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Archive for September 7th, 2012

From: “Rudra Nath Pandey”
To: am-global@earthlink.net
Subject: Re: GS Financial Scam #7
Date: Fri, 07 Sep 2012 19:52:15

Baba

== RE: SCAM OF GS ==

~ Part 7 ~

(Note: This is the seventh letter in this series. Please find links to the six earlier letters below. – Eds)

Namaskar,

“GS Dada directed all the money he borrowed from workers and margiis (i.e. the 25 – 30 lakhs rupees) to his lady friend’s personal bank. The name of the lady is Pratima (35 yrs of age) and her bank branch is in Patratu of Ramgarh district in the state of Jharkhand. All the money that GS borrowed was deposited in that account…So the new point in this letter in particular is that GS routed all the money he borrowed to Sis Pratima’s account in in Patratu of Ramgarh district in the state of Jharkhand. If others know more about this, please do share.” (posted 8/2/1/12)

Yes, that is 100% true.

GS Citsvarupanandji Dada directed all the money he borrowed from workers and margiis (i.e. the 25 – 30 lakhs rupees) to his lady friend’s personal bank. And he has not paid back that money.

(Note: To get an idea of how much 30 lakhs rupees is, in terms of purchasing capacity, a general laborer in India would have to work more than 82 years straight without taking a single day off in order to earn 30 lakhs rupees.)

Indeed there was doubt and concern by wts and margiis about why their money was going to a lady’s personal account and not to an organisationally sanctioned bank account. But GS smoothed it over by his response – see cited portion below.

As for the details of Lady Pratima’s bank account – here they are:

The name of the lady is Pratima (35 yrs of age) and her bank branch is in Patratu of Ramgarh district in the state of Jharkhand. All the money that GS borrowed was deposited in that account.

STATE BANK OF INDIA
BRANCH: PATRATU
DIST: RAMGARH
STATE: JHARKHAND
ACCOUNT NUMBER: #32179063276

So that is where all the money was deposited that GS Dada borrowed from margiis and Wts. The big question that remains is what really happened to all that money. Did he lose it as he claims or was the money spent in court cases, or does he still have most or all of it. That is the only portion of this incident that is not 100% confirmed.

The lesson learned seems to be that all money lent to Dadas for business and investment purposes should be directed to an account that is wholly transparent and accessible by responsible wts and senior margiis. Sending money to a lady friend of GS Dada is sketchy – and now we are all paying the price for that.

In keep with past letters on this topic. Here are the names of others who lost money in this scandal.

– Satyadevananda RS 20,000, Bombay
– Rajshekarananda, RS 20,000

All in all this is an unfortunate tale – I do not see any plus points in any direction. There was misplaced trust, financial loss, unaccountability, and deception.

As others have posted already, we should bear in mind Baba’s divine teachings and strict guidelines on tapah and black money.

Respectfully,
Rudra Nath Pandey

Note 1: HOW GS CONVINCED THEM TO GIVE TO PRATIMA’S ACCOUNT:

EXCERPT FROM PRIOR LETTER

Here is how it happened:

When GS borrowed the money from workers and margiis he told them to send all money to Lady Pratima’s bank account.

GS Citsvarupanandji assured everyone, “It will be safe there; she is a simple lady.”

Naturally, workers and margiis found this to be a curious thing. They questioned, “Why direct the money there, why not in the GS or Central bank account of AMPS?”

GS replied, “No, that is not a safe place. This lady Pratima is trusted. She will not give the money to others. What I say she will do. I have full trust on Pratima. She will not disobey me. So do not worry about that.”

Workers again questioned, “But her mind may change when she receives all the money – she may give money to her family members.”

Citsvarupanandji cleared the air, “No, she is a most trusted person; she obeys me more than anybody.”

