend to do as the headmaster requested. But the headmaster intervened and asked the boy why he would not comply with the request. The student replied, “Sir, I am an untouchable by caste. How can you drink water touched by me?” This is an example of how repression can bring about a change in the psychic structure. This psychology has prevailed in India for a long time. A so- called low-caste man will refuse to give you a tumbler of water out of fear because the feeling of inferiority built up over hundreds of years has been injected into his mind. For centuries so-called low-caste people have lived a life of humiliation and insult, and consequently their minds have become inert. Tragically they accept this condition as the result of their fate. Oppression occurs when you are opposed and punished for what you have done or for what you want to do, and as a result your desire to do something worthwhile dies forever. In Sanskrit this is called damana. 422 PROUT IN A NUTSHELL 4
Some Examples
In the past there was much suppression, repression and oppression in India. In ancient times the Aryans used to perform religious rituals which necessitated enormous quantities of foodstuffs, like milk, ghee, rice, etc. These were taken from the non-Aryans, who consequently suffered from shortages of food. So the non-Aryans used to attack the Aryans while they were performing their religious rituals to recover their stolen food. Were the non-Aryans doing anything wrong? No. But the Aryans propagated the notion that the non-Aryans were demons and tried to infuse inferiority complexes into their minds. In the mythological epic the Rámáyaòa, Ráma is the apostle of capitalism and Aryan supremacy while Ravana represents the non-Aryans. Ráma is called Maryádá Pursuïottama. What is Maryádá Puruïottama? When Parama Puruïa [Supreme Consciousness] comes into the world, His actions and behaviour will be just like that of Parama Puruïa although He is in human form. This is the meaning of Maryádá Puruïottama. However, Ráma did not behave like Parama Puruïa; he was not up to this standard. He killed Sudroka, a non-Aryan, when he was performing worship, and he killed him out of a sense of Aryan supremacy. At that time people believed that only Aryans and not non-Aryans should perform worship, but this dogmatic view cannot be supported. Ravana, a non-Aryan, is regarded as a demon in the Rámáyaòa, but his behaviour indicates that he was not demonic. When he kidnaped Sita, he did not take her to his palace, but instead arranged a separate place for her with women attendants. If he had been an evil man, he would not have done this. Nevertheless Ráma killed him. This act also indicates that Ráma was not Parama Puruïa. SUPPRESSION, REPRESSION AND OPPRESSION 423
Human beings, universal humans, have had to undergo tremendous struggle due to suppression, repression and oppression and the catastrophes created by capitalism and communism. Wherever there is suppression, repression and oppression, human beings are forced to follow the path of dogma. Communism preaches dogma, capitalism preaches dogma, and so-called religions based on the scriptures also preach dogma. Now is the time for the emergence of the third psychic force,11 where there will be no more suppression, repression and oppression. Let the mind develop according to its longings; let the mind be free. Let there be a human society of coordination and cooperation. This is the last stage. We are waiting for the rising sun with crimson rays. Even now the crimson rays are a bit visible. These crimson rays are the rays of Prout.
13 November 1989, Kolkata
11 I.e., not capitalism or communism, but Prout. –Eds.
THE EXCELLENCE OF GOD-CENTRED PHILOSOPHY
No two entities in the universe are equal in all respects. This is because the universe is a collection of a mesh of varieties. Diversity is the law of nature, hence identity is not possible. Theories, propositions, hypotheses and different formula or formulae are the creations of different types of people, nevertheless they must not go against human psychology. One of the greatest treasures of human beings is rationality, and anything that goes against this human treasure will eventually be destroyed.
Four Categories of Philosophies
The philosophies that human beings follow can be divided into four categories: dogma-centred philosophy, matter-centred philosophy, self-centred philosophy and God-centred philosophy. People who follow dogma-centred philosophy believe in dogma, wrong sentiments and foolish ideas. In the past I said that so-called religions are dogma-centred;1 all religions are dogma-centred. That is why no religion can tolerate any other religion. People who follow dogma-centred philosophy exploit others in the name of providence for their own self-interest. For example, the proponents of dogma often claim that they have been blessed with divine revelation. They say that they had a dream in which God appeared before them and commanded them to do particular work, and on this pretext they exploit others to the full.
1 See, for example, “Exploitation and Pseudo-Culture” in Volume 3. –Eds.
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People who follow matter-centred philosophy want to enjoy everything in life for their own interest. The atom bomb is the creation of matter-centred people. In matter-centred philosophy enjoyment of material objects is the main motive, as in Marxism. The proponents of matter-centred philosophies often resort to brute force to exploit others when it suits their purpose, as do the followers of dogma-centred philosophies. The followers of self-centred philosophy also act out of self- interest, self-pleasure. In this case, as in the previous two, the psychic radius may vary. A large radius means that one thinks of oneself in each and every sphere of life. In self-centred philosophies individual selfishness is the motive, as in capitalism. Dogma-centred philosophies are a blending of self-centred and matter-centred philosophies. A blended theory is not a cult. A cult is based on practice; where there is no practical reflection, there is no cult. Those who follow God-centred philosophy serve humanity and the entire living world with equal love and affection, according to Neohumanism. 2 The psychic radius of God- centred people may also vary, but the centre is God. In God- centred philosophy God is the nucleus, and the radius of one’s selfless love and devotion goes on increasing towards God. Of these four, dogma-centred philosophies are the worst. Next are matter-centred philosophies, followed by self-centred philosophies. Dogma-centred philosophies have been responsible for the greatest blood baths in human society, followed by matter-centred philosophies, then self-centred philosophies. There cannot be blood baths in a God-centred philosophy. In God-centred philosophy human projection is the external projection of internal tranquillity and composure, so there cannot be sanguinary clashes or bloodshed.
2 See The Liberation of Intellect: Neohumanism, 1982. –Eds.
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Common human beings are self-centred; missionary workers are God-centred. The work done by God-centred people elevates the standard of human beings. In the past they elevated humanity, in the present they are elevating humanity, and in the future they will continue to elevate humanity. The world has not known a God-centred philosophy until now. The scope, avenue and jurisdiction of the God-centred universe is far, far, far bigger than that of the other three. In any clash among these philosophies, eventually the God- centred theory will win. Similarly, if there is clash between self-centred and matter-centred theories, the self-centred philosophy will win. The matter-centred theory will never win. It comes and it goes after creating enormous devastation, and it dies a black death.
Communism
Communism is an unhappy blending of matter-centred and dogma-centred philosophies – a theory of matter-centred and dogma-centred brutality. It is the worst type of demons’ dance, and is on the threshold of a black death. Communism is not based on logic. It occupies a certain portion of the physical world and some portion of human sentiment and contains some logic. A few logical minds were influenced by it, but it is a highly defective philosophy which will cease to exist in the very near future. It will cease to exist within the range of this century.3 Communism is irrational, illogical, unscientific and unpsychological. What is the immediate cause of the demise of communism? There may be many causes, but what is the immediate cause? Take the example of a drunkard. If a man
3 Communism collapsed in Central and Eastern Europe in 1989 and 1990 and in Russia in 1991. –Eds.
GOD-CENTRED PHILOSOPHY 427 drinks much alcohol, he will contract liver disease and eventually die. But if one day he drinks an excessive amount, say ten bottles, this will be the immediate cause of his death. Communism should have died a few decades from now, but it is ultimately dying in the last decade of the twentieth century. Ravana’s greatest blunder was that he abducted Sita. The greatest blunder of communism was that it attacked God- centred philosophy. This is the immediate cause of the death of communism. Communism created a field at one time; now it has left a vacuum behind. There is an ideological vacuum in the world – a physical, mental and intellectual vacuum has been created by the death of communism – but it will be filled up in a short time. This vacuum has to be immediately filled with a strong, guiding and controlling force. You should fill it with your intellectuo-intuitional strength. If you sit idle, some other demonic, non-spiritual theories will become active and occupy that vacuum, so do not encourage lethargy and procrastination. You must leave the six defects of sleep, drowsiness, fear, anger, lethargy and procrastination if you want to work for the self and for the society.4 Prout is the only panacea. If the God-centred philosophy of Prout does not come forward immediately to fill this vacuum, some other ideology will, because it is a law of nature that something will fill a vacuum once it has been created. If this ideological vacuum is not filled by Prout, a great catastrophe will take place in the future, because other defective philosophies will come forward. Some dogma-centred, matter- centred or self-centred theories will occupy the space. We cannot allow this to happen.
4 See also “The Social Order and Superiority and Inferiority Complexes” in Volume 3. –Eds.
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Tito 5 let Ananda Marga work in Yugoslavia because he understood the defects in communism. Now students in Poland are also joining Ananda Marga. The ideas of Prout are spreading throughout the world. This new day is yours. Self-centred philosophies create differences among human beings and balkanize the human society. Matter-centred philosophies create disparity, destroying peace in the universe. In the present world we are seeing two theories moving side by side: the self-centred theory of capitalism and the matter- centred and dogma-centred theory of communism. Capitalism cannot serve humanity, while communism failed to serve humanity. Both capitalism and communism are dying. Capitalism will die a natural death, while communism died an unnatural death.
Religion
What is religion? Religion is based on dogma-centred philosophy. Dogma-centred philosophy is a blending of matter- centred and self-centred philosophies. So religions are a blending of partly matter-centred philosophies and partly self- centred philosophies. Matter-centred philosophies are mostly pure dogma, while self-centred philosophies are a blending of dogma and sentiment. Religions sometimes survive for a long time, even though they are full of dogma. This is because they know how to twist their teachings to deny the truth and adapt to different circumstances. Their purpose is to secure the interests of a special, privileged class. Some religions have also survived because they have associated themselves with God-centred ideas, although they are not God-centred. They make some dogmatic propositions about God an important part of their
5 Josip Broz (1892-1980) was President of Yugoslavia from 1953 to 1980. –Eds. GOD-CENTRED PHILOSOPHY 429 teaching, and on this basis they sentimentalize the minds of the people. These sentiments penetrate deeply into the human psyche. The main weapons of dogma-centred philosophies are: 1. The propagation of stories, myths and parables to create superiority complexes. 2. The propagation of stories, myths and parables to create inferiority complexes. 3. The propagation of fear complex and inferiority complex among the people, especially the shúdras. All religions use these three types of complexes [i.e., weapons] to inject superiority complexes, inferiority complexes and fear complexes into the minds of the people. They propagate parables, myths and stories to inject complexes into people’s minds. Is it not a fact? All religions are based on dogma – they are not based on logic – and they propagate their dogma through stories, myths and parables. All religions propagate that “My god is the only true God. Other gods are false gods.” When some religions claim that their god is the only true God, it is an example of a dogma-centred proposition. All world religions are based on such dogma-centred theories. Take the case of Hindu myths. The authors of Hindu mythologies say that the Brahmans are born from the mouth of Parama Puruïa [Supreme Consciousness], the Kïatriyas from the arms, the Vaeshyas from the trunk, and the Shúdras from the feet.
Bráhmaòo’sya mukhamásiit váhurájanyo’bhavat; Madhya tadasya yadvaeshya padbhyá shúdra ajáyata.
[Brahmans came out of the mouth (of the Supreme Entity), Kïatriyas were born from the arms, Vaeshyas came out of the trunk of the body, and Shúdras were born from the feet.]
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Some people say this shloka [couplet] came from the puráòas, not the Rgveda. Teachings like this create an inferiority complex and fear complex among the Shúdras. What does the word “Shúdra” mean? It means “slaves of black complexion”. There are innumerable examples of religious dogma. Communism left behind a deep, negative impression in the material world and never followed the path of shánti [peace]. Materialism, or matter-centred theory, is more developed in communism than in Cárváka. Cárváka did not make any wrong interpretation against God, but communism did.
