Archive for April 13th, 2013


“Ga’n geye ja’bo…” P.S. 2305


Baba, O’ Supreme Entity, I will go on singing Your song – Your glory. It’s up to You whether You grace me by listening to these songs or not. But with these songs, in the depths of my contemplation, I will generate divine vibrations, by Your grace – and go on serving You.

Baba, with my deep yearning, I am calling You again and again without getting any response – You are not paying heed to my call. By avoiding me maybe You are thinking that I will not sing Your song anymore and that I will remain quiet. And that in frustration, I will give up the hope of getting You. And that I will no longer engage in the flow of those divine tunes and melodies, which is inundating the vast sky, by Your grace. And that I will not utilize these melodious treasures in my practical life to go closer to You.

Baba, with the strength of knowledge, wisdom, intellect, and worldly attributions, Your depth cannot be measured – nobody can realise You. By surrendering that very unit “I” which already belongs to You, and with the divine sweetness of singing Your name, I will surely get You, by Your grace.

Baba, I sing my songs only for You. Please, listen to these heart-felt loving melodies – and be gracious…

Note: In the above song, the sadhaka has deep love and a strong yearning for Parama Purusa. So when Parama Purusa does not respond to his call in the way that he desires, then the sadhaka makes one loving accusation towards Parama Purusa. So actually that is not an accusation per se, but rather an intimate type of loving expression. And Baba is approving that devotees have the right to do like this and that this loving way of communication is quite natural.


We all know that Baba is the most loving One – the Parama Purusa Love Personified. Every sincere sadhaka has realized this in their day to day life.

Yet, in his book, one “writer” has presented Baba as being very harsh and rough like those avidya tantrikas, or like those notorious police officers who forcefully interrogate alleged criminals. Unfortunately, the entire book moves in this way. As an example, here is one such story from this publication.


Baba has just entered onto a train with Anant Prasad Thakur and the following scene takes place:

“Baba [was] sitting across from a group of [non-margii] teenagers, one boy and three girls. Baba asked the boy in a stern voice who the girls were. It was a tone I [Anant] was quite familiar with. The boy replied that they were members of his family. Suddenly Baba started rebuking him. “You bastard, you liar.” The boy was shocked. Baba started telling who the girls were and where they were from. The moment he began exposing the unsavory relations between the four of them, the teenagers fled the compartment. The rest of the passengers were astonished to see this.” (JY, p. 211)

Such is one of the many false and misrepresentations of Baba’s personality in this book.


Firstly, nobody can say that Baba ever behaved in this manner and use such language with margiis, let alone non-margiis, or anyone at all – in public view on a train or anywhere. Baba would never scold and abuse non-margiis in this way, especially not youths. Indeed, Baba would generally overlook the conduct of margii teenagers, let alone non-margii teenagers. So this above episode and outlandish encounter is completely outrageous. Baba would never behave in such a manner, yet that is how He is depicted in this book – throughout the entire publication. This is very unfortunate.

Top of all, it is unthinkable that Baba would ever use the term or call anyone a bastard. That is way off base.

Those new people not familiar with Baba will form a very poor opinion of Him by reading this book. In the above story, Baba is shown as being very rough and brusque with those youths; in turn, they ran away and the entire train car is horrified by Baba’s dealing. In this situation, we can easily understand that non-margii passengers who witnessed this would think that Baba is a thug because only thugs deal so gruffly with anyone and everyone who is around.

Imagine if you yourself saw this happen. Think of yourself as a non-margii who had no idea who Baba was. Then what would you think if you saw Baba deal with teenagers in this way. Such is the way that general readers will form their opinion of Baba by reading this bogus account.

Yet, Baba would never behave in such a manner. Baba never approached known margiis or non-margii strangers and rebuked them in any way. That depiction is very false. Rather He would shower them in His grace or deal in a very psychological and supportive manner, especially when in public.

Indeed, Baba would not even point out workers or senior margiis in public. So this entire account runs directly contrary to Baba’s benevolent approach.

The above story is not an isolated example – that JY book is loaded with harsh and unruly depictions of Baba, all of which are entirely false. But those readers who have no other experience or knowledge about Baba will unfortunately believe all that is written in this book. They will be terrified of Baba and conclude that He is rough and unruly – i.e. that He does not know how to behave with anyone.


As we know, the name Shrii Shrii Anandamurti ji denotes that He is bliss personified; and in so many discourses it is stated that Parama Purusa is love personified. Every sincere sadhaka has realised this in the depths of their heart. Yet this so-called writer’s book presents an entirely different account wherein new readers and members of the public will form a very unfavourable opinion of Dearmost Baba. That is the real tragedy of this publication.

Baba is Love Personified and has come to flood the world with divine love and devotion; but this book depicts Baba as being heartless and cruel, lacking all ethics and social mores. New and innocent readers will get the wrong impression entirely.

