Archive for April 16th, 2011

From: “Seshagiri Das”

Subject: News: Modern Sikhandi & Chaos in Group Fight

Date: Sat, 16 Apr 2011 14:46:28 +0000

To: am-global@earthlink.net




In the short span of time since the “Tiljala unity council” (Mar 25 – 27), disarray has mounted in this newly constructed tent faction. All know that this “tent” was made by piecing together various factions.

Just as a tent can be sewn together using different colour pieces, likewise the new tent faction has been formed by gluing together different groups. Those groups maintain their own prior identity – they do not lose or forgo their individual existence like B and EC etc.

Here are some key points that all should know:

1. Giita Didi’s group has not joined this tent. They have been fence-sitters from the very beginning because they felt they could not trust this tent coalition.

2. The NY faction joined only superficially. They have no real commitment towards the Tiljala unity tent. The NY SS has no desire to surrender to B group, but he did accept the post of SS NY. But he has kept NY legally separate from India / Tiljala etc. He has not even the faintest desire to change and come under their leadership. NY is separate and remains as such.

3. The EC / Third Front faction of India is split:

(a) Parmeshvarananda has joined the Tiljala group but in return he only got scraps from underneath the dinner table to chew on, i.e. the post of HPMG. That is why even his supporters are dissatisfied that their boss did not get the respect they anticipated and hoped for.

(b) Vandanananda, Karunanada, & Vishodgatananda (& many others), on the other hand, have no intention of joining. Rather they are quite furious and do not like the Tiljala unity tent at all. So they did not join.

(c) The scene amongst most of the third front workers is that of dissent. They feel that the in-charges are treating them like step-children – i.e. unwanted and uncared for. Why? Because all key posts and top chairs were grabbed up by B group.

4. Many family margiis reached there with the high hope that they would get included in various committees and boards. They thought they would get due representation, but they were not included so they are very disappointed & frustrated. Their only utility in the eyes of Tiljala was as a “head count”, i.e. building up the numbers.


Now here is one thing that is very surprising, if not shocking. Many voices are now accusing Kinshukji of not even being a margii because for years and years no one saw him attending DC or DMS / seminar. Yet both of these programs are basic margii duties. For this reason they claim that he is not even a margii. Thus, because they claim he is not a basic margii, they feel it is unjust for him to have the top post.


Indeed, just by the mere distribution of posts – with B group getting the large majority of posts (i.e. 32 out of 46 Central posts including mostly all the top posts), then anyone can understand that Kinshuk is not really in-charge. And if he is in-charge then he is not just. That is why the former is correct, i.e. that he is not really in-charge someone else is pulling the strings from behind. You can gusess who.

So these are some of the the bulleted points to consider. The tent faction was born just a few weeks ago amidst the big hoopla of unity, and now it is shrouded in disarray.



Today, people are telling that Kinshuk is like Sikhandhi (ie the impotent “warrior” from the Mahabharata era).

As we all know, back in the day, Sikhandi was used so Bheeshma would not kill and attack the soldiers. Bheeshma was a man of principle and he would not fight a eunuch. Hence the Pandavas placed Sikhandi in the front in order to ward off any attack by Bheeshma.

Similarly, B group has put Kinshuk as their top man in order to deflect any possible attacks. Just as the Pandavas knew that Bheesma would not attack them if Sikhandi was at the front, B group knows that if they put Kinshuk at the front then they will not be attacked. They can sit behind and do what they wish.

Here it should be perfectly clear that the analogy is only about Kinshuk as Sikhandi. No one should foolishly try to equate B group as being the Pandavas – that would be utterly ridiculous.

Only the point is that just as Sikhandi was used by the Pandavas to protect the army, likewise, Kinshukji is being used by B group to protect their tent faction.

My only concern is that while in the past Sikhandi was not attacked, it worries me to think that Kinshukji, a.k.a modern day Sikhandi, may be attacked. Indeed he is already getting attacked as people are accusing him of not being a margii. That is my chief concern. Beyond that the analogy fits like a glove.

Nowadays, people have begun accusing Sikhandi (i.e. Kinshukji) of putting his signature on all the postings, but in truth that was not Sikhandi’s order. Sikhandi does not know all those Dadas etc. That was not his idea.

So Sikhandi is harmless in all of this. His post was used and he was but a rubber stamp for the B group agenda. So while Sikhandi may have signed those posting orders or given his approval, certainly that order was crafted by someone else. Sikhandi could never have done such a thing. Rather Sikhandi’s duty is simply to protect those hiding behind him, just like the Sikhandi of old was used to protect Arjuna and the Pandava army.

