Recently in Shrii P. R. Sarkar Category

"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

It is a tragic order of nature that whenever a great leader comes to serve human society then and there he is opposed, criticized, humiliated, tortured, arrested, convicted and even put to death. Sarkar was not spared either but had to face the onslaught stages against him by vested interests.

The greatest proof that someone is a developed person is that person's refined taste and subtlety based on his or her intelligence and wisdom. A person comes to be a philosopher when that person studies his or her environment and thereby learns to see his or her inner self. This very Ráŕh presented human society the first philosopher, who was none other than Maharshi Kapil. He wanted to get to the bottom of the mystery of creation and bring the causal factors of the universe within a framework of a theory of numbers. We in today's world cannot imagine how much self-confidence and inner daring it took for a person to do this. Maharshi Kapil was born in a certain place near Jhalda in Ráŕh. He came to the highest philosophical realization at Gangasagar, on the Bay of Bengal, at the furthest extremity of Samatat in Ráŕh.

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.

Although the system of capital punishment is unacceptable from the moral viewpoint, people do sometimes resort to this custom under specific circumstances. It does not contain any corrective measures and has no purpose other than to instil fear into people's minds. Therefore the practice of taking a life for a life out of anger cannot be accepted in a civilized social system. Even if somebody is a genuine criminal who has no public support (no matter how notorious a criminal he or she may be, he or she is still a human being), should not he or she have an opportunity to become an asset to society? It is possible that although the person fails to evoke our sympathy because of the seriousness of his or her crimes, he or she may sincerely repent and be prepared to dedicate the rest of his or her life to the genuine service of society. Furthermore, if those who commit crimes are afflicted with a mental disease, is it not our duty to cure them of their disease instead of sentencing them to death?

Society is a dynamic entity. It has to progress by endlessly struggling to break through ever-changing barriers. It has to equip itself in different ways to respond to changing conditions and new challenges. Society cannot afford to forget that the type of struggles it had to go through in the past will not be the same as the struggles it has to go through in the present, and that the struggles of today will not be the same as those of the future. Thus, as the environment changes, newer and newer codes of justice will have to be formulated on the basis of the moral code. The duty of those who frame legal codes is to fully recognize the essential characteristics of life and not violate the interests of individuals, groups or society as a whole. Otherwise the codes will be seen as unnatural and will not be accepted, which means that the state will have difficulty in implementing them effectively. (For example, during the British rule of India, the Sarda Act(5) was not properly enforced due to a lack of education.) If a large section of the society is confronted with the possibility of being considered criminals in the eyes of the law, they will engage in deceitful conduct and other antisocial acts to avoid punishment. Thus the standard of morality will decline considerably. Therefore, if such codes are ever formulated, the state will lose its credibility and become the laughing-stock of society.

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.

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.

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 value of human life surpasses all other values. Be it state or scripture, society or religion, the significance of everything lies in developing humanity to the optimum point through knowledge, culture, health and affluence of life. It is for the unfoldment of humanity that civilization has so many impediments, the state presents various forms, theories multiply and the scriptures abound in ordinances and regulations. What does the state stand for, what is the use of these regulations, or what are the marvels of civilization for, if humanity is deprived of manifesting itself, if human beings do not get any chance to build a good physique, to invigorate their intelligence with knowledge and to broaden their heart with love and compassion? Instead of leading humanity to the goal of life, if the state stands in the way then it cannot command loyalty, because humanity is superior to the state."