Archive for March 16th, 2013



This letter begins with an account of a very unfortunate affair between a mother and her son.

Tragically, a similar thing is going within our Wt cadre where one Didi is living with an 18-year old man. Didiji gives the logic that he grew up with her.

First please reference this newspaper account of one foster mother and her son. Kindly understand that this segment does contain graphic language and sensitive terminology. Although, the stronger words have been edited, some explicit language remains.

“According to Springfield Park District police, an officer on patrol saw a vehicle parked in a back corner of the parking lot of the rose garden at Washington Park. A coat was draped over the window, which heightened the officer’s suspicions, so he walked up and shined a light on it and found Tribbet and the boy inside. As the two were getting dressed, police determined the boy was 16 and that the woman was his foster mother…They said Tribbet denied it at first, but admitted to “some fondling and other things,” police said. The officer notified DCFS and the Sangamon County Child Advocacy Center, which sent detectives from Illinois State Police to interview the boy and Tribbet. Police said Tribbet later admitted…with the boy three or four times during the month that he had been in her care.” (Courtesy of The State Journal Register)

For those who wish to read the full article, the link has been appended below along with some similar accounts.


Some of you are aware that one central didi – herein referred to as Didi D – is extremely attached with a young man of 18 years of age, whom we shall call Mr. S. The situation is not at all ordinary – rather quite abnormal. They live together: Sleeping, eating, and going together etc. Didi D and Mr S are very linked with each other.

The reason why this is such an important matter is because this has the makings of becoming a systemic issue within our Marga. The likes of which have been the downfall of many religions and spiritual communities. We should not let our Ananda Marga suffer the same fate.

At the same time, please read keeping in mind that there are many dedicated Wts in our wholetimer cadre. Here we are just talking about a few rotten apples.


The young man Mr S stays with Didi D always. Wherever Didi D goes, Mr S is along side – from one female jagrti and school to the next. Wherever he goes, Mr S actually resides inside the Didi quarters. Thus he sees and watches so many Didis when they go for bath, get dressed, and prepare for sleep. No male in Ananda Marga is allowed inside Didi quarters, yet Mr S lives inside the Didis’ inner residence. All because Mr S is linked with one Didi who takes him everywhere – and this has been going on for years.

Yet this goes completely against our Ananda Marga way of life where Baba has mandated that there be a strict gender separation.

When our Didis are out in public then they are very strict in their conduct, dealing and dress, always covered in their full avadhutika uniform. Naturally though, when in their inner chambers they are more relaxed in what they wear and how they conduct themselves. They may just wear a simple shirt etc. Moreover, the Didis are known to watch gossipy TV shows, movies, and soap operas, and Mr S is right there along with them – giggling, gossiping, and laughing together.

This is 100% inappropriate for an 18 year old man – Mr S – to live along with Didis in their inner chambers. It is an infringement on the privacy of Didis, and, perhaps more importantly, it is having a devastating effect on Mr S.


Many say that as he is now at the peak of adolescence, he has become completely debauched – embroiled in sensual thought. Many have noticed that his face has become sunken and that day by day he is losing his vital energy, engrossed in lowly thinking. Actually it is not just his thinking, by living with Didis and watching all kinds of love movies etc, Mr S’s own conduct has suffered.

Recently he was walking down the pathway in Ananda Nagar, and he wrapped his arm fully around the waist of one Didi, just as boyfriends do with their girlfriends in materialistic communities. When margiis saw this they were shocked and aghast at what has happened to this young man who just casually squeezes himself next to a sannyasi didi. It is quite appalling and sad to see.

That is why many say that Mr S himself is just one time bomb ready to explode. It is a very bad situation that is getting worse by the minute. It is a cancer that is actually spreading around as many of our Wt’s suffer from the pseudo-culture malady of boyfriend-girlfriend.

Certainly there are many sincere and right-minded Wts, so here we are only referring to a few bad apples.


One of Baba’s key rules is that boys and girls should grow up separately. Home boys will be raised by male managers or Dadas, and home girls will be cared for my female managers or Didis. Often children first come in our custody at the age of 4 or 5 – and in each case they should be placed in a gender-appropriate home.

