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"Art" of Sarvatmanandji

From: "Gagan" To: AM-GLOBAL Subject: "Art" of Sarvatmanandji Date: Fri, 7 Nov 2008 22:36:07 -0000 Baba "Toma'ri bhuvane toma'ri bhavane toma'ri a'she din ket'e ja'i..." (P.S. 331) Purport: Baba,in Your kingdom and around You my days are passing in Your hope. Thinking about Your lotus feet and ideating about You, the blackness of my mind, the hopelessness turns into the hope of effulgence. In Your attraction, in Your charm, and by the showering of Your grace, everything becomes sweet and attractive. Your smile brings new charm in life. The breeze which touches You, that sweet fragrant breeze brings the aroma from You, and it gives new awakening in my life. My whole being is vibrated with that. When I think about Your close proximity then my mind dances with joy and ecstasy and then nectar showers. Baba Your grace is everything...
Namaskar, Recently, Ananda Vacanamrtam Part 11-12 (2008) was published by the Tiljala faction's Publications Department. They went to great lengths to talk about what a noble job they did and how meticulous they are in their work. In their Publisher's Note in the beginning of AV 11-12 (2008), the Tiljala captains use words and phrases like: (a) "carefully re-checked against that tape-recorded voice of the author, and re-transcribed where necessary"; (b) "we have identified all such corrections"; (c) "the editors do not alter pronouns"; (d) "meticulous efforts were made to authenticate"; "(e) etc, etc. By reading the above, one would assume that each and every discourse printed in AV 11-12 is in tip-top shape, with few or no errors. Unfortunately, the opposite is the case. Every discourse of AV-12 (2008) is literally filled with piles and piles of errors. Every discourse-- no exceptions, period. All errors made and committed by the Tiljala Publications team led by Sarvatmananda. As a case example, attached is a word document of the entire discourse, 'The Real Value of Human Entity'. In red with cross-outs are all the wrong things that the Tiljala camp inserted into the printed version of the discourse; in green are words Baba actually spoke that were not included in the printed discourse. That is why many joke that the recent publication of AV-12 (2008) is not so much a transcription of Baba's discourse, but rather a display of Sarvatmananda's artwork, as he had the esteemed duty of doing the "final transcription" of the discourse. This has been clearly written in the 'Publisher's Note': Sarvatmananda did the "checked and rechecked" the transcription (p. xxviii). Yet when Sarvatmananda's "transcription" strays so very far from Baba's actual words, then people humorously refer to that type of transcription as Sarvatmananda's artwork, not Baba's discourse.
By viewing the attachment, it is quite evident that throughout the entire discourse, there are many, many mistakes. Too many to count and describe in this letter. So, only those grave mistakes which represent the most critical errors with philosophical blunders have been elaborated upon in this email. All other small errors can be seen by opening the attachment. Finally, all the below errors are quite apparent so I am not explaining at length; the errors are very obvious blunders; any margii or learned person can understand if one wishes.
In paragraph #5 of the attached discourse, the question is posed, "Who am I?' In response, the Tiljala team wrongly transcribed, "His; thou comest", as if to say that 'You, Parama Purusa come from Parama Purusa, i.e. the I-feeling of Parama Purusa comes from Parama Purusa. But this it is a totally wrong transcription and misleading rendition of Baba's discourse. Baba actually says, "his; he cometh", meaning that in meditation the sadhaka got the answer that 'he', i.e. the sadhaka's I-feeling, comes from Parama Purusa. This is the proper transcription and meaning of Baba's discourse. Proof being that throughout Baba's many discourses, Baba poses this similar question and the answer is, 'I (the jiivatma or unit being) come from Parama Purusa'. So this is the only way to transcribe and interpret Baba's discourse. Hence, what Baba actually has spoken holds deep meaning. The way the Tiljala team printed it has no sense at all. Even then the Tiljala camp may have their own justification for their so-called great work. But their justification will be meaningless. Because: (1) If anyone listens to the sound file, Baba clearly says "his, he cometh", not the fake transcription which Tiljala printed. (2) The way Baba originally spoke holds deep meaning and value, whereas the way Tiljala printed the discourse is nonsensical. It is useless and inaccurate as that is not what Baba spoke. So that is the first major blunder and philosophical misnomer from Tiljala's printed version of this discourse in AV-12 (2008).
In paragraph #6, the Tiljala transcription team wrongly transcribes and totally misconstrues Baba's discourse. The Tiljala team writes as if Baba is only talking about the limitation of the physical or material structure of the human being. They transcribed paragraph #6 in this type of wrong way. When in fact, Baba is talking about the mental structure and about how the jiivatma loses his mental or unit identity. And indeed in so many discourses Baba presents this same idea. Baba says, "What is the Supreme Entity? How should human beings try to understand Him? When a doll made of salt wants to fathom the depths of the ocean, the doll itself becomes lost in the ocean. Likewise, how far can human beings move with their limited intellect? At a particular stage the human intellect loses itself, the mind loses its identity it stops functioning. The intellect can at most go to that particular point and try to depict objects in its own limited way." (AMIWL-10) Hence, Baba is talking about the mind becoming lost in the ocean of Cosmic Consciousness; He is not talking about the limitation of the physical stratum. But once again, the Tiljala Publications team led by Sarvatmananda totally drops the ball on this and leads the reader into the dark. Once again, Tiljala may have their own justification, but that will not be worthwhile. Because: (1) What Baba spoke they did not write (2) What Tiljala wrote is totally wrong and confusing.
