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Archive for February 14th, 2013

Date: Wed, 13 Feb 2013 22:39:21 -0000
To: am-global@earthlink.net
From: Ram Sahay Deva
Subject: Ananda Sutram Is Not Originally Bengali

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1028;
(2) Posting: Ananda Sutram Is Not Originally Bengali;
(3) Trailer Quote: Real World Example of Accuracy of Prout Philosophy

Each section is demarcated by asterisks (*).

**** Here begins the Prabhat Samgiita ****

“Toma’ke buddhi-bale bolo ke va’ pa’be, Buddhi toma’r krpa’y sabe labhe…” (P.S. 1028)

Purport:

O’ Parama Purusa, who can get You with the power of their intellect. Nobody can get You with their intellect. All receive their intellect from You.

In the past, I wasted so much time – coming and going from this earth – birth and death, birth and death, birth and death. All the while, I was depending on my little intellect. I was foolishly thinking that with the strength of my intellect alone I will get everything, i.e. Parama Purusa. I tried hard, yet failed miserably. At every step, I realized my ignorance: O’ Parama Puruasa, You cannot be realised by the intellect. At every step, I came to understand my ignorance and stupidity. Now, by Your grace, I have come to the conclusion that You are the only essence of this universe.

O’ Divine Entity, in the past I adopted the path of hypocrisy and tried to hide my ignorance through my tall talks. With the stain of that cover-up, I degenerated. In that way, I plowed the way for my own degradation. Baba, by Your grace, today samvit [1] (spiritual awakening) has come. This much You have graciously made me understand: Without Your causeless grace, nothing can happen. And with Your causeless grace, even the impossible becomes possible. O’ my Lord, I have realized Your unconditional grace is showering on me…

END NOTE FOR PRABAHT SAMGIITA #1028:

[1] Samvita: “The popular meaning of sam’vit shakti is “awareness” – awakening from slumber. With the help of sam’vit shakti, unit beings become aware of their existence. They realise that they are the crown of creation, the most evolved beings whose goal is to attain the supreme rank and dispel the darkness of the avaran’ii shakti of avidyamaya.” (Ananda Marga Philosophy in a Nutshell – 4)

== ANANDA SUTRAM IS NOT ORIGINALLY BENGALI ==

Namaskar,
Ananda Sutram is not originally Bangla, but many naive people think in that way.

Here are some important points about how Ananda Sutram was given – this is something we should all be aware about.

In the very early days of AMPS, Baba gave Ananda Sutram. He dictated each sutra in Sam’skrta (Sanskrit), and side by side gave the purport of each sutra in Bengali. These two components are the source material for all other language editions of Ananda Sutram.

Over the years, some have made the claim that Ananda Sutram is originally from Bengali – but upon a more careful review we can rationally understand that Ananda Sutram is a Sam’skrta (Sanskrit) text.

In its entirety, there are 85 sutras in Ananda Sutram and each one of those sutras has been given in Sam’skrta; and that is what Ananda Sutram is: The Sam’skrta Sutras. with a keen eye, we can understand that Ananda Sutram is Sam’skrta. Because the main component of Ananda Sutram is the sutras – and those are Sam’skrta. Plus the title itself is Sam’skrta (Sanskrit).

In the past, various rishis also wrote Sam’skrta sutras but they they did not put forth any purport. Years later, scholars wrote their own purports; but those purports were not accurate. They did not properly depict what those rishis told in the sutra. In result, so many aspirants and students were led astray by these faulty purports.

To prevent such problems from ever happening with Ananda Sutram, Baba Himself gave the sutra and the purport. This left no scope for others to misinterpret His given sutras. The point being Ananda Sutram is the original 85 sutras – and those are all Sam’skrta. Then Baba gave the explanation in Bangla.

Certain loud mouths repeat again and again that Ananda Sutram is Bengali, but they just have their own agenda. They are not concerned with the truth. By loudly stating again and again – “Ananda Sutram is Bengali” – they hope to convince and befool others. This is their dogmatic approach.

