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Allergy Towards...Discourses : Part 1 of 3

Date: Wed, 17 Jun 2009 07:19:52 -0000 To: From: Chatterjee_K Subject: Allergy Towards...Discourses : Part 1 of 3 Baba "Tumi eso mor mandire..." (P.S. 1018) Purport: Baba, please come into my mental temple (Guru cakra). Since ages I have built this temple in the hope of Your grand arrival. Baba, please shower me in Your divine effulgence...
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.
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.
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".
(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.
(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.
(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.
(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.
(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.
(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.
(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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