In one very significant part of the discourse, paragraph #13, Baba is discussing the use of language and He clearly says that those Vaedika Aryans learned to write about 5000 years ago. But even this simple number, the Tiljala team distorted. They printed, "5600 years ago". But that is wrong. Baba did not say that. Baba spoke, "5000 years ago". And Baba is detailing that the Aryans did not have any written script before then, only the non-Aryans had script earlier. So the Aryans learned how to write later than or after the non-Aryans. That is Baba's point, and being omniscient Baba surely knows exactly when those Aryans learned how to write, which was "5000 years ago". But those in the Tiljala Publications office wrongly wrote 5600 years ago" because it seems they thought they knew better than Baba, but their miscalculation is based on when the non-Aryans learned how to write, not when the Aryans learned how. So that is yet another clear-cut blunder by Sarvatmananda & Co. It is shocking how they feel the need to "correct" Baba's discourses when in reality Baba Himself is omniscient and His knowledge is perfect. In that case, what is the need for Sarvatmananda to continually change Baba's words. Let us not forget that this discourse was spoken by Baba in English; all that was needed was to write down those words-- period. But with their little brain, they began changing Baba's original words. That is the problem, otherwise what can be the explanation.
In paragraph #18, the Tiljala team makes such a gross error, one can only wonder how they made such a ridiculous mistake. After all, Tiljala Publications proudly states again and again how they have first editors, second editors, final editors, and teams of transcribers etc, everyone checking and re-checking the discourse. Yet in the end they commit such a blunder like this one, it only makes one wonder what their team is thinking about when they do their work. The Tiljala team wrongly wrote, "'serpentine noose', a noose which catches a snake like this". Baba actually spoke, "'serpentine noose', a noose of snake, snake catches like this". So, the Tiljala team is wrongly saying that a serpentine noose is that type of noose which catches a snake. When in fact Baba is saying that a serpentine noose is how a snake catches something. In their faulty version, the snake is caught; in Baba's original version the snake catches something. That is the dramatic mistake. So two thing happened. (1) They wrongly transcribed the discourse and (2) with their tiny intellect they got a totally flip-flopped understanding of what Baba was telling. And the things is this is not an obscure point. In dozens and dozens of discourses, Baba repeatedly uses the term 'serpentine noose', but even then this basic point Tiljala wrongly wrote and misrepresented.
In the Publisher's Note on page xix, Tiljala boasts how "in the case of discourses originally given in English, the editors do not alter pronouns and other terms which the author in his lifetime considered 'common-gender' words." So this is the promise that Sarvatmananda has given. Yet see here what they did in paragraphs #18 & #19. They betrayed their own rule so many times in just these two paragraphs:
(1) Changed 'him' to 'you'; (2) Changed 'him' to 'them'; (3) Changed 'he' to 'a person'; (4) Changed 'man' to 'person'; (5) Changed 'him" to 'a person'; (6) Changed 'man' to person'; (7) Changed 'him' to 'you'.
And the above errors happened in just two paragraphs.
Tragically, this discourse, 'The Real Value of the Human Entity', is not an anomaly. All the discourses which Tiljala transcribes are full of hundreds and hundreds of errors. All are bad and done in a sloppy, distorted manner. This is especially the case with the English and Hindi discourses. Again, here we are not talking about the subtle nuances of translation, but rather gross and deliberate errors in transcription. There is no fine line of interpretation involved. The basic and fundamental problem is that Baba what spoke they did not write. Yet with big pomp and show, they praise themselves up to the sky that they have checked everything perfectly and their discourse is highly accurate. As if they worked so hard to make it perfect. When in fact they took what should be an easy job and created thousands of errors. Tiljala has the original tape and they have computers and they have typists. That is all that is needed to properly transcribe a discourse. But this they cannot do, reasons best known to them. And on the top, they absolutely refuse to share the cassette as they wish to keep not only margiis but their own helpers in the dark. Now we can understand why: Because what team Tiljala has done is utter nonsense. There is no other way to put it. And that is why they do not want to share the cassette. Because then it will blatantly expose their hypocritical and deceitful ways.
Tiljala team has recruited many helpers to "support" them in their translation and transcription work. These well-intentioned margiis who help team Tiljala are: Gayatrii Ghista (USA), Taraka Ghista (USA), Dharma Curl, Suvrata Sarkar, Devashiisha (Puerto Rico), Madhava Basak, Kirit Dave (USA) etc. All these simple and innocent margiis piously thought they were doing justice to Baba's discourses when in fact they unfortunately got duped and roped into collaborating in sin by wrongly printing the Lord's discourses. They got sucked into being accomplices in Sarvatmananda's gang. That is the travesty. Good people getting tricked into wrongful dealings. The best advice for such persons is to jump ship and give up their work of "helping" Tiljala Publications, i.e. Sarvatmananda's gang. That is the best way to save Baba's discourses at the present moment. Creating more and more distorted books only multiplies the harm.
It is a tragedy to see how team Tiljala has utterly mangled Baba's holy discourses. Their book AV-12 (2008) is full of countless errors. Let us never forget Baba's divine guideline. Baba says, "The scriptures containing spiritual injunctions must be totally flawless." (NSS) Namaskar, Gagan
Here are some of the other postings detailing the gross errors in Ananda Vacanamrtam Part 12 (2008):
********************************************* UNKNOWN FACT ABOUT WEALTH
Parama Purusa BABA says, "In the subtle economic sense, the value of wealth is the real wealth. Wealth, if not properly defined, may mean 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." (Proutist Economics, p. 269)