Unfortunately, female wts have greater attraction for the boys; it seems they some kind of animal satisfaction from raising boys of 4 – 5 yrs of age. And when that boy grows up then they do not want to give up the child. Their animal instinct grows more. And that is what we see happening with Didi D and Mr S. Mr S is no longer a small kid but even then Didi D clutches on to him very tightly.

This type of nepotism sets a very bad precedent. Because Didi D is so engrossed with her attachment for Mr S that she could not care about her main duties of acarya life. In that way so many dharmic works have been overlooked. Due to extreme infatuation with Mr S, Didi has lost way – she forgot her main role in life.

A similar type of situation happened in the story newspaper displayed above where the foster mother had an illicit relation with her son. This is clear-cut reason why we must not tolerate any slackness in conduct rules.

Because when a person is infatuated with the opposite sex, then they are completely blind and cannot understand right from wrong. Intoxicated in this way, they cannot distinguish between appropriate and in appropriate behaviour.

Regarding Mr S, the way things are going the situation is very ripe for him to run away – today or tomorrow – with some young brahmacarinii of similar age. This can happen any moment or in the very near future. In case there is any doubt, we need not look at farther than what happened in Delhi, recently. There, DSL and DS got married to one another and left.

This type of unfortunate incident happens when one does not follow the conduct rules. Then the path of degeneration opens up wide. To stop all such degeneration, this letter is one small effort.


As we consider the gravity of the situation with Didi D and Mr S, we must bear in mind that Baba has mandated that everything in Ananda Marga should be separate: For example WWD, our relief activities (AMURTL), reportings, social service projects, LFT trainings, etc. There are all separate along gender lines.

Here is a more complete list for your review:

1. Jagrtis are not shared between males and females for staying over or for office work.
2. Co-education is not practiced with students above 8 or 10 years of age, i.e. or above the age of puberty.
3. During dharmacakra, seminar, and classes, sadhana is done in distinctly different rows.
4. The organisation itself has an entire separate wing for females, WWD or Women’s Welfare Department.
5. Prout, AMURT, VSS etc also have separate sections for males and females.
6. Reporting is done separately.
7. LFT, Tattvika, and Acarya training is separate for males and females.
8. In-Charges are not mixed. Males are in-charges of males and females of females.
Note: Only in Central Office will the head of WWD be controlled by the General Secretary.
9. During DMS, kaoshikii was also performed separately. And still this practice is maintained for DMS.
10. Females do guard duty for females, and males for males; it is not mixed.
11. Akhanda kiirtana is done in a separate manner.
12. Madhur Sadhana is done according to gender, not with the opposite sex.
13. In any gathering, females & males do not participate together for games and sports.
14. All public processions are organised keeping males and females separate
15. And there are so many systems in place that ensure strict separation of the sexes.

Thus when everything is separate then, where is there scope for Didi D to keep Mr S with her inside the inner chambers of the Didis’ jagrti etc. Who can possible think that this is appropriate. No one.


Many are wondering why Rudrananda does not object to this type of behaviour between Didi D and Mr S. But the reason is quite obvious. If he points out the behaviour of one Didi in the Nigamananda sub-faction, then immediately those didis will point out the devious behaviour of many of Rudrananda’s top lieutenants. Thus, in the name of black or static peace, nothing is said by either side. They are both too concerned with their own faults to have the moral courage to rectify the other. Things have digressed to such a level.


Long back, this type of loose dealing between monks and nuns led to the downfall and removal of Buddhism from India. The Buddhist monks and nuns began living together in the same quarters and the relations between them degenerated to sensual exchanges. The common people did not tolerate this degeneration and the Buddhist religions was essentially removed from India. This happened centuries ago. We should not let a similar fate meet our Ananda Marga.

This letter has written with the motive of welfare to clean-up things in our AMPS. In this process, leaders should be held to an ideal or proper conduct and become exemplars for their juniors. To create this circumstance, this letter has been written.

The situation with Didi D and Mr S should not be continuing. To date, Didi D has been referenced on this but she always overlooks Baba’s stated conduct rules and gives the same justification. Thus, more awareness and pressure is needed.

We should hold firm to Baba’s foundational guidelines.