Everyone else will readily understand that Ananda Sutram is Sam’skrta. Ananda Sutram is Sam’skrta because Ananda Sutram refers to the sutras, not the purports. All the sutras have been given in Sam’skrta (Sanskrit) – as well as the title itself. Because Sam’skrta does not have its own script, they were written in Shriihars’a script.

Now let’s examine the critical error in the English Edition.

HOW IT WAS WRONGLY TRANSLATED AND PUBLISHED

Ananda Sutram book is our key philosophical text. When reviewing the latest English edition of Ananda Sutram, we found a few mistakes. One of the translators and publishers could not properly convey Baba’s teaching. As sadhakas, it is our collective duty to raise awareness about scriptural errors / distortions. We must ensure that publication in-charges correct such errors.

Kindly read the following; correct your own personal copy of Ananda Sutram English Edition; and bring the matter to the concern authorities. Also bear in mind that the most recent version of the electronic version (EE 7.5) of Baba’s books is also incorrect on this matter.

In the first chapter of Ananda Sutram, Baba is explaining how the entire expressed universe was created, as well as how unit beings ultimately merge back into the Macrocosm. Baba’s philosophy is absolutely flawless, and He explains everything in a very clear and concise manner.

So it is a bit of a tragedy that there is one key point from the purport of sutra 1-21 that has been wrongly published in the English edition. There are two distinct errors.

First the Bengali word pralaya (pra = special; laya = merging; hence, merging back into the Supreme) was translated as “utter destruction” in the final sentence of the English purport. That was a translation error. Second, certain editors or publishers put that same “utter destruction” phrase in brackets [ ] to indicate that as the proper definition of pralaya or pran’a’sha in the second sentence. That was an editing mistake.

But both of these instances are wrong because in that very purport itself Baba Himself defines pralaya or pran’a’sha as “when the object merges in its cause” – i.e. when the unit being merges into the Supreme.

Here it should be noted that “-laya” is a common suffix that means “merging”, such as vilaya meaning properly dissolved. And pralaya, means, merging into the Macrocosm and attaining savikalpa samadhi.

Hence it is 100% wrong to translate or define pralaya or pran’a’sha as “utter destruction”. Dogmatic Hindus use the word in this way (explained further down in this letter), but not Ananda Margiis. It seems that editors or publishers got this “utter destruction” definition a from Sam’skrta dictionary, which bases its meaning on Hindu dogma. Similarly, Wikipedia also references pralaya as “destruction, annihilation or death.”

With Ananda Sutram then, initially, a translation error was made of the word pralaya, and then certain editors repeated that same mistake. That is why the same fundamental error occurred twice in sutra 1-21.

HERE IS THEIR FAULTY PURPORT

Here is the sutra and purport of 1-21, for your review, as it appears in the current English edition of Ananda Sutram. See the mistakes for yourself.

1-21. Bhu’ma’vya’pte Mahati aham’ cittayorpran’a’she
sagun’a’sthitih savikalpasama’dhih va’.

[When the aham and the citta merge into the Macrocosmic Mahat, the merger is called sagun’a’sthiti or savikalpa sama’dhi.]

“Purport: When after continued spiritual practice the mahattattva, that is, the “I” feeling, gets metamorphosed into the Macrocosmic “I” feeling, the citta of the microcosmic mind merges in the aham and the aham merges in the mahat. When the object merges in its cause, that merger is called pralaya or pran’a’sha [utter destruction]. Since the citta of the Macrocosm grows out of the Macrocosmic Aham, and the Macrocosmic Aham out of the Macrocosmic Mahat, when in pratisaincara’s introversial movement the [unit] citta merges in the aham and the aham in the mahat, to call it pran’a’sha is quite logical and reasonable. The state of utter destruction of the citta and the aham and the state of all-pervasiveness of the mahat constitute sagun’a’sthiti [the state of transcendentality], or savikalpa sama’dhi [the trance of determinate absorption].” (Ananda Sutram)

In His unique explanation, Baba states that “when the object merges in its cause, that merger is called pralaya or pran’a’sha”. Here the point is that when any unit being attains savikalpa samadhi and merges back into the Macrocosm then that is pralaya or pran’a’sha.