The God-Centred Approach
To counteract the malevolent effect of dogma-centred philosophies, the two most important factors are the development of rationality and the spread of education. Merely attending school and university classes will not necessarily have the desired effect. Stress should be placed on education which produces a high degree of rationality in the human mind, and this type of education should be spread among the people. So to counteract religious dogma, we have to adopt a two- fold approach. First, the path of logic and reason must be adopted, and for this we have Prout and Neohumanism. Simultaneously the spiritual sentiment must be inculcated in human minds, as this is more powerful than the religious sentiment. For this people should be properly educated in the way of spirituality. So what should be our proper strategy? First, we should work to oppose matter-centred philosophies, which are already on the verge of extinction. Once matter-centred philosophies have been vanquished, the strength of religious dogma will be naturally weakened, and finally it will be eliminated. This will be the proper step-wise approach. GOD-CENTRED PHILOSOPHY 431
So a vacuum has been created by the sudden, unnatural death of communism. The reason behind this is the sudden expansion of consciousness among human beings, among human minds. That sudden expansion of consciousness was created due to Prout, Neohumanism and spiritual philosophy. Communism has almost died everywhere. The stage of convulsion is going on, so we have to fill up the vacuum. In human life socio-economic items are very important, but they are not the only thing. Those dedicated to the service of humanity and the establishment of God-centred philosophy should be strong in Prout, especially in those countries where there was the brutal rule of communism. But socio-economic life is not the only life. There are other aspects of life, other spokes of expansion.6 Through Prout and selfless service we may render temporary service to human beings as they move along the flow of life, but our spiritual philosophy is above the flow of life. Spiritual philosophy is the hub. By propagating spirituality, implementing Prout and rendering selfless service to suffering humanity, you will be able to elevate the standard of human beings in a very short time. As I have already said, dogma-centred, matter-centred and self-centred theories will have to be replaced by a God-centred philosophy in the very near future. So you should prepare yourself physically, intellectually, morally, intuitionally and spiritually to fill up the vacancy of the dogma-centred theories of religion, the matter-centred theory of communism and the self-centred theory of capitalism. Time will not wait for us. Time will not wait for our convenience, our feasibility. This moment is the most opportune moment. There is no need to look at the calendar. Do not wait for tomorrow.
15 January 1990, Kolkata
6 See also “The Future of Civilization” in Volume 2. –Eds.
THE COMING ICE AGE 1
History moves in rhythmic waves, in a systaltic flow. It moves and moves, then there is a galloping jump. Again it moves, and moves again, then there is another galloping jump, and so on. All of a sudden there are galloping jumps, epoch- making eras.2 We are now at the threshold of this jump. We are not only at the threshold, we have just crossed the threshold of a new era. We are now at the threshold of something new, of the new age, and we are now passing through such an age. Do you realize it? We are no more at the threshold. You should be ready for great changes, otherwise balance will be lost. In the process of movement, there cannot be steady movement. There must be acceleration – either constant acceleration or accelerated acceleration – or retardation – either constant retardation or retarding retardation. Along with this
1 An ice age is generally defined as a long period of reduction in the temperature of the earth’s surface and atmosphere, resulting in the presence or expansion of continental and polar ice sheets and alpine glaciers. Geologists consider the earth is currently passing through an ice age, and its latest phase is known as the Quaternary glaciation, which started about 2.58 million years ago. The various Homo species have evolved during this time. Ice ages are not continuously cold but consist of cycles of cold glacial periods alternating with warmer interglacial periods. The earth is currently in an interglacial period, the Holocene Epoch, which started about 11,700 years ago. (Some geologists consider the last glacial period ended 19,000 years ago in the Antarctic and 24,000 years ago in the Arctic, after the last glacial cycle’s deepest temperature trough.) During the Quaternary glaciation, glacial periods have typically lasted 40,000 to 100,000 years. In this discourse the author says the earth has just crossed the threshold of a new era, which suggests that in the not too distant future the earth will enter another glacial period. –Eds. 2 The author uses the term “galloping jump” in various contexts. Here he appears to be referring to the concept of “punctuated equilibrium”, according to which long periods of ecological equilibrium are punctuated by periods of rapid climatic and evolutionary change. The boundaries between major geological epochs are just such “punctuations” or “jumps”. –Eds. THE COMING ICE AGE 433 acceleration or retardation, there is a galloping jump. Before and after this jump, there is biological change, historical change, agricultural change and human psychic change. In the history of the world there have been two significant ice ages from the point of view of the development of life. Before the first of these ice ages, there were hardly any developed animals, only undeveloped animals. There was snow and ice. After the first ice age there were big advances and so many ages. Animals became gigantic. After the second significant ice age, gigantic animals disappeared – smaller animals came. The Paleocene, Eocene, Oligocene and Miocene Ages came.3 We know another ice age is coming on the earth. It will bring an entire change in the structural side of the earth. Before the coming ice age there will be intellectual change and great biological change in human beings and animals – in every entity, animate and inanimate. You will find changes in the seasonal order, in the psychic arena, in the socio-economico- political and cultural spheres, in biological structure. All are
3 In this passage the two ice ages that have had a significant impact on the evolution of life on Earth, and which are among the major ice ages recognized by palaeontologists, appear to be the Cryogenian Ice Age (715 to 635 million years ago) and the Karoo Ice Age (360 to 260 million years ago). The first ice age was the most severe of the ice ages and its coldest point is referred to as “Snowball Earth”. After this ice age, Ediacaran biota appeared and the Cambrian explosion and Ordovician radiation occurred, during which most of the major animal phyla evolved with their diverse anatomical structures. The second ice age was contemporaneous with the Carboniferous and Permian Periods. Land-based reptiles appeared for the first time and evolved to become large. Towards the end of the Permian, the precursors of two new branches of animal life appeared: dinosaurs and mammals. Dinosaurs dominated life during the subsequent Mesozoic (250 to 66 million years ago) and mammals during the Cenozoic (66 million years ago to the present day). The Paleocene, Eocene, Oligocene and Miocene Epochs form part of the Cenozoic Era. Cenozoic mammals were generally smaller than the large Mesozoic dinosaurs, and today even large mammals appear to be dying out. In this discourse the author also appears to be saying that the next phase of the Quaternary glaciation can be considered to be the third major glaciation or ice age that will have had a significant impact on the development of life on Earth. –Eds.
434 PROUT IN A NUTSHELL 4 undergoing metamorphosis. The poles have also started shifting. Are you ready? After the coming ice age there will be changes in tropical regions and huge biological changes – a special order shall be created.4 Do you feel that the seasonal order is changing and has been disturbed? The North Pole is moving closer to the tropical regions and the South Pole is coming closer to the western hemisphere on the opposite side of the tropical area.5 If in the eastern hemisphere the North Pole moves from north to south and in the western hemisphere the South Pole moves from south to north, what will be the effect in the earth’s hydrosphere? The polar ice will melt and the ocean levels will rise. It will have its impact on the tidal waves throughout the globe. The Pacific Ocean will become colder and then frozen. Many of the existing ports will close. The seasonal patterns will change. Rainfall and climatic variation will have an impact on flora and fauna. All these things together will have their impact on thinking processes. The number of days in a solar year has already [begun to change] from 365 to 366, but the lunar year is unchanged at 354 to 355. As an intellectual person, you should be ready for such an eventuality, for such gigantic changes. The previous time for storms in Calcutta [now Kolkata] was 6:00 to 9:00 in the
4 Here the “special order” appears to correspond to the interglacial period that will follow the coming glacial period or ice age. –Eds. 5 In this passage the author also appears to be saying the coming ice age will follow a pole shift. Elsewhere he also says: “Everybody moves – certainly the poles move – and they have already started their function of shifting their respective positions. And you see as a result of such a change, especially if the change takes place very fast, then another ice age may occur here on this earth. Between the pre- condition and post-condition of the ice age there may be a long gap – that is, the pre- age and the post-age will have a long gap between them.” See “The Poles Shift Their Respective Positions”, given on 31 May 1986, in A Few Problems Solved Part 7”. – Eds.
THE COMING ICE AGE 435 evening. Now it is only 4:15 p.m. and a storm is raging.6 The season is changing – big climatic changes are taking place. Once upon a time the downtrodden people of the world were under the impression that communism was the panacea for their problems. But after the communist leaders went against humanity, rationality and human psychology, and disturbed the very base of human civilization, the masses are now challenging their leaders for killing millions of innocent people. A vacuum has been created by their downfall. This vacuum should be filled by your intellect and ideology – by you boys and girls and by our Prout. All this will be accomplished in the very near future. This brooks no delay. There is no alternative. Why is Marxism undergoing change? In all the areas of life, metamorphosis must occur. Metamorphosis is taking place not only in the realm of physicality but also in the realm of psychic structure. Changes are fast coming in the psychic arena and in all the realms of human expression. They are not only coming, they have just come. We have crossed the threshold of a new era. In the Paleozoic Age there was no rainfall, no rainwater. It was gaseous with no plants,7 no Circar samája, no Rayalseema samája, 8 no Andhra. Later a portion of Andhra and small animals came, but even then there was no coastal area and no Vishakapatnam, but Medak was there. Subsequently there was huge rainfall. The hills were snow covered and the rivers were ice fed. The Godavari, Krishna and Kaveri Rivers were ice fed.
6 At this point in his discourse the author paused for about 20 minutes to let the storm pass because he could not be heard above the noise of the wind and the rain. – Eds. 7 The Paleozoic Era lasted from 541 to 252 million years ago. By the Late Paleozoic Era, plants were widespread. –Eds. 8 I.e., at that time the landmasses corresponding to these samájas or socio- economic groupifications had not yet formed. See also the footnote on samájas in “Some Specialities of Prout’s Economic System” in Volume 3. –Eds. 436 PROUT IN A NUTSHELL 4
Rivers were a perennial source of water, but there were no humans. This is a glimpse of the archaeological history of Andhra Pradesh. Many big animals came: dinosaurs, brontosauruses, etc. Then the Oligocene and Miocene Ages came. Then after that, in the later portion of the Pliocene Age, the forebears of human beings came.9 Human beings were first born about 1,000,000 years ago. After about 1,000,000 years there will be no human beings on this planet, and future generations will see only the fossilized skeletons of the present generations. Everything in this world is changing through mutation and transmutation. Mutations and transmutations take place not only in the physical but also in the psychic sphere of living beings, and also in the dormant psychic sphere of non-living objects awaiting awakening. Animate and inanimate objects are awaiting expression. In the psychic sphere gigantic changes took place after the first ice age. Big animals came up. After the second ice age there was another big change and no big animals. There were small animals. Mammoths became elephants.10 This age is not the age of big animals and small countries, because it is difficult to supply them with pabula. It is difficult for small countries to maintain their integrity. After the second ice age, mammoths passed away and elephants came. The Krishna, Kaveri and Tungabhadra Rivers are now part of peninsula India, but they were a portion of Gondwanaland11 about 300 million years ago. Human beings
9 The Pliocene Epoch lasted from 5.3 to 2.58 million years ago. Australopithecus evolved into the genus Homo about three million years ago. –Eds. 10 Mammoths evolved about six million years ago and became extinct in the Americas and most of Eurasia about 10,000 years ago. –Eds. 11 The term “Gondwanaland” can be used to refer either to the ancient landmass that formed about 600 million years ago and began to break up about 180 million years ago or to the remaining parts of that landmass collectively as they exist today. –Eds.
THE COMING ICE AGE 437 came about 1,000,000 years ago. These are examples of mutations and transmutations.12 In this present age communism has disappeared, leaving room for higher thoughts and higher psychic attainments. This is a natural change, not a catastrophe. Other philosophies are also sure to be vanquished. Years ago when I was walking by the Berlin Wall and said that communism must go, it was a dream, but now that dream has been transformed into crude reality.13 This is a natural change, not a catastrophe. Be ready for the coming changes; be prepared for them. They are something natural. They are not an unprecedented calamity or catastrophe, or a great adversity.
24 March 1990, Kolkata
12 The time period covered by the examples of mutations and transmutations given in this paragraph is about 600 million years. –Eds. 13 The author walked nearby the Berlin Wall in 1979. The Berlin Wall existed from 1961 to 1989. Communism collapsed in Central and Eastern Europe in 1989 and 1990 and in Russia in 1991. –Eds.
