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← Older revision		Revision as of 21:14, 14 August 2023
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	{{Prabhat Ranjan Sarkar}}		{{Prabhat Ranjan Sarkar}}
	{{Social and political philosophy}}		{{Social and political philosophy}}
	~~{{Portal bar\|Hinduism\|India\|Religion\|Biography\|Philosophy}}~~
	{{Authority control}}		{{Authority control}}

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← Older revision		Revision as of 16:00, 30 December 2021
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	\| alma_mater = [[Vidyasagar College]]<br />[[University of Calcutta]]		\| alma_mater = [[Vidyasagar College]]<br />[[University of Calcutta]]
	\| known_for = Founder of [[Ananda Marga]], [[Progressive Utilization Theory]], [[Amra Bangali]], [[Ananda Marga Universal Relief Teams]]		\| known_for = Founder of [[Ananda Marga]], [[Progressive Utilization Theory]], [[Amra Bangali]], [[Ananda Marga Universal Relief Teams]]
	\| occupation = Spiritual Guru, ~~Philosopher~~, ~~Social Reformer~~ and ~~Composer~~		\| occupation = Spiritual Guru, philosopher, social reformer and composer
	}}		}}
	'''Prabhat Ranjan Sarkar'''<ref>Ánanda Márga spelling: Prabhát Rainjan Sarkár.</ref> (21 May 1921 – 21 October 1990) also known as '''Ánandamúrti''' or '''Bábá''' ("Father") to his disciples, was a spiritual [[Guru]], philosopher<ref>{{Cite web\|date=2019-08-26\|title=महान दार्शनिक प्रभात रंजन सरकार काे किया याद\|url=https://www.bhaskar.com/amp/jharkhand/jamshedpur/news/remembering-the-great-philosopher-prabhat-ranjan-sarkar-100004-5328400.html\|access-date=2020-08-12\|website=Dainik Bhaskar\|language=hi}}</ref> and composer of 5018 songs mostly in the Bengali language.<ref name=":1">Chatterjee, Gita. Bengal's Swadeshi Samgit. Published in Banerjee, Jayasri (ed.), The Music of Bengal. Baroda: Indian Musicological Society, 1987.</ref><ref name=":0" /> He founded ''[[Ananda Marga]]'' (''the Path of Bliss'') in 1955 as a spiritual and social organisation that continues to offer instruction in [[meditation]] and [[yoga]].<ref>[[Sohail Inayatullah\|Inayatullah, Sohail]]. (2002) [https://books.google.com/books/about/Understanding_Sarkar.html?id=B3rXAAAAMAAJ&redir_esc=y ''Understanding Sarkar: The Indian Episteme, Macrohistory and Transformative Knowledge'']. Leiden: [[Brill Publishers\|Brill]], {{ISBN\|9004121935}}, [http://www.metafuture.org/Books/Understanding_Sarkar_Brill.htm authors book page].</ref><ref name=":0" />		'''Prabhat Ranjan Sarkar'''<ref>Ánanda Márga spelling: Prabhát Rainjan Sarkár.</ref> (21 May 1921 – 21 October 1990) also known as '''Ánandamúrti''' or '''Bábá''' ("Father") to his disciples, was a spiritual [[Guru]], philosopher<ref>{{Cite web\|date=2019-08-26\|title=महान दार्शनिक प्रभात रंजन सरकार काे किया याद\|url=https://www.bhaskar.com/amp/jharkhand/jamshedpur/news/remembering-the-great-philosopher-prabhat-ranjan-sarkar-100004-5328400.html\|access-date=2020-08-12\|website=Dainik Bhaskar\|language=hi}}</ref> and composer of 5018 songs mostly in the Bengali language.<ref name=":1">Chatterjee, Gita. Bengal's Swadeshi Samgit. Published in Banerjee, Jayasri (ed.), The Music of Bengal. Baroda: Indian Musicological Society, 1987.</ref><ref name=":0" /> He founded ''[[Ananda Marga]]'' (''the Path of Bliss'') in 1955 as a spiritual and social organisation that continues to offer instruction in [[meditation]] and [[yoga]].<ref>[[Sohail Inayatullah\|Inayatullah, Sohail]]. (2002) [https://books.google.com/books/about/Understanding_Sarkar.html?id=B3rXAAAAMAAJ&redir_esc=y ''Understanding Sarkar: The Indian Episteme, Macrohistory and Transformative Knowledge'']. Leiden: [[Brill Publishers\|Brill]], {{ISBN\|9004121935}}, [http://www.metafuture.org/Books/Understanding_Sarkar_Brill.htm authors book page].</ref><ref name=":0" />
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	=== Law of Social Cycle ===		=== Law of Social Cycle ===
	The concept of ''[[Varnashrama dharma\|Varna]]'' describes four main socio-psychological types, whereby human [[Psychology\|psychological]] and physical endowment and social [[motivation]]s are expressed: the ''[[Brahmin\|Vipra]]'' ([[intellectual]]), ''[[Kshatriya]]'' ([[warrior]]), ''[[Vaishya]]'' (acquisitor) and ''[[Shudra]]'' ([[labourer]]). ''Varna'', in Sarkar's perspective, however is more than just a psychological trait but rather an [[archetype]], approximately to [[Michel Foucault]]'s notion of [[episteme]]s, which are broader frameworks of [[knowledge]] defining what is true and [[Reality\|real]].{{sfn\|Galtung\|Inayatullah\|1997}}		The concept of ''[[Varnashrama dharma\|Varna]]'' describes four main socio-psychological types, whereby human [[Psychology\|psychological]] and physical endowment and social [[motivation]]s are expressed: the ''[[Brahmin\|Vipra]]'' ([[intellectual]]), ''[[Kshatriya]]'' ([[warrior]]), ''[[Vaishya]]'' (acquisitor) and ''[[Shudra]]'' ([[labourer]]). ''Varna'', in Sarkar's perspective, however is more than just a psychological trait but rather an [[archetype]], approximately to [[Michel Foucault]]'s notion of [[episteme]]s, which are broader frameworks of [[knowledge]] defining what is true and [[Reality\|real]].{{sfn\|Galtung\|Inayatullah\|1997}} Sarkar clarified that ''Varna'' is not the same as Hindu idea of "caste" and was an ardent advocate of building a casteless society, in which everyone gets equal opportunities to fulfil their highest human potential based on their physical, psychological and spiritual strengths. To materialize this, Sarkar propounded Prout.