There is no ambiguity about this because in His 19 Oct 1971 discourse in Purnea, Baba designates an entire paragraph to describe the meaning of pran’a’sha. (1)

In that paragraph, Baba tells that if sugar could be converted back into sugar cane then that is pran’a’sha. Because pran’a’sha or pralaya means merging back into the source.

But, in Ananda Sutram 1-21, in square brackets [ ] the publishers inserted the phrase “utter destruction” as if that is the real meaning of pralaya or pran’a’sha. That is wrong. Plus in the final sentence, the original Bengali purport uses the phrase the pralaya yet that got wrongly translated as “the state of utter destruction”.

Those are the two mistakes from sutra 1-21 of the English edition of Ananda Sutram wherein pralaya got wrongly translated and printed as “utter destruction”.

WHY IT IS WRONG

According to Baba, when a jiiva’tma’ reaches the apex stance of pratisaincara and, due to sadhana and His divine grace, merges back into the Macrocosm then that is pralaya or pran’a’sha. Because at the point the unit has merged back into its Source. In that case, there is no question “utter destruction” – the unit being has not been harmed, ruined or destroyed. Rather a blissful merger has taken place as the jiivatma has fulfilled its dharma and become one with the Macrocosm and become vast.

The dogmatic Hindu understanding of pralaya or pran’a’sha is destruction; unfortunately that wrong notion has been inserted into English edition of Ananda Sutram by certain publishers.

Such Hindus believe that the whole world will be destroyed, just as other religions harbor their own doomsday and Armageddon philosophies. Such fundamentalists do this to scare and trap others in their dogma.

We, however, do not subscribe to such beliefs. More about this is written below.

FIX YOUR BOOK: WHAT SHOULD BE

Everyone who has a copy of the English edition of Ananda Sutram should cross out the two places where “utter destruction” appears in the purport of sutra 1-21. In that very purport Baba Himself has perfectly defined pralaya and pran’a’sha as “when the object merges in its cause, that merger is called pralaya or pran’a’sha”.

Hence where “utter destruction” was inserted in brackets it should be deleted entirely or put [merger into the Macrocosm], and where “utter destruction” was used as the translated text, that phrase should be crossed out and the word pralaya inserted, or write the term “merging”. Then your personal English copy of Ananda Sutram will be correct, otherwise not. In the next section down there is a corrected version for your easy reference.

And again there is no doubt about this. Because in His Hindi discourse of Purnea printed in Ananda Vacanamrtam – 26 (H) and Ananda Vacanamrtam – 27 (H), Baba has specifically defined pran’a’sha as meaning merger into the Supreme Source. That is why there is no question of pran’a’sha or pralaya meaning anything else – there is no possible confusion. Baba is always meticulous on such issues wherein He gives His own dharmic explanation so people do not get misguided by traditional dogmatic uses. He has done the same with the term – brahamacarya. In Ananda Marga we have our dharmic understanding and traditional Hindu society has their limited understanding or dogma. Baba clearly addresses both meanings so there is no confusion.

If still the publishers would like to explain further about the meaning of pralaya, then they could use either a bracketed section signifying merger into the Macrocosm or perhaps add a footnote and write a short paragraph. In that footnote, the editors can explain that when anything returns to its origin or source then that is pralaya. Just like Baba does by giving the example of sugar being converted back into sugar cane.

But to print the phrase “utter destruction” as a synonym or translation of pralaya is extremely misleading and wrong. Pralaya does not mean “utter destruction”. That is just the dogmatic Hindu understanding of that term. In reality, according to Ananda Marga, pralaya means that sweet and blissful merger back into the Macrocosm – to return to the original source.

HERE IS HOW IT SHOULD BE PRINTED

1-21. Bhu’ma’vya’pte Mahati aham’ cittayorpran’a’she
sagun’a’sthitih savikalpasama’dhih va’.

[When the aham and the citta merge into the Macrocosmic Mahat, the merger is called sagun’a’sthiti or savikalpa sama’dhi.]

