Unity of wicked people + 3 more

Baba

Unity of wicked people

Namaskar,

Essentially, from 1990 to approximately 2001, the top Wts sat as one unified front; and, in that way, they imposed so many hurtful and harmful dogmas: Fake Ananda Vaniis, scriptural distortions, expulsion as a weapon, elimination of margii rights, so-called mahaprayan etc. Indeed, they even forbid margiis and Wts from speaking and communicating with one another. They imposed all these irrational edicts.
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Infighting: groups unable to impose new dogmas

The reason they were able to create all these wrongs was because those evil forces were united at that time. And that is what happens when bad leaders are united: They impose repressive and harmful rules for exploiting others.

The infighting that erupted around 2001 is still going on today. One positive outcome is that it has been extremely effective in handcuffing those evil forces from enacting more dogmas. Instead of acting in a united manner, each faction tries to expose and tear the other down. That has essentially put an end to their unquestioned authority and ability to impose and enforce harmful and dogmatic policies. That has been the great gain from the current infighting.

At the same time, this period of pause(*) will give way to a more qualified leadership where their unified stand will enable a bright, new era, where dharma is preached and upheld. This also shows how the present period of pause is laying the groundwork for tremendous growth.
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Benefits of infighting + points on unity

So there are two clear benefits of the infighting / group battle:
1. Sadhakas are learning Ananda Marga ideology and realising one’s conduct must be in accordance with those ideals.
2. Since negative leaders are no longer united via their black pact, the creation and inculcation of new dogmas into Ananda Marga Pracaraka Samgha has been stopped.

Here are a few points about when unity is good and when it is bad:

• The unity of moralists is A-grade; that is the golden era.
  
• The unity of thugs is the worst. When gang leaders are united they commit more murders and raise hell in the society.
  
• When immoralists are disunited they can’t harm the society.
  

In our AMPS, from 1990 to approximately 2001, those alleged criminal group leaders were united and they did a lot of harm. They harassed and attacked margiis, and indulged in other injustices as described in this letter. But after division, they primarily fought among themselves and less with margiis. Instead, they are busy in trying to befool margiis into thinking their group is the best. That is why they are like lions moving in sheep’s clothing who appeal to common creatures to join in their family. In the future, when those alleged criminal group leaders get power people will understand their real colour.

Remember, Baba did not give the slogan: “Unite all immoralists”, or “unite labourers”, or “unite capitalists” etc. We should always recall that Baba has given the slogan, “Moralists of the world - unite!” The unity of bad people is the worst. The unity of moralists is A-grade; that is the golden era.
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Conclusion

Today, we are all realising this truth that every sadhaka should adhere to the codes of Ananda Marga ideology. Dharmic conduct is the measure of one's growth, not superficial titles associated with power and post. This has been an important and needed lesson to learn and will prepare us for great speed in the future.

Around 1990, many were thinking that our central Dadas were, by definition, sadvipras and that they were the perfect embodiment of Ananda Marga philosophy. People were also thinking that merely wearing saffron garb meant that one is a sadvipra and a great neo-humanist -- as well as AM books are proper. But now after much study and assimilation of His teachings over the past 30 years, everyone understands that AM books are tainted due to Bangalization etc. one's post and dress are not enough to achieve greatness. One's conduct should be proper. Following Sixteen Points is the true measuring rod. That took time to understand; so there has been much personal progress. And still that learning is going on.
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Namaskar,
in Him,
Viplava

(*) Read all appended sections below to learn more about this period of pause.


