Baba
DADAJI'S SELF-CONTRADICTORY SERMON
Namaskar,
Each year, around this time, one "great" Dada delivers his sermon about one program - he is a staunch proponent of the so-called mahaprayan observance. Today we shall examine the consistency of this Dada's message.
DADAJI SAYS THAT MAHAPRAYAN IS NOT A DEATH CEREMONY
In a recent email (01 Oct 2014), this "great" Wt makes the following remark.
[A] Dadaji writes: "I cannot speak for everyone, but I certainly have never observed the post-1990 annual Mahaprayan program as any kind of mourning ceremony."
Thus in his above statement, Dadaji is claiming that when he participates in the mahaprayan program then he does not view it as a shraddha ceremony or death / mourning ceremony. Dadaji views it as something else.
That is his first claim: That the mahaprayan program is not a shraddha or death ceremony.
Now let's examine another statement from his same exact email.
DADAJI SAYS THAT MAHAPRAYAN IS A DEATH CEREMONY
In that same email (01 Oct 2014), this Wt makes the following remark.
[B] Dadaji writes: "Even if the deceased gets no benefit from the shraddha ceremony, still Baba gave that ceremony and we observe it. Why do we do that? As Baba states in Caryacarya, we do so "for the psychic satisfaction of the person performing it". Clearly, a similar situation applies with our mahaprayan program."
In his above statement, this "great intellectual" Dada is justifying his desire to observe mahaprayan by equating it with a shraddha ceremony or death ceremony.
Let me explain further.
We all know that in Caryacarya Baba states that the Ananda Marga shraddha ceremony does not benefit the deceased per se, but is done for "the psychic satisfaction" of the grieving family members and friends. Baba wants that they should feel comforted by the program.
And now this great intellectual Dada is laying claim that he and others observe the mahaprayan program for their "psychic satisfaction." This is Dadaji's justification.
Thusly, he is using the logic and reasoning of the shraddha ceremony to validate his participation in the mahaprayan program. This clearly demonstrates that he views the mahaprayan function as a death ceremony.
DADAJI IS BEING CONTRADICTORY / HYPOCRITICAL
Between his two statements displayed above, this "great intellectual" Dada has fallen prey to contradiction. Firstly, claiming that mahaprayan is not any type of shraddha ceremony, and then purporting that mahaprayan is done for the same reasoning as the shraddha ceremony.
This is what is known as a contradiction or a hypocritical approach. Yet per his wish and convenience, Dadaji delights in sometimes saying that mahaprayan is a death / shraddha ceremony and other times he resorts to the notion that mahaprayan is not a death / shraddha ceremony.
All the facts are now before you - please see how this great intellectual Dada's writing is self-contradictory.
Namaskar,
in Him,
Yogesh
Yao Tsing
Note 1: READ THE RELEVANT SECTION OF DADAJI’S LETTER
Here below is the relevant section of Dadaji's original email.
From: "Abhidevananda Avadhuta" <abhidevananda@sarkarverse.org>
Date: Oct 4, 2014 5:15 PM
Subject: Re: Bro Abhidevananda says- Caryacarya should be amended to accommodate Mahaprayan- How dare he is???//
To: "Devesh Kumar" <deveshkumarbaba@gmail.com>
Cc: "MargiiMail" <margiimail@googlegroups.com>, "Ananda Marga" <AnandaMarga@googlegroups.com>
(note: The red section marked below we have coloured as those are specifically cited and addressed in the above letter.)
I cannot speak for everyone, but I certainly have never observed
the post-1990 annual Mahaprayan program as any kind of mourning ceremony.
the post-1990 annual Mahaprayan program as any kind of mourning ceremony.
Regarding the second question, it is thoroughly self-contradictory.
Instructions on the observation of Mahaprayana Divasa appear as an
appendix in Caryacarya Part 1. So, in fact, to purposefully not
observe this program - and, worse, to send out propaganda against it -
is the actual violation of Caryacarya.
> In CaryaCarya, in the list of festivals, death day observation is
> not included. Baba says,” The soul of the deceased does not get any
> advantage from Shraddha (Death Ceremony)”. Then why Mahaprayan
> observation?
This makes no sense. The portion of Caryacarya Part 1 that deals with
social functions and festivals is Chapter 21. The portion of
Caryacarya Part 1 that deals with our shraddha ceremony is Chapter 31.
The portion of Caryacarya Part 1 that deals with the mahaprayan
program is the Appendix. The author mixes all three together as if he
has never actually read Caryacarya and cannot appreciate the
significance of having separate chapters.
Pulling one sentence from here, another sentence from there, and
ending with a totally bizarre question suggests a type of mental
derangement. After insisting that Baba is not dead, why talk about Him
as if He is deceased? And, even if the deceased gets no benefit from
the shraddha ceremony, still Baba gave that ceremony and we observe
it. Why do we do that? As Baba states in Caryacarya, we do so "for the
psychic satisfaction of the person performing it". Clearly, a similar
situation applies with our mahaprayan program.