Those blessed to come in His close physical proximity, and those who did or are doing sadhana know in their heart that Baba is Love Personified. Not only that, in the future also, those who do sadhana will also realise this divine truth.

So this book has done a terrible disservice, unfortunately. It does not present Baba in the way that He is, but rather presents a distorted version that is completely opposite from the truth. The above account from this JY book is not an isolated case – there are many more such instances from this book. More will be discussed soon.


The motive for writing this letter is to bring forth the truth. Readers must not be misled. The “writer” must fix all such errors in his book. So this letter was written in the spirit of constructive criticism, not destructive criticism. The aim is to improve the overall expression and not rub the writer’s nose in the dirt.

This letter will help those sadhakas who are trying to write their experiences also.

Properly written Baba stories will enhance one’s devotion and bring people along the path of satya.

The outcome of such a book should be positive; new readers should be given dharmic teachings and gain a truthful depiction of Baba. But that is not the case the way the JY book is now. Keeping the book in its current form means yielding a negative result.

The chief problem with the writer is that he is like one drug dealer writing a book about space technology. If a drug dealer writes about drug dealing then that is ok. But when a drug dealer ventures off into an arena that he is not aware about like space technology, then book will be useless. Same is the case with the so-called writer of the JY book. Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta does not have the requisite devotional feeling, so he has no idea how to express himself and instead creates a mess in his JY book.

The approach of Devashish is like one greedy goat trying to swallow one big pumpkin in one gulp, but the goat could not manage it and instead creates a mess all around. Likewise, Devashish has written a Baba story book but has no clue what he is writing. To write a Baba story of this nature one should have a basic knowledge of how things were going on those days, but Devashish does not have that so he creates many problems.

Every line and every word in the JY book (The Jamalpur Years, 2010) is not garbage, but in many key places he has made crucial mistakes. In that case it is like in one pot of cooked rice with 1 spoonful of roadside mud inside. Then how can anyone eat it? How is it edible? That is the unfortunate situation. For common people to remove the roadside mud from the rice is not easy.

At His lotus feet,
Radharaman Thakur


By the way, Baba points out the defects of those very close to Him, but not to XYZ. In those occasions when Baba did point out sadhakas, He was verily bestowing His blessing by lovingly guiding them onto the path of benevolence. This fact every sincere Ananda Margii knows.

“The quantum of punishment must not exceed the quantum of love.” (Caryacarya – 2, Society, pt# 39c)

Baba’s each and every expression and action was imbibed with the spirit of welfare. To lovingly bring people close.

Furthermore, in a public setting, such as on a train, Baba would never scold anyone – not margiis let alone a member of the general public. This is impossible; under such circumstances He would never do this.

Rather, Baba’s approach was to bring that person into Ananda Marga and bring them close by showering them with love and affection. And then once that relation was well-formed and established and they were close, then Baba would lovingly point out their defects to enhance their progress on the path of supreme benevolence. Baba points out to make someone better not to terrorise them.

And certainly, He would never point out insincere Ananda Margiis who lacked devotion – let alone non-margiis – in that setting and in that way. Just as a mother who loves and points out the defects of her own child does not walk around the market abusing and scolding every other child. Similarly, Baba was not moving around abusing everyone – this is a silly notion. Who can think like this. This is ludicrous and outlandish to say that Baba is moving around the abusing unknown people; i.e. unknown teenagers on a train for all to see. Devashish depicted the situation as if only those teenagers were “bad.”

As if the entire train or populace was purified and divine and only those kids were doing wrong. As if by abusing them, then everything in the universe will be pure and blemishless.

Finally, Guru points out the defects of those devotional sadhakas on our own Ananda Marga premises etc, not in public. And He would only do this with devotees, not xyz and non-margiis. And never that way using the term “bastard.”

“He loves [all] His sons and daughters equally. His love is perennial. It is always there.” (Ananda Vacanamrtam – 31, Dharma Sadhana)


Baba’s guideline is that one should preach only satya.

“All your tendencies should be pointed towards Satya, because it is only through the propagation of Satya that collective welfare is possible.” (Tattvika Diipika, Part 2)

Then why is Devashish spreading falsehood. Either he is ignorant & has no idea, or he has some ulterior motive. Otherwise why is Devashish depicting Baba in such a bad way as if He is a thug. That is unfortunate.


By the way, in this universal human family, no one is shelterless, no one is fatherless, therefore it is completely against Ananda Marga philosophy to think of or call anyone a bastard. There is no such thing and Baba could never do like this.


It seems that Devashish concocted the entire story, otherwise he put wrong name. Because there is no such Ananda Prasad Thakur. The person’s name is Anant Prasad Thakur. So it looks like Devashish put the name of one imaginary person – i.e. Ananda Prasad Thakur – so he could concoct the story himself.


Here are more postings about the wrongs published in this book – “The Jamalpur Years.”




Many more letters have been written about the mistakes and dogmas associated with this book. If you wish to receive these postings simply respond to this email.

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