	Sarkar's "Law of Social Cycle" applies these traits in a [[theory]] of historical [[evolution]], where [[Geologic time scale\|age]]s rise and fall in terms of ruling elites representing one of the above-mentioned traits. This "law" possibly connects to the earlier cyclical historical [[idea]]s of [[Sri Aurobindo]], with a focus on the psychology of [[Developmental psychology\|human development]], as well as [[Ibn Khaldun]], among other [[Macro-historical\|macrohistorians]] ideas about cycles. However, along with a cyclical dimension — the rise and fall of ages — Sarkar's theory exhibits a correspondent linear [[dimension]], in that economic and [[Technology\|technological]] "[[progress (history)\|progress]]" are considered critical in terms of meeting the changing material conditions of life. Ultimately, for Sarkar, true progress has to prioritise development in the spiritual dimension.{{Citation needed\|date=July 2020}}		Sarkar's "Law of Social Cycle" applies these traits in a [[theory]] of historical [[evolution]], where [[Geologic time scale\|age]]s rise and fall in terms of ruling elites representing one of the above-mentioned traits. This "law" possibly connects to the earlier cyclical historical [[idea]]s of [[Sri Aurobindo]], with a focus on the psychology of [[Developmental psychology\|human development]], as well as [[Ibn Khaldun]], among other [[Macro-historical\|macrohistorians]] ideas about cycles. However, along with a cyclical dimension — the rise and fall of ages — Sarkar's theory exhibits a correspondent linear [[dimension]], in that economic and [[Technology\|technological]] "[[progress (history)\|progress]]" are considered critical in terms of meeting the changing material conditions of life. Ultimately, for Sarkar, true progress has to prioritise development in the spiritual dimension.{{Citation needed\|date=July 2020}}
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	Spirituality for Sarkar is defined as the individual realising the "true self". In addition to [[Yoga\|yogic]] meditational practices and purity of thought and deed, Sarkar attached great importance to selfless [[social service]] as a means of [[Moksha\|liberation]]. Sarkar considered it necessary for the social arrangements to support the inner development of human beings and rejected both capitalism and communism as appropriate social structures for humanity to move forward to the golden age of a balanced way of life sustaining all-round progress. A serious problem with capitalism was according to Sarkar the concentration of wealth in a few hands and stoppages in the rolling of money which he considered root causes of [[economic recession\|recessions]], even [[economic collapse\|depressions]]. A spiritual way of life, however, would in no way be divorced from creating structures that help meet the basic, though ever changing, needs — food, housing, clothing, health and education.{{Citation needed\|date=July 2020}}		Spirituality for Sarkar is defined as the individual realising the "true self". In addition to [[Yoga\|yogic]] meditational practices and purity of thought and deed, Sarkar attached great importance to selfless [[social service]] as a means of [[Moksha\|liberation]]. Sarkar considered it necessary for the social arrangements to support the inner development of human beings and rejected both capitalism and communism as appropriate social structures for humanity to move forward to the golden age of a balanced way of life sustaining all-round progress. A serious problem with capitalism was according to Sarkar the concentration of wealth in a few hands and stoppages in the rolling of money which he considered root causes of [[economic recession\|recessions]], even [[economic collapse\|depressions]]. A spiritual way of life, however, would in no way be divorced from creating structures that help meet the basic, though ever changing, needs — food, housing, clothing, health and education.{{Citation needed\|date=July 2020}}