~ In-depth study ~

AM is a man-making mission

Ananda Marga philosophy states,   Ananda Marga philosophy states, “Your duty will be to unite the moralists. Let there be two camps. Let there be an open fight. The moralists have been scattered for so long that they could not fight. The united strength of five moralists is much more than the united strength of a hundred immoralists because there is an unholy alliance amongst the latter. Meditation behind closed doors will not do. Gather strength by intuitional practices and unite yourselves against the immoralists.”
   “So your duty is three-fold. Your first duty is to observe morality and to do intuitional practices. Without this you cannot have mental determination. Your next duty is to unite the moralists of the world, otherwise Dharma will not endure. The exploited mass who do not observe Yama and Niyama – the cardinal moral principles – cannot fight against their own sense of frustration. It is therefore necessary to unite the moralists. This will be your real Dharma. You will become great by doing this, because ideation of the Great makes a person great. At the third stage, you will have to mercilessly fight against sin wherever it has taken root in this world.” (1)

To the untrained eye or casual observer, it may seem as though nothing great has been happening in our Ananda Marga Pracaraka Samgha (AMPS) in this post-1990 era. Actually, a key phase is underway: a period of pause, assimilation, and learning. No longer are we naively thinking that the world will fall at our feet and top Dadas will be ruling the world via Prout. Rather, we have come to the realisation that Ananda Marga Pracaraka Samgha is a man-making mission. Having the top post does not make the man.

Ananda Vanii states, "... Be great by your sádhaná, by your service, by your sacrifice." (2)

For instance, these days some are thinking that those in their group are sadvipras and that those in other groups are not. Slowly this narrow outlook is being dismantled and certainly more situations will be created where people understand that group affiliation is not the measure of a person. That does not make one a neo-humanist; rather, group affiliation itself is a stain on one’s record.

Society around us is not very bleak

Now when all sadhakas are assimilating Guru's teachings during this period of pause, then we should understand that we are in preparation for the next great period of speed, i.e. external expansion.

Prout philosophy states, "Pause means the gathering of momentum for speed in the subsequent phase. If one closely watches the effect of speed on a particular community or the entire humanity, one sees that generally people eulogize the period of speed. However we cannot afford to ignore the state of pause, because by judging what the previous state of pause was like, we can discern the speed of the next phase." (3)

So this pause period does not mean frustration, rather tremendous inner growth is going on as we are preparing to move forward in a dynamic new direction.

Prout philosophy states, "There are some people who are pessimistic. They say that the society around us is very bleak, that it has no expression of vitality and that is seems that everyone is in deep slumber. Pessimists say this because they have never made any detailed study of human history, nor do they care to. Had they done so, they would certainly be optimistic, because if they had looked carefully at the symptoms of pause, they would have realised that significant preparations were being made for the subsequent phase of speed. So under no circumstances should human beings be pessimistic. That is why I am always an incorrigible optimist, because I know that optimism is life." (4)

Due to this fear hide behind closed doors

Ananda Marga ideology guides us, “According to our philosophy, when consciousness arises in individual life then a person begins to move in accordance with certain instructions, certain guidance. In collective life as well, when this stage comes, those who are well advanced, who understand better, who are more courageous, more firmly established in morality, who are truly righteous, they have to take the lead, to assume the mantle of leadership. In such times those who worry about what others will say or think, or worry about being criticized, and due to this fear hide behind closed doors thinking that if they take action their good name will be tarnished, such people are not true human beings. They are beggars, begging for reputation. They have no manliness; they have lost the courage to move ahead. At that time those who come forward and say – “Let’s go. I’m with you. If trouble comes, let it come. I’ll take it on my shoulders” – such people I have given the name sadvipra.” (5)

Clinging to that rubbish heap

Ananda Marga ideology guides us, “This is the way it has been and the way it will always be. However, in collective life at the critical juncture between one great age and another, in this transitional stage of great change, when it becomes impossible for the common man or even ordinary sadvipras to take up the leadership, then Parama Puruśa through his special grace arranges that leadership. At this time on the earth humanity is witnessing such a yuga sandhi. On one side there is the rubbish heap of the past and people are clinging to that rubbish heap because they have not yet been shown the way out. And on the other side, there is the call of the new. Under such conditions what will that Mahásambhúti do who gave guidance to the human race in the past? With courage he will call to human beings and declare: “Give up the rubbish of the past. It can only harm you and lead you to your death. Move ahead. Answer the call of the new. I am with you. There is no reason to be afraid.” (6)

