Five Paras Missing From Mumbai DMC – Distortion

From: Dr. Madhav Khare <dr.m.khare@guild...>
To: Ananda Marga Discourses <anandamargadiscourses@sunlink.net>
Subject: Five Paras Missing From Mumbai DMC – Distortion
Date: Sun, 6 Oct 2013 12:47:29 +0530
 
Baba

 

Five Paras Missing From Mumbai DMC – Distortion

End of DMC Discourse Distortion:

Paras Left Out of Mumbai DMC 1966

Namaskar Respected Brothers and Sisters,

While giving a General Darshan in October 1978 in Patna, Bábá said—I speak for everyone, for the entire humanity of today and the future to come. I do not speak merely for those who are sitting before me. (1)

By this we can understand how very important Bábá's teachings are. These teachings of Táraka Brahma are for all the Ánanda Márgiis of today on this planet; yet not only that, they are for all beings throughout the universe, for all time.

Unique Message at End of DMC Discourse

Cut Short By Five Paragraphs

Ánanda Márgiis know how important Bábá's DMC discourses are. And among those, Bábá's DMC discourse in Bombay, 14 October 1966 is again unique. (2) In it He gives rare teachings about mukti and bhakti; and these teachings culminate with an unparalleled final five paragraphs in which Bábá presents a liilá between Parama Puruśa and His bhakta. This unforgettable interchange, in which Parama Puruśa wants to grant mukti to the devotee but the devotee repeatedly refuses, insisting he just wants to remain serving Parama Puruśa—this interchange of love between bhakta and Bhagaván, has been removed from the discourse by Tiljala group. (3) The Tiljala Publishers have removed the final five paragraphs of the discourse, simply cutting it off early and leaving out the culmination of the entire discourse.

So in the Tiljala AMPS publication of this DMC discourse, the final five paragraphs are flat-out missing.

End of Original Discourse 
Removed By Publishers

Printed Here For First Time

This discourse was given wholly in Hindi. Relevant sections of the exact
“As Is” transcription are presented below.

Original Concluding Paragraphs 
of Original Hindi

Here below is the “As Is”, word-for-word exact transcription of the first two of the last five paragraphs of Bábá's DMC discourse. Every word is reproduced just as Bábá said it. This is the very passage which has been translated further below in English.

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“As Is” Transcript of Original Hindi Starts Here


मुक्ति और भक्ति
14 October 1966 DMC, Mumbai

First Two of Final five paragraphs (Never before printed)

तो, गोप जानते हैं कि उनकी दुनिया में वे ख़ुद हैं, और गोप-बन्धु नारायण हैं; कोई तीसरी सत्ता नहीं है | लोग कह सकते हैं कि—"भक्त जो हैं, वे परमात्मा के साथ रहेंगे; उन्हें तो मुक्ति-मोक्ष, तब नहीं मिल सकता है ? "नहीं, सो बात भी नहीं है | तुम लोग देखोगे कि—जागतिक हठात्‌ कुछ अधिक सुख मिल जाने से; तुम लोगों में सामयिक क्या होता है ? न, अक़्ल नष्ट हो जाता है | हठात्‌ अगर कोई तुम्हारे पास आकर बोले कि, "तुमको बीस करोड़ रुपया मिल गया; "तो ordinary man जहाँ सुनेगा, "बीस करोड़ मिल गया"; तब वह क्या करेगा ? दो-चार मिनट के लिए उनका आचरण होगा—पागल-सा, अस्वाभाविक| हो सकता है, वह बच्चों के सामने नाचना शुरू कर दे; उनकी बुद्धि भ्रष्ट; माने अक़्ल नष्ट हो जाता है | उनमें एक तरह की बेख़ुदी आ जाती है |
ठीक वैसा भक्त जब भक्ति साधना के कारण, हमेशा परमात्मा का नैकट्य अनुभव करते हैं, हमेशा अनुभव करते हैं कि—"मैं परमात्मा के क़रीब हूँ; "उस दशा में होता है क्या ? उनके मन में इतना अधिक आनन्द होता है, कि बेख़ुदी आ जाती है | और यही बेख़ुदी तो, मुक्ति या मोक्ष | इसलिए भक्ति जहाँ नहीं है; मुक्ति-मोक्ष सम्भव नहीं है | और जहाँ भक्ति है---भक्त चाहें, चाहे नहीं चाहें; उन्हें मुक्ति-मोक्ष मिलेगा |

“As Is” Transcript of Original Hindi Ends Here
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English Translation of True Final Paragraphs

of DMC Discourse

Here below is the English translation of the first two of the final five paragraphs of that Hindi “As Is” transcription of the original discourse. These paragraphs, shown below in green, are missing from the published version by Tiljala group. (These paras have been translated in a line-by-line fashion so as to parallel clearly the original Hindi, shown above.)

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Translation of Original Hindi Unpublished Discourse Starts Here

Salvation and Devotion
14 October 1966 DMC, Mumbai

First Two of Final five paragraphs (Never before printed)

The gopa knows that in the world he himself is there and Gopa-Bandhu Náráyańa i.e. the Lord Himself is there; there is no third entity. Some people may say, "If devotees live with Paramátmá, then they won't be able to get emancipation and salvation." But, this is not the case. You know, if people unexpectedly get extreme worldly happiness, they lose their common sense for the time being. Viz. If suddenly someone comes to you and informs that you got twenty crore rupees, what will happen? For a few minutes you will behave in an unbalanced way, like a madman. It may be possible that upon receiving such news, an ordinary man may start outright dancing in glee before children! Beside himself with emotion, he will appear to have lost his mind altogether.

Similarly a devotee who due to devotional sádhaná realizes he is always in close proximity to Paramátmá, who realizes, “I am very near to Paramátmá”—in that situation what happens? The devotee experiences extreme bliss and forgets himself. And this very state of having "forgotten himself"—this is mukti-mokśa i.e. salvation. Therefore where there is no devotion, mukti-mokśa is impossible. And where there is devotion, there
whether the bhakta likes it or not he will get salvation.

Translation of Original Hindi Unpublished Discourse Ends Here

(note: readers should print this above section and add it to the end of this discourse in Subháśita Saḿgraha part 19.)
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Why It Is Wrong To Remove Sections 
of What Bábá Said

As you can see, this is a substantial amount of text which has been removed from the end of this DMC discourse by the Tiljala AMPS Publishers. And this is only the first two of the final five paragraphs, all of which were cut from the published discourse. The reasons this is wrong of them to do are myriad:

1. Guru's word is mantra. It must be treated with great respect and properly preserved.
   
2. Bábá's discourse must be replicated word-for-word as Bábá gave it.
   
3. Even if the discourse is being published in a different language, the translation should be as faithful as possible to the original, maintaining sentence-by-sentence transparency.
   