	Sarkar ~~claimed to have~~ developed both ''Ánanda Márga'' and the ''[[Progressive Utilization Theory]]'' as practical means to encourage harmony and [[co-operation]] to help society escape this proposed cycle. Sarkar argues that once the social cycle is understood and ''[[sadvipras]]'' evolved, then the periods of exploitation can be largely reduced, if not eliminated. With leadership that is representative of all aspects of the ''varnas'' — that is, the leader engaged in service, who is courageous, who uses the intellect for the benefits of others, and who has innovative/entrepreneurial skills — the cycle can become an upward spiral.{{sfn\|Inayatullah\|1988\|p=54-65}}		Sarkar developed both ''Ánanda Márga'' and the ''[[Progressive Utilization Theory]]'' as practical means to encourage harmony and [[co-operation]] to help society escape this proposed cycle. Sarkar argues that once the social cycle is understood and ''[[sadvipras]]'' evolved, then the periods of exploitation can be largely reduced, if not eliminated. With leadership that is representative of all aspects of the ''varnas'' — that is, the leader engaged in service, who is courageous, who uses the intellect for the benefits of others, and who has innovative/entrepreneurial skills — the cycle can become an upward spiral.{{sfn\|Inayatullah\|1988\|p=54-65}}
	Sarkar's [[concept]] of ''karma samnyasa'' refers to the principle that a [[yogi]] becomes a person with all-round development and a balanced mind, that he called a ''[[sadvipra]]''; and that this is accomplished by someone who remains fixed on the "supreme" [[consciousness]] through transformative personal practices and engaging in the politics of social [[Liberty\|liberation]] as a form of [[Social work\|service work]].{{sfn\|Hatley\|1999\|p=139-151}}		Sarkar's [[concept]] of ''karma samnyasa'' refers to the principle that a [[yogi]] becomes a person with all-round development and a balanced mind, that he called a ''[[sadvipra]]''; and that this is accomplished by someone who remains fixed on the "supreme" [[consciousness]] through transformative personal practices and engaging in the politics of social [[Liberty\|liberation]] as a form of [[Social work\|service work]].{{sfn\|Hatley\|1999\|p=139-151}}