But again here the analogy begins and ends with Kinshuk as Sikhandi. No one should wrongly think that B group is the Pandavas. That would be totally silly.

Here Sikhandi does not mean that anyone is physically impotent. That is not the sense. Sikhandi is merely a shield for the protection of others.

Even then we all have to think & wonder how far it will be successful. Many are doubtful as already people have started abusing Sikhandi.

In spite of this, those who masterminded this present day episode of Sikhandi have an incredible brain. They must be given due credit.




“A’mi toma’r pathei cali go a’r tava sure ga’n ga’i…” (PS 1756)


O’ Baba, by Your grace I move only on Your path: I sing in Your tune and

dance to Your rhythm. My whole existence is moving in Your divine flow–

ensconced in Your sweet bliss. Baba, O’ my dearmost, You are the most

attractive One. I think and ideate only on You and I meditate only on Your

glory. Baba, 24hrs a day I am looking towards You; I want only You. Baba,

only You are my Goal; only You are my Desideratum. Baba, You are the

shining star of my life.

Baba, by Your grace we are so close. We are tied up in a bond of love.

Baba, You are the ray of hope & happiness in my life. Baba, I am like the

dark evening of the rainy season– my life is full of problems and

difficulties; and You are like the soft night-queen flower (rajaniigandha’

[1])– You are the Personification of all that is sweet. Baba, by Your

fragrant touch, my whole life becomes fragrant. Baba, by Your grace my life

is saturated with Your heavenly aroma– my existence is saturated with Your


Baba, I am jiiva and You are Shiva. I am wrought with imperfections and

defects and You are blemishless and pure. Baba, I am like the winter sky

that is enveloped by the fog. My life is filled with problems. Baba, You

are like the crimson effulgence of the morning’s new dawn. With the

brilliance of Your presence all my problems disappear. Baba, You bring

charm and bliss into my life. You make everything beautiful. Baba, without

You my life is meaningless– unbearable. Baba, by dyeing my mind in Your

color, my whole existence rushes towards Your divine land– towards You.

Baba, because of Your grace-compassion, I am marching only towards You.

Baba, You have done everything for me…


[1] Rajaniigandha’: (Night Queen Flower) This is one of the most fragrant

and aromatic flowers; it emanates a delicious, sweet smell all around for

miles and miles. The wonderful scent of the rajaniigandha’ makes any

environment charming. For this reason in the above song the sadhaka is

saying that Parama Purusa is like the rajaniigandha– because He emanates

unending sweetness all around. In contrast, the sadhaka compares himself to

the suffocating, humid evening in the rainy season. Because that humid

evening has so many negative characteristics such as heavy air and the

onslaught of buzzing mosquitoes and pestering insects. Thus the torturous

humid evening represents the sadhaka’s problem-filled life. But when the

sweet aroma rajaniigandha’ comes in contact with the sticky, humid evening,

then everything becomes sweet and charming. Then that humid evening gets

transformed into something wonderful. Similarly even though a sadhaka’s

life might be filled with countless problems and obstacles, but with the

divine arrival of Parama Purusa, everything becomes charming and blissful.

All of one’s problems immediately disappear– vanish, because of His sweet

presence. That is why in the above song the sadhaka compares Baba with the

rajaniigandha’ flower.


Not Easy To Bring Into Practice

Baba says, “While helping the poor people your vanity may increase. You

may think: ‘I have done this, I have done that. I am not an ordinary man.’

This is a psychic disease. Actually, vanity is a psychic disease, a psychic

ailment. But if, while helping a man, a poor man, or a diseased person, you

ascribe Godhood to him, that is, if you think, ‘I am not helping a man, I am

helping God in human structure,’ then vanity will not be encouraged. What

will be the reaction within the person? ‘This body, this mind, this wealth

has been given to me by Parama Purus’a, and Parama Purus’a has come before

me, God has come before me, as a suffering person, and I am paying back

that thing to Him. That is, the actual owner of this body, the actual

owner of this mind is He, and His wealth I am paying back to Him.’ So

there will be no vanity.” (DKG, p.197-98)

Note: Despite that fact that we are all aware about Baba’s above

teaching, nonetheless it is the common human weakness that we forget

about this point. Yet we all know His above guideline has great and

eternal benefits. For that reason we need to be reminded about this

divine guideline again and again. Adherence to this principle helps

establish one in the stance of divinity & immortality.


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