4. It goes without saying that all the original paragraphs should be included in the translation.
   
5. Failure to conform to the above represents nothing short of distortion of our Ánanda Marga scripture.
   

The charm of Bábá's simple, natural explanation of spiritual bliss in the above passage is very special, not to be found in just this way anywhere else. Indeed, the end of a DMC discourse is always extraordinary, and so our Tiljala AMPS Publishers' removal of this final concluding section represents a particularly poignant distortion. 
 

DMC Discourse Remains Distorted, Unrepaired

for Forty-Six Years

No Sign It Will Ever Be Fixed

This DMC discourse Salvation and Devotion was given by Bábá in 1966, forty-six years ago. There is no excuse for our Tiljala Publishers not having rectified this serious error after so many years. If they haven't fixed this in forty-six years, it raises serious question as to whether they will ever do so.

Ánanda Má́rgiis and Entire World Have Right

To Hear Bábá's Unadulterated Words

What Bábá speaks, He speaks for the whole world. All Ánanda Márgiis and all human beings have the right to hear His message, to read it and to know it—word-for-word, just as He said it. It is a great sin of the Tiljala Publications Department to change and distort what Bábá has said: The end effect is that Ánanda Márgiis and indeed the World at large is deprived of knowing what Táraka Brahma Lord Shrii Shrii Ánandamúrtiji has told them.

H and EC Groups Equally At Fault As Tiljala Group

It is regrettable that H and EC groups have no interest in Bábá's discourses, otherwise they would have become active in publishing them from the original sound track instead of merely reprinting the books which the Tiljala group publishes. The distortions introduced by Tiljala group in their publications of Bábá's discourses are errors of commissional in nature. But let none make the mistake of thinking that H and EC groups are innocent here; by their failure to take interest in publishing Bábá's original discourses, they demonstrate a lethargy toward Bábá's shástra which is highly condemnable. H and EC groups' failure to publish Bábá's original discourses is a failure of omission. The omissional error of H and EC is every bit as serious as the commissional errors of Tiljala group.

Baba's Message on Scripture

Bábá says, “In the realm of dharma, the only true guide and controller, motivating force and protector of the people, is an excellent and comprehensive ideology which provides definite, clear-cut and bold directions for all aspects of human life – from one's personal daily routine, to one's social activities and collective motivation, to the spiritual inspiration which brings one closer and closer to God. A scripture which does not fulfil these conditions is not worthy of being called a scripture at all. Such a scripture does not contain the light of consciousness according to the definition Shásanát tárayet yastu sah shástrah parikiirttitah [“That which liberates through discipline is called shástra, scripture”]. We should also remember that in the realm of dharma there must be clear-cut injunctions in the form of dharma shástra [scriptural treatises]. (Shiva's Teachings – 2, NSS Discourse #14)

At His Lotus Feet,

Dr. Madhav Khare


Footnotes.


1. This message was given by Bábá during MGD 14 October 1978, Patna.

2. Mukti and Bhakti, DMC discourse, Bombay, 14 October 1966

published in:
Subháśita Saḿgraha Part 19

Ananda Marga Ideology and Way of Life (All the Subháśita Saḿgraha discourses are printed as well in AMIWL, although the series hasn't yet reached up to SS19.)

3. Click here to view the third of the missing five final paragraphs of this DMC discourse. In this passage Bábá presents an unforgettable liilá between Parama Puruśa and His bhakta. In this liilá, Parama Puruśa wants to grant mukti to the devotee but the devotee repeatedly refuses, out of love and desire to serve his Lord..

4. Click here to view a scan of the final page of the discourse as published by Tiljala group. Here a red square highlights where the additional, true final five paragraphs of this DMC discourse should have been printed. Those last five paragraphs are missing from the AMPS-published discourse in Subháśita Saḿgraha.

From the Moderators—

Moderators Note 1. 

 

Request for Volunteers

We make a special request for volunteers to help in this work of producing and reviewing the “as is” discourses. Márgii volunteers are needed from all countries around the world, to help with translating the “as is” discourses into the various languages, and also to help with translating postings about distortions so that all Márgiis around the world can be made aware. Comparing the “as is” discourses to the discourses published by our AMPS is a big job, and help here is also needed. We welcome a hand from any and all who are inspired and interested to serve in the protection of the discourses of Lord Shrii Shrii Ánandamúrtiji.

Moderators Note 2. 

 

Need for Audio Recordings

In order to produce “As Is” discourses, there is a need for audio cassettes of Bábá's discourses. These are treated with the utmost of care as we do the job for which the recordings were made: discourse transcription. So any who have recordings of Bábá's discourses are encouraged to contact us in order to get the recording transcribed in “As Is” fashion.

Moderators Note 3: 
 

Only Goal of Ánanda Má́rga Discourses Network:

To Protect Bábá's Discourses

This Ánanda Má́rga Discourses Network does not have any agenda against any group. Its only goal is to repair and protect Lord Shrii Shrii Ánandamúrtiji's holy discourses so they will remain for the present and future humanity.

Moderators Note 4:

Fix Bábá's Discourses Now or Never

If we remain passive onlookers and do not fix the negative trends of introducing distortion into Shrii Shrii Ánandamúrtiji's discourses and do not bring the printed discourses up to the proper standard now, it will become impossible to change this in the future. And even if in future some sincere Ánanda Márgiis will try, they will be treated as enemies. Because this is the way religion works. Today one cannot teach the devotees of Lord Krśńa that He has nothing to do with cows; they will never believe it. In the same way, Ánanda Márgiis will become used to the wrong teachings in our AM books and they will not like to give them up. They will think that whatever was there at the end of the twentieth century, that was the gold standard for all time. And it should be kept and maintained. So we don't have any time: it is either now or never. The clock is ticking: If we do not get Bábá's discourses fixed now, it will be impossible to do so later. And that will cause bloodshed and more division on the basis of the various versions of Bábá's teachings and their explanations. History bears testimony to this, that all the religions have similarly broken into multiple factions, groups and subgroups on the basis of differences in scripture interpretations. Bábá wanted to eliminate such problems, and that is why Bábá's discourses are recorded. But unfortunately, those recordings are not being published properly. This matter is very serious.

