PROUT-WORLD

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

2011-10-19T15:13:00.001-07:00

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

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

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

To enjoy full topic pls click here >

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

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

2011-10-17T09:06:00.001-07:00

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

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

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

To enjoy full topic pls click here>

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

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

2011-10-16T07:37:00.001-07:00

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

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

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

To enjoy full topic pls click here >

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

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

2011-10-16T07:35:00.001-07:00

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

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

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

To enjoy full topic pls click here >

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

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

2011-10-15T09:21:00.001-07:00

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

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

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

To enjoy full topic pls click here >

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

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

2011-10-15T03:59:00.001-07:00

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

To enjoy full topic pls click here >

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

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

2011-10-13T08:08:00.001-07:00

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

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

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

To enjoy full topic pls click here >

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

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

2011-10-12T08:09:00.001-07:00

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

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

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

To enjoy more pls click here >

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

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

2011-10-12T08:07:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-10-10T07:41:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-10-08T09:47:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-10-07T08:45:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-10-06T09:47:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-10-05T08:17:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-10-04T08:36:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-10-04T08:32:00.000-07:00

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

To enjoy full topic pls. click here >

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

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

2011-10-03T09:46:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-10-02T08:48:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-10-01T10:38:00.001-07:00

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

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

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

To enjoy more pls. click here >

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

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

2011-09-30T06:40:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-09-30T06:38:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-09-28T08:39:00.001-07:00

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

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

Human society is one and indivisible – 3 by P. R. Sarkar
I have been saying for a long time that human society is a singular
entity,that human society is indivisible. Human beings,because of
their petty interests, prefer to remain oblivious to this truth. But
one should remember that to forget altogether and to remain forgetful
are not the same. So many near and dear ones,so many kith and kin,
whom you had loved so dearly in the past are no longer in the world.
Have you forgotten them? No, you have not. You remain forgetful of
them.
Bhule tháká, se to nay bholá,
Vismrtir marme pashi'
Rakte mor diyeche ye dolá.
[To remain forgetful is notto forget altogether. If a thought enters
my blood or the core of my memory, it stirs up an inspiring
vibration.]
Human beings remain oblivious of many things and events because if one
remembers everything one's life becomes unbearable. Judged from this
viewpoint, such forgetfulness is a blessing to human beings. It is not
necessary for human beings to remember the dark days of sorrow and
misfortune, the calamitous nights of violent thunder and lightning. If
all these images are stored in one'smemory, life will become almost
unbearable.
One does not forget the fact that human society is one and
indivisible, but one may remain forgetful of it. In most cases,
forgetfulness is caused by the spell of selfishness. It is evident
that the behavioural patterns of selfish people are the same
everywhere.

To enjoy full topic pls. click here >

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

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

2011-09-27T10:03:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-09-26T07:00:00.001-07:00

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

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

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

To enjoy full topic pls. click here >

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

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

2011-09-26T06:57:00.001-07:00

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

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

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

To enjoy more pls. click here >

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

**PROUT-WORLD**

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PROUT-WORLD

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

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

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

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

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

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

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

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

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

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

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

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

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