Archive for August 21st, 2011

Date: 21 Aug 2011 07:10:22 -0000
From: “Priyanath C Deva”
To: am-global@earthlink.net
Subject: You Are Not Sadvipra If…


“Tumi saba’r bha’loba’sa’ peyecho…” (P.S. 1383)


Baba, everyone loves You. And You receive everyone’s heartfelt love. You look upon all with the same eyes– with no differentiation. You always think about everyone’s all-round welfare. You are concerned with one and all; everyone is Yours. In the burning heat when life is becoming unbearable, then You shower us with Your grace. And You take away all our pains and sufferings. Baba, You are ever-gracious.
When the heart starts bleeding due to the blow of different negative samskaras from the present, past, and future, then You saturate those suffering hearts with the divine nectar of Your love. In that way You graciously take away all their problems in the showering of Your divine compassion. On the dark amavasya night when it is pouring rain all around, even that time You bring effulgence through the medium of firefly.
Like this You provide the solution to each and every situation. It is Your grace. Baba, You love all and You know how to love. You give utmost importance to human life. And everyone is looking towards the path of Your arrival. Those who are crying and suffering, You have given them shelter at Your lotus feet. Baba, You are granting boons and blessings to everyone. You are grace personified…


Everyone knows that in AM, one of our ideals is to become a sadvipra.

Baba says, “Sadvipra leadership is the ideal form of leadership. Such leaders will be physically fit, mentally developed and spiritually elevated.” (PNS-21)

However, in our Ananda Marga, there is much confusion about who is a sadvipra. For a while, everyone was thinking that no one was a sadvipra and that a sadvipra was just one great god in the sky.

Then others developed the notion that all Wt’s are sadvipras – and still today many workers feel that because they are Wt then by definition they are sadvipras also.

We should better understand what and who a sadvipra is. Baba’s teachings are not based on some far off fantasy – they are grounded in practical thought and expression.

By clearly defining our notion of sadvipra, then everyone can evaluate for themselves how they are doing in this pursuit and develop in the proper way, by Baba’s grace.


As early as 1959, Baba introduced the concept of sadvipra.

Baba says, “Those spiritual revolutionaries who work to achieve such progressive changes for human elevation on a well-thought, pre-planned basis, whether in the physical, metaphysical or spiritual sphere…are sadvipras.” (Idea & Ideology)

So from the very beginning, everyone in AM knew that a sadvipra was something very great. Over time, many began to conceive of the sadvipra as being something that they were not. No one in AM really thought they were a sadvipra.

Then, years later, when Baba introduced the bhukti pradahan system, He gave this following stipulation about who should vote.

Baba says, ‘The sadvipras of a bhukti must elect one bhukti pradha’na from among themselves.” (CC-1)

This then opened the doorway for many to begin thinking of themselves as sadvipras. This was the case especially with family acaryas, tattvikas, and wholetimers.

In contrast, general margiis were thinking, “Ok I am voting in this BP election, but it is debatable where I am a true sadvipra.”

But in the case of family acaryas and wholetimers, because of their post and power, they were thinking, “I am definitely a sadvipra if ordinary voting margiis are sadvipras.”

In this way, the notion of who is a sadvipra became clouded – if not totally off the mark.


So here we are in 2011, and this point should be clearly marked. One veritable way of measuring who is a sadvipra is the degree to which one is skilled and practiced as as shudra, ksattriya, vaeshya, and vipra.

Baba says, “The four classes who have ruled the world at one time or another are not of recent origin, but have been known ever since the beginning of humanity as brahmins, ks’atriyas, vaeshyas and shu’dras…Ananda Marga‚Äôs approach is not to call these classes bad but to make all the members of Ananda Marga practice and develop the good qualities of them all.” (PNS-11)

To properly understand and emulate these four qualities in life is to become an ideal Ananda Margii, or sadvipra. That is Baba’s distinct mandate.

Baba says, “Every person who joins Ananda Marga…has to strive to develop and strengthen the mind. Everyone has to work for a strong and healthy body. Everyone has to work for a living…Not only earning money and having a balanced and dependable economic life is important. Even the lowest of the social classes, which people normally scorn, have been given equal importance. Every member of the Marga has to physically serve others. This is normally seen as the work of the so-called shu’dras, but followers of the Marga cannot develop completely unless they also do this efficiently.” (PNS-11)

In His above teaching, Baba is guiding us that one cannot be a sadvirpa unless they develop their personalities in all the ways. If one avoids menial chores, then one cannot be a sadvirpa. All the qualities are needed, no exceptions.