Scanned final page of Subháśita Saḿgraha Part 19, Salvation and Devotion: Missing Final Five Paragraphs.

Here below is a scan of the final page of Tiljala group's publication of the DMC Discourse Salvation and Devotion. They have concluded the discourse with the line, “Such persons are called Gopa. Gopayate ya sah Gopah i.e. one who imparts bliss to Paramátmá is Gopa.” As if that were the end of Baba's discourse. However, in the actual discourse that day 14 October 1966 in Mumbai, Baba continued for five more paragraphs. Those final five paragraphs were never printed by the Tiljala Publishers.

In the scan below, a red square has been drawn to indicate where the final five paragraphs should have been printed. That is, these paras should have continued from where the Tiljala AMPS Publishers created the false end of the discourse. These five paragraphs contain 447 words or almost two pages. The discourse as currently printed by Tiljala group is ten pages long. Adding these true final five paragraphs would have added another two pages to the discourse, making it twelve pages long.

The final five paragraphs should have been printed starting in the above red square (and continuing on to the next two pages.)

DMC Discourse's Final Five Paragraphs Never Printed: Here is the Third of those Paras.

BABA

The discourse Mukti and Bhakti, DMC discourse, Bombay, 14 October 1966 is unique in both content and style. Yet it is tragic that the final five paragraphs of this discourse were cut by Tiljala group. They printed this discourse in Subháśita Saḿgraha missing these final paragraphs. And those five paragraphs have never been printed anywhere. 

Here below is the third of the five final paragraphs of this DMC discourse. In the below unforgettable interchange between Parama Puruśa and His devotee, each expresses their love for the other. Bábá presents a liilá between Parama Puruśa and His bhakta, in which Parama Puruśa wants to grant mukti to the devotee but the devotee repeatedly refuses, insisting he just wants to remain serving Parama Puruśa—this interchange of love between bhakta and Bhagaván, has been removed from the discourse by Tiljala group.

Here below is the translation of the Original Hindi passage, never published anywhere:

 

Paramátmá will say, "My son, accept mukti-mokśa." The bhakta will reply, "No, I don't want mukti-mokśa." But whether the bhakta likes it or not, he will attain mukti-mokśa. So, the bhakta will not worry about mukti-mokśa; for him mukti-mokśa has no value. Paramátmá will request the bhakta, "Take mukti-mokśa!" But the bhakta will reply, "No, I don't want it."

Here below is the Original Hindi passage, never published anywhere:

परमात्मा कहेंगे कि—"बेटा तू मुक्ति-मोक्ष ले"; भक्त कहेगा—"नहीं, मैं मुक्ति-मोक्ष नहीं चाहता हूँ |" मगर वह चाहे, चाहे नहीं चाहे; मुक्ति-मोक्ष आ ही जाएगा | तो, इसलिए भक्त, मुक्ति-मोक्ष के फ़िकर में नहीं रहेंगे | उनके लिए मुक्ति-मोक्ष कोई क़ीमती चीज़ नहीं है | परमात्मा ख़ुशामद करेंगे—"मुक्ति-मोक्ष ले !" वह कहेगा—"नहीं, मैं नहीं चाहता हूँ |"

Another Distortion – Hindi Para Discarded, Discourse Incomplete

Moderators' Note: H and EC groups do not publish their own original books but rather only reprint the books which the Tiljala group publishes. Because of this, H and EC groups are not considered responsible for the below-discussed distortion. For this reason only our Tiljala Publishers' work is being discussed here. In the future if H and EC groups commit similar mistakes, they will also be held responsible.

From:  tr sukul <trsukulsagar@...>
To:  Ananda Marga Discourses <anandamargadiscourses@sunlink.net>
Subject:  Another Distortion – Hindi Para Discarded, Discourse Incomplete
Date:  Mon, 30 Sep 2013 17:01:23 +0530 (07:31 EDT)

BABA

Another Distortion – Hindi Para Discarded, Discourse Incomplete

Baba Spoke Extra In Hindi.

Because of Language Sentiment, That Part is Discarded.

Incomplete Discourse Is Printed In

Ánanda Vacanámrtam Part 1 in English, Bengali, and Hindi Editions.

Respected Brothers and Sisters,
Namaskár.

Devotee-readers rightly expect that when publishing a discourse of Rev. Bábá, the publisher/transcriber/translator will compare the text with the recorded sound file and thereby ensure the authenticity of what is to be published. Only in this way can it be confirmed that no part or words or examples etc. have been left in any way. This must be done to maintain the completeness and sanctity of the discourses and properly convey the atmosphere created during the actual time the discourse was delivered.

But it is highly unfortunate that in the Ánanda Márga literature, which is the collection of the discourses of Márga Gurudeva, many serious errors have been detected. There may be many reasons behind this but it is earnestly needed to identify and remove the errors whatever their causes may be.

Example is made of the following discourse:-
Name of the Book:       Ánanda Vacanámrtam Part 1
Title of the discourse: The Singular Entity
Publisher:                     AMPS, Calcutta.
Edition  :                       English


DISCUSSION IN HINDI ELIMINATED OUTRIGHTLY

This discourse has been delivered by Rev. Bábá in two languages, English and Hindi, all the while using Saḿskrta Shlokas to explain His teachings. In this discourse Bábá's style of speech was, first a part of the discourse in English and then a section in Hindi covering a similar subject but with more depth and examples; then so on with English sections followed by variants in Hindi using different examples.

This discourse was recorded. But despite this, the Hindi part of the discourse has been eliminated from the English edition without any reason whereas it covers more information / illustration of the difficult subject compared to the discussion in English.


“AS IS” TRANSCRIPTION OF ORIGINAL RECORDING

From the recording, an exact “As Is” transcription has been made. And a section of that “As Is” transcription is given below.

It is seen that the first line is the title, second is the date and place and the following four lines are the Saḿskrta shloka which Bábá will use to explain His teachings. Next is the section spoken by Bábá in English, and after this comes a Hindi section entirely different in content from that spoken in English.

Here below then is the actual “As-Is” opening of the discourse, never before published. The initial paragraphs are in English, and Bábá is explaining how one name of Parama Puruśa is Rudra, so given because He makes people cry—both in pleasure and in pain. Just below the English section has been placed Bábá's Hindi paragraph on the same subject which He gave a moment later in the discourse. Here Bábá is expanding on the explanation of Rudra, giving examples He did not give in the English section.