“The word sannyásii is derived sat + nyás + suffix nini, first case ending, singular number. Sannyásii means one who, out of noble intentions and benevolent outlook, has sacrificed his or her everything for the highest goal in life, Parama Puruśa.” (1)

“In Ananda Marga, they are known as sannyásiis. An avadhuta is a sannyásii.” (2)

“It is the sense of duty that causes one person to renounce everything; and it is the sense of duty that inspires another person to readily accept the burden of caring for his or her family. It is the sense of duty that makes a person great. Of all bonds, the bond of duty is the strongest, and the bond of moha [blind attachment or infatuation] is the worst. Humanity will have to break the bonds of moha and increase the bonds of duty willingly and consciously. This is the law.” (3)


“That which sustains the jiiva is dharma. And the practical side of dharma is expressed in the words Ácárańát dharmah, that is, “Dharma is the assemblage of all your conduct” – the way you eat, the way you speak, the way you perform sádhaná. If your conduct is good, dharma is with you; if your conduct is not good, dharma is not with you. And if dharma is not with you, what comes about is your sarvanásha, or sarvátmaka vinásha – that is, your physical, mental, and spiritual ruin.” (4)

Acárańát páthayati yah sah ácáryah – “One who teaches through one’s conduct is an ácárya.” If one’s conduct is not exemplary, he or she is not an ácárya/á.” (5)

“Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya. Just as it is the duty of a father to educate his children properly by his good conduct, an ácárya or ácáryá should always instruct by his or her exemplary actions and words.” (6)


“It should be remembered that a woman’s friend is a woman and a man’s friend is a man. The more distant the relationship between men and women, the greater should be the courtesy maintained in mutual conversation and behaviour between them.” (7)


Our wholetimers have only one family – the universal family.

“The big family is the whole universe and its suffering humanity…the sannyásin has only one family – the big family – so there is no question of adjustment.” (8)

Those workers who cannot abide by this ideal and instead try to rekindle laokik relations or begin a small family are fake Wts.

“Mana na’ ra’inga’ile ra’inga’ile yogi ka’par’a.

Saffron and red do not a yogiis make
With mind undyed he remains a fake.”

“Dye your mind with His colour. Those who have not done so cannot attain Him, for this very coloration is Prema or Divine Love… No external sign of Sa’dhuta’ or virtue is necessary. Become sa’dhu within. Behind the external show of virtuousness of many so-called sa’dhus exists a pharisaic state of mind. Preserve the true dignity of the word, Sa’dhu.”

“Mu’d’ha mu’ra’ye jata’ v’ar’aye….

With shaven head or matted locks
And ashen body a Sadhu walks
With the swaggering gait of a well-fed buffalo.
And crude mind filled with thoughts mean and low.”

“That is why I say that you must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour.” (9)

“…It may be added that avadhuta shall not engage his ears in any obscene language or songs, touch any tamasik articles, see any depraving entity or pictures, go through any story, novel or fiction having even the slightest bit of sexual importance…” (10)


“Propensity of blind attachment is usually divided into the four categories of time, space, idea and individuality.” (11)

“The only way to free oneself from the clutches of infatuation is to superimpose the ideation of indifference and divert one’s mental thoughts towards Parama Puruśa. It may be possible to control this propensity of wild fascination temporarily by intimidation or by enacting laws, but only temporarily.” (12)


“When this attraction is for any non-integral entity, or for any small entity this is called káma. When that attraction is for that integral entity, and the integral entity is only one and that one is Parama Puruśa – it is called Prema. When the attraction is for the non-integral entity, for money, for family, for land, it is called Káma; when it is for integral entity it is called Prema and the mental tendency during Káma i.e., the mental tendency during attraction for a non-integral entity is called Ásakti in Saḿskrta and the mental tendency during attraction for that Integral Entity is called Bhakti. Do you follow?” (13)

“When the Esana is not for Paramatman but for something else, it is known as Asakti (Attachment) and not Bhakti. As for example, the Esana for wine. This Esana will be termed as Panasakti, the attachment for wine i.e. attachment is always in bad sense and devotion is always supreme. Therefore the correct Esana is devotion.” (14)

“When the unit self is associated with the cosmic it is called “bhakti” or “devotion”, but when it is associated with the mundane it is called “attachment”. You must withdraw your mental propensities from all external objects – no matter what they might be – and channelize them only towards Parama Puruśa. Only when you direct them towards Him, can it be called bhakti. If you allow your mind to become fascinated by any other object, it is called “ásakti” or “attachment”. When your only desire is for Iishvara, it is called “Iishvara-bhakti”, but when that attachment is for wine, for example, it is called ásakti for wine. An attachment for any object other than Parama Puruśa is called “ásakti”.” (15)