MOVE WITH EVER-ACCELERATING SPEED
In this world, in this entire universe, the wind is blowing in our favour. It is the most opportune time to do something for the present and future humanity. At this critical juncture one moment of time has the value of 100 years. Utilize the present position; utilize the situation. Do your duty with more zeal. Let your speed be accelerated. It deserves more acceleration. Intellect and physicality, these two entities are inseparable. One cannot remain without the existence of the other. Crude matter, like water, has no intellect; it is guided by the Cosmic Entity. Unit living beings, animated beings, have got a unit psychic counterpart. In the case of underdeveloped matter, it has no independent unit psychic counterpart, but it is guided by the Cosmic Cognitive Faculty. You cannot live without Parama Puruïa [Supreme Consciousness] and Parama Puruïa cannot live without you. Bhagaván [the Lord] cannot live without bhaktas [devotees] and bhaktas cannot live without Bhagaván. Bhaktas have given attribution to Bhagaván. Communism is dying, dying very fast. Unless and until the space left by communism is filled up, a vacuum will remain. If it is left unfilled, another demonic theory will occupy that space. This is not desirable. You should not sit idle. Be speedy, be more speedy. Communism died because it was irrational, inhuman and unpsychological. You must strengthen the base of spirituality. Cárváka came to strengthen the base of spirituality in the post-Vedic Age.1
1 Cárváka was a materialistic philosophy that was propounded over 2,500 years ago. The Vedic Age lasted from about 15,000 to 2,200 years ago. Here “the base of spirituality in the post-Vedic Age” appears to refer to the spiritual ideas propagated MOVE WITH EVER-ACCELERATING SPEED 439
Communism came to strengthen the base of spirituality, which was lost in the last 300 years. There was no God-centred philosophy. Most philosophies were dogma-centred or self- centred. 2 Some philosophies were based on geo-sentiment, socio-sentiment or sanguinary sentiment. These sentiments have to go in a very short time. Other sentiments and philosophies will also have to quit. Be speedy – speed is the order of the universe. Was there social equality in the Vedic period? No, because there were many clans and tribes. Was there social equality in the post-Vedic period? No, because the caste system was in vogue. In the age of the Mahábhárata, just before Buddhism,3 the caste system existed but it had no rigidity. Nevertheless Vidura could not ascend the throne because his mother was a Vaeshya. Dhritarastra was the legal king, but since he was blind, Pandu became the de facto king. Karna also was not permitted to ascend the throne because he was born before marriage, but what wrong did he do? During the Buddhist Age,4 there was equality in spiritual rites but inequality in the social order. After the Kïatriyas and the Vaeshyas were initiated by Buddha, they still retained their caste identities. There was even fighting between the Kïatriyas and the Vaeshyas after the death of Buddha for the ashes of Buddha’s body. The king of Magadh said that since he [i.e., Buddha] was a Kïatriya, he must have the ashes, because the ashes must be inherited by the Kïatriyas. In the post-Buddhist Age, in the Puranic Age,5 the caste system was very strong, and it is still going on today. We are by such people as Pátaiôjali, Buddha and Mahavir Jain, which became popular in the post-Vedic Age. –Eds. 2 See “The Excellence of God-Centred Philosophy”. –Eds. 3 The Mahábhárata Age lasted from about 3,500 to 2,500 years ago. Buddha was born about 2,500 years ago. –Eds. 4 The Buddhist Age last from about 2,500 years ago to 700. –Eds. 5 The Puranic Age last from about 700 to 1200. –Eds. 440 PROUT IN A NUTSHELL 4 the first to fight this system. The merits and demerits of human beings are the same, so where is the justification for the caste system? Those who imposed the caste system were wicked, crooked demons. When the speed of matter is greater than either the speed of the psychic or spiritual faculties, then there is the rule of demons, as in the case of communism. When the speed of the psychic faculty is greater than the speed of the spiritual faculty, intellect has no legs to stand on. For example, in the Puranic era, although there was some intellectual development, there was much dogma, so when the Muslims attacked India, the Hindus could not effectively resist.6 The world moves fast, the universe moves very fast, and the psychic counterpart is also moving fast. Recently the speed of this movement has been greatly accelerated. You should realize this, and you must accelerate the speed of the duty allotted to you. You should maintain a proper balance with the revised speed. Everywhere sanity and rationality will rule human psychology. Humanity will rule the universe.
25 March 1990, Kolkata
6 The Ghaznavid Empire ruled northwestern India (modern-day Afganistan and Pakistan) from 977 to 1186, but Muslim rule of India began at the end of the 12th century, in 1193, with the conquest of Delhi. (Muslim rule ended in 1857, with the defeat of the remnants of the Mughal Empire.) –Eds.
SOCIO-ECONOMIC LIFE IS A BIOLOGICAL STRUCTURE
The human body is a biological machine. Your social service, your socio-economic theories, your political life and your cultural life must be guided and goaded towards the Supreme Self by keeping this fact in mind. If this is done, selfishness will not arise in the human mind and there is no chance of damaging society. But political parties and socio- economic organizations forget this fact, so instead of serving the world they guide it adversely. In the case of the Communist Party, for example, this is exactly what has happened. This is what happened to the whole world – great damage. Why? They had no spiritual cult [i.e, spiritual practice], no spiritual goal. Thus, as long as communism exists on this earth, the world will continue to suffer. Communism has to go immediately without any delay, or it is to be removed. This is the demand of humanity. Otherwise a great danger looms over human society.1 What is the social impact or aspect of an economic theory – positive or negative? If it is positive, what is its effect? If it is negative, what is its effect? The human body or human existence is a biological structure goaded by psychology, by certain vrttis [propensities]. Similarly, socio-economic life is a biological structure goaded by psychic urges and the different psycho-physical propensities; that is, it is goaded by psychology. So socio- economic life is also a biological structure. It has to obey
1 Communism collapsed in Central and Eastern Europe in 1989 and 1990 and in Russia in 1991. –Eds.
442 PROUT IN A NUTSHELL 4 certain norms and rules. So I say that the socio-economic structure of society is a biological structure goaded by psychic urges. When Karl Marx said that property should be owned by the state, by communes,2 he went against human psychic passion and urge. Both our socio-economic life and the human biological structure are goaded by psychic urges, by fundamental psychic urges, by psychology. Collective social life – socio-economic theory – and the human biological structure are both goaded by psychology, psychic urges, and psycho-physical passions and propensities. These cannot be ignored, they cannot be neglected. Our ambitions are something that push us from within to fulfil the demands of certain urges which have some clear-cut pabula. Urge is there; the initial sentiment, that is, the inborn instinct, is there. At the same time there are certain fundamental socio-psycho-physical demands, passions and propensities. One must not forget this. All socio-economic theories propagated in the past ignored this fundamental requirement of humans beings, and that is why they failed. Marxism is one such theory. This is the reason why it failed, but its failure is not a distinct or special case. The approach of socio-economic theories should not go against the approved structure of human requirements. Now those who once supported communism are themselves finding the reasons for the failure of Marxism and one of its branches, Euro- communism.
2 In The Civil War in France, 1871, for example, written during the Paris Commune, Marx wrote: “…the Commune was to be the political form of even the smallest country hamlet…” and “…the Commune intended to abolish that class property which makes the labour of the many the wealth of the few. It aimed at the expropriation of the expropriators. It wanted to make individual property a truth by transforming the means of production… into mere instruments of free and associated labour… this is communism…” –Eds. SOCIO-ECONOMIC LIFE 443
The spiritual thirst, the spiritual hunger, is also one of the subtle passions, the subtle propensities, of the human mind. In the múládhára cakra 3 there are four propensities: dharma [psycho-spiritual longing], artha [psychic longing], káma [physical longing] and mokïa [spiritual longing]. So spiritual longing is a fundamental human urge. Human beings cannot go against or deviate from the recognized path of the One who controls the thought-waves of the universe (Iishvara) – the recognized path or mainstream of human life. They cannot. For all theories, for all practices, for all cults – one cannot deviate from this fundamental path. Urge is called utcetaná in Sanskrit. [Someone with an urge will set aside all obstacles and move ahead.] Suppose a man tells his friend that he wants to go to Calcutta [now Kolkata], but his friend objects. If the man does not listen to any of these objections, pushes his friend aside and leaves for Calcutta, it is called “urge”. Passion is called utvrtti in Sanskrit. [One who has a passion will threaten to take or even take physical action against those who place obstacles before him or her, and then move ahead.] If the man threatens his friend for trying to prevent him from going to Calcutta, it is called “passion”. Propensity is called vrtti in Sanskrit. If the man asks his friend to accompany him to Calcutta because he has many desires and hopes that can only be fulfilled there, it is called vrtti. Sentiment is called bhávapravanatá in Sanskrit. If the friend says, “Why do you want to go to Calcutta when it is always water-logged and congested? It will adversely affect your health. Listen to reason!” but still the man goes, this is called “sentiment”.4
3 The múládhára cakra (basic plexus) is located at the base of the spinal cord. – Eds. 4 See also “The Origin of Existential Stamina” in Volume 3. –Eds. 444 PROUT IN A NUTSHELL 4
The human psyche is guided by these four aspects. Socio- economic theory and cult have to adjust with them. Take an example. The psychology of farmers is such that under normal circumstances they will never sell their land. Whenever a farmer donates a piece of land to someone, it is usually out of pressure of circumstances or adherence to a high ideal. So any philosophy that preaches that all land belongs to the state goes against this basic aspect of human psychology. This is how the teachings of communism go against fundamental human psychology. Similarly, if a farmer is told by the authorities to give 1,000 kilos of rice from his fields, he may give them, but if he is told to give them from his home, his wife may only give 100 kilos. This is because she is accustomed to staying around the home, so her world is very small. Her psychology is also different from that of the authorities. So, although various groups of people have their own psychology, a socio-economic theory should not go against the fundamentals of human psychology. You have got a human body. Make the best utilization of it. Forget everything of the past from this very moment.
Bigói jiivan anek hi sudhari janam áj Jay Rám ki Rám japu tulsi taju ku samáj.
[Many of my past lives have gone in vain, but now my life is rectified. I will dedicate myself to the lotus feet of Ráma (i.e., Supreme Consciousness) and work for Ráma, leaving all worldly attachments.]
This is for every one of you – the younger ones as well as the older ones. Go on working in such a way that you give your proper worth to society, and you bring about the actual evolution of humanity. Be a devotee of humanity as well as a SOCIO-ECONOMIC LIFE 445 devotee of Parama Puruïa [Supreme Consciousness]. Let victory be with you.
20 July 1990, Kolkata From “The Human Body Is a Biological Machine” Yoga Psychology
GUIDELINES FOR SOME FACULTIES OF GURUKUL
On 7 September 1990 the author established Ananda Marga Gurukul (see “Gurukul: History and Planning” in Discourses on Neohumanist Education, 1998). Shortly thereafter he also established 46 Gurukul faculties. These faculties are: 1) English; 2) Bengali and Other Languages, except Hindi and Urdu; 3) Hindi, Language and Literature; 4) Urdu; 5) Sanskrit; 6) Philosophy; 7) History; 8) Archaeology; 9) Rarhology; 10) Geography; 11) Ecology; 12) Teachers Training; 13) Moral Teaching; 14) Neohumanist Education; 15) Economics; 16) Political Science; 17) Psychology; 18) Journalism; 19) Music; 20) Fine Arts; 21) General Research; 22) Health and Sport; 23) Commerce and Textile; 24) Home Science, Cooking and Catering; 25) Physics; 26) Chemistry; 27) Scientific Research; 28) Bioscience and Biology; 29) Zoology and Botany; 30) Mathematics, Statistics and Computer Science; 31) Farming and Agriculture; 32) Naturopathy, Acupuncture and Chandsi (as an acronym, NATAC); 33) Homeopathy and Homeo Medicine; 34) Electropathy and Electropathic Medicine; 35) Ayurveda and Ayurvedic Medicine; 36) Medical Science and Allopathic Medicine; 37) Physiology and Anthropology; 38) Geology and Mining; 39) Mechanical Engineering; 40) Electrical Engineering; 41) Civil Engineering; 42) Chemical Engineering; 43) Industry; 44) Law; 45) Female Socio-Economic Liberation; and 46) Veterinary Medicine. This chapter, which is a combination of two discourses given on 22 September and 25 September 1990, contains guidelines for several faculties of Gurukul. “The Evolution of Indian Languages”, given on 25 September 1990 and included in this volume, also contains some guidelines for sciences and languages. In addition, a number of other discourses and books by the author also contain useful information for various faculties of Gurukul. –Eds.
Medical Science
1. Some branches of medicine Allopathy: This system treats the disease only.
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Ayurveda: This system of medical science treats the disease considering three factors: váyu [air], pitta [bile] and cough [or phlegm, kapha]. Unani: It takes into consideration four factors: váyu, pitta, cough and blood [rakta].1 Homeopathy: This system treats according to the symptoms of the patient. One medicine can cure different diseases as per the symptoms. For example, if the symptoms get aggravated by the poison of arsenic, then for a cure apply a low dose of arsenic.2 Naturopathy: This treats the patient without any internal or external medicine. It treats in a natural way, accelerating the healing power of nature. This process cures the disease by encouraging the dormant and healing capacity of nature, and accelerates the process of cure in a natural way. 2. Surgery In allopathy surgery is very developed. In the past, aryuveda introduced surgery. Now again aryuveda should re-introduce it in a more developed way. In other faculties of medical science also, surgery should be introduced – in homeopathy, unani, etc. – for their own development. If they are unable to develop it, they should learn from allopathy.
1 In both ayurveda and unani crude medicine is administered and surgery is nominal, and the medicine is administered not to treat the disease but to bring about a balance among the aforesaid factors. Ayurveda is more than 7,000 years old. –Eds. 2 Modern homeopathy is based on three fundamental principles: “like cures like”, prescribe the minimum dose, and treat the totality of the patient’s symptoms. Knowledge of homeopathy in an elementary form was known in India during the Mahábhárata period, about 3,500 years ago. See “The Medical Science of the Age”, given on 17 September 1967, in Discourses on the Mahábhárata, 1982. In this example a low dose of arsenic is administered to a patient presenting with symptoms similar to arsenic poisoning. Arsenic is selected as the remedy because taking a larger amount would produce symptoms similar to those of the patient. – Eds.