Baba says, “In short, all the characteristics of the four classes have to be mastered by each individual in our Marga. It is not only mastery of these characteristics which is necessary, but their regular practice is an essential duty of every member of Ananda Marga. Every individual thus becomes universally fit, and any person makes as good a brahmin as a shu’dra.” (PNS-11)

Hence it is clear, to become an ideal Ananda Margii – to be a real sadvipra – one must possess and practice these four qualities. One must perform all kinds of physical work, and be courageous, economically just, and intellectually advanced. Then one is a sadvipra, otherwise not.


Baba’s teaching then is quite clear. One must not be loathe to any particular type of service or work. One must be mentally ready and physically capable of engaging in all kinds of deeds.

Unfortunately, many who think of themselves as sadvipras fall far short of the mark.

For instance, those Dadas leading WT training centers and visiting those TC’s often think that, “As I am training these people or coming to give a guest lecture, then I am most certainly a sadvipra.”

Yet these same trainers, and avadhutas who visit TC, use those trainees as their slaves to perform their menials tasks. Such top Dadas do not like to cook their own food, or wash their own plate, or clean their own laungotas, or scrub their own room. To do such things would be beneath them, so they designate trainees to do all of this for them.

But in so doing, such top Dadas expose themselves as being totally deficient in having the quality of a shudra. Thus, by definition, they are not sadvipras.

Baba says, “In short, all the characteristics of the four classes have to be mastered by each individual in our Marga. It is not only mastery of these characteristics which is necessary, but their regular practice is an essential duty of every member of Ananda Marga. Every individual thus becomes universally fit, and any person makes as good a brahmin as a shu’dra.” (PNS-11)


Clearly then, to be a sadvipra one must posses all the four characteristics: shudra, ksattriya, vaeshya, and vipra.

Here again though we see so many family acaryas and Wt’s falling short of this characteristic. Because one of the needed qualities is to have the courage to fight against dogmas.

But what to say about fighting against dogmas and immorality, some of our acaryas have become habituated to compromising with injustice.

Do not get me wrong, I have deep respect for our Wt cadre and certainly there are many unsung & unknown workers who are walking that path of being sadvipra.

Yet, on the other side, we see so many workers who due to a lack of courage are unwilling to point out the injustices of various group leaders. Without this ksattriyan quality they cannot be sadvipras. We see other wts who have fallen prone to following various dogmas like Fake Ananda Vaniis, mahaprayan, tiirthas, and scriptural distortions. Either they do not have the necessary mental insight to recognise such things as dogmas – hence they lack the quality of a vipra; or they do
not have the courage to oppose those dogmas and lack the quality of a ksattriya.

In all such cases, they fall far short of being sadvipra, regardless of what they say or claim.

Then there are other workers who totally misappropriate funds and finances. In that case how can we consider those Wts to be good vaeshyas.

It is not that all workers are inept and deficient – many are good. But to determine who are good we have to see how far they are talented and practiced in these four qualities. Being deficient in one means that one cannot be considered to be a sadvipra.


These days to be a family acarya, one must have an “in” with at least one of the groups, otherwise how can they be selected. In that case, such family acaryas must follow all the groupist dogmas and agendas. They must not oppose in any way. To oppose means to lose out on their opportunity to be a family acarya, at least in this group-riddled era.

That is why in the present climate, to be family acarya means to compromise. That is a fact in nearly cent-per-cent cases.

Without saying anything further, we can easily see how far they are really sadvipras.


More than anything else, understanding who and what is a sadvipra is a way for us to gauge our own development. It is for our own introspection and demands honesty and integrity.

We may be able to convince others that we are a great sadvipra and a God-realised person, but inside we know how far this is really true or not. One should not get caught up in cheating oneself. That is the worst outcome.

Being a sadvipra is not for show, nor for bragging rights, nor for any other external perk or benefit. It is about being true to oneself and true to Baba. That is what counts.

Wearing a particular uniform or having a particular titles has absolutely zero to do with being a sadvipra. Rather, sadvipraship is based the on the all-round development of one’s human personality.

This is a big topic – so this letter is just the beginning – others should also give their thoughts.


By Baba’s, grace, we should be sincere and adhere to Baba’s following guideline when assessing our status or that of someone else. By His grace, if we follow His guidelines of proper conduct, we will certainly become a sadvipra – so that we can best serve Him and creation.

Baba says, “Your ideal is represented by your conduct….” (Ananda Vanii #13)


Physical Food and Future

Baba says, “Future generations will spend more of their time and energy on subtle psychic and psycho-spiritual activities, so their demand for physical food will decrease.” (PNS-13, p.47)

Read Full Post »