Segment of “As Is” Discourse Begins Here:
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“As Is” Discourse text is presented in green.

Ekohi Rudrah (The Singular Entity)
MGD, September 4, 1978 Patna


Eko hi rudrah na dvitiiyáya tasthur
Ya imáṋllokán iishata iishaniibhih.
Pratyauṋjanáḿs tiśt́hate saiṋcukopánta-kále
Saḿsrjya vishvá bhuvanáni gopáh.

The question arises whether, the Supreme Entity, the Supreme Controlling Faculty is a singular one, or not? Is there any plurality in the Controlling Faculty? It is a naughty question. Here, the rśi says—"Eko hi rudrah". No, this Supreme Controlling Faculty is a singular one. There cannot be any plurality in it. "Eko"—that is, the article is singular and shall remain singular for ever. "Rudra"—Actually, that day I told you that the proper significance of the term "rudra" is—"The Entity that makes you shed tears." And I also told you that to shed tears, it doesn't always mean lamenting. When you shed tears due to sorrow, when you are aggrieved, then the tears come out in this style, straight downwards. And when you shed tears due to pleasure, then it comes out like this [from the side]. Tears coming out like this [straight downward] is known as "shokáshru". And tears coming out like this [from the side], is known as "ánandáshru". When He gives you predicament and you will shed tears due to the predicament, while undergoing the troubles, you shed tears. That is, due to Him you shed tears. And when due to pleasure, due to composure you shed tears, it is He who makes you shed tears. So in that case also, He is the Rudra. It is the meaning of "Rudra". Due to so many clashes and cohesions in this expressed world of attributions, people shed tears. And this world of attributions is a creation of His. So, He is the "Rudra".


यह जो विश्वब्रह्माण्ड है, इसके जो नियन्ता हैं, इसके जो चलानेवाले हैं, उनको "रुद्र" कहते हैं | तीन-चार दिन पहले मैंने कहा था कि रुद्र माने "रुलानेवाला", जो तुम्हें रुलाते हैं | और तुम रोते हो,सुख के कारण भी, दुःख के कारण भी | जब सुख से रोते हो, तो आँसू ऐसे गिरता है [आँख की बगल से] | जब दुःख से तो आँसू ऐसे [सीधे] गिरता है | तो, सुख हो चाहे दुःख हो तुम रोते हो | अधिक सुख में भी रोते हो, अधिक दुःख में भी रोते हो | बेटी जब नैहर से ससुराल जाती है, माँ रोती है | और बेटी जब ससुराल से नैहर आती है, तो भी माँ रोती है | देखे हो न ? उस वक्त भी माँ रोती है | क़रीब-क़रीब एक घण्टा |

[मार्गी लोग—हँसी |]

हाँ | तो, कोई बात-वात नहीं है, केवल रोना है | हाँ | तो, एक रोना है दुःख का; और एक रोना है सुख का |


Segment of “As Is” Discourse Ends Here
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Given above, is a part of the “As Is” transcript of the discourse “Ekohi Rudra” delivered on 4th September 1978 in Patna.


OBSERVATION

In this discourse Bábá uses an alternating pattern of English and Hindi, teaching about a similar theme but using different examples. These alternating sections are not merely translations one of the other. They represent rather a continuous discourse, sometimes in one language and sometimes in the other. There is some overlap of theme and content no doubt, but plenty new as well which cannot be ignored in any single-language publication.

It was the duty of the Tiljala Publishers to go through the Hindi text and see if Bábá gave anything additional in Hindi which He did not say in His English section. And, if there was any sort of new content in the Hindi section the Publishers should have translated it into English and added it in at the appropriate place in the discourse, correlating with where Bábá had said it in Hindi. But such was not done. Only the English sections were selected leaving the Hindi sections, and it was published imagining that the Hindi section was just the repetition of facts presented in English.


KOLKATA GROUP'S VERSION OF DISCOURSE INCOMPLETE

The incompleteness of Kolkata Group's discourse is apparent on inspection. Please see the published English version which is given below:-
Segment of Kolkata Group English Edition Begins Here:
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Text Published by Kolkata group is presented in red.

The Singular Entity

Eko hi Rudro na dvitiiyáya tasthurya
Imánllokániishata iishaniibhih
Pratyaḿ janáḿ stiśt́hate saincukopántakále
Saḿsrjya vishvá bhuvánani gopáh.

The question arises – is the Supreme Entity, the Supreme Faculty, a singular one or a plural one? The question of plurality in the controlling faculty is a knotty one. The rśi says the important law, the Supreme Controlling Faculty, is a singular one – a singular one. There cannot be any plurality in it. That is, it is singular and shall remain singular forever.

Actually, one day I told you that the proper significance of the term “rudra” is “the entity that makes you shed tears”. And I also told you that to shed tears does not always mean lamenting. When you shed tears due to sorrow, when you are aggrieved, tears come out from the inner sides of the eyes straight downwards, and when you shed tears due to pleasure, then they come out from the outer sides. Tears coming out while lamenting is known as “shokáshru”, and tears coming out in pleasure is known as “ánandashru”. When you are in a predicament, having to undergo great troubles, the tears that you shed are due to Him; and when you shed tears in pleasure, it is also due to Rudra. Due to so many clashes and cohesions in this expressed world – all its attributions – people shed tears. This world of attribution is a creation of His, so He is the Rudra.


Segment of Kolkata Group English Edition Ends Here
- - - - - - - - - - - - - - - - - - - - - -


DRAWBACKS OF TILJALA ENGLISH VERSION

Because the “As Is” transcription is an exact replica of all that transpired in the discourse in either Hindi or English, it contains many jewels which are missing from the Kolkata Published English edition.

If we carefully compare the English and Hindi audio sections, we notice that in the English section, Rev. Bábá has only defined the “shokáshru” and the “ánandáshru”. But in the Hindi audio He has illustrated them, giving heart-touching examples of a mother who weeps in sadness when her daughter goes to her father in law’s house (shokáshru) and weeps with joy when she comes back from father in law’s house to her (ánandáshru). Hence, the terms are easily understandable to the audience.


PRINTED ENGLISH EDITION IS LIKE INERT  ESSAY

The above-mentioned examples are not found at all in the Kolkata published English version. In the Kolkata version it appears as if someone has uninterestedly written an essay of this event. It is highly regrettable that the important and highly illustrative teachings given by Rev. Bábá only in Hindi have been eliminated by the Publishers of the English edition.