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Modern surgery developed in Greece, then in Europe, then in the whole world. 3. The application of medicine In allopathy, ayuveda and unani, if the disease is deep- rooted, they apply crude medicine. They do not prohibit food, as they are bhoga [concerned only with physical symptoms; materialistic]. In homeopathy, if the disease is deep-rooted, then the medicine also correspondingly becomes subtle. 4. Pharmacology/Pharmacopia Under the intellectual protection of each faculty, different kinds of medicine should be manufactured and the different branches of medical science should be developed to maintain the purity of their respective products.3 5. Syllabus Common topics should be included in all the syllabi of the different branches.4
22 September 1990, Kolkata
*****
Geography, Geology and Mining
In most institutions students learn their knowledge of geography, geology and mining in two different training centres. The theoretical knowledge is insufficient to locate the proper rocks in the different strata. That is why it becomes difficult for them to find the proper rocks and the proper strata for the proper minerals. Had there been sufficient theoretical knowledge, [while working] they would not have wasted so
3 Intellectual protection may also require securing patents and/or trademarks. – Eds. 4 See also the section Doctors in “Various Occupations” in Volume 1. –Eds. SOME FACULTIES OF GURUKUL 449 much money in digging wells in unpopulated areas where there is no oil or no minerals or no hard rocks like silver, gold or platinum, or even non-metals like wood. So in geography, geology and mining more theoretical knowledge should be imparted, but practical experience or practical classes should go on along with theoretical knowledge. That is, the theoretical portion should be increased. In different portions of India, that is, in the slice of land lying between the Eastern Ghats and the Bay of Bengal; the slice lying between the Western Ghats and the deltas of the Godavari, Krishna and Kaveri [Rivers]; the slice between the Western Ghats and the Arabian Sea; and that small slice, the Konkan area – there are minerals of sedimentary rocks. There are minerals in the Deccan Plateau, especially in the southern portion, and old hard rocks, but as our geologists, geographers and mining authorities are lacking proper knowledge, proper theoretical knowledge in these subjects, there is wastage of money, and they cannot render sufficient service to the society as they should have done had there been proper theoretical knowledge. There is want of it. So such books should be written and immediately propagated to fill up the demand.
History
The faculty of history should be bifurcated. One portion should be regarding the recourse of facts, that is, the factual panorama in different portions of the globe, representing factualities – moving creations based on facts. The English is “history” and the Sanskrit is itikathá. And the other history? What is the progress done by the human society on their cultural level and also on the levels of their literature, art, architecture, morality, etc. That is, one portion should be the factual panorama and is “history” or 450 PROUT IN A NUTSHELL 4 itikathá, and the other portion is cultural history or the history of civilization, known as itihása in Sanskrit. And I have already said, in Sanskrit itikathá is the record of facts, the factual panorama, the factual records, and itihása is something which has something to do with cultural progress, culture in the different aspects of human expression – the cultural aspects of human society.
Dharmárthakámamokïárthaî niitivákyasamanvitam Purávrttakatháyuktamitihásah pracakïyate.
[That part of history which helps people attain the four vargas – káma (physical needs), artha (physico-psychic needs), dharma (psycho-spiritual needs) and mokïa (spiritual emancipation) – and which imparts moral education, is called itihása.]
Itihása is that portion of history that is concerned with human morality, human social progress, progress in saturating human thirsts – quenching human thirsts and satisfying human hungers – and also human salvation in different spheres of life. That portion of history is known as itihása. So history in Gurukul should be bifurcated – history and say cultural history – two portions.
Philosophy
Philosophy should be trifucated – three portions. One portion is concerned with life, matter and the relationship between life and matter, and also at the same time the comparative study of such philosophies. The second portion is concerned with metaphysics and psychology – that is, with the specialities of the human mind, its different expressions, and the different merits and demerits of human psychology and their comparative studies. SOME FACULTIES OF GURUKUL 451
The third portion is concerned with metaphysics, spiritual life, the relationship between spiritual life and psychic life, the relationship between spiritual life and physical life, and the comparative study of philosophies concerning spiritual life.5
25 September 1990, Kolkata
5 Regarding Ananda Marga philosophy, the author says it can be divided into six branches: ontology, metaphysics, ethics, epistemology, psychology, and the philosophy of spiritual practices, or Tantra. See “Our Philosophical Treatise”, given on 24 February 1970, in Ananda Marga Philosophy in a Nutshell Part 4, Shrii Shrii Ánandamúrti. –Eds.
THE EVOLUTION OF INDIAN LANGUAGES
Long ago I said that human life must not be like a flower but like a bouquet of flowers of different scents and colours – each and every flower should get ample scope for its development until its zenith point.1 The different aspects of life and the different faculties are also just like different flowers of different scents and colours. I said that art is for service and blessedness and not for art’s sake.2 And regarding science, also I say the same thing. But in science you know there are certain expressions, certain manifestations, which are more concerned with physicality than with the psychic or spiritual aspects of life. Where science is concerned with human sentiments, ideas or ideologies, its approach should be of synthetic order. But where it is more concerned with the physicality of life, the crudeness of human life, its approach should be syntho-analytic. That is, it should be analytic in character without going against the fundamental interest of humanity – without going against the apexed locus standi of human life, of human entities. Take the case of medical science. The oldest form of medical science is ayurveda3 and the ‘country treatment’ which was practised in different parts of the globe. There are certain common points in different therapies also, so regarding these different therapies the approach should be synthetic. We should try to bring all these therapies onto a common platform, a common faculty. Regarding their specialities, they should be of
1 See, for example, “Problems of the Day”, section 23, in Volume 1. –Eds. 2 See “The Practice of Art and Literature” in Volume 1. –Eds. 3 Ayurveda is more than 7,000 years old. –Eds.
THE EVOLUTION OF INDIAN LANGUAGES 453 syntho-analytic order. This is what I want to say regarding medical science. Regarding other sciences or demi-sciences, the approach concerning the sentimental portions, ideas or ideological portions should be of synthetic order, and regarding the other portions it should be of syntho-analytic order. That is, this later approach should be followed regarding other faculties, such as biology, geology, physics, chemistry, astro-physics and astro- mathematics.
Sanskrit
Regarding the classical languages, they should be taught not as treasures or treatises of past history or analysis but as a common link to humanity, a binding tether of human hopes, of the emancipation of humanity in general. Some ancient languages do not come within the scope of the classics, like Sanskrit, for example. Sanskrit is a classical subject as well as an ancient language. It is the mother of all the mother languages of South Asia and Southeast Asia. All North Indian languages and South Indian languages, like Oriya, Marathi and Konkani, are of Sanskritic origin. Regarding the five Dravidian languages – including Kannada, Tamil, Malayalam, [Tulu] and Telugu – their pronouns, verb endings and case endings are of Old Dravidoid tongue, but their vocabularies are Demi- Sanskritic. These languages use Old Dravidoid and Sanskritic vocabularies, but the percentage of Sanskrit words varies from 3% in Tamil to 75% in Malayalam. Old Tamil is 5,000 years old. It is a very old language. So in the case of South Indian Dravidoid or Demi-Dravidoid tongues, we may use Sanskrit words and side by side Old Dravidoid tongues for the facility of both the teacher and the students. Narikela [coconut], which is Sanskrit, may be used in Malayalam; kera [coconut tree], which is also Sanskrit, may be 454 PROUT IN A NUTSHELL 4 used in Malayalam. Tenga [cocunut] has its origin in ancient Dravidoid; and tenga – the modern Tamil word tenga – should also be used side by side [with narikela and kera] for the facility of both the teachers and the pupils. This should be the policy. Bengalee people as a race are Austrico-Mongolo-Negroid [or Austrico-Negroid-Mongoloid], not Aryan, [and] the Bengali language is of non-Aryan origin, having 92% Sanskrit vocabulary. Similar is the case of Oriya. Racially, Bengalee, Oriya and Angika people are the same, all having Dravidoid blood, but their languages originated from Oriental Demi- Mágadhii, with Sanskritic vocabulary. Regarding the Hindi language, if Hindi is an Indian language, then it should move in the mainstream of Sanskritic movement, otherwise it will die a premature death. We will not allow it to die a premature death, so there should be structural modifications to Hindi in its pronouns, verb endings and case endings, as well as in its vocabulary. It must not try to follow Urdu, because in Urdu the pronouns, verb endings and case endings are not of Sanskritic origin, and the vocabularies are mostly of Persian and Turkish origin. This should be our principle and policy. You know, a language has an average longevity of 1,000 years. As per Hindu astrology of the Kashi offshoot, human beings have an average longevity of 120 years, and as per Bengali astrology, 108 years. But the average longevity of a language is 1,000 years. It is incorrect to say that the Vedic people, when they invaded India from Afghanistan, came with their [Sanskrit] language and thus the [Sanskrit] language is not of ancient Indian origin. No, this is incorrect. The Vedic language, [and various] offshoots of [Vedic], may be of non- Indian origin, but the Sanskrit language is of Indian character, of Indian origin. The girls of Ráóh say, Bina tele rendhechi [“I have cooked without oil.”] – bina [“without”] is a Sanskrit THE EVOLUTION OF INDIAN LANGUAGES 455 word, tele [“oil”] is from the Sanskrit word taelam [“oil”], and rendhechi [“I have cooked”] comes from the Sanskrit word randhanam [“cook”]. Should I then accept the idea that this language came from outside India? The hinterland of Sanskrit was the entire Southeast Asia, the entire North India, the entire southwest India, and where the people were of Dravidoid stock, there also Sanskrit was present as a demi-cultural language.4 The civilization and culture of Ráóh is the oldest of the entire world,5 and in the Ráóh districts of Bengal6 the percentage of Sanskrit words is more than 92% – that is, it is the highest of any part of Bengal. The people of Ráóh are of Austrico-Negroid origin; they have little Mongoloid blood. Magadhi people are also Austrico-Negroid. They used the word keráva [a local variety of small, green, sweet pea], which is derived from the
4 Regarding Vedic and Sanskrit, the author says “…one almost identical language was current all the way from Central Asia and Eastern Europe to Southeast Asia. The branch of that language that was popular in the southeastern part of that expanse was called Sanskrit, while the language that was spoken in the northwestern parts was Vedic.” See “An Introduction to Shiva (Discourse 1)”, given on 11 April 1982, in Namah Shivaya Shántáya, Shrii Shrii Ánandamúrti. He also says the Vedic language is the oldest language that people of today are familiar with, due mainly to the Rgveda, the oldest literature. Vedic, in various forms, was spoken in Central Asia from 15,000 years ago, and in certain parts of India (due to migrating Aryans) from about 10,000 years ago, to about 7,500 years ago. At that time, because the speed of mental development was slower, the average longevity of a language was greater than it is today. Offshoots of Vedic include Russian, Polish, Czech and Slovak. –Eds. 5 Ráóhii civilization is the oldest spiritually-based civilization in the world. In Ráóh: The Cradle of Civilization, 1981, the author says that the people of Ráóh came in contact with the spiritual ideology and practices propounded by Sadáshiva (i.e., Shaeva Dharma), who lived about 7,000 years ago, and turned it into “their vital treasure in all respects”. (See “Ráóh – 4”.) Hence the spiritual civilization of Ráóh is up to 7,000 years old. Vedic civilization, however, is the oldest civilization in the world, and originated about 15,000 years ago. See, for example, “Three Types of Occupation”. –Eds. 6 The Ráóh districts of Bengal include all or part of Murshidabad, Birbhum, Burdwan, Hooghly, Howrah, Midnapur, Bankura, 24 Parganas, Jhargram and Purulia districts. For a detailed description, see “Ráóh –1”, Ráóh: The Cradle of Civilization, 1981. –Eds. 456 PROUT IN A NUTSHELL 4
Sanskrit word karáya [“pea”]. Similarly, in Bhojpuri kapálra is used, which means “head”, and is from the Sanskrit word karpara [“cranium”]. When these words are used by Austrico- Negroid people and derived from Sanskrit, how can Sanskrit be a foreign language? Some people say that Sanskrit came from outside India. This is illogical. Sanskrit is not a foreign language, it is ours.