"Art" of Sarvatmanandji (Discourse Attachment)

The Real Value of the Human Entity

3 June 1979 evening, Lyon (France)

(Printed in A'nanda Vacana'mrtam part 12,

2008 Edn, pp. 220-225)


{Note: In red with a double slash through it are words the Tiljala Publications team wrongly inserted into the printed versions of Baba's discourse. In green are words that Baba actually spoke but were not printed in the book, AV-12 (2008).

Paragraph numbers, like [#10] have been added to make it easier to view and reference the document.

Finally, this discourse was originally given by Baba in English, so there is no issue of translation; Baba's recorded words just needed to be accurately transcribed to print the discourse in English.}


[#1] In the prehistoric world, on this globe of ours, the first language that was spoken was about six million years ago. The language came but the intellectual standard was very poor. At that time even the forefathers of present human society, the those apes, the proto-apes were not here.

Modern humans came about one million years ago. They had the language, but at that time their intellectual standard was also very poor. As the intellectual standard was poor, so the vocabulary was also very poor.

Among even now, amongst the developed species of apes, the vocabulary is about eight hundred. And in the most undeveloped species of humans, the vocabulary is a little more than nine hundred, whereas in the modern French language the vocabulary is more than four lakhs, that is, 400,000.

Now, when the first humans learnt how to speak, their expressions were mostly confined within the jurisdiction of the physical body and of mental phenomena concerning the physical body. And nothing more than that. The Anthropological and archaeological history also says like this. There was nothing called cardinal human value. Manwas no better than animals.

[#5] But as a result of clash and cohesion in the process of introvert introversion, intellect developed. The eternal questions arose in their people’s minds. Who am I? Where did I come from? Where to go? Their first intellect said, “Who am I?” They got the reply that, “His; thou comest his, ‘he’ cometh from Parama Puruśa.” “Where to go?” The second reply also was given there, that is, “Parama Puruśa is that Desideratum.” But there came another question. “Who are Thou? Who are You, O Parama Puruśa”? Now, here comes the philosophy at this point philosophy comes. As the records of human history, According to the records of human history, the first philosopher was Maharśi Kapila. He was lived about 3500 years ago.