For those Márgiis who do not know Hindi, I have translated into English the above printed Hindi passage from the original “As Is” transcription, which is eliminated in the Kolkata published English version. By reading the below translation, Márgiis may decide its importance. The below passage Bábá gave during this very discourse, in Hindi, and it is completely absent from the published English edition of Kolkata group:-

English translation of the “As Is” Hindi Audio Passage

Segment of Translated “As Is” Discourse Begins Here:
- - - - - - - - - - - - - - - - - - - - - -  

Translated passage of “As Is” Hindi section, which has been eliminated in the Kolkata published English version, presented below in green.

The controller of this universe is known as “Rudra”. I told three or four days ago that “Rudra” means one who causes you to weep. You weep in sorrow, and in happiness as well. When you weep in happiness the tears come like this (showing outer sides of eyes) and in sorrow the tears come like this (showing straight way from inner aspect of eyes). So you weep in extreme happiness and sorrow both. When a daughter goes from her mother’s house to the father-in-law’s house her mother weeps and when she comes back from her father-in-law’s house to the mother’s house her mother again weeps nearly an hour.

 (Margis- laughter)

Yes, you see, there is no talk or conversation but weeping only, weeping once in sorrow (separation) and again in happiness (meeting).

Segment of Translated “As Is” Discourse from Hindi audio, Ends Here
- - - - - - - - - - - - - - - - - - - - - -  

By reading the above translated passage of the “As Is” Hindi section, which has been eliminated in the Kolkata published English version, one can perceive how needed it was to include this section in the English language version. By Bábá's example about the daughter going to live at the father-in-law's house, the reader easily understands what is meant by shokáshru (tears of sadness) and ánandáshru (tears of bliss).

Publishing the discourses of one's Gurudeva is an arduous, difficult work. Those who undertake this responsibility must be knowledgeable and focused on the subject Rev. Bábá is discussing as well as on the ambiance created through the interactions between Bábá and the Márgiis.

In addition, when the discourse is published the style of expression and flow of the language has to be kept in mind by the Publishers in order to inculcate the ideas of Guru in the minds of Má́rgii readers. For, the published discourse becomes the permanent record of what Bábá has said, and will be read by countless readers.


SHOULD BE DONE

Ánanda Má́rga literature—Lord Shrii Shrii Ánandamúrtiji's discourses—are a foundation for bhágavat dharma and the establishment of human society.

Therefore Rev. Bábá's discourses should be transcribed and published with meticulous care without any tampering or discrimination against languages. The errors identified by the readers should be corrected accordingly in the next publications and the books already published should be appended an errata at the earliest.

Regards,

Dr.T.R.SUKUL


Footnotes.

Note 1. Click here to view a scan of the Discourse showing where the missing Hindi section should have been published.

Note 2. The process involved in translating a discourse into various other languages for publishing in book form, is also vital to success in properly communicating the teachings of Gurudeva. It is obvious that the style of expression of the speaker in a particular language cannot be fully maintained in the translated language due to loss in translation, yet the proper understanding of the subject and language provides ways to the translator to bridge the gap and convey the full idea to a considerable extent.

From the Moderators—

Moderators Note 1.

Request for Volunteers

We make a special request for volunteers to help in this work of producing and reviewing the “as is” discourses. Márgii volunteers are needed from all countries around the world, to help with translating the “as is” discourses into the various languages, and also to help with translating postings about distortions so that all Márgiis around the world can be made aware. Comparing the “as is” discourses to the discourses published by our AMPS is a big job, and help here is also needed. We welcome a hand from any and all who are inspired and interested to serve in the protection of the discourses of Lord Shrii Shrii Ánandamúrtiji.

Moderators Note 2.

Need for Audio Recordings

In order to produce “As Is” discourses, there is a need for audio cassettes of Bábá's discourses. These are treated with the utmost of care as we do the job for which the recordings were made: discourse transcription. So any who have recordings of Bábá's discourses are encouraged to contact us in order to get the recording transcribed in “As Is” fashion.

Moderators Note 3:

Only Goal of Ánanda Má́rga Discourses Network:

To Protect Bábá's Discourses

 This Ánanda Má́rga Discourses Network does not have any agenda against any group. Its only goal is to repair and protect Lord Shrii Shrii Ánandamúrtiji's holy discourses so they will remain for the present and future humanity.

Moderators Note 4:

Fix Bábá's Discourses Now or Never

If we remain passive onlookers and do not fix the negative trends of introducing distortion into Shrii Shrii Ánandamúrtiji's discourses and do not bring the printed discourses up to the proper standard now, it will become impossible to change this in the future. And even if in future some sincere Ánanda Márgiis will try, they will be treated as enemies. Because this is the way religion works. Today one cannot teach the devotees of Lord Krśńa that He has nothing to do with cows; they will never believe it. In the same way, Ánanda Márgiis will become used to the wrong teachings in our AM books and they will not like to give them up. They will think that whatever was there at the end of the twentieth century, that was the gold standard for all time. And it should be kept and maintained. So we don't have any time: it is either now or never. The clock is ticking: If we do not get Bábá's discourses fixed now, it will be impossible to do so later. And that will cause bloodshed and more division on the basis of the various versions of Bábá's teachings and their explanations. History bears testimony to this, that all the religions have similarly broken into multiple factions, groups and subgroups on the basis of differences in scripture interpretations. Bábá wanted to eliminate such problems, and that is why Bábá's discourses are recorded. But unfortunately, those recordings are not being published properly. This matter is very serious.

Tiljala Publishers leave out all Baba said in Hindi during Discourse

The discourse, “The Singular Entity”, was given by Bábá September 4, 1978 in Patna. He spoke in both English and Hindi, alternating paragraphs between the two languages. Bábá's explanations in the two languages shared a similar subject matter, but differed greatly in degree of depth and in examples. In the first section Bábá explained in English about tears of sadness (shokáshru) and tears of happiness (ánandáshru); and then in the Hindi section He gave heart-touching examples of both which made the Má́rgiis present laugh. It was the duty of our Kolkata Publishers to translate these Hindi sections and include them in the printed English version of the discourse. However they failed to do so, and so these these examples were left out of the English publication.

Below is a scan of the first two pages of the Kolkata Publication of this discourse. The red rectangle indicates where the Tiljala Publishers should have translated and inserted the Hindi section where Bábá gives examples about tears of sadness (shokáshru) and tears of happiness (ánandáshru).

