ALLERGY TOWARDS
THE NON-BENGALI PORTIONS
OF THE DISCOURSE
Namaskar,
Every A'nanda Ma'rgii knows that Baba's spoken word is apta vakya-- eternal
truth-- and that there are innumerable discourses given by Baba in which He
has spoken in all three languages: Hindi, English, and Bengali.
Unfortunately for years and years this fact has not been recognised by our
AM Publications Dept.
For example, on the title page of innumerable AM books, the publications
department wrote "Translated from the original Bengali". When in reality
often Baba has spoken in all three languages. But the publishers inserted
only the Bengali portions of the discourse in our AMPS books. That means
they only included those parts where Baba spoke in Bengali. The English and
Hindi sections of the discourse were totally ignored-- left out and
forgotten. In which case Baba's eternal words were tossed aside such that
they will never reach the masses.
A CASE STUDY: SAMA-SAMA'JA TATTVA DISCOURSE
Here one such discourse, 'Sama-Sama'ja Tattva', is presented in detail as a
case in point.
This discourse was originally given by Baba on the occasion of Anandapur
DMC. As we all know DMC is a special, universal occasion which attracts
people from all around the globe. That's why Baba would speak in all three
languages in His DMC discourses. And among all His DMC discourses,
'Sama-Sama'ja Tattva' is a particularly important discourse because it is
one of the foundation stones of Neo-humanism-- which we all know is one
completely new and revolutionary philosophy. And there are only a few,
limited discourses on this all-important subject.
Realistically, the main text of Neohumanism, "The Liberation of Intellect",
contains only eleven discourses, among which this discourse is one. So
this discourse, 'Sama-Sama'ja Tattva', is highly important, as it is one of
the seminal discourses on the subject of Neohumanism. Since Neo-humanism
and PROUT are the two wings of AM, naturally then any founding discourse on
neo-humanism is highly meaningful and historic.
By Baba's Grace, a few margiis got copies of the recorded cassette of this
very discourse. After carefully reviewing this recorded discourse-- i.e.
Baba's original words-- here following is a point by point outline of the
official printed version of the 'Sama-Sama'ja Tattva' discourse.
Specifically the below points highlight and expose how the AMPS
Publications Department has critically distorted Baba's original discourse.
POINT BY POINT COMPARISON OF
BABA'S ORIGINALLY RECORDED DISCOURSE
WITH THE PRINTED VERSION OF THE DISCOURSE
Please review the following so that we can all understand the magnitude of
the problems we are faced with yet side by side use our collective energy
to bring the printed version of Baba's dharmic discourses up to the
standard they deserve. Failing that the humanity will never know Baba's
original teachings.
For simplicity, in this discussion the 'Sama-Sama'ja Tattva' will be
referred to as "SST".
POINT #1: DELETED ENGLISH PARAGRAPH
(1) In the original recording of His SST discourse, the below paragraph is
spoken verbatim by Baba both in English and also in Hindi. But tragically
this below paragraph was never included in the printed version of the
discourse. Here is that missing paragraph.
BABA SAYS: "Who is a human being? Who is a human? The man who realizes
that sama-sama'j-tattva is the only solution and after knowing it, after
realizing it, tries to establish sama-sama'j-tattva in the society and help
others, encourage others to move towards the supreme goal, is a human
being. Otherwise he is not a human being. He is a brute in human frame."
(Baba, 31 Dec 1981)
So the above paragraph is a veritable part of Baba's original discourse and
was directly transcribed from Baba's originally recorded discourse. It was
stated in English directly by Baba. But it is missing from the printed
discourse.
Because this paragraph was not spoken in Bengali, those publishers never
included it in the printed version of the discourse. Rather they eliminated
it entirely. In that way the whole paragraph spoken by Baba in English and
Hindi was totally left out-- missing, gone forever.
Because not only is it not printed directly, but it is not even
paraphrased. Where Baba states this, the idea is simply missing in the
printed version.
And like that, throughout the discourse, the publishers have only included
what Baba spoke in Bengali. Those things stated by Baba in English and
Hindi are not found in the printed discourse (unless they happen to have
been mentioned by Baba in Bengali as well). The above then is one critical
example of how the spoken English section of Baba's discourse is missing
from the printed version.
POINT #2: COVER UP BY THE PUBLISHERS
(2) By not including the above paragraph from point #1 in the printed
version of the discourse, the transcribers were then at a loss as to how to
deal with what followed thereafter.
Because Baba introduces the ensuing paragraph of the discourse with the
words, "That is why…", which obviously refers to the words which He just
spoke and which the publishers had deleted.
So because that English paragraph was deleted entirely, the beginning words
of the next paragraph were just hanging in the breeze with no reference.
They were supposed to refer to "brutes in human frame" from the end of the
deleted paragraph above. But because those words were gone--deleted--the
publishers had to come up with a plan.
In order to give a reference to the "That is why" phrase--which was
otherwise hanging in the breeze--the publishers stole the last sentence
from one of the earlier paragraphs and randomly stuck it just before the
"That is why" phrase.