[#6] Now, “Who art Thou?” So far as ordinary human intellect, not intuition, but human intellect, is concerned, there is no reply. Why no reply? The physical structure, the material structure, functions within the three fundamental relative factors – time, space and person. Physical movements, physical activities, cannot be done beyond the range of time, space and person. The Its jurisdiction of the physical structure is extremely restricted, limited. And, because of the limitation of its jurisdiction, it cannot go move beyond the starting-point of individual or collective human intellect. structures, beyond the starting-point of human intellect. That is, the individual or collective human intellect That is, it has a starting point, and its range, or its activities, cannot go beyond that point. It will have to function within a particular jurisdiction, as because where it is non-existent it cannot go. That is, as it moves going beyond and moving towards the source, when it comes to the starting point – beyond that starting point it cannot go, because beyond the starting point the mind cannot function. It can function only within the range of the functional periphery of the mind. And this was the main difficulty with individual minds. And the existence and the qualifications and non-qualifications of the Supreme are all beyond the periphery of the mind. The human mind functions within the limitations of time, space and person.

[#7] And when the mind tries to come in contact with Him, what does happens? The mind gets suspended. And when again the mind comes back from the Supreme touch, the mind comes within jurisdiction of time, space and person. It cannot express the feeling, the feeling that it had, it experienced, when it went beyond the jurisdiction of time, space and person, because its functional jurisdiction cannot go beyond time, space and person. And when due to mental concentration it went beyond the scope, the mind was suspended.

So it is possible for human beings to feel Parama Puruśa with their intuition and not with their intellect. Parama Puruśa is something that can be touched by your intuition and not by your intellect. In Vedic language, intuition is called “Bodhi” and intellect is called “Buddhi”. The Supreme is beyond the range of your Buddhi. It is within the range of your Bodhi.

Now when Bodhi developed after thousands of years, those then human beings felt, understood, and realized that there are certain cardinal human principles. And there lies the cardinal values of human existence. After understanding that, men it, man realized the real value of the human entity. And they also realized that the only goal of human existence is the Parama Puruśa. There cannot be any second goal.

[#10] And the only human development is man’s his movement toward the Parama Puruśa, and in no other stratum of life can there be any development. Development means progress in the realm of spirituality and in no other realm. Human progress has nothing to do with religions; human progress has everything to do with the his human beings, occult movement, that is, movement towards the Supreme.

And this movement towards the Supreme is the movement of synthesis, and all other movements, all other approaches, are movements of analysis, converting one into many. But this movement towards the Supreme, Supreme spirituality, is converting many into one. From heterogeneity to homogeneity.

[#12] And all other movements are movements from homogeneity to heterogeneity. And this must not be encouraged if humanity is to progress. If humanity is to march forward, humanity must not have anything to do with the analytical approach to of life; the approach should always be synthetic.

[#13] The first developed human language was the Vaedika language. But at that time there was no script. Those Vaedika Aryans who used to speak in the Vaedika language about 15,000 years ago could not write. They learned how to write about 5600 5000 years ago. And Their Macrocosmic ideas, supramundane ideas, their Supreme aesthetic stances, were all narrated vocally to their followers but could not be recorded written because there was no a-b-c-d, no alpha, beta, gamma.

Now in this march of spirituality, there was no systematic approach. About 7000 years ago, it was Lord Shiva who brought everything into a systematised form, systematised structure, and that is Yoga, that is Tantra. The same thing was done again about 3500 years ago by Lord Krśńa.

[#15] Now, in this process of spiritual march, march towards the spiritual nave, humanity sometimes for want of proper guidance was depraved, was degenerated, and under such circumstances it they suffered from the psychology of sinning, a sinning complex. I told you that you must not say, “Oh, Lord, I am a sinner, I am a sinner,” because it will develop the psychology of sinning. If you are not actually a sinner, you will be a sinner if you say like this, if you think this. It is a defective psychic approach. And some people exploited this sinning complex of human beings and created so many differences, so many groups, so many diversities, in this human society which is actually a singular entity one.

Human society is a singular entity. But those people they tried to create diversity in this singular entity. The educated and intellectuals of this Twentieth Century should carefully save themselves and also save the innocent human mass from their exploitation, from their physico-psycho-spiritual exploitations.

Now in the past also, when people were depraved for want of proper guidance. There was a sinner’s complex in the mind of the common mass man, and at that time in the that hoary past, Lord Krśńa openly said, openly declared,

Apicet sudúrácáro bhajate mám ananyabhák

So’pi pápa vinirmukto mucyate bhavabandhanát

[#18] The Parama Puruśa, the Parama Pitá, says that even if you are a the worst type of sinner, that is, he whom the sinners will hate as a sinner, what will happen? “Bhajate mám ananyabhák.” If you take takes the shelter of Parama Puruśa, resorts to the shelter of Parama Purusa, then what will happen? Parama Puruśa will save him you from all those serpentine nooses of sin sins. (You know “serpentine noose”, a noose of snake, snake catches which catches a snake like this? It is called a “serpentine noose”.) And for those who take shelter, those who resort to Parama Puruśa, what will happen? The Parama Puruśa will save them him from this serpentine noose of sins. So, a person he must not be afraid of sin, he should be free from all worries and anxieties regarding sin. Parama Puruśa will help him. Parama Puruśa is always with him.

