Baba
MPD: how Dada S swindled Bangla readers
Namaskar,
Baba never spoke or mentioned the word mahaprayan in His discourses. Dada Sarvatmananda intentionally corrupted Ananda Vacanamrtam part 12 (Bengali edition) to justify his selfish agenda of mahaprayan. Then he cited the mahaprayan term that he inserted into the Ananda Vacanamrtam part 12 (Bengali edition) and underlined it and highlighted it in his MPD propaganda brochures and pamphlets and told that, “Look, Baba Himself used the term mahaprayan in AV-12.” This is how Dada Sarvatmananda befooled Bangla-speaking, village margiis. For more details read the subheading, “How margiis were befooled”, further down in this email.
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Since 1990, the inventor of the mahaprayan program has been trying to convince innocent margiis and Wts that shraddhainjali is something unique and great - and reserved only for Parama Purusa. At first, some were initially taken in by this campaign. But it has since become well known that shraddhainjali is merely a yearly, dogmatic offering made to any deceased person; it is a longstanding Islamic tradition. So it is not something divine. Just it is a ritualistic way of paying homage annually to the deceased. Countless Muslims do this every year for their friends and relatives who have departed this world.
Ananda Marga Caryacarya states, "The period of mourning should not extend beyond twelve days." (1)
So by hosting an annual death day / mahaprayan / shraddhainjali program our Dadas are directly contravening Baba’s teaching in Caryacarya.
This filth came in AMPS from Islam
Actually the term shraddhainjali does not appear anywhere in pre-1990 Ananda Marga philosophy. Sadguru Baba never used this in any discourse. And before 1990, this was never done in Ananda Marga Pracaraka Samgha.
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Here below is an Islamic death ceremony where they are performing shraddhainjali - i.e. death ceremony. An ardent Muslim - Firoza Begam - has died and this is her corpse that is covered in flowers. Family and friends have gathered to mourn her death.
The shraddhainjali term appears three times in the below photo. First it is highlighted in the upper left as the title of the newspaper image, then in the brown banner the shraddhainjali is the second word of the middle line, and shraddhainjali is highlighted in yellow (center) in the text just below the image. Clearly this is an Islamic shraddhainjali gathering.
Here above is an Islamic death ceremony where they are performing shraddhainjali - i.e. death ceremony. An ardent Muslim - Firoza Begam - has died and this is her corpse that is covered in flowers. Family and friends have gathered to mourn her death.
So the above is an example of the annual, dogmatic shraddhainjali program regularly done by Muslims. Unfortunately, shraddhainjali was inserted into the appendix of Caryacarya part 1 when they invented the mahaprayan program. The makers of mahaprayan borrowed this term from the dogmatic religions like Islam.
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Ananda Marga Caryacarya states, "The period of mourning should not extend beyond twelve days." (2)
So by hosting an annual death day / mahaprayan / shraddhainjali program our Dadas are directly contravening Baba’s teaching in Caryacarya.
Shraddhainjali dogma: imposed on AMPS from Islam
Next we look at another gathering of Muslims doing their annual shraddhainjali offering to their deceased friend. By these examples it is plainly apparent that shraddhainjali is just another word for shraddha, mahaprayan, mrtuvars'ikii etc. All these terms refer to an annual death day ceremony, or offering to the deceased.
In this next article and photo, the last word of the heading is the term shraddhainjali in Bengali script, and the term is highlighted in yellow in the article as well (4th word of the 5th line). Plus the term is the fifth word of the 3rd line (hint: it is the longest word of that line, but not highlighted).
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At this Muslim shraddhainjali ceremony, so many well-wishers have come on the anniversary of their friend's death. Some of the many who have come include: Saiful Islam, Helal Uddin Tipu, Abdullah Al Belal, Nazmul Azim, Sohail Mostafa, Kamal Uddin, Mohammed Badshah, Mohammed Iman Hussain, Mohammed Israfil, Mohammed Raihan Hussain, Mohammed Zahid, Mohammed Manzur Alam, Mohammed Arif, and Mohammed Imam Hussain etc.
All of the Islamic well-wishers are garlanding their deceased friend's tomb on the anniversary of his death. Such is the Muslim tradition. Other communities are also following this yearly death day dogma.
At the above Muslim shraddhainjali ceremony, so many well-wishers have come on the anniversary of their friends death. Some of the many who have come include: Saiful Islam, Helal Uddin Tipu, Abdullah Al Belal, Nazmul Azim, Sohail Mostafa, Kamal Uddin, Mohammed Badshah, Mohammed Iman Hussain, Mohammed Israfil, Mohammed Raihan Hussain, Mohammed Zahid, Mohammed Manzur Alam, Mohammed Arif, and Mohammed Imam Hussain etc. It is clear that shraddhainjali is a longstanding Muslim tradition and was just imported into AMPS after 1990.