References
1. Prout in a Nutshell - 18, Your Mission
2. Ananda Vanii #20
3. Prout in a Nutshell - 7, Dynamicity and Staticity
4. Prout in a Nutshell - 7, Dynamicity and Staticity
5. Ananda Vacanamrtam - 9, The Significance of The Word “Yuga”
6. Ananda Vacanamrtam - 9, The Significance of The Word “Yuga”

*        *        *

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

*        *        *

== Section 2: Important Teaching ==

Greatest existential answer

Ananda Marga ideology guides, "Those who have fallen today may become evolved people, great personalities in the future – mahápuruśas. This is why no one should ever be disappointed in life. Parama Puruśa is calling everyone and He will continue to call everyone: all shall find a safe shelter on His loving lap. He does not hate or neglect anyone. Hence the only answer to the question, “kasya tvam” – “Whom do you belong to?” – is: “I belong to Parama Puruśa, to Him and Him alone, because I have come from Him and I am in Him, and finally I will return to Him.” And the only answer to the question, “Kuta áyátah” – “From where have you come?” – is: “I have come from Parama Puruśa and I will go back to Him. He is my permanent abode.”" (1)

Reference
1. Subhasita Samgraha - 12, To Whom Do You Belong? Where Do You Come From?

== Section: Important Topic ==

Ghosts: apparition in the mind

Ananda Marga philosophy, “You may have heard that some people after married for second time, “see” the spirit of their deceased wives or husbands. These are but the plays of the mind. After remarriage some weak-minded people who believe in ghosts, keep thinking about their first wives. They keep imagining that their first wives have resented their remarriage and that their spirits will now come to punish them or their new spouses, and their second wives also often think thus. As a result both of them “see” imaginary spirits, believing that they really appeared, and give a start in fright. Sometimes they faint or inarticulately repeat those very things which they had expected those so-called spirits to say and people take for granted that they are possessed by ghosts. In such a condition, as the conscious mind (kámamaya kośa), is wholly or partially absorbed in the sub-conscious mind (Manomaya Kośa), the consciousness of reality becomes impaired. Such people then, heedless of propriety and the respect due to their elders, openly express the imagination of their sub-conscious minds. When the exorcists come to exorcise the “spirit” they try to set right the mind of the patients by making them inhale the smoke of different objects; they try to bring the conscious mind to normalcy and awaken the Kámamaya Kośa by arousing in the nervous system the sense of reality with blows or abuse. To confound and distract the assembled spectators they mumble and mutter a few mantras or incantations. You may have encountered yet another type of demoniacal possession, which does not weaken the conscious mind very much in the wakeful state; but during sleep such strength of mind does not exists, and as a result during sleep, while lying on his back, the person sees nightmare of imaginary ghost sitting on his chest. Dreaming is an act of the sub-conscious mind. In the dream state the imaginary ghost of the sub-conscious mind takes form beautifully and repeats verbatim to him the language of his imagination. In the dreamful state he feels stupefied with fear, due to this excessive stupefaction he starts groaning, and people take it to be demoniacal possession. Thus what is generally called a “nightmare”, is usually the vision of a person whom the dreamer had oppressed in the past and whom the weak-minded oppressor now “sees” after that person’s death. So you see how blatantly harmful it is to give indulgence to fear. All this is in reference to bhaya-vrtti or fear instinct only, but actually this observation is true of every ectoplasmic occupation or vrtti. To attain Brahma you must rise above all ectoplasmic occupations. Without the suspension of the vrttis it is impossible to attain Brahma.” (1)

Reference
1. Ananda Marga Ideology & Way of Life - 5, The Chariot and the Charioteer

== Section: Important Teaching ==

Power of mind to change one’s sex

Ananda Marga ideology states, "So the characteristic of the human mind to attract or to be attracted depends on mental tendency. If there is a glandular change in the physical structure there will be a corresponding change in the saḿyojanii or vibhájanii forces of the mind. Even if the mind thinks deeply about a person of the opposite sex, its own inherent saḿyojanii or vibhájanii shakti gets changed to some extent. If there is a major change in either of the forces there will be a corresponding change in the physical body. As a result, males can be converted into females and females into males." (1)

According to Ananda Marga ideology, the mind has enormous capacity. As one thinks so one becomes. With this theorem, a person can actually change their gender: Males becoming females and females becoming males. There is no operation involved, just by mere thought this transformation of gender can occur. Such is the incredible capacity of the mind. Naturally then, if one thinks about animalistic desires then their personae will be shaped in that way. They will take on those qualities. So one should be very careful about the thoughts they harbour, and recognise the enormous capacity of the mind and goad it toward the Supreme.

