From: "rajesh-Deva"
To: ananda-marga-discourses
Subject: Discourse Ruined: Listen Sound File & See For Yourself
Date: Fri, 21 Mar 2014 07:6:38
To: ananda-marga-discourses
Subject: Discourse Ruined: Listen Sound File & See For Yourself
Date: Fri, 21 Mar 2014 07:6:38
Discourse
Ruined:
Listen
Sound
File & See For Yourself
Namaskar,
Thank you for your interest in
this important topic that deals with the purity of Baba's
printed books.
This letter
addresses a completely new point from chapter 18 of Ánanda
Vacanámrtam Part 9-10 (see note 1). In the past you read
about other issues, but this matter presented below is
entirely new.
To review, everyone
is aware that Baba delivered this discourse in English (see
note 3) but for Bengalization purposes the Tiljala Publishers
(TP) translated the original English into Bengali and then
back into English – thereby changing countless words and
distorting the overall meaning. Please compare Tiljala's
printed version with Baba's original sound file. If you have
not downloaded it then please do so.
This letter also
gives proof how the English discourse was ruined because
Baba's original English discourse was not transcribed, but
rather translated and retranslated from English to Bengali to
English, for purposes of Benalization. That is why the
philosophical meaning has also been changed. This is not an
ordinary mistake but blunder.
One other
fundamental error they made in publishing this discourse is
how they changed mental color to physical color - and many
more mistakes.
Read the below and
it will be crystal-clear. Also be sure to play the sound and
carefully review the published discourse. In the below letter
everything is explained.
If you are new to
this network and you tried but are still not sure how to
proceed then let us know. We will help you.
The purpose of this
letter is to make Baba's printed discourses authentic and
dogma-free. This is not a language issue this is an issue of
authenticity. The duty of every disciple of Lord Shrii Shrii
Anandamurtiji to keep eye on the purity of Guru's printed
books.
Here the main
letter starts:
Section 1:
They Deleted Sadguru &
Disciple Dialogue
As has been demonstrated in the previous
postings on this topic, throughout this discourse Bábá is
talking about mental color. Yet this below key passage was
completely omitted and permanently removed from the printed
discourse. However, these are the very words which Sadaguru Baba
spoke. You can listen for yourself at the 4min 53sec mark of the
audio file that is uploaded to the blog.
Baba
Audio (4:53): Listen to the sound file and
see for yourself.
Now, what is varńa? Varńa is
external manifestation of the, what?
[Márgiis are silent.]
What?
[Márgiis still remain
silent.]
Of the inner self.
This interchange between Bábá and the
márgiis has itself been removed from the printed discourse .
The live interactions between Bábá and the márgiis hold
tremendous value and importance. They lend context, feeling, and
meaning to the discourse and it is not proper to remove these
from the printed discourse. Rather they add a special dimension.
But the publishers removed – or never
included - this section, yet these are the very words Baba
spoke. And Baba's whole point is that color refers to mental
color. But Tiljala failed to included this in the published
discourse. And then later they wrote as if Baba is talking about
physical color. This mistake they made throughout the discourse.
This fact was pointed out in the previous letter and below as
well.
Section 2:
Original
English
to Bengali, & Bengali to English
Meaningless
Retranslation
Ruins Entire Section
Bábá is talking in this paragraph about
how mental color characterizes people on the collective social
plane—vipras, vaeshyas, kśatriyas, and shúdras. People in each
of these four groups have a particular mental color. Have a look
at the first set of sentences below. The green-colored sentence here
is what Bábá actually said. The red-colored sentence is what
the sentence became after TP translated it into Bengali and
then back into English.
Baba Audio (6:38): Listen to the sound file
and see for yourself.
Bábá— "As
for social psychology, so-called intellectuals in the
society, that is, the so-called vipras, they have got
whitish color."
Tiljala Group—"In the language of social psychology people
with awakened intellect and the so-called intelligentsia and
vipras are all of white colour [psychic colour]."
Comment: Here Bábá is talking
about the so-called intellectuals, also known as so-called
vipras, and explaining that they have i.e. their mind has, a
whitish color. But the TP translator has erroneously written
that Bábá includes people in three separate categories—(1)
People with awakened intellect;
(2) the so-called intelligentsia; and (3) vipras.
Bábá does not distinguish three categories of people here, but
is only speaking of one category—that of the so-called
intellectuals, who are also known as so-called vipras.
TP adds this term, awakened
intellect, which Bábá uses in the setting of
awakened conscience in Neohumanism. Here Bábá is not talking
about those with awakened intellect—a rare quality—but merely
those who have interest in intellectual matters.