	=== PROUT: ~~progressive utilisation theory~~ ===		=== PROUT: Progressive Utilisation Theory ===
	{{main\|PROUT}}		{{main\|PROUT}}
	By 1959, Sarkar had developed the [[Socioeconomics\|socio-economic]] Progressive Utilization Theory (Prout).{{sfn\|Craig\|1998}} In 1961, the theory was formally outlined in his book ''Ananda Sutram'', published under his spiritual name Shrii Shrii Ánandamúrti.{{r\|Irving}} In 1968, Sarkar founded the organisation "Proutist Block of India" (PBI), to further the ideals of his theory through political and social action.{{sfn\|Fukui\|1985\|p=357}} The PBI was soon superseded by "Proutist Universal" (PU), which primarily consists of five federations (students, intellectuals, farmers, labour, and youth).{{When\|date=May 2018}}		By 1959, Sarkar had developed the [[Socioeconomics\|socio-economic]] Progressive Utilization Theory (Prout).{{sfn\|Craig\|1998}} In 1961, the theory was formally outlined in his book ''Ananda Sutram'', published under his spiritual name Shrii Shrii Ánandamúrti.{{r\|Irving}} In 1968, Sarkar founded the organisation "Proutist Block of India" (PBI), to further the ideals of his theory through political and social action.{{sfn\|Fukui\|1985\|p=357}} The PBI was soon superseded by "Proutist Universal" (PU), which primarily consists of five federations (students, intellectuals, farmers, labour, and youth).{{When\|date=May 2018}}
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	===Culture===		===Culture===
	In his series of discourses ''Talks on Prout'', given in [[Ranchi]] in July 1961,<ref name="Talks on Prout">{{cite book\|last=Sarkar\|first=Prabhat Ranjan\|title=Talks on Prout (also in ''Prout in a Nutshell'' Part 15)\|url=http://brauliobo.org/worksprsarkar/HTML/Discourses/Talks_on_Prout.html\|archive-url=https://archive.is/20130902172905/http://brauliobo.org/worksprsarkar/HTML/Discourses/Talks_on_Prout.html\|url-status=dead\|archive-date=2013-09-02\|access-date=2 September 2013\|publisher=Ananda Marga Publications}}</ref> Sarkar makes a distinction between the terms "culture" and "customs". According to Sarkar "culture... is the collective name for different expressions of life..." but "...all of society has the same culture. There are local variations in the mode or state of cultural expression, but the expression is universal... These local variations are called customs... Thus local modes of expression bearing local or group specialities are customs, but the expression itself is culture. Therefore it is a mistake to readjust boundaries on the basis of language and culture. Indian culture and the culture of the world are one and the same."{{sfn\|Sarkar\|1968}}		In his series of discourses ''Talks on Prout'', given in [[Ranchi]] in July 1961,<ref name="Talks on Prout">{{cite book\|last=Sarkar\|first=Prabhat Ranjan\|title=Talks on Prout (also in ''Prout in a Nutshell'' Part 15)\|url=http://brauliobo.org/worksprsarkar/HTML/Discourses/Talks_on_Prout.html\|archive-url=https://archive.today/20130902172905/http://brauliobo.org/worksprsarkar/HTML/Discourses/Talks_on_Prout.html\|url-status=dead\|archive-date=2013-09-02\|access-date=2 September 2013\|publisher=Ananda Marga Publications}}</ref> Sarkar makes a distinction between the terms "culture" and "customs". According to Sarkar "culture... is the collective name for different expressions of life..." but "...all of society has the same culture. There are local variations in the mode or state of cultural expression, but the expression is universal... These local variations are called customs... Thus local modes of expression bearing local or group specialities are customs, but the expression itself is culture. Therefore it is a mistake to readjust boundaries on the basis of language and culture. Indian culture and the culture of the world are one and the same."{{sfn\|Sarkar\|1968}}

	The philosophy of Sarkar reinterprets the general concept of culture by inserting it into a new universalistic outlook. As described by Antonello Maggipinto:		The philosophy of Sarkar reinterprets the general concept of culture by inserting it into a new universalistic outlook. As described by Antonello Maggipinto:
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	{{Prone to spam\|date=July 2012}}		{{Prone to spam\|date=July 2012}}
	~~{{Z148}}~~
	* {{Internet Archive author}}		* {{Internet Archive author}}
	* {{Internet Archive author\|name=Shrii Shrii Anandamurti}}		* {{Internet Archive author\|name=Shrii Shrii Anandamurti}}

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Prabhat Ranjan Sarkar - Revision history

MatthewEbner: basic cleaned up citations after review and fixed typos based on references

CleanupBot II: Removed empty portal template using script

->Slatersteven: Undid revision 1062737200 by 202.78.236.72 (talk)is it?

imported>Wikifulness: Undid revision 1039562149 by 2405:201:A405:D81B:8017:1C78:5286:4051 (talk)