Baba
Distortion: pollution in AM books
Namaska’r,
Language is a very sensitive tool. A small change in words / phrases may not only mar the underlying meaning but may also negate the expression of a written prose. A very poignant example is a mistake in the English electronic edition (2009) of Ananda Vacanamrtam – 6 of the discourse ‘Self-Realization Is the Real Knowledge’ from our Tiljala Publications (TP). That is the subject of this letter.
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Green highlighted words are wrong
#1: How “know all – know one” is wrong
Below is the distorted version from the English Electronic Edition (2009), published by TP. Please pay attention to the text in red with green highlight. Specifically, the phrase “know all – know one” is wrong.
This distorted paragraph is from the Electronic Edition of Ananda Vacanamrtam – 6:
“So how can one acquire true knowledge? If you want to know all – know one. T,hen only everything will be known to you. People wish to know everything but the human cranium is small, and the brain even smaller. So how much can one know? Also whatever one learns today one forgets tomorrow. Yes, one who was a Mahámohapádháya, a pandit, would no longer be able to remember the “sabdarupa” of “Nara” if after leaving his or her original occupation he or she became engaged in agricultural work. This is the situation that usually happens. So the main thing is “know all – know one”. What is the use of reading and forgetting so many books? If one reads more books one will forget more things and make more mistakes. So what is the use? No permanent benefit is derived from being a book-worm. I encourage the general education – laokika education – so that people can understand the shallowness of laokika knowledge.” (Ananda Vacanamrtam – 6, ‘Self-Realization Is the Real Knowledge’)
Again, the above is the distorted version of AV-6 from the English Electronic Edition (2009), published by TP.
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Yellow highlighted words are proper
#2: Corrected version - i.e. how Sadguru delivered that phrase
Here following is how the passage should have been printed. Kindly take note of the section in red with yellow highlight. The phrase “know one – know all” is correct.
This is the actual phrase as given by Sadguru:
“So how can one acquire true knowledge? If you want to know all – know one. Then only everything will be known to you. People wish to know everything but the human cranium is small, and the brain even smaller. So how much can one know? Also whatever one learns today one forgets tomorrow. Yes, one who was a Mahámohapádháya, a pandit, would no longer be able to remember the “sabdarupa” of “Nara” if after leaving his or her original occupation he or she became engaged in agricultural work. This is the situation that usually happens. So the main thing is “know one – know all”. What is the use of reading and forgetting so many books? If one reads more books one will forget more things and make more mistakes. So what is the use? No permanent benefit is derived from being a book-worm. I encourage the general education – laokika education – so that people can understand the shallowness of laokika knowledge.” (Ananda Vacanamrtam – 6, ‘Self-Realization Is the Real Knowledge’)
So the above is the corrected version of AV-6. The above is how our Tiljala Publications should have printed this particular passage.
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Summary & explanation: the way Baba wants
Therefore, it can be seen that the phase “know one – know all” originally used by Baba in this discourse is distorted by our Tiljala Publications (TP) into “know all – know one”. Here “one” refers to Brahma while “all” refers to external manifestations of Brahma or objectivities. The import of this phrase is that the knowledge of Brahma leads to knowledge of all other objectivities as everything comes within the scope of Brahma. This is Baba’s approach of introversial flow of mind. TP on the other hand distorted the phrase to imply that one should first know the objectivities and by that come to know Brahma. This is opposite to Baba’s teaching and professes an extroversial approach.
As per TP’s distorted phrase, if one studies mundane subjects like chemistry, physics, mathematics, accounting, etc. the aspirant will come to know the One, i.e., Brahma. This is contradictory to what is said next in the passage – “No permanent benefit is derived from being a book-worm.” Anyone who reads TP’s version can at best get confused and mistakenly think that Baba’s teachings have some defect. We know that Baba’s teachings are robust and far from defective. Such errors and distortions should be fixed as soon as possible by TP.
Spiritual injunctions must be totally flawless
Again, these distortions which have been inserted into Guru’s discourses should be fixed without any delay. Otherwise it is harmful and misleading and, the more time that goes by it will become increasingly difficult to correct.