Then GS Citsvarupanandji began to explain, “With the money that I borrow from you, I will be able to secure the 25 crore donation from overseas. Then I will purchase 3 luxurious flats in Jamalpur (very close to the Baba Quarters) and that rent will be an investment for future expenditure related with the organisation. Of course, during DMS and other functions, we will use those flats, but they will be purchased in the name of Pratima.”

That was then. (posted 8/2/1/12)

NOTE 2: PREVIOUS LETTERS ON THIS SCANDAL

#1: http://am-global-01.blogspot.com/2012/06/possible-scam-by-gs.html

#2: http://am-global-01.blogspot.com/2012/06/re-possible-scam-of-gs-2.html

#3: http://am-global-01.blogspot.com/2012/07/re-scam-of-gs-3.html

#4: http://www.am-global-01.blogspot.com/2012/07/re-scam-of-gs-4.htm

#5: http://am-global-01.blogspot.com/2012/07/re-scam-of-gs-5.html

#6: http://am-global-01.blogspot.com/2012/08/re-scam-of-gs-6.html

PRABHAT SAMGIITA

“Tumi eso mor nilaye…” (PS 2044)

Purport:

O’ Baba, please come to my humble abode [1]. I am holding the lamp [2] in my hand and I am counting each and every moment, waiting in hope and anticipation of Your gracious arrival.

Baba, I do not know how long our relation has been going on. It is unknown to me how many ages [3] have passed. And in the future also, under no conditions will any third person be able to understand it [4]. Baba, our relation is quite intimate and personal and it has been continuing since time immemorial.

Baba, this intimate relation of ours is of ota yoga [5]. Language has no capacity to express [6] our closeness; it is impossible. O’ my dearest Baba, it is also not possible to write anything in the philosophy or science about our relation because it is such an intimate and close affair. These personal and loving feelings can’t be written [7].

Baba, please advent in my dhya’n and shower Your causeless grace on me and make my life successful…

END NOTES FOR PRABHAT SAMGIITA #2044:

[1] Abode: mind or heart.

[2] Lamp or lighting the lamp: Doing sadhana, dhyana, and following the guidelines of spiritual life.

[3] So many ages [kato yuger]: The relationship between the jiiva and Parama Purusa has been going on since the very beginning of saincara and pratisaincara – since the start of the cosmic cycle of brahmacakra, or even before that.

[4] Ota yoga: Baba says, “What is ota-yoga? He as the Cosmic Father has a direct relationship with each and every entity of this world…All are His affectionate children. This is His ota-yoga. Each and every entity, animate or inanimate, has a direct link with Him.” (Ananda Vacanamrtam – 6)
[5] ‘Under no conditions will anyone know’: When there is such loving intimacy

and personal sharing between the sadhaka and Parama Purusa then no one else can know what is happening. Because that loving relation exists in the deep recesses of the mind during dhyana. So it is entirely personal, secret, and completely private. No third party can know those things.

[6] “Language has no capacity to express’: When the feelings are deep then they cannot be expressed within the limited confines of language. That is why it is said that in the intimacy of dhyana the disciple becomes deaf and the guru become dumb– just they communicate to one another with their inner feelings.
Baba says, “A teacher [guru] becomes mute when asked to explain Brahma vijiana or intuitional science and consequently the disciple too become deaf…The best metaphor to describe this is the soundless communication between a deaf and dumb person, for this intuitional science is so extremely subtle that the mind and the senses cannot adequately express it.” (Subhasita Samgraha – 3, p.98)
[7] ‘Not written in the philosophy or intuitional science’ [darshane vijia’ne na’ pa’i]: Here the meaning is that the way in which devotees and Parama Purusa are loving each other in dhyan is very intimate and private. The details of this exchange of love and heart-felt feeling cannot be written about in the philosophy because it is too personal. Thus nowhere in our Ananda Marga scriptures does such writing exist. Baba simply says that one should love Parama Purusa; but ‘how’ and ‘in what way’ that love takes expression is not discussed or revealed in the books. That comes only in the practice of dhyana itself.

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