Friday, March 21, 2014

Discourse Ruined: Listen Sound File & See For Yourself

From: "rajesh-Deva"
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

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.