TP then changed Bábá's term so-called intellectuals into so-called intelligentsia. What
was the need to change the word intellectuals
into intelligentsia ? Was
the word intellectuals not
good enough? This error was an innocent one on the part of the
translator TP brought in to translate from Bengali back to
English in place of transcribing Baba's original English – for
purposes of Bengalization. How was the translator supposed to
know what word Bábá originally used in English? All he had in
front of him was the fake 1980 Bengali text. TP refused to
furnish the original English sound file. If the sound file had
been made available, then the Márgii team working on Ánanda
Vacanámrtam part 10 would have found out Bábá gave the
discourse in English. They could not allow that to be known by
anyone, otherwise their ploy of making it out to be a Bengali
discourse would be exposed. So the translator was in the dark,
and innocently translated the Bengali word into English as intelligentsia. But the Tiljala
Publishers have the sound file and they know that if that had
simply been transcribed and the discourse published as the
English discourse that it is, then all of these word alterations
would have been eliminated.
Finally, TP added the term vipras as though they were a
separate, third group of people. Bábá has referred to only one
group of people: so-called intellectuals, also known as
so-called vipras. Bábá was simply explaining further by giving
a second name of the one group of people He was discussing.
So-called intellectuals are also known as so-called vipras. Yet
in the process of translating twice, first into Bengali and then
back into English, TP turned one group of people into three.
If those in the Tiljala Publishing
department wish to write their own commentary on Bábá's
teachings they may do so separately, but it will not be
acceptable to print one's own opinions in a publication of
Bábá's discourses. And that is just what has been done here.
It amounts to distortion of Bábá's discourse.
Section 3:
Bengalization: Passage Completely Reworded
& Meaning Distorted
Let's have a look
at a second sentence from the same paragraph.
Here Bábá is
emphasizing that the real system of varńa (color) is
exclusively mental and has nothing to do with the physical color
of one's skin, or with the so-called caste system. The
green-colored sentences here are what Bábá actually said when
He originally delivered the discourse in English. The
red-colored sentences are what the sentences became after
Tiljala Publishers (TP) translated Baba's original English into
Bengali and then back into English for purposes of
Bengalization.
Baba Audio (6:56): Listen
to the sound file and see for yourself.
Bábá—"And
shúdra blackish color. And, they come within the scope of
colors. That’s why it is called varńa vyávasthá [arrangement
of colors]. We have got nothing to do with caste system. It
is mental color, not physical color. Varńa vyávasthá."
Tiljala Group—"Shúdras are known for having a black aura
. Everything comes within the spectrum of colours, thus this
social system is known as varńa vyávasthá [caste system].
However, we have nothing to do with such caste
discrimination. Only the mental colour should be the object
of our consideration, neither the external colour nor the
caste."
Comment:
(1) Tijala wrote, “Everything comes within the spectrum of
colours.” But this is
completely wrong. Here Baba is only talking about human
beings not the entire universe.
(2) Tiljala wrote, “Spectrum of colors;”
but this is completely wrong. Baba is not talking about the full
spectrum of 7 colors, just He is referring to the 4 colors, i.e.
the four colors related with human mind which He is describing
in this discourse.
(3) Tiljala wrote, “this
social system is known as varńa vyávasthá .” But this is
entirely wrong. Here Baba is talking about the arrangement of
mental colors. That is what is meant by varńa vyávasthá; it
is not a social system, i.e. caste system. The Hindu religion
thinks of varńa vyávasthá as a social system, i.e. caste
system. But in Ananda Marga, the term varńa vyávasthá means
the arrangement of mental color.
(4) By the term,
Varńa vyávasthá [arrangement of colors], Baba is teaching us
that different mental colors refers to the mentality of a
shudra, ksattriysa, vaeshya, and vipras. That is why in the
past rsis called it an arrangement of colors or system of
colors. In other words every human being has a mental color
according to their psychic vibration & tendencies. That is
the system of colors.
(5) This varńa
vyávasthá has two meanings: The spiritual meaning
arrangement of mental color and other meaning is social and
refers to the dogmatic caste system. Tiljala publishers
confused this whole thing. Their writing itself is
self-contradictory. And they did all this in the name of Baba.
That is the real tragedy and sin.
They confused whole
issue – mistaking mental color for caste dogma. This is
arguably their biggest error in this chapter. TP ruined this
topic terribly.
And here is further comment about this
critical issue.
You'll notice that the entire section is
reworded. There is not a single sentence that is as Bábá gave
it. Instead of “And shúdra blackish
color”, Tiljala Publishers (TP) wrote “shúdras are known for having a black aura”.
What was the need to change the entire sentence structure, and
also to switch blackish color
to a black aura?
