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"According to PROUT, economic exploitation involves the unrestricted plunder of the physical and psychic labour of a particular community together with the natural resources in their local area. In PROUT’s view, exploitation is not confined to only economic exploitation, but includes psychic and spiritual exploitation as well. The final and most dangerous form of economic exploitation is fascist exploitation. In order to canvass national support to justify their exploitation, the imperialists popularize the theory of nationalism. They portray their exploitation as rational and constitutional and based on the national interest. The British imperialists, in order to legitimize their exploitation, embraced nationalist theory. Following the example of the British, Mussolini of Italy and Hitler of Germany moved along the same path.

When communist imperialism was established after the Second World War, the Soviet leader Joseph Stalin propagated the concept of the Slavic supremacy. Likewise, the Chinese leader Mao Zedong built up Chinese superiority. As soon as an imperialist power is transformed into a fascist power, it spreads out its tentacles to psychically and culturally oppress a vanquished people. To perpetuate unhindered economic exploitation, psychic exploitation starts almost simultaneously. Where psychic exploitation is used to further economic exploitation, it is called “psycho-economic exploitation”.

At the very outset, the fascist exploiters select a weak community which inhabits a region rich in natural resources. The fascists socially and culturally uproot the victimized community by imposing a foreign language and culture on them. Because the local people cannot easily express their individual and collective feelings and sentiments in a foreign language, they develop a defeatist psychology and inferiority complex with respect to the exploiters. This defeatist psychology destroys the natural spiritedness and will to fight of the local people, and the fascists skillfully utilize this golden opportunity.

The primary interest of the fascist exploiters is to gradually suck the vitality of the local community so that they can pillage and plunder their natural resources, but if necessary they will even obliterate the local community from the face of the earth." ~ Shrii Prabhat Ranjan Sarkar

According to Prout, human society is one and indivisible. Human society is just like a garland, which is made of different types of flowers, linked by one common thread. The complete beauty of the garland is dependent upon the proper manifestation of each flower. Similarly, to maintain unity and solidarity in society, each strata of society must be equally strengthened.

Any human being or non-human being who wants to break this solidarity must be opposed, and you will have to fight against such elements. For example, although the five Pandavas and the one hundred Kaoravas were enemies, Yudhisthiira, the eldest of the Pandava brothers said:

"Vayam paicabhikam shatam" "One hundred and five will fight against a common enemy." So when you have to fight anti-social and anti-human forces in Asia, Europe, the world or the entire universe you must fight as a single, unified entity.

Socio-economic units will not only have to fulfill peoples social and economic needs, but also their cultural aspirations. Culture denotes all sorts of human expressions. Culture is the same for all humanity, though there are differences in cultural expression. The best means of communicating human expressions is through one's mother tongue, as this is most natural. If people's natural expression through their mother tongue is suppressed, inferiority complexes will grow in their minds, encouraging a defeatist mentality and ultimately leading to psycho-economic exploitation. Thus, no mother tongue should be suppressed.

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. Later people realized that some arts and crafts could not be produced in every village, so certain 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.

The task for this paper is to locate the works of Shrii P. R. Sarkar in a range of classification schemes and at the same time to make these schemes themselves problematic. In general, we find Sarkar's works exemplary for the following reasons. In terms of economy, his work is strong on both growth and distribution dimensions. Sarkar is also eclectic in his theory of political-economy drawing on market and regulatory mechanisms. Alienation is a result not of private property but of the concentration of wealth and of the location of the self in a materialistic paradigm. Sarkar's Prout manages to satisfy survival, wellbeing, identity and freedom needs. Market models are strong on freedom but weak on wellbeing (especially at the periphery). Local "small is beautiful" models are strong on survival, wellbeing and identity but weak on the freedom dimension. Sarkar also takes an eclectic model of epistemology having a range of ways of knowing the world. He also takes a layered "deep and shallow" view of the nature of reality. Finally, and this is the centerpiece of the argument, Sarkar's social theory combines linear, cyclical and transcendental dimensions, thus avoiding cultural exploitation and fatalism, and accentuating ancient, modern and postmodern constructions of the social and the economic.

In 1613, when a British company by the name of the East India company was granted permission by the Mughal emperor Jehangir to start their trading activities, nobody imagined that the British would one day rule India. Starting from the West coast they gradually established their centre on the East coast and in Bengal. Bengal was then under Mughal rule. In 1717, Murshid Kuli Khan was appointed as the Subadar (administrator) of Bengal. At this time, Bengal was for all intents and purposes independent, though nominally it was under Mughal rule. In 1756, after the death of Nawab Alivardy, Sirajuddaula, who succeeded him, was the last independent ruler of Bengal. Lord Clive was then the governor of the East India Company in Bengal. Lord Clive hatched a conspiracy with the commander in Chief of Nawab's army, Mirjafar, and defeated Sirajuddaula in the battle of Palashii in 1757. After this victory, the British aggressively expanded their domination of India.

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 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 endeavor, 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 neo-humanistic outlook, which removes disparities. These two approaches help human beings in their progress and elevation. Finally the existential faculty merges in the Supreme.

Besides agricultural or farmer's cooperatives, Prout advocates the formation of other types of cooperatives, including producer's and consumer's cooperatives. Producer's 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, like-minded persons who will share the profits of the cooperative according to their individual labor and capital investment should form consumer's cooperatives. 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. Consumer's 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
• Non-essential commodities such as luxury goods

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 that 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. Many intelligent people know this simple but effective remedy, 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 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 ks'attriya (warriors) Era smuggling and hoarding were controlled, but as soon as the influence of the intellectuals (vipras) or capitalists (vaeshyas) emerged, the control over these corrupt practices slackened.

"Pragatishiila upayogatattvamidam' sarvajanahita' rtham' sarvajanasukha' rtham praca'ritam"

[This is the Progressive Utilization Theory, propounded for the happiness and all-round welfare of all.]

A developed economy should consist of four parts - people's economy, psycho-economy, commercial economy and general economy. This quadri-dimension of economy is a vast ex�pansion on the contemporary and co-contemporary conceptions of economic activity.

Most economists today understand only a little of the principles of general economy and something of commercial economy; but both of these parts are still in an undeveloped stage. People's economy and psycho-economy are totally over-looked by modern economists, and as such could find no place in the present mode of economic thinking.