The Prákrta Languages
Now, when Sanskrit died she left behind seven daughters: 1) Mágadhii Prákrta, 2) Shaorasenii Prákrta, 3) Paeshácii Prákrta, 4) Páshcáttya Prákrta, 5) Saendhavii Prákrta, 6) Málavii Prákrta and 7) Maháráïírii Prákrta. Prákrta means “people’s language”, “common people’s language”. The common people of India, who were of mixed stock – Aryan, Assyrian, Dravidoid, Negroid or Austric – could not pronounce Sanskrit correctly, they distorted the pronunciation of Sanskrit. People spoke Sanskrit with different intonations, and thus the language underwent different types of changes in different circumstances. In the eastern portion of India, east of Prayag (Trivenii), the change in Sanskrit was known as Mágadhii Prákrta. From Prayag up to Yamunottarii [Yamunotri] – that is, Brahmávartta (the land between the Ganges and the Jamuna [Rivers]) and Udayan (which means Lower Himalayas, Garhwal Himalayas) – Prákrta was known as Shaorasenii Prákrta. The [land of] Brahmávartta, the Brahmarïi land of the Vedic era, was known as Shúrasena during the Mahábhárata era.7 During the Vedic era, the capital of Brahmávartta, or Brahmarïidesh, was Brishnipur – Brikhipur – Brishtipur – Bitthor [Bithoor]. Bitthor
7 The Vedic Age lasted from about 15,000 to 2,200 years ago. The Mahábhárata Age lasted from about 3,500 to 2,500 years ago. –Eds.
THE EVOLUTION OF INDIAN LANGUAGES 457 is a small town near Kanpur. In the Mahábhárata Age, the name was Shúrasena (the capital was Mathura), hence the language was known as Shaorasenii Prákrta. In the central northern portion of India – that is, in modern Punjab, the western Punjab of Pakistan, other portions of Sindh, and Jammu – the language was known as Paeshácii Prákrta. It is said in the puráòas [educative stories] that the original inhabitants of this area were the Kash people – Kash, Kashmiri. They were of Assyrian origin. Then in the northwest portion of Paeshácii Prákrta was Páshcáttya Prákrta, [which included Afghanistan], Khazakistan, Uzbekistan and southern Russia. The language was known as Páshcáttya Prákrta, which means “occidental” or “west of”. From Páshcáttya Prákrta came Pashto, the language of Afghanistan. And in the lower portion of the Indus Valley, in Pakistan, there Prákrta was known as Saendhavii Prákrta, the ancient language of modern Rajasthan. In the western portion of Madhya Pradesh, it was Málavii Prákrta. And in the southern portion of Gujarat, Maharashtra, the western portion of Karnataka, and Goa, it was Maháráïírii Prákrta. Those were the seven Prákrtas. The average longevity of a language is 1,000 years. So after 1,000 years, Mágadhii Prákrta died and left behind two daughters: Oriento-Demi-Mágadhii and Occidento-Demi- Mágadhii. Oriento-Demi-Mágadhii died after another 1,000 years, and she left behind five languages: Oriya, Bengali, Assamese, Angika and Maethili.8 These languages have the speciality of using ca in the present tense: ámi jácchi [I go, Bengali], ami jaochi [I am going, Oriya], humae jaychi [I go, Angika], hum jaichi [I go, Maethili] – always ca, ca. In the past tense they use la: ámi gelam [I went, Bengali], se gela [he or she went, Bengali], hum geliye [I went, Maethili] – la. And in the future tense, ba: ámi jába [I will go, Bengali], mu jabi [I
8 Koshali also came from Oriento-Demi-Mágadhii. –Eds.
458 PROUT IN A NUTSHELL 4 will go, Oriya], ámaráyaba [we will come, Bengali], hum yaba [I or we will come, Angika] – ba. They are daughters of Oriento-Demi-Mágadhii. Oriento means “eastern” and demi means “half”. And another daughter of Mágadhii Prákrta was Occidental Demi-Prákrta. She left behind four daughters: Magahi, Bhojpuri, Chhattisgarhi and Nagpuri, the language of Ranchi. They use la in the past tense and ba in the future tense, but they do not use ca in the present tense: hum jaitthi [I go, I am going] – Magahi; hum jatani [I go], hum jatbani [I go] – Bhojpuri. No ca. This is the speciality. Now, when Maháráïírii Prákrta died, she left behind Demi- Maháráïírii, and she left behind five languages: Dangi, a mixed language of Gujarati and Marathi; Newari, a mixed language of Nepali [i.e., Gorkhali] and Marathi; Barári, a mixed language of Marathi, Oriya and Chhattisgarhi; chaste Marathi of the Pune area; and Konkani, the language of the Konkan Coast of India. When Saendhavii Prákrta died, she left behind Demi- Saendhavii, and after her death, she left behind modern Sindhi, Baluchi and Grhavi. In Baluchi and Grahvi there is some influence, some blending, of Dravidian Tamil. And in eastern India, within the range of the Nagpuri and Chhattisgarhi belt, there are islands of Dravidoid tongues, and these islands are known as the Kuruk language, spoken by the Oraons of Chottanagpur. Kuruk is a Dravidian language, not Indo-Aryan. Kuruk, the language of the Oraons, is quite different from Mundari, spoken by the Mundas. Then, when Páshcáttya Prákrta died, her granddaughters are Pashto, the language of the eastern portion of Afghanistan and the western portion of Pakistan, Peshawar,9 and North West
9 Peshavari, another granddaughter of Páshcáttya Prákrta, is also spoken in Peshawar. –Eds.
THE EVOLUTION OF INDIAN LANGUAGES 459
Frontier Province excepting Attak district – Attak district speaks Punjabi, not Pashto – then Kashmiri, Kulpi, etc., and all the languages of South Russia. When Páshcáttya Prákrta died, her daughters – that is, Northern Demi-Páshcáttya and Southern Demi-Páshcáttya – came. [When Paeshácii Prákrta died, she left behind Demi- Paeshácii.] After that, now we find five different languages: Multani, a mixed language of Sindhi and Punjabi; Paschimii [Western] Punjabi in Landa script – even Hindu businessmen of the Punjab use that script in making their accounts; then Eastern Punjabi; Pahari Punjabi, the language of Himachal Pradesh; and Dogri, the language of Jammu. When Málavii Prákrta died, she left behind Oriento-Demi- Málavii and Occidental Demi-Málavii. Oriento-Demi-Málavii left behind three daughters: Málavii of western Madhya Pradesh and partly of Rajasthan, Gujarati and Kacchi. Kacchi is a blending of Málavii Prákrta and Saendhavii Prákrta – that is, of Gujarati and Sindhi.10 Kacchi has got no script; it is written in Gujarati script, but the language is a blending of Gujarati and Sindhi. And Occidento-Demi-Málavii left behind daughters like Marwari, Mewari, Harauti and Dhundaru, the language of Jaipur. The last one is Shaorasenii [Prákrta]. When Shaorasenii died, she left behind Demi-Shaorasenii, and her daughters are five in number: Avadhi, Brajbháïá, Bundeli, Bagheli and Haryanvi. In the city of Delhi and its neighbouring areas, the people speak Haryanvi.11
10 Because Kacchi is a blending of Málavii Prákrta and Saendhavii Prákrta, it is classified sometimes as a granddaughter of Málavii Prákrta and sometimes of Saendhavii Prákrta. See also “A Scriptological and Linguistic Survey of the World”. –Eds. 11 Shaorasenii Prákrta, which was the mother tongue of Shrii Krïòa, who lived about 3,500 years ago, was the forerunner of Hindi. See “Áôt to Áhiira (Discourse 5)”, given on 12 October 1985, in Shabda Cayaniká Part 1. –Eds.
460 PROUT IN A NUTSHELL 4
Hindi
Now, in the first phase of the Pathan period, Persian was the official language of India, but Persian was not an Indian language, just as English is not. But common people in the neighbouring areas of Delhi created an artificial spoken language used in bazaars and military camps – a blending of Haryanvi, Persian and Turkish, with Persian and Turkish vocabularies, and pronouns, verb endings and case endings of Haryanvi.12 During the time of Emperor Shah Jahan, this language, this bazaar and camp language, was known as Hindustani or Urdu dialect. It was also known as Urdu because it was used in military camps by soldiers wearing urdi [military uniforms] – it was the language of the camp, a military language. 13 In different big towns there were military cantonments and camps, and those portions of the towns were also known as urdu bazaars. In Gorakhpur, in Dhaka, we have got urdu bazaars. An urdu bazaar has nothing to do with the Urdu language; an urdu bazaar means a military market. Now, Emperor Shah Jahan felt that Persian is of non-Indian origin and so the common people could not assimilate the language. So he modified the grammar a bit and made Urdu the official language, substituting Persian.
12 The Pathan period lasted from 1193 to 1526. Persian remained the official language of India until the time of Mughal Emperor Shah Jahan. (See the following paragraph.) The artificial spoken language, an early form of Hindustani, first emerged about the 13th century. –Eds. 13 The Mughal Empire lasted from 1526 to 1857. Shah Jahan reigned from 1628 to 1658. The author also says: “The Hindustani language prevalent in the markets of northern India is known as Urdu. This language gained acceptance as the language of government from the time of Shah Jahan. Since people who wore uniforms [urdi] used to speak this language its name became ‘Urdu’, which means ‘camp language’ or ‘cantonment language’ – the language of a military camp.” See “Syntax (Discourse 11)”, given on 21 August 1983, in Varòa Vijiôána. –Eds.
THE EVOLUTION OF INDIAN LANGUAGES 461
Hereafter, Urdu became the official language of the Mughal Empire. In the course of time, however, the local languages and Urdu were used side by side. In Bengal the court language was Bengali, but in upper offices Urdu was the official language. In Bihar the court language was [Magahi in] Kayathi [script], just like Marwari in Moóii script. Moóii has got three varieties: Marathi Moóii, Marwari Moóii and Gujarati Moóii, now known as Gujarati script. In Bihar the official languages were [Urdu together with] Maethili, Magahi and Bhojpuri during the Mughal Empire.14 During the first phase of the British rule,15 the British made Bengali the official language of the area of northern India they occupied. And afterwards several leaders, like Lord Macaulay and Raja Rammohan Roy, said, no, English should be the official language, because through English we will be able to come in contact with the rest of the world – with modern arts, science and education. So henceforward English became the official language.16 Then what should be the official language of Bengal? Bengali remained the official language. In the case of Bihar and Uttar Pradesh, at that time there were two provinces in Uttar Pradesh: the province of Agra, and the province of Avadh. Justice Sarada Charan Mitra pleaded in
14 Bihar was conquered by Akbar in 1574 and formally organized as a suba (province) in 1580, with its capital at Patna, a Magahi-speaking area. It remained under Mughal rule until about 1707. Urdu was an official language from the time of Shah Jahan. “Court language” refers to the language spoken in the courts of the rulers by the courtiers or government officials. –Eds. 15 The first phase of British rule lasted from 1757 to 1858. –Eds. 16 As a result of the English Education Act, 1835, English was used in education and to promote English literature and science. English also became the official language of the East India Company. Lord Macaulay (1800-1859) served on the Supreme Council of India between 1834 and 1838. Raja Rammohan Roy (1774- 1833), a renowned social reformer, supported the induction of western learning into Indian education. –Eds.
462 PROUT IN A NUTSHELL 4 favour of Hindi – that is, Urdu written in Devanágrii script.17 Before that there was no Hindi literature; there was Urdu literature but no Hindi [literature]. From that time, inspired by the Kashi Nagari Pracharini Sabha (Justice Sarada Charan Mitra was a leading man of that Sabha), Hindi literature was written.18 In Bihar the people’s languages of Maethili, Magahi and Bhojpuri were depressed by Urdu written in Devanágrii script, known as Hindi. Bhojpuri, Maethili and Magahi were expelled, banished from their own land, but Kayathi script continued, and after independence Kayathi was replaced by Devanágrii in the courts of Bihar. But in Uttar Pradesh Urdu remained the official language of the courts, and after independence Urdu was replaced by Hindi.19 In Devanágrii script we require two more letters: diirgha anusvára [long aî] and diirgha visarga [long ah].