By doing so however, they make the "That is why" refer to the wrong
sentence-- to the wrong idea. It does not refer to the sentence or the
idea which Baba intended in His spoken discourse. Because it was supposed
to refer to "brutes in human frame", and that entire paragraph was deleted
by the publishers.
The point here being that only the Bengali sentences are included in the
printed version and the paragraph from point #1 about "brutes in human
frame" was in English, so it was not printed.
So here it is clearly seen that by deleting Baba's original English and
Hindi words from the published discourse, the meaning of the discourse has
been changed. Here the publishers are misleading readers about the true
meaning of Baba's discourse.
For greater detail on this "That is why..." point with full text, see point
number 9.
POINT #3: BABA'S ORIGINAL CONCLUSION DELETED
(3) Here is the next point: If you can believe it, the last several
sentences of the printed discourse were never uttered by Baba. The
translated Bengali part of Baba's actual spoken discourse ends with
following words:
BABA SAYS: "It is futile to think of an individual's past; we must not
discriminate whether one is black or white. We should only remember that we
must establish ourselves in the ultimate reality, by forming a new social
order based on sama-sama'ja tattva."
The above paragraph are the last words which Baba spoke in Bengali in this
SST discourse.
Baba then speaks two more paragraphs, one in English and one in Hindi. But
those have not been printed in the discourse. Instead, the publishers wrote
several sentences of their own which do not appear anywhere in Baba's
discourse. Nor are those words a paraphrasing of anything Baba stated in
the discourse. Thus the publishers totally deleted Baba's original
concluding words to the discourse which He spoke in English and Hindi. That
was their first distortion. And then inserted several sentences where were
not at all part of Baba's original discourse. That was their second
distortion.
Here then are the sentences which our publishers wrote on their own and
printed as the concluding lines of this SST discourse:
THE PUBLISHERS INSERTED: "When we have embraced the ideal of sama-sama'ja
tattva, when we have attained the physical strength, psychic intellect and
spiritual wisdom to materialize it -- should we not play a successful role
to implement this noble and sublime ideal? Our coming to this earth and our
remaining here, our every breath, every vibration of our existence --
should this not attain supreme fulfillment? Should we not, by utilizing all
our physical, psychic and spiritual powers, attain the pinnacle of human
glory?"
The above has been haphazardly written ad hoc by our AMPS publishers and
was randomly inserted by them into Baba's pristine discourse. Indeed what
the publishers inserted has neither head nor tail. They have written a new
ending to the discourse on their own. This they have done without informing
the reader that these words are totally of their own creation. They are not
Baba's words.
As we all know, there is clearly no need to add extra sentences or extra
ideas beyond those which Baba has given. The original sentences as given by
Guru, as given by Taraka Brahma Himself, are all that is needed.
Furthermore, to print sentences and paragraphs under the name of Baba which
are not His, is extremely misleading-- if not sinful.
The vocabulary in the above is also highly uncharacteristic of Ananda Marga
scriptures. Phrases such as "spiritual wisdom", used by the publishers
above, are never used by Baba.
And when Baba has just introduced this new idea of Sama-Sama'ja Tattva,
then in His actual spoken discourse He has not gone on to talk about "When
we have embraced the ideal of SST,…". It is a new idea, just introduced.
But the publishers have gone beyond what Baba Himself has stated, to print
sentences in Baba's name as to what will happen when SST is embraced and
established. By writing in this wrong way, the meaning of Baba's own
conclusion is changed.
POINT #4: PUBLISHERS DISTORTION ABOUT INSPIRATION
(4) Now here is another totally new point. In the first paragraph of the
discourse, Baba is discussing three factors necessary to movement: (a)
Inspiration to move, (b) strength to move, and (c) a goal towards which to
move.
After enlisting the first factor, "inspiration to move", the publishers
have created their own sentence to explain it's meaning.
THE PUBLISHERS WROTE: "When someone stops moving, another will have to push
from behind saying, "move ahead!"
The above is not spoken by Baba in any of the three languages. And it is
quite misguiding.
The Bengali sentence of Baba's from which the publishers concocted the
above, actually translates as the following:
BABA SAYS: "First is that, for movement there should be an impetus, a push
from behind, an inspiration-- that "let's go, movement is needed."
Here, Baba is referring to inner inspiration-- that inner push that makes
one move ahead in a particular direction. This inner inspiration is what
the entire discourse is about. Of the three requisite factors for movement,
this first one-- i.e. inspiration-- is the main one which Baba is focusing
on in this discourse. And Baba subdivides this first factor of inner
inspiration into two categories.
Baba explains that there are two main inner inspirations for movement:
(i) A'tma-Sukha-Tattva, the Principle of Selfish Pleasure, and
(ii) Sama-Sama'ja-Tattva, the Principle of Social Equality.
So those are Baba's clear-cut points.
But the publishers have mis-dubbed this factor of inspiration as being an
external force-- as if another person will push you from behind when you
stop and tell you to "move ahead". By adding such a false sentence which
Baba never spoke, they misguided the whole flow of this main introductory
paragraph in a wrong direction.