Ananda Marga Caryacarya states, "The period of mourning should not extend beyond twelve days." (3)
So by hosting an annual death day / mahaprayan / shraddhainjali program our Dadas are directly contravening Baba’s teaching in Caryacarya.
Shraddhainjali for ordinary death
In this next article - written in Hindi - they are describing the shraddhanjali ceremony of another person who died at a heart attack at the age of 44. The deceased is from Raurkela, Orissa and the truck is being decorated as it is carrying his dead body. So his friends are paying homage to him by decorating the truck with flowers. That is how they perform shraddhainjali. The term highlighted below in the article is shraddhainjali in Hindi script.
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Here are three key points everyone should know about the mahaprayan / shraddhainjali dogma:
Attending Tiljala dogma means supporting the cause of annual death day.
Some wrongly justify that, “What is wrong, I am just going to Tiljala for the kiirtana, not for the sake of the mahaprayan program.” Here it should be clear: Going to the annual mahaprayan gathering for the sake of doing kiirtan is a bogus justification. Merely attending that mahaprayan gathering signifies your wholehearted support of that event. The fundamental equation is if anyone is doing anything anywhere and you go to their location and do what they are doing, it means you are supporting their cause. That is the basic formula that can be applied to countless situations.
Let’s look at this from another angle. Who can forget when Baba was in jail and our Ananda Margii brothers and sisters from all over converged on-site to protest the injustices. Margiis sang kiirtan. And participation in those kiirtan rallies demonstrated support for the greater cause. Those days Jai Prakash Narayan called the police on margiis and had them arrested on the basis that their participation in that kiirtana meant they were the supporters of the political protests against Baba’s incarceration.
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Later on, after the rally, that same kiirtan would be sung for purely spiritual purposes during dharmacakra etc. Here the point is that doing kiirtan or raising the slogan at a rally means supporting that issue or cause.
Of late, both H and B group have used kiirtana programs as a strategy to reclaim and recapture various AMPS buildings for their group cause. And those who participate in that kiirtana are their pawns for their groupist agenda. That is what happened in Goddha, Ananda Nagar, Bhopal, and numerous other places where H and B were battling for control of that jagriti etc. Kiitana programs are their main arsenal for capturing those properties from the opposite group. This happened so many times in the past and will happen in the future also as this is their cherished strategy.
Conclusion: In CC I, II, III no annual death day ceremony
The period of mourning should not extend beyond twelve days. That is the rule as per Baba’s guideline in Caryacarya
Ananda Marga Caryacarya states, "The period of mourning should not extend beyond twelve days." (4)
So by hosting an annual death day / mahaprayan / shraddhainjali program our Dadas are directly contravening Baba’s teaching in Caryacarya.
in Him,
Madan Gopal
(Muntasir Ahamad)
About: For the last many years, this News Bulletin network has been only for committed margiis and Wts who want to explore the organisational problems to find out the solution. If by mistake someone else has been added to this forum, kindly let us know.
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~ In-depth study ~
Ananda Marga Caryacarya states, "The period of mourning should not extend beyond twelve days." (5)
So by hosting an annual death day / mahaprayan / shraddhainjali program our Dadas are directly contravening Baba’s teaching in Caryacarya.
How margiis were befooled
To impose the mahaprayan dogma, the chief inventor borrowed a page out of the dogmatic religious playbook. For ions, the dogmatic religions have maintained their grip of power by doctoring their scripture. That means whenever they wanted to convince their followers of any point, then first they would alter their scripture and insert their own agenda. Then they would show that to their followers to convince them. By this way they kept those followers under their thumb. And that is exactly what Sarvatmananda did: he inserted the term “mahaprayan” into Ananda Marga scripture.
Baba never spoke or mentioned the word mahaprayan in His discourses. Dada Sarvatmananda intentionally corrupted Ananda Vacanamrtam part 12 to justify his selfish agenda of mahaprayan. Then he cited the mahaprayan term of Ananda Vacanamrtam part 12 (Bengali edition) and underlined it and highlighted it in his MPD propaganda brochures and pamphlets and told that, “Look, Baba Himself used the term mahaprayan in AV-12.” This is how Dada Sarvatmananda befooled Bangla-speaking, village margiis.
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Of course, Baba never spoke the term “mahaprayan” in His discourses as this was Sarvatmananda’s own insertion.
Verily, Sarvatmananda pranced about showing this bogus mahaprayan term to margiis all around and some got convinced. They did not realise that this is not Baba’s term - rather Sarvatmananda slyly inserted his dirt into the Bangla edition of Baba’s Fiesch discourse. This is how Sarvatmananda befooled some margiis and proved that he himself is just a reincarnation of those dogmatic, exploitative priests of old.
Ananda Marga Caryacarya states, "The period of mourning should not extend beyond twelve days." (6)
So by hosting an annual death day / mahaprayan / shraddhainjali program our Dadas are directly contravening Baba’s teaching in Caryacarya.