17 In 1858 the British annexed the State of Oudh and combined it with North- Western Provinces, and from 1858 to 1902 the region was known as North-Western Provinces and Oudh. (Oudh was the English name for Avadh.) In 1902 it was renamed United Provinces of Agra and Oudh, which continued until independence, in 1947. In 1904 the region of the North-Western Provinces that had become part of United Provinces of Agra and Oudh was renamed Agra Province. Here the author appears to be saying that Justice Sarada Charan Mitra (1848- 1917) argued in favour of adopting Hindi as the official language of United Provinces of Agra and Oudh. –Eds. 18 The Kashi Nagari Pracharini Sabha (or Nagari Pracharini Sabha, Society for the Promotion of Nágrii,) was founded in 1893 at Queen’s College, Varanasi (Kashi), to promote Devanágrii script over the more common Kayathi script. The author also says: “Hindi as a [fully-developed] language is not even 100 years old.” This is because 100 years ago Hindi had not yet developed its own written or unwritten literature, including folk literature. See “The Language Issue” in Volume 3. –Eds. 19 After independence in 1947, Hindi (written in Devanágrii script) was given the status of the sole official language in Bihar through the Bihar Official Language Act, 1950. In 1981 Urdu was accorded the status of the second official language. In 2004 (after this discourse was given), as a result of the 92nd Amendement to the Constitution of India, 2003, Maethili gained constitutional recognition. In Uttar Pradesh Hindi (written in Devanágrii script) was given the status of the sole official language through the Uttar Pradesh Official Language Act, 1951. After an amendment, Urdu also became an official state language in 1989. –Eds. THE EVOLUTION OF INDIAN LANGUAGES 463
The history of the Hindi language is from the British era,20 at least the literature of Hindi, but regarding the poetic literature of Hindi, if Haryanvi, Brajabháïá, Avadhi, Bhojpuri and Magahi are taken into account, the literature is about 1,200 years old – more than 1,000 years old. So Old Hindi is rich in its poetic treasure, but modern Hindi is not rich in prosaic treasure. The first phase of Hindi literature was translation from Bengali, [including] the works of Bankim Chandra, etc.21 But now Hindi literature has stood upon its own legs. However, due to grammatical difficulties, the movement is not easy. The movement should be clear, the movement should be speedy, and more scientific. The grammar should be modified without any further delay,22 and this is the most opportune moment for the purpose.
25 September 1990, Kolkata
20 The author also says: “The British developed this language [i.e., Hindi] during their rule by mixing together different languages and dialects from various places in and around Delhi.” See “The Language Issue” in Volume 3. –Eds. 21 Bankim Chandra was born in 1838 and died in 1894. The first few novels written in Hindi were published in the period 1886 to 1888. –Eds. 22 As mentioned earlier in the discourse, these modifications involve making Hindi pronouns, verb endings and case endings conform to the rules of Sanskrit grammar. Sanskrit vocabulary also needs to be incorporated into Hindi. Hindi should not follow Urdu. –Eds.
INTOXICANTS
Guóoteanna. Guóoteanna means “liquor” or “alcoholic beverages made from fermented molasses”. If you walk past a sugar mill in India, you will sometimes smell a particular type of molasses. This type of molasses is used to make liquor in government-controlled distilleries. Mrtasainjiivanii surá and mrtasainjiivanii sudhá [types of medicinal wine] are also distilled in such factories. In my youth I observed that such distilleries were often located beside sugar mills in North Bihar and Uttar Pradesh. However, as molasses is valuable as a food, it is undesirable to use it in the preparation of liquor, although it may be required for the manufacture of alcohol for medicinal purposes. Fermented rice gruel can also be used to make a kind of rice wine, although it is less intoxicating than wine or date wine. Besides its use as a type of liquor, fermented rice gruel has medicinal value – it induces sleep, can aid digestion, and may be useful in combating physical weakness in pregnant women. Wine or date wine can in some cases normalize irregular kidney function. When wine ferments, it is transformed into vinegar, losing its intoxicating power and developing a few sentient qualities in the process. The sediment from the production of wine is called yeast; this is particularly useful in the baking industry. If a pregnant woman is about to die due to labour pains, she may survive if she is administered drákïá riïtá, a type of wine, mixed with the sugar of gurichi [an Indian variety of maple syrup]. If drákïá riïtá is not available, mrtasainjiivanii jabaii [another type of medicinal wine] can be used. Although country rice wine is considered to be the cheapest liquor available in India, liquor made from barley pulp is cheaper. Country rice wine has done tremendous harm to the INTOXICANTS 465 rural population of Bengal. Many tribals and people from the economically-backward classes have become poverty-stricken under the spell of country liquor. It disturbs the peace of their families by causing unnecessary quarrels in the home, and eventually brings about their degradation. State control over the production and distribution of alcohol is not enough. Strict social controls are also required. In fact, both the state and society will have to work hard to control these problems. Nicotine in tobacco is poisonous and creates cancerous ulcers in various parts of the body, wine is enormously harmful for the liver, and opium destroys vitality. Intoxicated by opium, people sit idle and doze off. Hemp destroys general intelligence and a person’s faculty of understanding. None of these intoxicants are good for people. The use of wine should be restricted in the name of religion or on any other pretext. No one should drink liquor without the permission of a physician, and only then as a medicine. A physician should prescribe liquor only after securing the written approval of another doctor. Liquor destroys 20% of the latent potential in a student. Extreme intoxication leads to inertia. Youths lose their dynamism, and their spiritedness disappears. In such a state the nerve cells cannot fully function. I request those who use wine as part of their religious rituals to desist from this practice if there is a recognized alternative. In certain Tantric practices,1 there is a provision that the water from a dry coconut can be left in a brass pot for some time and used as an alternative to liquor. In these practices coconut water should definitely be used instead of liquor. People practise meditation to sharpen their intellect and intuition and to achieve greater expansion of mind. The use of liquor destroys these faculties and is detrimental to people’s
1 See Discourses on Tantra Volume 1, 1993, and Volume 2, 1994, Shrii Shrii Ánandamúrti. –Eds. 466 PROUT IN A NUTSHELL 4 all-round development. Alcohol destroys the glands, sub- glands, nerves and nerve cells in the body. Alcohol is expelled partly through perspiration, partly through defecation and partly through urination. Poisonous nicotine from tobacco is expelled in a similar manner after causing various types of bodily harm. This is why the perspiration, faeces and urine of those who are intoxicated by liquor have a very bad smell. If a drunkard or a heavy smoker enters a room, one can easily understand that he or she is addicted to the intoxicant. When a person smokes tobacco through a hooka, the tobacco smoke is mixed with the water in the hooka, so it is slightly less harmful for the body, but this does not mean that it is completely harmless. You must have noticed that after a hooka has been used, the water in it is a blackish-yellow colour. Those who smoke bidis and cigarettes – particularly cigarettes – develop a reddish-yellow layer of nicotine on the lining of their lungs, and in many cases their lungs also become carbonated. Lungs that have been damaged by smoking are extremely vulnerable to cancer. Some people chew tobacco; the tobacco creates an unpleasant sensation when it comes in contact with the tongue, due to which the person starts to repeatedly spit. This clearly indicates that chewing tobacco is detrimental to health. Dohta and jardá are two types of small tobacco leaves, which are chewed in India with betel leaves. It is desirable for people to refrain from using intoxicants and stimulants, and to make steady efforts to attain the higher realms of physical, mental and spiritual development. Tea, coffee and cocoa are less harmful stimulants. Of these three, cocoa has the most food value. Tea has little food value. It causes temporary stimulation, reduces the need for sleep, and inhibits the digestive capacity of the body. Coffee has the same effects as tea, but it is a more powerful stimulant than tea. It has slightly more food value than tea. INTOXICANTS 467
The excessive consumption of tea verges on the toxic. If used tea is boiled again, it will have a toxic effect on the body. [Tannin] is the name of the toxic ingredient in tea. In ancient India, tea was virtually unknown. Only itinerant monks, who crossed intractable mountains and lived in remote caves, used to take tea, and they did so by extracting the juice from particular types of leaves.
27 September 1990, Kolkata Shabda Cayaniká Part 26
THE DANGERS OF COMMUNALISM
Is the division of people into castes and communities natural balkanization or artificial balkanization? Natural balkanization is just like one cell becoming two. Artificial fissiparous tendencies are unnatural. So is the division of people into castes and communities a process of natural balkanization or artificial fissiparous tendencies? Amongst the inimical forces, there are certain [political] parties which are goaded by certain forces, by the spirit of certain fissiparous tendencies, and there are also some persons goaded by these fissiparous forces. How can this problem be solved? How can we check these belligerent parties from implementing their outdated ideas, which may cause the physical disintegration of the country? What should be done? What should be our short-term and the long-term policy? The approach should be both physical and psychic. Will simply economic theory do or is something more required? Education is a long-term programme. What should be done immediately in the physical and psychic realms? The country is passing through a critical juncture, so you should be well educated. There is a theory of politics called “Divide and rule”.1 Just to undermine the independence of India, the British government started a programme to encourage communal division amongst the people based on caste, scheduled caste, scheduled tribe, Muslim and non-Muslim. They wanted to encourage divisions between Muslims and non-Muslims. General people, scheduled
1 Divide and rule means maintaining control over one’s subordinates or opponents by encouraging dissent among them, thereby preventing them from uniting in opposition. –Eds.
THE DANGERS OF COMMUNALISM 469 castes and scheduled tribes – these were the divisions. Our leaders should not have accepted such divisions. Rather, at that time they should have said that preference should be given on the basis of socio-economic backwardness, not on the basis of castes or creeds. But certain political parties were based on caste prejudices or communal sentiments, which is why they supported the British government.2 During the struggle for independence, a great blunder was committed by Mahatma Gandhi. In order to show his innocence, he said that he would not support the Communal Award3 but nor would he vote against it. That is, indirectly he supported it. What happened to the country after this was due to the Himalayan blunder committed by Mahatma Gandhi. At that time he should have said, “No. I do not support the Communal Award.” He did not say this because his party workers and party leaders were eager to become ministers, so they pressed him for provincial autonomy. 4 But Mahatma Gandhi neither supported it nor opposed it. He committed a great blunder. What has happened in the country after this is
2 The British government ruled India from 1858 to 1947. All the major political parties in India in the lead up to independence in 1947 supported caste and/or communal sentiments. –Eds. 3 The Communal Award was announced by the British Prime Minister Ramsay MacDonald on 16 August 1932, and granted separate electorates in India for various groups, including Muslims, Sikhs, Indian Christians, Anglo-Indians, Europeans, special interests and depressed classes (so-called untouchables). Subsequently the offer of separate electorates for depressed classes was withdrawn. The Award expanded on the communal approach adopted in previous legislation, and became the basis of the Government of India Act, 1935, passed by the Parliament of the United Kingdom. Mahatma Gandhi was born in 1869 and died in 1948. –Eds. 4 The Government of India Act, 1935, superseded the Government of India Act, 1919. It contained several provisions, including the formation of an Indian federation and provincial autonomy, which required the creation of elected provincial legislatures and appointed provincial ministers responsible for their respective provincial administrations under a provincial governor. The act came into effect on 1 April 1937, after which provincial elections were held. In 1950, after independence, the Indian government repealed the act. –Eds.