Reference
1. Form and Formless, 11 November 1957, Nathnagar

== Section ==

तब higher साधना भी वे सीखेंगे

"क्रमेण देवता भवेत्‌"—”साधना मार्ग में, जब पश्वाचारी वे तो जप-क्रिया सीखेंगे, एकाग्रता सीखेंगे, कीर्त्तन-भजन तो हर साधक के साथ ही है, वे तो अवश्य करेंगे | साधना करते-करते विधि-नियम में जब मनुष्य कठोर हो जाएँगे, तब higher साधना भी वे सीखेंगे, और सूक्ष्म स्तर की साधना भी वे सीखेंगे | और, उसमें आसानी से आगे बढ़ जाएँगे | क्यों ? भीतर में शक्ति आ गई, नियम के अनुसार, विधि-नियम के अनुसार, सात्त्विक-भाव के अनुसार चलने के कारण उनकी शक्ति बढ़ गई है | तो, साधना मार्ग में भी और सूक्ष्म स्तर की साधना वे सीखेंगे | मानसिक स्तर के अनुसार, साधना-जगत्‌ में भी उनको स्तर मिल जाएगा |

और, दिव्याचार में जब आ जाएँगे, तो साधनामार्ग का सूक्ष्म स्तर जो है, वे भी वे सीखेंगे | वे नियम में कठोर बनेंगे | और, वे जब साधन-भजन करेंगे, वे जब कीर्त्तन करेंगे, वे महसूस करेंगे परमात्मा हमारे बीच में बैठे हुए हैं | अर्थात्‌ हर दशा में उनके लिए परमात्मा उनके साथ हैं | वे केवल विपद में परमात्मा का नाम लेंगे, सो बात नहीं | वे सुख में भी नाम लेंगे, दुःख में भी नाम लेंगे | स्वर्ग में अगर रहें, नाम लेंगे---अगर नरक में रहें, तो भी नाम लेंगे | क्यों ? अगर ख़ुदा न ख़्वास्ता उनका नरकवास हो गया, तो भी उनके मन में दुःख नहीं | क्योंकि नरक में भी तो परमात्मा उनसे मुहब्बत करने के लिए वहाँ पहुँच जाएँगे |”

["बाबा, बाबा, बाबा |"]

[यह बाबा के कैसेट से सीधे लिखा गया, बाबा का यह असली प्रवचन, अमृतोपदेश है। आनन्द मार्ग हिन्दी पुस्तकों में छपे प्रवचन तो नक़ली प्रवचन हैं, असली नहीं] (1)

Reference
1. हिंदी, आध्यात्मिक साधना के साथ मानसिक स्तर का सम्पर्क, S14-09,  DMC 27 June 1980 Saharsa

== Section 3: Links ==

Recent postings

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• After death
  

• Bogus story in PK Dada's book

Other topics of interest

• Spanish postings

• Why pratiika

• How AM books were made...

More important letters

• Rudrananda with his main henchmen
  

• Pranavatmakananda spread false things in book
  

• Why abortion is sinful in AM

• Sign of coward avadhuta

Upcoming event also in Tiljala + 2 more

Baba

Upcoming event also in Tiljala

Namaskar,

Here below in the photo, family, friends, and relative of a Muslim man are performing and paying respects for the 3rd annual death day / shraddhainjali / mahaprayan ceremony of the Muslim man, Marhum Kazi Anamul Haq. 