Plus they completely misunderstood the
meaning as well. Baba is saying that the mind of a shudra is of
a blackish color. It is purely a mental colour. Yet the
publishers wrote a black aura. And an aura is something that is seen – i.e.
something that can be physically perceived by the eyes. So
what the Tiljala Publishers (TP) wrote is entirely wrong. Baba
is talking about something that is entirely psychic and TP are
writing that this blackness is something physical that
manifests in the external world.
Along with this critical error, it
appears that TP just doesn't like the way Bábá speaks, and
feels they need to change every word. Bábá strongly criticizes
such intellectuals, who change words just for the sake of
showing they had their hand in the production.
For instance, Bábá said within the scope of colors., and
Tiljala Publishers changed it to within
the spectrum of colours. What was the need to
change scope to spectrum? Bábá said “That’s why it is called varńa vyávasthá,”
and TP changed it to “thus this social
system is known as varńa vyávasthá”.
So the way TP wrote it
the meaning is ruined and the whole thing is wrong.
When Guru has spoken a sentence, that
sentence is to be protected and cherished. The Publishers' duty
is to do everything they can to keep it exactly as Guru said it.
But seeing the sorts of radical changes invoked with every word,
it appears our TP has taken the opposite approach: at any cost,
do not keep anything Guru has said. Play the sound file and
check for yourself.
Here is the next sentence: Bábá said, “We have got nothing to do with caste system”.
And TP changed it to “However, we have
nothing to do with such caste discrimination”.
Here Bábá expresses that in Ánanda
Márga our understanding of varńa vyavasthá—the system of
mental color—has nothing to do with the so-called caste system.
But TP has changed it to say we have nothing to do with caste discrimination. Bábá has
not used the word discrimination
here, and there was no need to introduce this word. Rather, it
creates confusion and blurs the meaning. Because it makes it
sound as though we acknowledge the caste system but we do not
accept its abuse. TP's new sentence makes it sound as though
there is a proper and an improper use of caste, and we do not
accept the improper use as it amounts to discrimination. “We
accept the use of caste, but not if it results in
discrimination.” But that is not the case; we do not accept any
use of the notion of caste at all. TP should not have added the
word discrimination here
when Bábá did not use the word.
Here is the next sentence: Bábá said, “It is mental color, not physical color”.
TP changed it to, “Only the mental
colour should be the object of our consideration, neither
the external colour nor the caste”. Here they
have enlarged, expanded, and rewritten the entire sentence. And
they have also changed the meaning, adding the word “caste” when
Bábá has not used it at all in this sentence. Bábá is simply
defining varńa vyávasthá, that it is only
about mental color and not physical color. TP added “should be the object of our consideration”, and “nor
the caste”. Their use of
caste here is again misleading, as they have expressed that
caste should not be the object of our consideration. But
external color and caste should not have been placed in the
same category like this. External color exists, and should not
be the object of our consideration. Whereas Bábá has
explained that caste does not even exist; there is no such
thing as caste. That it should not be the object of our
consideration is not the point; we do not even acknowledge its
existence.
Summary
So these two
passages from Bábá are from beginning to end completely
changed by TP, not only by changing all the words and phrases,
but by changing and distorting the meaning. And the root cause
of all of this is that TP did not accept, did not want to
accept that this discourse was given by Bábá in English. For
that reason they translated the entire discourse into Bengali
and made that the new fake original discourse. Due to this,
when they translated the discourse back into English to
publish it, the entire wording of the discourse was altered,
and the meaning in many place completely distorted and against
Ánanda Márga ideology.
Namaskar,
In Him,
Rajesh Deva
In Him,
Rajesh Deva
Note 1: Full Name of Discourse
“The Supreme Entity Transcends
all Colours” is chapter 18 of Ánanda Vacanámrtam Part 9-10
Note 2:
Listen to Baba's Original Audio File
& Compare with Printed
Discourse
(upper
right corner of blog)
Note 3: Bábá Spoke Mainly In
English
Here is the breakdown of the amount of time Bábá
spent in this discourse speaking English and Bengali. The total
discourse length is 10:47 minutes; of that, Bábá spoke in
English for 7:15 minutes, and in Bengali for 3:32 minutes. That
means Bábá spoke in English 68% of the time, and in Bengali
merely 32% of the time. In such a case, how could TP write in
their Publishers Note that the discourse was given only in
Bengali? This statement is a flat-out lie. And they have no excuse
to justify this lie: they have the sound recording, and after
listening to it and knowing the contents of this mainly English
discourse, they have reported—“Discourse
in Bengali”.In brief, here is the breakdown of time Bábá spent speaking each language:
English = 7:15 min total = 68% of discourse
Bengali = 3:32 min total = 32% of discourse
10:47 total time
Note
4: Here Are Prior Letters And
Reference
Materials On This Topic / Discourse:
Thank you for
reading this letter about the proper publishing and printing
of Sadguru's Shrii Shrii Anandamurtiji's books &
discourses.
