Flaw in Tiljala publication + 4 more

Baba

Flaw in Tiljala publication

Namaskar,

Here we are presenting an error made by our Tiljala Publications Dept in the book, “Discourses on the Mahabharata.” Please read carefully so you can catch this mistake and fix your personal copy of this book.


Story: section from the published book

Below is a story from the book, “Discourses on the Mahabharata.” The line highlighted in yellow is the mistake. But to understand the issue it is important to read the entire passage. After reading, you will understand that Karna was “low-born”; he did not have any social status.

"Karna’s teacher was Parasurama. One day Parasurama and Karna were engaged in a conversation. Parasurama for some reason or other was tired, and he fell asleep, laying his head on Karna’s lap. At that moment a deadly insect gave a sharp bite to Karna’s thigh, and it started bleeding profusely. Karna was in great pain, no doubt, but he neither made any sound nor moved his legs even in the slightest, lest it should disturb the sleep of his guru...Later, when Parasurama woke up, he wanted to know why there was so much blood. Karna said, “This bleeding is due to the biting of a deadly insect on my thigh.” Parasurama asked him, “Then why didn’t you make any sound, or move your legs, or even wake me up?” Karna said in reply “I didn’t do all those things because it would have disturbed your sleep. To disturb my guru’s sleep would be a sacrilege on my part. Hence I refrained from doing anything like that.”"

"Then Parasurama said to him, “Since you have so much power to endure pain, certainly you were not born in a vipra [so-called high caste] family.” Parasurama was under the mistaken impression that Karna was a vipra [so-called high caste] by birth. “Usually a vipra [ so-called high caste] lad is not endowed with this sort of power of tolerance, so you must have been born in a non-Brahman [so-called low caste]  family” said Parasurama. Karna said in confirmation, “Yes, I was born in a charioteer's [so-called low caste]  family.”" (Discourses on the Mahabharat, '91 Edn, p.63)

In reading the above, it is clear that Karna was treated as being as lowly by his guru. And that is why the guru was furious with him. To reiterate, the above section clearly demonstrates that Karna was thought to be of a so-called low caste and therefore he did not have any prestige in society. The same story furthermore continues. Now see how the following yellow sentence goes completely against the above.

“Karn’a had some social standing." (Discourses on the Mahabharata, '91 Edn, p.63)

Firstly, the above line - highlighted in yellow - states that Karna held social status. But that is wrong; Karna did not hold a respected place in society. Karna was deemed as lowly; he did not have any prestige. Due to Karna’s so-called lowly caste Karna’s guru expelled Karna from his home and punished him. So the conclusion is: Karn’a had no social standing

The publishers made a blunder

The publishers are saying just opposite to the truth.

They wrote: "Karn’a had some social standing also."


Conclusion

The Mahabharata is an epic, one of the all-time great works of literature, and one of the most well-known stories in the world. So it is not just Ananda Margiis who are familiar with this - most everyone knows of this story. And we are selling our books to non-margiis also. When they read the above passages tainted by this obvious contradiction, those non-margii readers will think it is ludicrous and will brand the book as a lower tier publication, not worthy of reading. Ultimately, they will blame Baba after seeing His name on the front cover.

in Him,
Suresh Singh

~ In-depth study ~

Proposed correction

It is sad to see the terrible quality of work done. I remain hopeful that Tiljala Publications will rectify their ways, print an errata page, and publicly announce that the line in question should state, "Karna did not have a high social standing."


More about their blunder

In the preceding sections, it was explained that Karna thought he was of a “low birth”, and that is why he did not have any social stature, prestige, or respect. Verily, Karna's own teacher rejected him on this very point of social class. And, throughout his life, Karna was always disparaged by society due to his birth. That was the theme of his existence: Lack of respect. He never enjoyed any social prestige. Now see again how the above highlighted yellow line is false.

Here is the stark series of contradictions by the publishers:
(a) First those Tiljala publishers describe how Karna was thought to be of a lowly family of a charioteer, and for that reason his teacher spurned him.
(b) Then just a few sentences later those publishers wrongly proclaim that Karna enjoyed great social prestige.
(c) So the publishers committed a blunder and could not recognise that what they published is self-contradictory.
(d) They claim that Karna was lowly but then wrongly try and prove that Karna was respected.

From top to bottom, those publishers prove their work as self-contradictory.


Reference
1. Discourses on the Mahabharata, Disc: 7,'91 Edn, p.45-8

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.

*        *        *

== Section 2: Important Teaching ==

Our baseline

Prout philosophy states, "None of the movable or immovable property of this universe belongs to any particular individual; everything is the common patrimony of all, and the Father of all is Brahma. All living beings can enjoy their rightful share of this property, like members of a joint family in the Dáyabhága system. As members of a joint family, human beings should safeguard this common property in a befitting manner and utilize it properly. They should also make proper arrangements so that everyone can enjoy it with equal rights, ensuring that all have the minimum requirements of life to enable them to live in a healthy body with a sound mind." (1)

Reference
1. Problems of the Day, point #1

== Section: Hindi Quote ==

उनकी हार हो जाएगी

“मान लो एक बहुत ही शक्तिशाली मनुष्य है, बहुत ही उनके पास शक्ति है, तो भी उनकी जय नहीं होगी | उनकी हार हो जाएगी, अगर उस इच्छा के साथ परमात्मा की इच्छा संयुक्त न हो | किन्तु तुम में इच्छा हो, चाहे न हो, परमात्मा में अगर इच्छा हो; तो उस इच्छा की जय हो जाएगी | तो, इच्छा की पूर्ति होने से इनसान को आनन्द मिलता है | तो इच्छा की पूर्ति के कारण अगर आनन्द तुम पाना चाहते हो, तो तुम पता लगाओ परमपुरुष की इच्छा क्या है ? उस इच्छा के अनुसार अपनी इच्छा बना दो | इच्छा की पूर्ति होगी |”

[यह प्रवचन-अंश, बाबा के कैसेट से सीधे लिखा गया है । बाबा का यह असली प्रवचन, अमृतोपदेश है। आनन्दमार्ग हिन्दी पुस्तकों में छपे प्रवचन तो नक़ली प्रवचन हैं, असली नहीं हैं -- बंगालीकरण (बँगलाइजेसन) के तहत उनकी बर्बादी की गई] (1)

Reference
1. सर्वाजीवे-अमृतत्वमेति, Sarva’jiive-Amrtatvameti, NP, GD, Allahabad,may be 1/1/1968, Date unknown

== Section: Prout ==

People will become lethargic

Prout philosophy states, “It may be questioned whether it is wise for any government to guarantee the minimum requirements. If the state is to supply cereals, pulses, salt, gram, ghee, butter, etc. to all people then naturally the state has to institute some process of control which people may not like. Hence PROUT’s view is that people should be guaranteed the provision of sufficient purchasing power to meet these requirements. In that case the state need not adopt control measures.”

“The other disadvantage of guaranteeing the supply of minimum requirements is that if consumable goods are supplied to everyone, people will become lethargic. They should therefore be supplied with  purchasing power in exchange for their work according to their physical, psychic or spiritual capacity.” (1)

Reference
1. Talks on Prout

== Section 3: Links ==

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This email contains three sections:
1. Posting: Flaw in Tiljala publication 

2. IT: Our baseline

3. Links