470 PROUT IN A NUTSHELL 4 the result of what Mahatma Gandhi did. At that time he should have said that we can neither split the country nor disintegrate it. As a result of the Communal Award, the country was trifurcated into Pakistan, India and Bangladesh. This was the result of the blunder of Mahatma Gandhi, and he did it under the pressure of his party leaders. They wanted to become ministers, as there was scope in the Government of India at that time for wresting provincial autonomy, attaining ministership, creating two new provinces, Orissa [now Odisha] and Sindh, and separating Ceylon [now Sri Lanka] and Burma [now Myanmar] from India. Provincial autonomy was promulgated in the year 1935, but it was implemented in 1937. Sindh agreed to provincial autonomy because in Sindh a particular party, a minority party of India, was in the majority. Orissa was created out of physical convenience rather than mental necessity. It was very difficult for the people of Orissa to go to the capital town Patna, as they had to go to Patna through Calcutta [now Kolkata]. This is why they demanded that either Orissa should be included in Bengal, or there should be a separate province. Their demand was that Orissa should not remain in Bihar, because in order to go to Patna the people had to travel through Calcutta. The creation of Orissa was not bad, but the creation of Sindh was bad. These were the poisonous effects of the enactment of provincial autonomy by the Government of India [Act] in 1935. As an example of the communal approach of the Government of India,5 take the case of Bengal. At that time
5 The Indian Councils Act, 1909, (which amended the Indian Councils Acts of 1861 and 1892,) contained several provisions, including the creation of separate electorates for Hindus and Muslims. The Government of India Acts of 1919 and 1935 both further entrenched communalism in India. The Government of India Act, 1919, also provided for the appointment of a High Commissioner for India, based in London. The Secretary of State for India could delegate some of his powers to the High Commissioner and prescribe how he should act on behalf of the Government of India or any provincial government. –Eds. THE DANGERS OF COMMUNALISM 471 reservation in the Bengal assembly was for 250 seats. 250 seats were created as part of provincial autonomy. Of these 250 seats, 120 were for Muslims, 80 were for non-Muslims, 25 were for British merchants – for the British businessmen of Calcutta to contest elections – a few were for zamindars, a few were for universities, and a few were for labour leaders. The total: 250. In Bengal at that time, 45% of the population was Muslim and 55% was non-Muslim. That is, the land of Bengal was not only physically divided but also mentally divided, as a result of which Bengal was divided on the basis of communal consciousness, which is unnatural. Communalism is unnatural. Again today, the foolish leaders, the political leaders, are encouraging this very sentiment. And I fear that if it is not controlled in the proper time – it is the most opportune moment to control it – if it is not controlled in the proper time, the country will face further disintegration. Factually, as per the Government of India plan at that time, India was trifurcated. Bengal was bifurcated. The Punjab was bifurcated. Assam was bifurcated. Sindh and North West Frontier Province went out of India.6 This was the result of the Communal Award. The foolish leaders, the stupid leaders, supported the Communal Award. They had not learned the lessons of history. The policy was divide and rule. One party said Jai Hind and another party said Taqseem-e-Hind. One party said “Victory to India”; another party said “Divide India”. These were the slogans of the time.7 It was not a healthy atmosphere. This
6 In 1947 the British government divided India into the Dominion of India and the Dominion of Pakistan, which was created by partitioning the Punjab and Bengal. The part of Bengal included in the Dominion of Pakistan was known as East Bengal, which was renamed East Pakistan in 1955. Part of Assam was also included in East Bengal. Sindh and North West Frontier Province became part of West Pakistan. – Eds. 7 The origins of Jai Hind (“Victory to India”) are attributed to the leadership of the Indian National Army, who created the slogan about 1944 to be used as the 472 PROUT IN A NUTSHELL 4 sentiment was not even geo-sentiment. It was based on emotion and mean selfishness. Henceforward, healthy politics disappeared from India. Nehru supported partition because his dream was to become Prime Minister of the land – of either undivided India or divided India. Montagu-Chelmsford8 saw that the forces were divided and were not sure whom to give power to. In 1935, provincial autonomy was granted. Ceylon and Burma, which were parts of India, are now inimical to India. During partition – during Montagu-Chelmsford’s time or during 19359 – the Government of India granted autonomy. A senior Muslim leader of India pronounced Montagu-Chelmsford as “Montagu-Chilamford” because he could not pronounce “Chelmsford”. At that time there was no mutual faith, there was want of mutual understanding. That is why the country was divided. Otherwise the British could not have divided the country. There was both physical disintegration and psychic – psycho- social – disintegration, for want of proper education. official salutation among the troops. At that time it had nothing to do with communalism. However, it was co-opted by the Indian National Congress and used in 1947 by both Mahatma Gandhi and Jawaharlal Nehru (1889-1964). Taqseem-e- Hind (“Divide India”; literally “partition or distribute the land of India”) is Urdu. The Indian National Congress and the All-India Muslim League both supported the division of India. Each had four representatives on the Radcliffe Commission established in July 1947 to divide India. In this passage the author is referring to these two political parties. (In August 1947, the All-India Muslim League was dissolved and replaced by the Muslim League.) –Eds. 8 The Montagu-Chelmsford Report consisted of reforms proposed by Edwin Samuel Montagu, Secretary of State for India between 1917 and 1922, and Lord Chelmsford, Vicroy of India between 1916 and 1921, which were embodied in the Government of India Act of 1919 (also known as the Montagu-Chelmsford Reforms). The act contained several provisions, including the formation of a central bicameral legislature, with a Council of States and a Legislative Assembly; dual governance (dyarchy) on the provincial level; and direct elections and the extension of communal franchise. –Eds. 9 India was psychologically and socially divided well before it was geographically divided in 1947. See also the following paragraph. –Eds.
THE DANGERS OF COMMUNALISM 473
Most of the minorities could not rely on the Hindu majority of the country. That is why – out of fear complex – they wanted to divide the country. The Hindu minorities of Bengal and the Punjab could not rely on the Muslim majority.10 That is why they wanted the partition of those two provinces. The same psychology is prevalent today. At that time there was not even a wee bit of political education or political consciousness in the country. As per provincial autonomy, the chief ministers of the provinces were known as [governors and had powers similar to those of a] prime minister.11 There was no prime minister of India. India was loosely controlled by India House, London. The native states were beyond the 1935 award.12 This is the reason why the communal position of the native states was better than that of the rest of India. There was hardly any communalism in Kashmir, where Muslims lived under the Hindu Raj. Similarly, the Hindu majority state of Hyderabad was under a Muslim leader, and there was hardly any communalism.13 The reason was that the native states were free
10 Before partition Muslims comprised about 25% of the total population of India, but they also comprised a majority in the eastern part of Bengal and the western part of the Punjab. –Eds. 11 Part 3 of the Government of India Act, 1935, called “The Governor’s Provinces”, sets out the powers of the provincial governors, who were appointed by and answerable to the British government via the Vicroy of India and the Secretary of State for India and Burma. The governor had the power to appoint ministers from among the elected members of the provincial legislatures and thereby create a provincial council of ministers. Chapter 2, Section 51.1 of Part 3, says: “The Governor’s ministers shall be chosen and summoned by him, shall be sworn as members of the council, and shall hold office during his pleasure.” –Eds. 12 Native states, or princely states, were vassal states under a local ruler in subsidiary alliances with the British Empire. They were not included in the Communal Award or the Government of India Act, 1935. –Eds. 13 Jammu and Kashmir was a princely state from 1846 until 1947, and ruled by Dogra Rajputs. The Asif Jahi Nizams ruled Hyderabad from 1724 until 1948. It was a princely state from 1798 until 1948. –Eds.
474 PROUT IN A NUTSHELL 4 from the Communal Award. The British Communal Award was not applied there. Serpents are exhaling venom everywhere... It is the right moment. It is the proper moment. It is the most opportune moment.
[Náginiirá cáridike pheliteche vishákta nishvás. Shántir lalit váni shonáibe vyartha parihás. Vidáy nebár áge tái ìák diye jái, Dánaver sáthe járá saungrámer tare Prastut hateche ghare ghare.14]
“Serpents are exhaling venom everywhere. The sweet gospels of peace sound like empty mockery. That is why on the eve of my departure from this world, I send out a clarion call to those who are preparing in every house To fight against the demons in human form.”
Serpents are exhaling venom everywhere. Now, at this critical juncture, should we go on preaching the gospels of peace? No, no, no, no! So, before my departure from the world, said Rabindranath, I have made the necessary preparations for the fight against these demons. Do you all follow? What Rabindranath said fifty years ago is also true in this last portion of the twentieth century.
20 October 1990, Kolkata
14 The poem “Náginiirá Cáridike” by Rabindranath Tagore (1861-1941) was written in Bengali on 25 December 1937 and published in the Bengali anthology Prantik in 1938, which is the version included here. While giving this discourse, the author did not recite these Bengali lines from Tagore’s poem, which are set in square brackets, though he did give the English translation below, which is in inverted commas. This discourse is the last English discourse given by the author. His translation of lines from Tagore’s poem also served to announce his imminent departure from the world. The following day he left his physical body. –Eds.
GLOSSARY
ácárya m. or ácáryá f. Spiritual teacher qualified to teach all lessons of meditation. adharma That which goes against dharma. aham, ahaîtattva Doer “I”, ego. ahiîsa Literally, “not to harm anybody”; not to cause suffering to any harmless creature through thought, word or deed. álambana Literally, “support”. álápa The introductory portion of a classical piece of music. anáda Beginningless. ánanda Divine bliss. Ananda Marga Path of divine bliss; Ánanda Márga Parcáraka Saîgha, Ananda Marga organization. Ánanda Parivára A blissful, universal family; a universal government, a universal social order. ananta Endless. Anárya Non-Aryan, in a derogatory sense. aparavidyá Mundane knowledge. ápta vákya Absolute knowledge. artha Anything (especially wealth) that gives temporary relief from suffering. aïíapásha Eight fetters of the mind, namely: ghròá (hatred), shauôká (doubt), bhaya (fear), lajjá (shyness), jugupïa (dissemblance), kula (vanity of lineage), shiila (cultural superiority complex) and mána (egotism). asti Requirements for individual and social existence; the minimum requirements of food, clothing, housing, education and medical care. ástika Theistic. átmá, átman Soul, unit consciousness, self, spirit, unit puruïa, pure cognition. The átman of the Cosmos is Paramátman, and that of the unit is jiivátman. átma-sukha tattva The principle of selfish pleasure. 476 PROUT IN A NUTSHELL 4
Avidyámáyá Centrifugal or extroversial force; aspect of the Cosmic Operative Principle that guides movements from the subtle to the crude. See also Vidyámáyá. ayurveda A traditional Indian system of medicine that is more than 7,000 years old. In this system, medicine is applied not to treat the disease but to bring about a balance among various factors. bala In a general sense, personal force or capacity in any of the three spheres: physical, mental or spiritual. bataidars, bargadars Sharecroppers. Bhagaván Lord. Bhágavata Dharma Human dharma, the dharma to attain the Supreme; the path of spirituality. bhajana Devotional songs. bhákhá Colloquial language, vernacular (sometimes used in a derogatory sense). bhaotika vijiôána Physical science. bháïá Literally, “language”. bhati Development, progress. bhávavádiis Idealists. bhikïus Buddhist monks. bhogavádiis Materialists. bhútas Fundamental factors. bodhi jiôána Intuitional faculty. Brahma The Supreme Entity, comprising both Puruïa, or Shiva, and Prakrti, or Shakti. Brahmavidyá Intuitional science. Brahma Cakra The Cosmic Cycle – the cycle of creation out of Consciousness and dissolution back into Consciousness, through saiôcara and pratisaiôcara. Brahma sádhaná Cosmic ideation, meditation on the Supreme Entity. Also, sadhana. Brahma vijiôána Intuitional science. Brahman A member of the highest caste in India, synonym Vipra. Bráhmiicitta Macrocosmic ectoplasm. caetanya Consciousness. GLOSSARY 477 carká Spinning wheel. caturbhútas Four fundamental factors, namely: kïiti (earth), apa (water), teja (fire) and marut (air). caturtattva The theory of the four fundamental factors. caturvaròa Literally, “four varòa”; four social classes: shúdra, kïatriya, vipra and vaeshya. Adj: cáturvaròika, as in cáturvaròika social system. catuïpáíhiis Vedic schools or education centres. chátra Literally, “jurisdiction”; students learning under the jurisdiction of a particular teacher. citta Done “I”, objective “I”, objective mind, mind-stuff. cittánu Ectoplasmic mind-stuff. dána Gifts. darshana Literally, “philosophy”. Dáyabhága A system of inheritance, once prevalent in northeastern India, in which the heir’s right of inheritance was subject to the discretion of the father, who had the right to disinherit any of the heirs. dharma Characteristic property; spirituality; the path of righteousness in social affairs. dharmacakra Collective meditation; Buddha’s “wheel of dharma”. Dharmamahá Cakra A spiritual congregation addressed by the author (abbreviated as “DMC”). dharma ráïíra Religious state, theocratic state. dharma sádhaná Developing one’s spiritual potential, a spiritual way of life. dharma yuddha The war of dharma. dhyána mantra A Sanskrit verse listing the attributes of a deity, to be used for visualizing that deity in meditation. duhkha Suffering. duhkhaváda Literally, “the doctrine of pessimism”, that is, the four noble truths of Buddhist philosophy. durlakïaòa A bad omen. ekádashii The eleventh day after the new moon or full moon, days on which fasting is especially advantageous. 478 PROUT IN A NUTSHELL 4 gati vijiôána The science of dynamics in Prout, a sub-theory in Proutistic theory. giitá Song. gotra Clan. guó Raw sugar, boiled sugar-cane juice. guru bhái Disciples of the same guru.
Hiinayániis, Sthaviravádiis or Therávádiis Followers of the southern school of Buddhism.