In the appendix to the altered post-1990 edition Caryacarya 1, Tiljala  publishers used the term shraddhainjali to describe their mahaprayan divas program. Since the shraddhainjali term is not used in any of Baba's discourses or Ananda Marga philosophy, many Ananda Margiis may not know what shraddhainjali is. More about that is below. 
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Ananda Marga Caryacarya states, "The period of mourning should not extend beyond twelve days." (1)

In His above teaching, Baba guides us that the period of mourning is 12 days, yet Tiljala has been mourning on a yearly basis for 30 years.

In the below photo, the Islamic tomb is covered with flowers, just as is done in Tiljala. And mourners are gathering around the tomb, just as in Tiljala to pay shraddhainjali / mahaprayan to the deceased. Also, it is our Islamic tradition to wear a cap before visiting a shrine or tomb. So all our muslim brothers are wearing a cap. Those present at this Islamic shraddhainjali / mahaprayan program are: Qaisar Mahamud, Mohamed Sizan, Shahidul Islam, Mohamed Imran, Mohamed Riyad, Mohamed Nasir Uddin, Nabir Ahamed, etc. The headline of the image is: Kazi Anamul Haq - 3rd Death Anniversary. And the word highlighted in orange is the term “shraddhainjali” in Bengali script.

In the above photo, the headline is the 3rd death anniversary mahaprayan of Kazi Anamul Haq. And the highlighted term in orange is shraddhainjali, meaning mahaprayan. And in the center of each bouquet of flowers it says, shraddhainjali. Shraddhainjali is a term mainly used by Muslims in India for a death ceremony. So shraddhainjali is a death / mahaprayan / shraddha ceremony or tomb worship for any human being.

See here how our  Muslim brothers are performing shraddhainjali / mahaprayan / tomb worship for their deceased friend - Marhum Kazi Anamul Haq. In the photo  is present a grand bouquet of flowers upon the tomb of Kazi Anamul Haq. And written inside the flower bouquet in Bengali script is the term - “Shraddhainjali”. Those who read Bengali and easily understand. If you are know a Bangla knowing person then just ask anyone who knows and they will tell you.

Ananda Marga Caryacarya states, "The period of mourning should not extend beyond twelve days." (2)

In His above teaching, Baba guides us that the period of mourning is 12 days, yet, Tiljala has been mourning on a yearly basis for 30 years.

Many have come to pay respect and perform the last rights. Those present at this Islamic shraddhainjali / mahaprayan program are: Shahin Mullah, Rni Mirza, Rezaol Karim, Borhan Uddin Farahad, Qaisar Mahamud, Mohamed Sizan, Shahidul Islam, Mohamed Imran, Mohamed Riyad, Mohamed Nasir Uddin, Nabir Ahamed, Aminul Karim, Mozammel Hussen, Mohammed Rafat, Mohamed Zihad etc. And as you can see all our Muslim brothers are wearing cap as that is the Islamic tradition when paying respects at a shrine / mahaprayan. They are making a shraddhainjali tribute and tomb worship of Marhum Marhum Kazi Anamul Haq.
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So in the above article and photo from the Bengali Newspaper, our Muslim brothers are performing the 3dr annual shraddhainjali / mahaprayan/ death ceremony for their friend / relative who died. The term shraddhainjali is highlighted in orange. That is a description of the above scene.

Ingredients of shraddhainjali dogma / worship of deceased

So the needed ingredients for shraddhainjali are:

1. Dead person (Note: Shraddhainjali cannot be done for a living person like Ac Sarvatmananda Avt, Ac Kinshukji, Ac Bhaveshananda Avt, Ac Raviishananda Avt, Ac. Vicitrananda Avt, Ac Pranavatmakananda Avt,  Ac Dhyaneshananda Avt etc. In order to do shraddhainjali for them, one must wait. Because one cannot do shraddhainjali of a living person.)
2. Casket or tomb
3. Flowers (real or artificial / paper or plastic), small or large amount
4. Toys (if the deceased is a child)
5. Scents
6. Water (optional)
7. Chants (Recited in Arabic, Hebrew, Latin, or Sanskrit - or done in the local language if needed.)
8. Head priest, or mullah, or senior avadhuta, or purodha pramukha (any single one is enough)
9. Mourners (minimum one and maximum as much as possible). To show greater respect people hire or rent mourners. They do this for various leaders; those rented mourners will raise the slogan in favour of the deceased or cry out loud as requested.