Only Bengali Sweets Mentioned: Mumbai and Ludhiana Sweets Removed

Moderators' Note: H and EC groups do not publish their own original books but rather only reprint the books which the Tiljala group publishes. Because of this, H and EC groups are not considered responsible for the below-discussed distortion. For this reason only our Tiljala Publishers' work is being discussed here. In the future if H and EC groups commit similar mistakes, they will also be held responsible.


From: Bhakti <bhakti@ren....>
To: ananda-marga-discourses-2@yogasamsthanam.net
Subject: Only Bengali Sweets Mentioned: Mumbai and Ludhiana Sweets Removed
Date: Fri, 27 Sep 2013 15:21:46 +0530 (13:00 EDT)

Bábá Náma Kevalam

Only Bengali Sweets Mentioned:

Mumbai and Ludhiana Sweets Removed

Distortion in Ánanda Vacanámrtam 12: Part-C

Serious Errors in a Passage

Namaskár brothers and sisters,

On 8th June of the year 1979, Bábá delivered a Hindi discourse in Mumbai. (1) In this discourse, Bábá presented a very intricate devotional topic in a simple to understand style. The original Hindi discourse given by Bábá was never published. AMPS Publishers translated this discourse into English and published it in Ánanda Vacanámrtam part 12 (henceforth, referred to as AV12), first in 1980 and then in a highly touted second edition in 2008. (2) There are a large number of deviations in this English translation from the original discourse given by Bábá.

This article is the third of a series in which each of the deviations will be analyzed and presented to Ánanda Márgiis across the globe. Some of the deviations are of extremely serious nature and completely mar the essence of Bábá’s teachings.


Color Coding

Violet color means text published by AMPS Tiljala group.
Red color means frankly distorted term published by AMPS Tiljala group.
Green color means original As-Is Hindi transcription from Bábá's recording. The translation of this into English by me is also given below in green.


Excerpt from Discourse Full of Distortion

Here below is a paragraph taken directly from the Tiljala AMPS publication of the discourse.

Behind all phenomenal, actional, faculties lies the noumenal entity. And behind even this noumenal entity [there is an entity] that may be called “supra-noumenal”. Everything that comes within the scope of time, place and person is charming. So noumenal entities also undergo metamorphosis. If you research the noumenal causes, you will discover the root cause behind all actions. What is noumenal in the first phase becomes phenomenal in the next phase, and so on.

The above paragraph and the one that was supposed to follow it contain multiple distortions which are outlined here, and then detailed below. In brief:

1. Deviation One: the word charming is an extreme distortion.
   
2. Deviation Two: the paragraph which follows the above para in Bábá's recorded discourse is totally missing from the Tiljala publication.
   
3. Deviation Three: the above paragraph is a mere summary written by the Tiljala Publishers, rather than an actual translation of what Bábá gave in Hindi.
   

True Paragraphs from Original Discourse Delivered by Bábá in Hindi

This is the exact transcription of the original passage from the recording of Bábá's discourse.


“तो, यह जो phenomenal के पीछे noumenal है; वह भी moving, वह भी चलमान है, वह भी चलत है | तो, तुमको actional world के पीछे noumenal cause मिला | अब noumenal cause के पीछे तुम जाओ, देखो वह जो noumenal है, उसके पीछे और एक super-noumenal काम कर रहा है | ठीक | कैसे ? वह भी देश-काल-पात्र पर आधारित है |”


"जैसे यहाँ तुमको हम समझाने के लिए बोलते हैं—"श्रीखण्ड अच्छा लगा, ठीक है |" तो, तुम्हीं अगर चले गए लुधियाना, तो तुम श्रीखण्ड से अधिक पसन्द करोगे राजमा | राजमा, राजमा | “देश"के अनुसार बदल गया | तो, तुम्हारा noumenal जो entity है, it has undergone certain metamorphosis. Change हो गया उसमें—दैशिक परिवर्त्तन आ गया | तो, ये जो noumenal causes हैं, तुम इसको लेकर research करो |”


Translation of Above Original Hindi from Recording into English

For those who cannot read Hindi, the meaning of the above sentences in English is as follows. Here, I have translated in a very careful, literal way so readers will understand the exact meaning of what Bábá has stated:

“So, this noumenal, which is behind phenomenal; That is also moving, that is also on the move, that is also mobile. So, you found a noumenal cause behind the actional world. Now, you go behind that noumenal cause, see there is one more super-noumenal working behind that noumenal. Right. How ? i.e. In what sense is it so? Well, that noumenal is also based on time, place, and person.”


“Like here, to make you understand, suppose you say – ‘I like shrikhand best, it is good.’ So, now if you yourself went to Ludhiana then you may decide you like Rájmá more than shrikhand. Thus, Rájmá has changed according to ‘place’. So, your noumenal entity has undergone a certain metamorphosis. A change has come in the noumenal entity due to change in place. So, these noumenal causes, you should research them.”


Deviation One: Use of Word “charming” by Tiljala AMPS Publishers

In the following sentence“Everything that comes within the scope of time, place and person is charming.” The word “charming” just pops up suddenly. There is no relevance of the word charming in the context of this whole discourse, let alone this paragraph. Let us see why it is so.

One word is not on its own; it is part of a sentence which is in turn part of a paragraph, which is in turn is part of an expression of an idea. So when one pivotal word is wrong like this, it has a negative effect on the entire idea.

One of the central ideas of the discourse in AV12 and this very paragraph is that the world is caláymán (ever-changing). The way we can ascertain the ever-changing nature of anything is by looking at the fact that, that particular thing is dependent on time, place and person. Here, the Publishers have confused the idea of being “ever-changing”, replacing it instead with “charming”. They have Bábá saying that everything that comes within the scope of time, place, and person is charming instead of ever-changing.

The shocking thing is that despite two official editions one in 1980 and then the next amidst great pomp and show in 2008, this error still lurks in the discourse. Such confusing errors are extremely misleading for readers; that these errors can remain in a discourse over several editions is not good and indeed extremely disturbing.


Deviation Two: Exclusion of a Running Example on Favorite Food Item “Shrikhand” by Tiljala AMPS Publishers

Bábá has earlier in this discourse given an example of shrikhand, a dessert made of yoghurt popular in Mumbai where this discourse was delivered. That section is eliminated from the Tiljala Publication and has been discussed in an earlier posting. (3) Bábá explained in that passage that sometimes someone may like to eat the sweet rasagolla, whereas at other times they will prefer their local sweet (that of Mumbai), shrikhand—and this change in preference is brought about due to changes in mind itself. So the noumenal cause of selecting a particular sweet—the mind—changes with time.