[#19] So, no person man should suffer from an inferiority complex or sinner’s complex. When the Supreme Father is with a person him, why should he suffer from such a complex and why should he approach the Father saying, “O, Father, I am a sinner, I am a sinner, I am a sinner”? Father will is to do the needful what is needed. But he should completely surrender at the altar of the Supreme Entity, at the altar of the Supreme Father, this is what he is to do. “So’pi pápa vinirmukto mucyate bhava bandhanát” – and, in so doing, he will attain the Supreme stance. He will get the Supreme bliss. So, no person man should suffer from any sort of complex, any sort of defeatism. Parama Puruśa is with you him. If, knowingly or unknowingly, you have committed any mistake or any sin, then your repentance and your singing Kiirtana, wholeheartedly, will free you from all sins. So, your future is always bright, never dark, never dark.

3 June 1979 evening, Lyon

In the Publisher's note of AV-12 (2008) it says, “Discourse re-transcribed from tape in 2008. English re-editing, based on re-transcribing by A'SA” A'ca'raya Sarva'tmananda Avadhu'ta.

News Update: Quarrel In Ranchi HQ

Date: 07 Nov 2008 13:32:08 -0000 From: "Satyanarayan Mishra" To: AM-GLOBAL Subject: News Update: Quarrel In Ranchi HQ Bab
Namaskar, Here is the news about the latest developments in the turbulent Ranchi HQ.
Four days ago Nigama'nanada and all other VIPs of Ranchi administration were in Ranchi. They had many meetings. There were two sides. One was Rudra'nanda with his many supporters and the other side was Nigama'nanda with his only 2 supporters Didi Ananda Dyotana' and Satyeshraya'nanda. They had hot and abusive discussions. A big fight started because of Didi's transfer posting and it became a big issue. Finally, Rudra'nanda told Nigama'nanda that if he wants he can choose his own separate way. The next day Svarupa'nandajii etc tried to fill the gap between these "two great purodhas" who were quarreling like dogs. And then Rudra'nanda and Nigama'nanda embraced each other. Just like how years ago Rudra'nanda and Sarva'tma'nanda embraced each other in August 2003, and then just 17 days later Abhiprema'nandajii was killed by Sarva'tma'nanda's men. All in all, regarding the present situation in Ranchi, both sides are at fault. When ideology is not the goal, but post, then such messes happen. Nigamananda has his own way and Rudrananda himself is conniving, greedy, and exploitative. That is why all this happened-- because such Purodhas are degraded as they have lost sight of ideology.
It looks like Nigama'nanda is searching for another way. He is in contact with 3rd front people, who are already glued to B group. Nigamananda is seeing if he can get something more from them than with Rudra'nanda. Or he is thinking to put pressure on Rudra'nanda , and by this way to take more share in cream. Nigma'nanda was in Mumbai with Shambhushiva'nanda in the house of one margii Pradiip A'nanda who is laukik relative of Shambhushiva'nanda. This is a big news because Pradiip A'nanda is hardcore cadre of 3rd front. Just one year ago Nigama'nanda had given threatening of expulsion to Pradiip A'nanda. Nigama'nanda and Pradiip A'nanda's family have not spoken with each other for years because of that. And now Nigama'nanda himself went to Pradiips Ananda's house because Dada N is frustrated with Rudrananda. Nigamananda went to the enemy's house to garner the support of anyone because right now he has big clash with Rudrananda. It looks like Nigama'nanda is frustrated and desperate now.
Nigama'nanda has gone to Delhi by Rajdhani express train and will reach to delhi tomorrow 10 am. This news is seriously spreading in air that Nigama'nanda has gone there to meet Citkrsna'nanda.
Until and unless, those in power develop a one pointed, devotional, synthetic outlook, this type of dog fight will go on. What Baba says is true: The majority of margiis and wts are moralists, but are not yet united; whereas a minority of degraded groupists have fake unity, an unholy alliance, and with their so-called unity they have temporarily captured the scene. Namaskar, Satyanarayan

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