Falsely justifying MPD by deception
The dogmatic leaders and inventors of the shraddhainjali / mahaprayan (মহাপ্রয়াণ) / tomb worship dogma, repeatedly resort to a particular quote when justifying the existence of their annual tomb day ceremony. Dadas want to prove that the mahaprayan term is God’s command - God’s term. To prove that our Dadas found one pravacan of Fiesch and wts told that in this discourse the term mahaprayan has been used so it is a holy term and the mahaprayan function is approved. In this way Sarvatmananda’s stooges brainwashed Bengali-speaking margiis.
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Ananda Marga ideology states, "Táraka Brahma comes here on a particular date, leaves this earth also on a particular date, takes the birth of His quinquelemental body, the death of His quinquelemental body." (Ananda Vacanamrtam - 12, The Coming of Táraka Brahma, EGD 13 May 1979 Fiesch)
The above quote was originally delivered by Baba in English. So those cunning MPD dogmatic leaders translated the above teaching in Bangla and inserted the term mahaprayan in association with Táraka Brahma. This was their scheme or ploy to try and validate the mahaprayan programme. Dadas lay claim that Baba Himself used the term mahaprayan. But that is outrightly false. Sarvatmananda dada manipulated the translation and inserted the term “mahaprayan” in hopes of befooling people into thinking that mahaprayan is really something legit - when really it is just one awful ritual.
Shraddhainjali is never done for the Supreme Entity who is ever-present. Rather, the shraddhainjali dogma is done for mortals in non-margii society. It is not approved by Ananda Marga philosophy. Shraddhainjali is not in the pre-1990 Caryacarya book and Sadguru Baba rejects this dogmatic shraddhainjali / yearly offering to the deceased.
Ananda Marga Caryacarya states, "The period of mourning should not extend beyond twelve days." (7)
So by hosting an annual death day / mahaprayan / shraddhainjali program our Dadas are directly contravening Baba’s teaching in Caryacarya.
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References
1. Caryacarya - 1, Shraddha Ceremony, "A Few Directives", Point 1
2. Caryacarya - 1, Shraddha Ceremony, "A Few Directives", Point 1
3. Caryacarya - 1, Shraddha Ceremony, "A Few Directives", Point 1
4. Caryacarya - 1, Shraddha Ceremony, "A Few Directives", Point 1
5. Caryacarya - 1, Shraddha Ceremony, "A Few Directives", Point 1
6. Caryacarya - 1, Shraddha Ceremony, "A Few Directives", Point 1
7. Caryacarya - 1, Shraddha Ceremony, "A Few Directives", Point 1
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section: Important Teaching ==
Ins and outs of surrender theory
Some think surrender means doing nothing and depending on God. How far is this correct?
Answer: It is not correct. Here in this following teaching Baba has given the explanation.
"Párthasárathi says, Má karmaphalaheturbhúmá te saungostvakarmańi [“You must not do actions that will bind you, but you must not be averse to action, either”]. Do your duty, your karma. Now, is this karma in conformity with prapatti or is it antagonistic to prapatti? The teachings of Vraja Krśńa are clearly consistent with prapatti. His existence, His actions, the music of His flute, the way in which He attracts people and gives them shelter – all these are in perfect harmony with prapatti, because an individual feels free after surrendering everything to the Macrocosmic Entity. Here Párthasárathi says, “Do your karma, for you have an inalienable right to your karma.” Karma is defined as Karma Brahmeti karma bahu kurviita – “You are human. Simply look upon karma as a veritable expression of Brahma [Supreme Entity] and do as much karma as you can.”
"Is this in agreement with prapatti or at variance with prapatti? It seems to be opposed to prapatti but in actuality it is not. If we go deeper into the subject, we see that this quinquelemental body, this body of flesh and bones, this mind made of ectoplasmic stuff, this reflecting plate that acts as the witnessing entity (known as átman or puruśa in philosophy) – all these have their origin in Parama Puruśa. It is the Cosmic desire that is the source of the creation of the human body, mind and soul. If we utilize this body, mind and jiivátmá [soul, self, unit consciousness], we are only following the path of prapatti. That is, we are utilizing the things given to us by Parama Puruśa. All these things, the body, mind and self, are His gifts. Had He willed otherwise, they would not have existed. Without Cosmic desire, nothing can exist, nothing can move, not even a blade of grass. So in accordance with the spirit of prapatti, that the body is a machine, we can say that He has been kind enough to provide the body and mind, to be utilized for work only. Hence I follow the spirit of prapatti in using them."
"In the beginning, karma seemed to be against prapatti, but karma is not antithetical to prapatti. It is definitely in conformity with prapatti. So a boy or a girl who does work is surely following the path of prapatti. Even if there is any room for indolence while enjoying the flute of Vraja Krśńa, there is not the least room for inaction in the clarion call of the karma yoga of Párthasárathi Krśńa." (1)
Reference
1. Namami Krsnasundaram, Krśńa and Prapattiváda – 2 (Discourse 5)
== Section 2: Links ==
Mahaprayan Dogma
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