Bábá further demonstrated in that passage, that even people in Mumbai will not like to eat shrikhand every day all the time—they will prefer variety. Thus through this simple example Bábá showed that taste preference as a noumenal cause of food selection is dependent on time and therefore relative and changeable rather than absolute, permanent, fixed.

In the current portion of the discourse Bábá now continues another aspect of the same example to describe the influence on mind of change in place. Bábá shows that a person takes an action of eating a particular item like shrikhand because the desire to eat that item stems from a particular point in his or her mind. So, it appears that, that desire is the noumenal cause behind taking the action of eating shrikhand. However, Bábá is telling that if a person lives in Mumbai he may like shrikhand more but if he himself goes to live in a different place like Ludhiana (a city in Punjab state of India where people like to eat Rájmá), he may like to eat some other sweet instead, Rájmá in case of this example. Bábá is giving this simple example to describe the influence of place on apparent noumenal entity. AMPS Tiljala publishers have omitted this running example throughout the discourse.

Here again is the translation from the Hindi recording of Bábá's example. This has been completely left out of the Tiljala Publishers' English discourse:

“Like here, to make you understand, suppose you say – ‘I like shrikhand best, it is good.’ So, now if you yourself went to Ludhiana then you may decide you like Rájmá more than shrikhand. Thus, Rájmá has changed according to ‘place’. So, your noumenal entity has undergone a certain metamorphosis. A change has come in the noumenal entity due to change in place. So, these noumenal causes, you should research them.”


Bábá's Main Teaching Left Out of Tiljala Publication

So here in the above two translated paragraphs from the original Hindi, Bábá has given two important phases of a teaching—

1. Bábá first teaches a principle: An apparent causal entity—a person's mind—is actually in turn influenced by “change in place”. Ultimately the Supra Noumenal Entity i.e. Parama Puruśa is the cause behind everything it is true. But in the above passage left out by the Tiljala Publishers, Bábá is explaining that there are intermediary noumenal causes as well. Here Bábá teaches that although it appears a person is the cause of their own taste preferences, but in reality “change in place” is a higher intermediary noumenal cause, which results in change in taste preference in a person's mind.
   
2. Then Bábá gives the example of a person moving from Mumbai to Ludhiana to illustrate that due to change in place there is resultant change in a person's taste preferences. This example is given to illustrate the principle that “'person' as an apparent noumenal entity (i.e. here a human being's taste preferences) is in turn subject to the higher noumenal entity, “change in place”.
   

Bábá's two paragraphs—the first para explaining the principle, and the second providing the example—the points in both are completely left out of the published discourse.


Bengalization of Sweets

Only Bengali Sweets Mentioned:
Mumbai and Ludhiana Sweets Removed

Of the three sweets mentioned in this discourse by Bábá—rasagolla of Bengal, shrikhand of Mumbai, and Rájmá of Punjab—the Tiljala group has included Bábá's mention of the example about rasagolla. So the beginning of this running example was included. But then the entire development and flourishing of this example through the discourse, where Bábá discusses sweets in Mumbai and Ludhiana, is removed altogether. Here our Tiljala Publishers have again demonstrated their Bengali sentiment. Otherwise why did they not keep the section about Mumbai sweets and eliminate the section about West Bengal sweets? It is obvious that they wish to see the pracára i.e. propagation and fame of their own state's sweets, which is reflective of narrow groupist sentiment.

This is yet another example that our Kolkata group wants to show that Bábá's prime interest was in showing the greatness of Bengali culture. In this way the Tiljala Publishers try always to sculpt what they print in such a way that it makes it look like Bábá talked mostly about Bengal. They want that future generations will come to believe this was Bábá's main goal: to propagate the greatness of Bengal. Otherwise what was the need to remove Bábá's simple stories involving the sweets of other areas. It is conspicuous deletion of all things non-Bengali.

And this is a systemic problem, pervading the publications of Bábá's discourses by Tiljala group. A recent prior posting to this Network pointed out how in another discourse Tiljala group highlighted Bábá's recitation of a Bengali poem illustrating techniques of sound repetition, and they suppressed Bábá's use of similar examples in Hindi and English to illustrate the same techniques. (4)


Deviation Three: Entire Passage is Rewritten Rather Than Translated.

Here is one critical point: our AMPS Publishers have a duty to reproduce in print what Bábá has said in His discourse. If the book is printed in the same language as the discourse, then it should be verbatim “As Is”, i.e. exactly what Bábá has said. And if the book is a different language as here, then the translation should be faithful and correlate closely, sentence by sentence. Just because a book is printed in translation does not give the Publishers right to freely remove passages altogether, and print others in mere summary.

Yet in this discourse such license has been taken. If you look at the two paragraphs transcribed from the original Hindi recording, the first has been recreated in mere summary, and the second paragraph eliminated altogether.

Looking at the first paragraph: there is no correlation between the sentences in Bábá's original Hindi passage, and the sentences in the so-called translation printed by Tiljala group. The Publishers have wholly re-written and thereby presented a mere summary of what Bábá stated, paraphrasing Bábá’s teachings rather than translating them. In the course of so doing, they have also introduced content into the para from other parts of the discourse, so that it is almost completely unrecognizable.

By summarizing and paraphrasing rather than translating, the translator has transgressed his rights as translator. He has throughout authored his own sentences rather than translating Bábá's. There is nothing wrong in interpreting shástra and making it palatable for the masses if the original version is highly condensed in meaning. But in such a case the readers are entitled to know that what they are reading is an interpretation or explanation, and not the translation of Guru’s words.

So the published version of this discourse in AV12 is an interpretation or explanation or summary of Bábá’s discourse—not a translation. This is an all-important fact, that the Tiljala published so-called “discourse” is really a summary and explanation of what Bábá said, rather than what Bábá actually said. These are not Guru's own sentences, Guru's own words.

This should be made clear by the AMPS publishers to avoid confusion and misunderstanding as to what Bábá has really said versus what is the Publication Department's interpretation. Otherwise Márgii readers, seeing such a sentence as “Everything that comes within the scope of time, place and person is charming,” will be confused as to what Bábá wants to say.