The above points are inherent to any shraddhainjali dogma. So by placing shraddhainjali in the post-1990 Caryacarya appendix, the insinuation is that all these things will be done.

Note: Here it should be understood that shraddhainjali refers to both (a) the day of the actual death ceremony and (b) the annual commemoration of the death. In both instances it is called as a shraddhainjali program.

Ananda Marga Caryacarya states, "The period of mourning should not extend beyond twelve days." (3)

In His above teaching, Baba guides us that the period of mourning is 12 days, yet, Tiljala has been mourning on a yearly basis for 30 years.
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Shraddhainjali: non-existent in AMPS pre-1990

Prior to 1990, this shraddhainjali dogma was non-existent in AMPS. This was transplanted from Islam in the last week of October 1990.

Sadly, just as the above Muslims are performing shraddhainjali / mahaprayan / death ceremony, in Tiljala this same type of event is going on. The mahaprayan organisers do an annual shraddhainjali function. Effectively, they have grabbed onto the Islamic dogma of shraddhainjali and inserted into our AMPS. First they fast-tracked it into Caryacarya and then they actively promote their shraddhainjali / mahaprayan / tomb worship event, year after year after year.

That is the story how the Muslim dogma of shraddhainjali / mahaprayan / tomb worship has made its way into our AMPS.

With your efforts and by joining with others, this shraddhainjali / mahaprayan / annual death day dogma must be wiped from the books - it has no place in our Ananda Marga way of life.

Namaskar,
in Him,
Jaideva
(Kazi Zulfikar Ali)

Ananda Marga Caryacarya states, "The period of mourning should not extend beyond twelve days." (4)

In His above teaching, Baba guides us that the period of mourning is 12 days, yet, Tiljala has been mourning on a yearly basis for 30 years.
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~ In-depth study ~

Now see in the general society how shraddhainjali came into being. This letter reveals how the dogma shraddhainjali is performed in Bengal and whether this refers to living or dead people - as well as whether it can be used with Sadguru, Taraka Brahma, and Mahasambhuti.

Shraddhainjali dogma wrongly inserted into Caryacarya

Here is the paragraph from the appendix of post-1990 Caryacarya-1 where they have added shraddhainjali.

Post-1990 polluted Caryacarya says, "Programmes on this day shall include nagar kiirtana, devotional songs of Prabhát Saḿgiita (without dance) appropriate to the solemnity of the occasion, akhańd́a kiirtana, shraddháiṋjali, vánii exhibition, bookstall, tree-planting, sadávrata, other welfare activities, prasáda distribution, Bábá stories (satsauṋga), tattvasabhá, conferences and symposia." (Post-1990 Caryacarya -1, Appendix)

And see here below how those days all the purodhas approved of this bogus, dogmatic addition to Caryacarya.

Post-1990 polluted Caryacarya says, “The above appendix on Maháprayáńa Divasa - 21st October 1990 - [...] was discussed and passed as a resolution on 25th August 1991 unanimously by all members of the Central Committee of Ánanda Márga Pracáraka Saḿgha, and it was decided that this (resolution) should be added as an appendix to Caryácarya Part 1. (CC Resolution, 25/8/1991, Calcutta.) –Trans.” (Post-1990 Caryacarya -1, Appendix)

So we can see how our purodhas were and are. Because of their “standard”, our AMPS organisation has been pulverised into pieces because of our purodhas. Their qualification was put on display in the very last week of October. Their first work was to impose this dogma and turn AMPS into a religion. That is the sad story.