“Purport: When after continued spiritual practice the mahattattva, that is, the “I” feeling, gets metamorphosed into the Macrocosmic “I” feeling, the citta of the microcosmic mind merges in the aham and the aham merges in the mahat. When the object merges in its cause, that merger is called pralaya or pran’a’sha [MERGER INTO THE MACROCOSM]. Since the citta of the Macrocosm grows out of the Macrocosmic Aham, and the Macrocosmic Aham out of the Macrocosmic Mahat, when in pratisaincara’s introversial movement the [unit] citta merges in the aham and the aham in the mahat, to call it pran’a’sha is quite logical and reasonable. The state of MERGING the citta and the aham and the state of all-pervasiveness of the mahat constitute sagun’a’sthiti [the state of transcendentality], or savikalpa sama’dhi [the trance of determinate absorption].” (Ananda Sutram)

BEWARE OF MANY SHARED WORDS BETWEEN

ANANDA MARGA PHILOSOPHY AND HINDU DOGMA

In Ananda Marga philosophy, pralaya means the merger back into the Macrocosm; whereas, the Hindus refer to pralaya as the demolition of this earth, or doomsday etc.

Here it should be noted that there are many shared words between Ananda Marga philosophy and Hindu dogma that carry vastly different meanings: asura, brahamcarya, brahmin, deva, devii, dharma, dvija, gotra, gopal, gopii, Guru, loka, mahesh, mantra, murti, naraka, omnkara, papa, papiii, puja, punya, radha, rasaliila, samadhi, samskara, shastra, shudra, sura, svarga, varna, veda, vipra, vis’nu, yajina, yoga, and many more. There is the Ananda Marga dharmic meaning and the Hindu dogmatic sense.

In the same way, pralaya in the Hindu tradition means utter destruction, and in Ananda Marga it means merging back into the Macrocosm.

Only when Baba is referring to that Hindu dogma in order to dispel it – since we do not prescribe to any doomsday theory – then Baba uses the word pralaya in that sense.

Baba says, “Some philosophers, quoting the scriptures, say that a day of final doom will darken the Earth when the dead will rise from the grave. Others predict that a doomsday (pralaya)… will obliterate all forms of life. One should laugh at such illogical doctrines. According to A’nanda Ma’rga philosophy, this doomsday or pralaya will never occur…Thus, predictions of an imminent doomsday should be of no concern to you. It is nonsense; pralaya will never occur.” (2)

So in Ananda Marga, pralaya means the final merger back into the Macrocosm; whereas, in the faulty Hindu doctrine pralaya means the utter destruction of earth.

We must not confuse these meanings nor think that Baba gives an iota of credence to the dogmatic Hindu concept of pralaya. He only uses the term in that way in order to dispel that Hindu dogma.

ANANDA MARGA SCRIPTURES SHOULD BE FLAWLESS

Baba has graciously given a perfect philosophy and it is our duty to make all the books proper. We should start by correcting our own personal English edition of Ananda Sutram. Please inform others in your unit as well.

On a greater scale, the printed English edition of Ananda Sutram mistake-free. It is important to raise this matter with the concerned members of the Publications Dept to ensure this error corrected. Ananda Sutram is our philosophical treatise – it must not veer off course from Ananda Marga philosophy.

Baba says, “The scriptures containing spiritual injunctions must be totally flawless.” (3)

“When the sole purpose of scripture, i.e. dharmasha’stra is to establish the human beings in the stable, exalted position of spiritual ideation, it must be practical, rational, infallible and universal. It must be based on deep eternal truths. It must be a’ptava’kya. A scripture is a guided entity.” (4)

“If one is not able to give the people proper guidance, then at least one should not misguide them. One must not divert them from the proper path by exploiting the tender and delicate sentiments of the human mind. In the physical world there should be a strict controller as a shástra – and it is better to have a strong personality than a written book – but in the mental sphere the scripture and the person who upholds the scripture have equal importance as far as their utility and practical value is concerned. There must be an excellent and all-embracing philosophy, in which there should be no loophole in any sphere of mind as far as possible.” (5)

IMPORTANCE OF ANANDA SUTRAM

As we all know, Ananda Sutram stands as Baba’s seminal work in the realm of Ananda Marga philosophy.