Conclusion: Passage Full of Distortions and Deletions

In this posting several distortions in the AV12 discourse have been brought to the notice of general Márgiis.

Firstly, a gross and misleading distortion has been created by use of the word charming. This distortion has persisted through two editions of the AV12 book.Bábá is telling that everything in this created Universe comes within the scope of time, place, and person; everything is changing and transitory. And in place of transitory, the Tiljala Publishers placed the word charming.

Secondly, Bábá's important and colorful example using local sweets to show the influence of change of place on apparent noumenal entity, has been excluded by the AMPS Tiljala publishers.

Thirdly, it is noted that the discourse published in AV12 by AMPS Tiljala publishers is actually an interpretation or summary of Bábá’s discourse instead of Guru's own words. However, this fact is not being communicated to the readers. The published discourse is introduced to the readers as Bábá’s own words. An excerpt from the transcript of Bábá’s As-Is Hindi discourse is provided in this posting for reference.

As Ánanda Márgiis it is our duty to understand, appreciate, internalize, and propagate Bábá’s true teachings. In order to fulfill this duty, that Ánanda Má́rga scripture which we study and propagate, has to be proper. If our scripture itself is distorted, then what we learn and propagate will itself be distorted. So when we see that our shástra is indeed full of errors introduced by our Publishers, then it becomes our duty to point this out and put pressure to get our books fixed. This will prevent people from getting misguided and thereby true pracára of Bábá’s teachings can take place.

Sincerely,

Bhakti


Footnotes.

1. “Towards the Noumenal Entity.” Ánanda Vacanámrtam Part 12. 8 June 1979 evening, Bombay.

2. Highly Touted

The 2008 edition is highly touted as having been checked, revised, and upgraded by Ác. Sarvátmánanda Avt. Yet there are a large number of deviations in this English translation, from the original discourse given by Bábá.

First published in Ánanda Vacanámrtam Part 12 in 1980, this text was republished in 2008 as part of a much celebrated project taken on by a special NY and Berlin Sector team in the Kolkata Publishing Department; Kirit ji was a member of this overseas team. Despite the involvement of this senior team and the supervision of Ác. Sarvátmánanda Avt, the new 2008 edition is afflicted with numerous distortions and flagrantly missing text.

3. For those who missed my first posting on this subject, they can read further detail on how the Tiljala Publishers removed the first part of Bábá's example about shrikhand by clicking here. In this posting, exclusion of an important paragraph from the discourse was discussed.

4. Bengali Highlighted, English & Hindi Supressed

Click here to see howin another discourse Tiljala group highlighted Bábá's recitation of a Bengali poem illustrating techniques of sound repetition, and they suppressed Bábá's use of similar examples in Hindi and English to illustrate the same techniques.

5. See a Scan of the Passage under Discussion

Click here to view a scan of the concerning passage of this discourse as published by the Kolkata group—with the distorted sections highlighted in red.


From the Moderators—

Moderators Note 1. 
 

Request for Volunteers

We make a special request for volunteers to help in this work of producing and reviewing the “as is” discourses. Márgii volunteers are needed from all countries around the world, to help with translating the “as is” discourses into the various languages, and also to help with translating postings about distortions so that all Márgiis around the world can be made aware. Comparing the “as is” discourses to the discourses published by our AMPS is a big job, and help here is also needed. We welcome a hand from any and all who are inspired and interested to serve in the protection of the discourses of Lord Shrii Shrii Ánandamúrtiji.

Moderators Note 2.
 

Need for Audio Recordings

In order to produce “As Is” discourses, there is a need for audio cassettes of Bábá's discourses. These are treated with the utmost of care as we do the job for which the recordings were made: discourse transcription. So any who have recordings of Bábá's discourses are encouraged to contact us in order to get the recording transcribed in “As Is” fashion.

Moderators Note 3: 
 

Only Goal of Ánanda Má́rga Discourses Network:

To Protect Bábá's Discourses

This Ánanda Má́rga Discourses Network does not have any agenda against any group. Its only goal is to repair and protect Lord Shrii Shrii Ánandamúrtiji's holy discourses so they will remain for the present and future humanity.

Moderators Note 4: 
 

Fix Bábá's Discourses Now or Never

If we remain passive onlookers and do not fix the negative trends of introducing distortion into Shrii Shrii Ánandamúrtiji's discourses and do not bring the printed discourses up to the proper standard now, it will become impossible to change this in the future. And even if in future some sincere Ánanda Márgiis will try, they will be treated as enemies. Because this is the way religion works. Today one cannot teach the devotees of Lord Krśńa that He has nothing to do with cows; they will never believe it. In the same way, Ánanda Márgiis will become used to the wrong teachings in our AM books and they will not like to give them up. They will think that whatever was there at the end of the twentieth century, that was the gold standard for all time. And it should be kept and maintained. So we don't have any time: it is either now or never. The clock is ticking: If we do not get Bábá's discourses fixed now, it will be impossible to do so later. And that will cause bloodshed and more division on the basis of the various versions of Bábá's teachings and their explanations. History bears testimony to this, that all the religions have similarly broken into multiple factions, groups and subgroups on the basis of differences in scripture interpretations. Bábá wanted to eliminate such problems, and that is why Bábá's discourses are recorded. But unfortunately, those recordings are not being published properly. This matter is very serious.

"Towards The Noumenal Entity": Printed Discourse Passage Highly Misleading

The Discourse "Towards The Noumenal Entity" was delivered by Lord Shrii Shrii Ánandamúrtiji in Hindi, but never printed by the Tiljala group Publishers in that language. Instead, they "translated" it into English-- but the discourse is hardly a translation. It is fully of summarized and distorted passages. Such a typical passage is shown in the below scan from Ánanda Vacanámrtam part 12. Here the paragraph with the vertical red line is being highlighted.

1. The entire paragraph is a a mere summary rather than an actual translation of what Bábá gave in Hindi.

2. The word "charming", underlined in red, represents a gross distortion of Bábá's message.

3. The paragraph that should have followed this one, is missing altogether. It is represented in the below image by the red rectangle. In that missing paragraph Bábá is giving an example of how someone who lives in Mumbai and therefore prefers the local Mumbai sweet Shrikhand, changes their preference when they move to Ludhiana, to the Punjabi sweet Rajma. The Tiljala Publishers removed all this, in order to highlight Bábá's discussion of the Bengali sweet Rasagolla in an earlier paragraph.
 
 Click on the below image and it will enlarge and become easily readable.