“It is the sense of duty that causes one person to renounce everything; and it is the sense of duty that inspires another person to readily accept the burden of caring for his or her family. It is the sense of duty that makes a person great. Of all bonds, the bond of duty is the strongest, and the bond of moha [blind attachment or infatuation] is the worst. Humanity will have to break the bonds of moha and increase the bonds of duty willingly and consciously. This is the law.” (16)

In Him,

1. Namámi Krśńasundaram, Disc: 16
2. Ananda Vacanamrtam – 2, Keep Company with the Virtuous
3. Namámi Krśńasundaram, Disc: 13
4. Subhastia Samgraha – 21, Niiti and Dharma
5. Ananda Vacanamrtam – 23, Silent Action
6. Ananda Vacanamrtam – 31, The Conduct of an Ácárya
7. Caryacarya – 1, Social Relationship Between Men and Women
8. Ananda Vacanamrtam – 30, Self-Realization and Service to Humanity
9. Subhasita Samgraha – 3
10. 32 Rules for Avadhutas / Wts, pt #32
11. Ananda Marga Philosophy in a Nutshell-8, The Acoustic Roots of the Indo-Aryan Alphabet
12. Ananda Marga Philosophy in a Nutshell-8, The Acoustic Roots of the Indo-Aryan Alphabet
13. Subhasita Smgraha-18, The Stance of Salvation and How to Attain It
14. Subhasita Samgraha – 20, Astitva and Shivatva
15. Ananda Vacanamrtam – 7, The True Nature of Bhakti
16. Namámi Krśńasundaram, Disc: 13


In the above account, Didi D refers to Didi Ananda Dyotona and Mr S is Shubham, an 18 year-man who has bee raised by Didi ji. Prior Didi was very close to and linked with Dada Nigamanandji. Since his death, Didiji has seemingly needed some other male for her animal satisfaction. That is why she is keeping Shubham.


Here is the full article about the illicit relation between a mother and her foster son.


Below are two more articles related with this entire theme.




“Ghum bha’ungiye na’ ja’niye ja’o niye se keno sudu’re…” P.S. 2336


Baba, O’ Parama Purusa, You have broken my slumber and blessed me with samvit [1]. Without my awareness, to which unknown divine world are You taking me in my dhyana. I do not know about my present, past, or future. I am unaware completely. Only this much I know: That You love me. Baba, by Your grace I have full faith and trust on You. You always do what is best for me. Please be gracious and continue in this way. My whole existence is at Your disposal; I surrender unto You.

Baba, You have colored and filled my mind and made me divinely intoxicated with the songs, rhythm, & melodies of Prabhat Samgiita. Baba, by Your grace, my mind is filled with the bliss. You have made the flowers of love blossom in my heart. You have made my heart soft. I love You so much. In Your longing my eyes get filled with the tears.

Baba You are the formless jewel of the ocean of form [2]. By Your grace I feel in my heart that indeed You love me. My whole life is floating in Your divine flow, in the unknown melody and tune of the divine world – devotional songs & Prabhat Samgiita. Baba, You have blessed me with samvit and You have changed my whole life by Your grace, by Your love…


[1] Samvit: “Samvit means spiritual consciousness, spiritual awakening. A man engaged in bad things all of a sudden feels that “No, I shouldn’t do all these things. No, I should be a good man henceforward.” Such an idea all of a sudden comes in his mind. And this thing, this change of mental tendency, is brought about by samvit shakti of Vidyámáyá. Do you follow? This is what is called samvit shakti. “No, henceforward I must be a good man. No, henceforward I must be a spiritualist. I must not encourage any depraving idea.” Samvit shakti.” (Ananda Vacanamrtam – 23, Brahma Cakra)

[2] Rupe sa’gare (ocean of the form); arupa man’i (formless jewel): The poetic language which Baba has used in this Prabhat Samgiita indicates that Parama Purusa is formless yet when He comes in the devotees’ heart in the form of Sadguru He is the ocean of the form of that formless jewel. That means He has come in form because one cannot have a personal relation with a formless entity. So the Parama Purusa of philosophy is impersonal, and the Parama Purusa of devotees’ heart is a Personal Entity who comes in form.

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