Baba says, “The recognized book on Ananda Marga Philosophy is A’nanda Su’tram.” (6)

Baba says, “A’nanda Su’tram is our philosophical treatise.” (7)

Plus Ananda Marga philosophy is completely new and unique – such a philosophy has never existed before on this earth.

Baba says, “The trend of thinking and the spiritual practices prescribed in our Ananda Marga are not only new but something quite different from the established ideas and practices…Never before in the entire history of this world or the universe, if it could be known to mortals, has a system of life…ever been correlated in such closely knit society as in Ananda Marga.” (8)

Thus when Ananda Sutram is such an important book, and when Ananda Marga philosophy is completely revolutionary and unique, then it only stands to reason we should ensure this book is properly published & printed.

Namaskar,
in Him,
Ram Sahay

Note 1: IF ANY QUESTION – JUST ASK

If anyone has any question or needs clarification about the below paragraph, then just ask.

Here it should be noted that there are many shared words between Ananda Marga philosophy and Hindu dogma that carry vastly different meanings: asura, brahamcarya, brahmin, deva, devii, dharma, dvija, gotra, gopal, gopii, Guru, loka, mahesh, mantra, murti, naraka, omnkara, papa, papiii, puja, punya, radha, rasaliila, samadhi, samskara, shastra, shudra, sura, svarga, varna, veda, vipra, vis’nu, yajina, yoga, and many more. There is the Ananda Marga dharmic meaning and the Hindu dogmatic sense.

REFERENCES:
1. Reference Ananda Vacanamrtam – 27 (H), p.45 or Ananda Vacanamrtam – 26 (H), p 90
2. Ananda Vacanamrtam – 7
3. Namah Shivaya Shantaya, Disc: 14
4. Tattva Kaomudii – 2
5. Namah Shivaya Shantaya, Disc: 14
6. Ananda Marga Philosophy in a Nutshell – 4, “Our Philosophical Treatise”
7. Caryacarya – 1, “Svadhyaya”
8. Prout in a Nutshell – 11

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

*************************
Real World Example of Accuracy of Prout Philosophy:

Why Islamic Clerics Are Coming Into Power

“Nobody can stop the rotation of the social cycle, not even the sadvipras. They stay in the nucleus of the social cycle, wakefully and vigilantly observing the process of rotation. One after another, one age follows the next: Vipra after Kśatriya.” (Human Society – 2, Shúdra Revolution and Sadvipra Society)

“The rule of the social cycle is that the Shúdra Age is followed by the Kśatriya Age, the Kśatriya Age is followed by the Vipra Age…This kind of social rotation is the inexorable law of nature.” (Human Society – 2, The Vipra Age)

“It is not easy to establish the Vipra Age after the Kśatriya Age, but once it is established, the Vipra Age quickly gains a strong, octopus-like hold over kśatriya society.” (Human Society – 2, The Vipra Age)

“The samája cakra [social cycle] moves on. After the Shúdra Age [the age of manual workers] comes the age of warriors – that is, the Kśatriya Age; next comes the Vipra Age.” (Problems of the Day, #34)

Note: According to Prout, when one age ends another begins. That is the social cycle. According to the natural progression of the social cycle, the ksattriyan era moves into the vipran age, not the vaeshyan era.

During the Arab Spring, the west was anticipating that after the ksattriyan rule of Bin Ali in Tunisia, then the vaeshyan era will arrive. But that did not happen. Instead, the vipran era is coming into form and exerting its force.

In Tunesia and throughout the Arab world, viprans are mostly Muslim intellectuals; that means Islamic clerics are coming into power and imposing Islamic law – just like Iran. The same is happening in Egypt. Both countries are classic, textbook examples of Baba’s Prout theory and the social cycle.

No contemporary western social thinker or political analyst thought Islamic clerics would rise to power, but that is exactly what has happened.

Baba’s Proutistic teachings are so practical and meaningful. It is our duty to promote His philosophy and remove the suffering of common people.
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