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Ananda Marga philosophy states, "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 to God. A scripture which does not fulfill these conditions is not worthy of being called a scripture at all...Thus the scriptures containing spiritual injunctions must be totally flawless." (1)
“Nothing should ensnare people in the illusory net of pettiness in any sphere of life, from the general code of spiritual conduct to the universal and eternal principles of life – lest the voracious fangs of the all-consuming Máyá devour them. Thus the scriptures containing spiritual injunctions must be totally flawless, and the pioneering personality must be a strict and benevolent guardian with unyielding conviction. Thus I repeat: Shásanát tárayet yastu sah shástrah parikiirttitah. There is the necessity of scripture in all the four vargas of human life.” (2)
Sincerely,
in Him,
Bhakti
Footnote: Actual transcription of Sadguru’s original Bangla discourse
“অর্থাৎ যিনি ব্রহ্মজ্ঞ, তিনি সৰ কিছুই জানছেন | ব্রহ্মবিদ, সর্ববিদ | আত্মবিদ, ব্রহ্মবিদ | সুতরাং জ্ঞান অর্জনের একই পন্থা হ’ল কি ? If you want to know all, know one | যদি সৰ কিছুকে জানতে চাও, এককে জানো; তাহলেই সৰ হয়ে যাৰে | মানুষের তো এতটুকু cranium, তার মধ্যে এতটুকু মগজ় | সে কতটুকু জানতে পারে ? আর, আজ জানছে, কাল ভুলছে | আঁঽ ? যিনি মহামহোপাধ্যায় পণ্ডিতও ছিলেন | তারপরে তিনি যদি কিছু দিন “চাস-বাস” নেই থাকলে, আর সাৰ ছেড়ে দিলেন | তিনি নর শব্দের রূপও হয়তো ভূলে যাৰেন | এই তো ব্যাপার | তা, সেই জন্য আসল জিনিসটা হচ্ছে, “এককে জানো, সৰকে জানৰে” | ও, অনেক ৰই পড়ে, অনেক ভুলে, লাভটা কি ? অনেক ৰই পড়া মানে অনেক ভুল করা | এই তো | সুতরাং লাভটা কি ? কোনও লাভ ওতে হয় না | স্থায়ী লাভ হয় না | আমি যদিও এমনিতে লৌকিক শিক্ষাকে খুৰই প্রোত্সাহন দিই, ও প্রোত্সাহন দিই এই কারণে, যাতে তারা লৌকিক জ্ঞানের মাধ্যমেই ৰোঝে লৌকিক জ্ঞানের অসারতা |” Ananda Vacanamrtam - 6, Self-Realization Is the Real Knowledge)
Here “এককে জানো, সৰকে জানৰে” means know one – know all.
Note: This is a Bangla discourse - so if you know Bangla and are interested to confirm, write us for the original sound file.
References
1. Namah Shivaya Shantaya, '85, p.166
2. Shiva's Teachings – 2 (continued) (Discourse 14)
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
"Tomáre ceyechi mane práńe, ámi, sáŕá dile náko mor d́áke..." (Prabhat Samgiita #3299)
Purport:
O’ Parama Purusa, I longed for You in my mind and heart, but sadly You did not respond to my call. I looked for You in all the so-called holy places - Ananda Nagar, Tiljala, and Jamalpur, Varanasi, Puri, Mecca, Rome, Jerusalem, and also Ranchi, in search of You. Alas, I did not see or find You. My yearning was not quenched. To have Your darshan I wandered in forests and went in the gaps between the clouds - everywhere. Baba, with all my desire, I want You and cried for You, but, unfortunately, You have not answered.
O’ my Priyatama (Dearmost), Your cosmic liila is inexplicable. The Tiirtha Pati of my mental temple, even while remaining physically away from You, I have realized this divine truth that You are the core of my being, my Innermost.
O’ my Parama Purusa, I have nothing to say if You play Your liila’ from a distance - do as You wish. Seeing that I derive endless, heavenly sweetness, non-stop. Cinmaya, I want a wee-bit of Your krpa, in each and every moment - always.
Baba, You reside in my mental temple, I have realized this divine truth that You are the core of my being, my Innermost...
Notes for Prabhat Samgiita #3299:
[1] Liila': In this universe there are innumerable events taking place. When we know the cause of a particular event, then that is kriida. And when the cause is not known then it is liila. If the cause of a given event was not initially known and later on becomes known, then that event becomes kriida. Thus as one's knowledge increases - and more and more events can be rationally explained - then for the scope of kriida increases.
Ananda Marga ideology guides us, "There is a subtle difference between liilá and kriid́a. When the cause of an effect is easily discernible it is called kriid́a, but when the cause is unknown and only the effect is easily discernible it is called liilá. This creation is the liilá of Parama Puruśa because human beings do not know why He has created it. With the help of their intellect they are eager to know the cause of creation, but will they ever be successful in this quest? They want to solve the riddle of creation, but they have no notion about the cause. So whatever Parama Puruśa does is all His liilá, It cannot be called His kriid́á. I have already said that when one discovers the relation between the cause and effect it is called kriid́á, but when one can see only the effect and not the cause, it is called liilá. For human beings having only a small unit mind the creation is the liilá of Parama Puruśa, but to Him it is His kriid́á." (1)
[2] Cinmaya: Embodiment of Consciousness. This is one of the infinite attributions of Parama Purusa. That is why one of His names is Cinmaya.
References
1. Ananda Marga Ideology and Way of Life - 11, To Know Him Is to Be Free from All Fetters
== Section 3: Links ==
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