Iishvara Literally, “the Controller of all controllers”; the Cosmic Controller. itihása The aspect of history that focuses on the progress of human society and has educative value; cultural history. itikathá The aspect of history that focuses on the chronological record of past events; factual history. jaìa Matter. jaìabuddhi Crude intellect, intellect ensconced in matter. jaìasphoía Structural dissociation. jagat The physical world, universe. játa bhái Members of the same caste. jiiva An individual being. jiivátmá, jiivátman See átman. jiiviká Occupation. jiôána Knowledge, understanding. jiôániis Intellectuals. káma Physical longing. kaoïikii A spiritual dance invented by the author on 6 September 1978. káraòa Cause, as in cause and effect. karma Action, positive or negative action that produces saîskáras. karma yoga A form of spiritual practice that emphasizes selfless action. karmaphala The reactions of action. GLOSSARY 479 karmaváda The doctrine of action and reaction of the Bhagavad Giitá. kárya Effect, as in cause and effect. kathá A long story. kathániká A short story. kathányása A novel; a long fictional story. kavi Seer. kázii A Muslim judge. kevalá bhakti One-pointed devotion. khadi Hand-spun cloth. kiirtana Devotional singing, chanting the name of God. kránti Evolution. kriyá káòìa Vedic rituals. Krïòa The historical Krïòa of about 3,500 played two roles. In his early youth he awakened the spiritual ardour and devotion of all those living in Gokula and Vrindavana. As an adult, as a great leader and king, he played a pivotal role in a military campaign (known as the Mahábhárata) to fight against those doing evil in society and to unify India. Philosophically, the word Krïòa has been used in many ways, particularly to represent Puruïottama. krïíi Culture, in a general sense. Also, saîsktri. kïaòika Transient. kïatriya Written as kïatriya, a person whose mentality is to dominate over matter, a member of the warrior class; written as “Kïatriya”, a member of the second-highest caste in India. Kïatriya Age The warrior age. kusaîskárii Evil. madhyavitta samája Middle class; poor people who have the minds of kïatriyas or vipras; see also vikïubdha shúdras. maktabas Muslim schools. Mahábhárata Literally, “Great India”; the name of a military campaign guided by Krïòa around 3,500 years ago to fight against those doing evil in society and to unify India; the epic poem written by Maharshi Vyása about this campaign. mahápuruïa A spiritual being. 480 PROUT IN A NUTSHELL 4
Mahásadvipra Literally, “Great Sadvipra”; the creator of sadvipras. Mahásambhúti When Táraka Brahma utilizes the five fundamental factors to express Himself through a body, this is known as His Mahásambhúti. Mahásaîghikas or Maháyániis Followers of the northern school of Buddhism. mahat, mahattattva “I” (“I am”, “I exist”) feeling, existential “I”. mahátmá An elevated soul. Maháyániis or Mahásaîghikas Followers of the northern school of Buddhism. mánava Contemplative being. mánuïa Contemplative being. Máyá Creative Principle, Prakrti in Her phase of creation. Also, the power of the Creative Principle to cause the illusion that the finite created objects are the ultimate truth. Máyáváda Doctrine of illusion. milita snána Collective bathing. mohana vijiôána Supra-aesthetic science. mokïa Emancipation. mudrá Gesture. mukti Liberation.
Námakaraòa Baby naming ceremony. nandana vijiôána Aesthetic science. Náráyaòa Literally, “the Lord of Nara (Prakrti)”; the Supreme Entity. nástikas Atheists. nástika mata The school of atheism. náíáyana Literally, “drama”, a form of literary presentation. niiti Morality. Nirguòa Brahma Non-Qualified Brahma, or Supreme Entity. Niyama Literally, “observances”; a moral code, spiritual morality, cardinal moral principles, the five moral observances. niyoga prathá Fathering a child by a woman other than one’s wife. nrtya Dance.
GLOSSARY 481 paiôcabhútas Five rudimental or fundamental factors: ethereal, aerial, luminous, liquid and solid. panchayat A jurisdiction covering several adjacent villages; the administrative system of such villages. pápa Vice, sin. Paramártha That which provides permanent relief from suffering. Paramátmá, Paramátman Supreme Consciousness in the role of witness of His own macropsychic conation. Paramátman comprises: 1) Puruïottama, the Macrocosmic Nucleus; 2) Puruïottama’s association with all creation in His extroversial movement (prota yoga); 3) Puruïottama’s association with each unit creation individually (ota yoga); and 4) with all collectively (prota yoga) in His introversial movement. Parama Pitá Cosmic Father. Paramá Prakrti Supreme (Cosmic) Operative Principle. Parama Puruïa Supreme (Cosmic) Consciousness. paráshakti The primordial phase of linguistic expression. paravidyá Spiritual knowledge. parikránti Peripheric evolution – one rotation of the samája cakra, from one shúdra revolution to the next shúdra revolution. país Paintings. paíuyás Painters. pisháca Literally, “one who breaks the neck of an animal and then sucks out all the blood, leaving only the flesh and bones”. pisháca vaeshyas Blood-sucking vaeshyas; vaeshyas who (colloquially speaking) sometimes kick the heads of their customers and sometimes lick the soles of their feet. pishácavats Ghouls. Prabhát Saîgiita Literally, “Songs of the New Dawn”; a collection of 5018 songs composed by the author. pracar Propagation. pragati Progress. Prakrti Supreme (Cosmic) Operative Principle. pralaya The annihilation of the world. Philosophically, pralaya means annihilation, but in individual life pralaya refers to spiritual emancipation, not physical death. pramá Dynamic equilibrium and equipoise. 482 PROUT IN A NUTSHELL 4 pramáòa Validation, which is of three kinds: pratyakïa, direct perception; anumána, inference; and ágama, authority. práòa dharma The cardinal characteristics of a person which differentiate one person from another; the innate characteristics of people’s existence, especially their collective psychological and cultural structures. práòa shakti Vital energy. prápta vákya Relative knowledge. pratisaiôcara In the Cosmic Cycle, the step-by-step introversion and subtilization of consciousness from the state of solid matter to the Nucleus Consciousness. prativiplava Counter-revolution. prema Literally, “love”; the true characteristic of prema is supra- physical, beyond the bondage of any limitation; divine love. preya Sensory pleasure. pseudo-vaeshyas Those vipras whose economic intellect is awakened during the Vaeshya Age, and towards the end of the Vaeshya Age their dominance of society becomes evident. puòya Virtue. puráòa Mythological story with a moral import; educative fiction. purodhás Spiritual vanguard. Puruïa Consciousness. Supreme (Cosmic) Consciousness, the consciousness of the Cosmos, is Parama Puruïa, and a unit consciousness is an aòu puruïa, or simply puruïa. Puruïottama Nucleus Consciousness, the witness of saiôcara (extroversion from the Nucleus) and pratisaiôcara (introversion to the Nucleus). rága A classical melody. rágánuga bhakti Attributional devotion. rágátmiká bhakti Non-attributional devotion. ráginii A classical melody. Rámáyaòa An epic poem of India, which is the mythological story of King Ráma, or Ramchandra. ripus Literally, “enemies”, underlying mental weaknesses. Also, ïaìaripus. GLOSSARY 483 rïis Pioneers of human welfare; those who, by inventing new things, broaden the path of progress of human society.
Ïaìadarshana Six major schools of orthodox Indian philosophy, namely: Kápila Sáîkhya; Pátaiôjala Darshana (Pátaiôjala philosophy), also known as Hindu Yoga Darshana; Gaotama Nyáya; Kaòáda Nyáya, also known as Vaesheïika; Púrva Miimáîsá, or Early Miimáîsá philosophy; and Uttara Miimáîsá, or Later Miimáîsá philosophy. According to orthodox tradition, all these schools are theist, although Kápila Sáîkhya is actually atheist. sádhaka Spiritual aspirant, spiritual practitioner. sadhana Literally, “sustained effort”; spiritual practice; spiritual meditation. Also, sádhaná, as in Brahma sádhaná. sádhu Literally, “honest”. Virtuous person; spiritual aspirant; renunciant. ïaìaripus Literally, “six enemies”, underlying mental weaknesses, namely: káma (physical desire); krodha (anger); lobha (avarice); mada (vanity); moha (blind attachment or infatuation); and mátsarya (jealousy). Also, ripus. sadvipras Those established in Yama and Niyama and imbued with Cosmic ideation; spiritual revolutionaries. Saguòa Brahma Qualified Brahma, or Supreme Entity. sáhitya Literally, “that whose characteristic is to move with the tends of life”; also literally, “that which co-exists with hita (welfare)”; literature (see also taíastha sáhitya and yuga sáhitya). sáhityika One who writes with the thought of the welfare of all humanity uppermost in his or her mind. saiôcara In the Cosmic Cycle, the step-by-step extroversion and crudification of consciousness from the Nucleus Consciousness to the state of solid matter. samája Society samája cakra Social cycle. samája gurus Those capable of leading the entire society by virtue of their extraordinary talent and ability; outstanding educators. samálocaná Literally, “criticism”; constructive literary criticism. 484 PROUT IN A NUTSHELL 4 sama-samája tattva The principle of social equality. saîgiita Literally, “music”; the combination of giitá-vádyá-nrtya, song, instrumental music and dance respectively. saîkránti or yuga saîkránti Transitional age. saîskára Mental reactive momentum, potential mental reaction. saîsktri Culture, in a good sense. Also, krïíi. sannyása marga The path of renunciation. sannyásii m. or sannyásinii f. Literally, “one who has surrendered one’s everything to the Cosmic will” or “one who ensconces oneself in Sat, the Unchangeable Entity”; a renunciant. samája Society. samája cakra Social cycle. samája gurus Those who are capable of leading society by virtue of their extraordinary talent and ability; outstanding educators. satyágraha humanistic appeals; the principles of truth and non- violence as defined by the Gandhian movement founded by Mahatma Gandhi. sáttvikii shánti Sentient peace. savikalpa samádhi Qualified Cosmic absorption. Shakti Energy; Prakrti; a deification of Prakrti. shástra Literally, “scripture”; more broadly, a guiding entity, whether a person or a book. Shiva A great Tantric guru of 7,000 years ago who guided society while his mind was absorbed in Consciousness; hence Infinite Consciousness, Puruïa. Also, Sadáshiva. Shiva-liuôga Originally a phallic symbol, but later given philosophical significance as “the Entity from which all things originate”. shloka Couplet. Shráddha Kriyá Funeral ceremony. shreya Blissful spiritual union. shúdra Written as shúdra, a person with a mentality of physical enjoyment only, a member of the labourer or worker social class; written as “Shúdra”, a member of the lowest caste in India. Shúdra Age The age of physical labourers; primitive society. Sthaviravádiis, Therávádiis or Hiinayániis Followers of the southern school of Buddhism. GLOSSARY 485 svabháva Natural tendency; the true nature of humanity. svábhávika parivarttana Natural change. támasikii shánti or tamoguòii shánti Static peace. tamoguòii shánti or támasikii shánti Static peace. táòìava A spiritual dance invented by Shiva. Tantra A spiritual tradition that originated in India in prehistoric times and was first systematized by Shiva, 7,000 years ago. It emphasizes the development of human vigor, both through meditation and through confrontation of difficult external situations, to overcome all fears and weaknesses. Also, a scripture expounding that tradition. tantraváda The doctrine of Tantra. Táraka Brahma Supreme Consciousness in Its liberating aspect. taíastha sáhitya Coastal literature; taíastha, “coastal”, refers to the “coastline” or “shoreline” between the temporal and the eternal; literature that is ahead of its time. Therávádiis, Hiinayániis or Sthaviravádiis Followers of the southern school of Buddhism. Tripiíaka Three groups of Buddhist teachings compiled in three parts: 1) Vinaya, the practical side; 2) Sutta, the theoretical side; and 3) Abhidhamma, the philosophical side.
Upanishads A book complied from the spiritual portions of the Vedas. vádyá Instrumental music. vaeshya Written as vaeshya, a person of acquisitive mentality, a member of the capitalist social class; actually means: “those who produce through various occupations”, but nowadays means: “those who profit by trading and broking without being directly involved in production”; written as “Vaeshya”, a member of the second-lowest caste in India. Vaeshya Age The capitalist age. varòa Social class; mental colour. vicára Literally, “a particular type of mental process to ascertain the truth”; justice. 486 PROUT IN A NUTSHELL 4
Vidyámáyá Centripetal or introversial force; force of attraction to the Nucleus Consciousness; aspect of the Cosmic Operative Principle that guides movements from the crude to the subtle. vikára Transformation. vikránti Counter-evolution. vikïubdha shúdras Disgruntled shúdras; the kïatriya-minded and vipra-minded shúdras who emerge in the Vaeshya Age in the lead up to shúdra revolution. vikïubdha vaeshyas Disgruntled vaeshyas; those rich vaeshyas who, once stripped of their power, will stoop to any means to try and regain it. viplava Revolution. vipra Written as vipra, a person who controls others by his or her wits, a member of the intellectual social class; written as “Vipra”, a member of the highest caste in India, synonym Brahman. Vipra Age The intellectual age. vishva bháïá Universal or world language. vrtti Literally, “that which keeps something alive”; mental propensity; occupation. yajiôa Ritual sacrifice. Yama Literally, “regulated conduct”; moral code, spiritual morality, cardinal moral principles, the five abstinences or principles of regulated conduct. yuga sáhitya Epochal literature; literature that expresses in clear terms the demands of an age. yuga saîkránti or saîkránti Transitional age. yugasandhi Transitional period. yuga shilpii Artists of a particular era. zamindar, zamindary Landlord; the system of land ownership and management that was prevalent in India until quite recently.