As we all now know, shraddhainjali is just a death day / mahaprayan / tomb worship type of program. When any human being dies then shraddhainjali is performed for the deceased.
http://anandamarganewsbulletin.blogspot.com

Since shraddhainjali is not part of Baba's discourses or Ananda Marga philosophy, many Ananda Margiis may not know what the dogma of shraddhainjali is. That is what our Purodha Dadas were hoping as they wanted to befool margiis on this matter. But, with every passing day more and more are becoming aware.

In the appendix to the post-1990 edition Caryacarya 1, our purodhas Dadas unanimously added shraddhainjali to describe their mahaprayan divas program. Shraddhainjali is done by Muslims for a death ceremony. So the shraddhainjali dogma is a death / mahaprayan / shraddha ceremony or tomb worship for any human being.


No annual shraddhainjali program

In our pre -1990 Ananda Marga Pracaraka Samgha there is no scope to do any type of annual death ceremony.

Ananda Marga Caryacarya states, "The period of mourning should not extend beyond twelve days." (5)

In His above teaching, Baba guides us that the period of mourning is 12 days, yet, Tiljala has been mourning on a yearly basis for 30 years.


Dogma of shraddhainjali is death day / mahaprayan ceremony

The term “shraddhainjali” is written in the above Bengali newspaper article because they are mourning the deceased - it is a death day / mahaprayan gathering. That is the dogma of shraddhainjali.

References
1. Caryacarya - 1, Shraddha Ceremony
2. Caryacarya - 1, Shraddha Ceremony
3. Caryacarya - 1, Shraddha Ceremony
4. Caryacarya - 1, Shraddha Ceremony
5. Caryacarya - 1, Shraddha Ceremony

ISLAM - MARHUM ZIYA’S SHRADDHAINJALI:

ANNUAL TOMB WORSHIP MPD

Namaskar,
Here below family, friends, and relative are performing the annual death day / shraddhainjali / mahaprayan ceremony of the Muslim man, Marhum Ziya.

See here below how these Muslims are performing shraddhainjali / mahaprayan / tomb worship for their deceased friend - Marhum Ziya. In the below photo Lady Khaleda is present a grand bouquet of flowers upon the tomb of Ziya. And written inside the flower bouquet in Bengali script is the term - “Shraddhainjali”. Those who read Bengali and easily understand. If you are know a Bangla knowing person then just ask anyone who knows and they will tell you.

Many have come to pay respect and perform the last rights Mirza  Fakharul Islam, Alamjir Mosharraf Hussain, Mainkhan Islam Miyan etc.They are making a shraddhainjali tribute and tomb worship of Marhum Ziya.

So the below article and photo from the Daily Prime Newspaper, these Muslims are performing an annual shraddhainjali / mahaprayan/ death ceremony for their friend / relative who died. The term shraddhainjali is highlighted in the bouquet of flowers. Take a look at the scene.

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

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== Section 2: Important Teaching ==

Ins & outs of His liila

Ananda Marga ideology states, "In His drama there will always be new characters every moment. Some will be rich, some poor, some intelligent, some foolish, some stout, some thin, some black, some white – but all are the dramatis personae of His drama. The one who is playing the role of a king today and the one who is playing the role of a subject are all acting according to His direction. Those who are playing the roles of unhappy characters are standing on the theatrical stage and shedding tears, and those who are playing the roles of happy people are laughing. But all these tears and laughter are within the drama. A devotee well understands this secret of His drama. He who is playing the role of a king in the drama may be a poor man in real life, and at the end of the play he goes home and chews on dry crusts of bread. But in the drama he was a king."

"In fact, all the people in this universe are playing the roles allotted to them, but that does not mean that they will truly become that role – they will be as He wishes them to become. Each and every living being is the progeny of Parama Puruśa. All exist with Him, and ultimately they will all merge in Him. So no one should even belittle oneself. A drop of water and the entire quantity of water in the ocean are all the same water. The difference is only that one is very small in quantity and the other is vast. When the drop of water identifies itself with the ocean, then no one will call it a drop any longer – for it has become one with the ocean." (1)

Reference
1. Subhasita Samgraha - 11, What Are the Noble Truths?

== Section 3: Links ==

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