See how this sentence moves the flow away from Baba's original idea of
"inner inspiration":
THE PUBLISHERS WROTE: "When someone stops moving, another will have to push
from behind saying, "move ahead!"
In our scriptures, the printed versions of Baba's discourses, there are
various mistakes. Some may be small and of relatively smaller importance.
But this mistake is not of such a type. Rather, it would classify as a
blunder: A serious mistake which takes Baba's discourse in an entirely
different and misleading direction. let's take another look.
THE PUBLISHERS WROTE: "When someone stops moving, another will have to push
from behind saying, "move ahead!"
By reading their silly insertion, it looks like the "push from behind" is
not one's inner inspiration but rather another person who helps pick you up
and pushes you ahead when you're lagging behind.
But of course this is not at all Baba's point. Baba's point is that
inspiration is an internal affair, and that there are only two factors that
motivate people to act: (i) selfishness, or (ii) selfless desire for the
welfare of all. This is all lost in the publishers' sentence.
There is a further point in this regard. Not only does this false sentence
distract the subject matter from "inner inspiration" to "external force",
but it gives the idea that indeed human beings need a push from outside to
move ahead. And that is not correct. Here Baba is revealing the inner
characteristic of how human beings work: that the enthusiasm, that
"impetus" for movement comes from inside. But this idea is destroyed by the
way it is currently written in the book - that it is needed for someone to
push from behind.
POINT #5: MORE ABOUT THIS FALSE SENTENCE
(5) There is yet another, further critical matter in the above
mistranslation of this matter.
THE PUBLISHERS WROTE: "When someone stops moving, another will have to push
from behind saying, "move ahead!"
That is, that by this false sentence the publishers suggest that this push
is only needed when a person "stops moving"-- but this is also completely
misguiding.
Baba's point here is that this need for an inspiration or impetus is a
universal human characteristic. Not situationally dependent only upon the
limited circumstance of if or when a particular person stops moving.
Whether moving or stationary, in all circumstances, all human beings need
an impetus for movement. To start them moving, to keep them moving, and to
maintain the speed of that movement. Inspiration is always needed, at all
times. It is a human characteristic.
Thus to limit this phenomenon to when a person "stops moving" is to remove
Baba's explanation from the realm of describing a universal human
characteristic, and degrade it to a superficial and limited situation: that
of when a person stops moving.
The idea of inner inspiration is still to be found in the remainder of the
printed discourse, but it is diluted and stained by this fictitious
sentence prominently located in the introductory paragraph of the entire
discourse. A sentence which limits the need for inspiration to when someone
"stops moving". Thereby destroying the entire concept of a human quality.
POINT #6: THIS FALSE SENTENCE-- ANOTHER CONTRADICTION
(6) Here is another point in condemnation of this false sentence.
THE PUBLISHERS WROTE: "When one person stops moving, another will have to
push from behind, saying, "Move ahead!"
This above insertion gives the wrong idea that a person's movement can
indeed stop. And it contradicts what Baba has just explained in the first
three sentences of the discourse: That it is the nature of this world that
nothing ever stops moving. Movement is the nature of every entity in this
universe.
In the first three sentences of the discourse Baba addresses this point of
movement.
BABA SAYS: "Dynamism is the essential characteristic of this world. The
world is called jagat because it is always in motion. Just as there is
individual movement, there is movement in collective life as well."
Immediately following that, appears the false printed sentence,
THE PUBLISHERS WROTE: "When someone stops moving, another will have to push
from behind saying, "move ahead!"
So firstly, Baba has not spoken this sentence and on that very ground the
sentence does not belong here.
Secondly, Baba is explaining that inspiration-- the inner "push"-- is an
internal quality not an external force, and it is inherently needed by all
human beings always to maintain their movement. Yet this sentence limits it
to a special case in which a person has stopped, in addition to wrongly
requiring an external force to provide the inspiration.
Thirdly, the very idea of "stopping" is illogical and goes against Baba's
explanation just given that movement is the "essential characteristic", the
nature of the world and all beings in it. The world and its contents are
always in motion, and that motion can never stop. So on every ground the
sentence is wrong and misleading, and should be removed.
POINT #7: A POINT OF MISTRANSLATION
(7) The following represents a critical mistranslation.
Baba spoke the below sentence in Bengali, and it was translated as follows:
THE PUBLISHERS WROTE: "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, colon or period to check that movement; it
is uninterrupted."
However, in Baba's original statement the word "yet" does not appear. And
it does not belong here. It suggests that although the movement has not
stopped yet, but it is going to. As in the statement, "The rice is not
finished cooking yet". "Yet" suggests that the action referred to is going
to occur-- i.e. here, that the rice is going to finish cooking. In the
above case in SST, it suggests that the movement that the ancient human
beings started and is continuing today, is going to come to an end. So
"yet" is wrongly placed here. It is totally misguiding, and should be removed.
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