Archive for the ‘Conduct’ Category

Date: Tue, 22 Jan 2012 21:58:03 -0000
From: NJK Majumdar
Subject: We Should Not Overlook the Conduct of Wts



By Baba’s grace – over the years in Ananda Marga – I have had innumerable opportunities to travel around with our various Dadas. And while that was usually quite inspiring for me, I also did get a first-hand view how some of our Dadas have taken to “following” 16 Points.

The purpose of this letter is to help those Wts (dadas and didis) follow Baba’s conduct rules and become ideal. Only then will they have the moral force to guide others and lead society. It is not possible to lead when they themselves do not do. So here the aim is to create circumstances whereby such wts mend their ways. With this motive I write.

Let me also recognise that there are many right-minded Wts adhering to Baba’s guidelines on points of food and overall conduct.


“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (1)

“Sádhaná is not possible without such a moral ideation. Sádhaná devoid of morality will divert people again towards material enjoyments and at any moment they may use their mental power, acquired with much hardship, to quench their thirst for meagre physical objects. There are many who have fallen from the path of yoga or tantra sádhaná and are spending their days in disrepute and infamy. Whatever little progress they achieved through forcible control of their instincts, was lost in a moment’s error in pursuit of mundane pleasures. It must, therefore, be emphasized that even before beginning sádhaná, one must follow moral principles strictly. Those who do not follow these principles should not follow the path of Sádhaná; otherwise they will bring about their own harm and that of others.” (2)

“Acárańát pát́hayati yah sah ácáryah – “One who teaches through one’s conduct is an ácárya.” If you cannot learn anything from the conduct and behaviour of a certain person, why should you accept that person as an ácárya/á? …Take silent action against the offending ácárya/á. And what will be the nature of this silent action? You will disavow the person as an ácárya/á; you will not accept the person as an ácárya/á. I [[vest]] this authority in you. I will never seek any explanation from you as to why you have disavowed the person. Human beings will win honour if they exhibit exemplary conduct.” (3)


While running the organisation, Baba was extremely strict that everyone in Ananda Marga properly follow 16 points and yama and niyama. He was expressing sentient anger (see note 2) and pointing out everyone about this. If anyone knowingly or unknowingly ate onions, garlic, or any tamasik item, then Baba would strongly rebuke and point out that dada.

This had one marvelous benefit: It taught us the devotional practice that He knows everything and that He is always watching us. And that is the basic essence of second lesson: “To live one’s life thinking that Baba is with me watching my each and every action.” That is the cream of second lesson and by this way one cannot do anything wrong.

And if anyone temporarily forgot this fact – and would indulge in some misdeed – then Baba would remind them that He sees everything by lovingly scolding them in front of all. By this way, everyone – especially Dadas – would be careful to follow 16 Points.


But after 1990, a few forget this divine fact that Baba is always watching. So for their own convenience they would do what they like. Because there was no such reporting nor dharma samiiksa to remind them that Baba is watching. Rather they just thought that Baba is gone. Such was their degeneration of mind, unfortunately.

And in that way, some Dadas become lax on sentient food rules while they are traveling; they eat prepared food and end up eating onions and garlic etc. They think, “No one is watching; and nobody sees what I am doing. So I can do as I wish.” But this is not the proper way.


Although there are many good Wts and that is why Ananda Marga is still continuing, but, unfortunately, some of our Dadas have adopted the faulty outlook that nobody is watching etc. In that way they skip their fasting, overlook their sadhana lessons, and in some rare cases indulge in actual illicit physical relations, but in many cases they have phone relations as boyfriend and girlfriend.

How does this work? Well, at any free moment when they are alone during the day and deep, deep into the night (1am, 2am, or 3am), they spend hours upon hours communicating with their opposite sex friend. During the day, if they are in meetings, then they will sneak away to a private spot to call their special opposite sex friend for some romantic talk & gossip. All their interaction happens by phone (talking and texting). Many of our wholetime workers are doing like this: Dadas with Didis, and Didis with Dadas. During those sessions, they are not reviewing organisational policies nor evaluating social service projects etc. In Ananda Marga, projects are separated by gender. So those wts are just gossiping like boyfriend and girlfriend, but it is non-physical. Mentally and emotionally they are engrossed.

This type of affair happens in certain social situations where two people are unable to openly go close to one another – lest it result in scandal or being stigmatized. So they attempt to satisfy themselves from a distance. Sadly, many Wts are indulged in this way.

Regarding all of the above, always it starts small – with a small infraction – and they rationalise that wrong action and gradually that negative deed multiplies into a bigger and bigger problem. Until one is extremely degenerated – inside and out, unfortunately.

We should not forget that there are many good Wts who follow all the conduct rules.


The only way to avoid this downturn is to cultivate the devotional practice that, “Baba is always with me and watching me.” Then one will always abide the the rules and regulations of dharma and not fall into the quagmire of sin and degeneration.


Here Baba warns us of the harmful effects of eating ta’masik food. So Dada and others should give up their negative ways because Baba does not approve of eating onions or garlic and then befooling oneself by saying guru mantra. That is not the standard method.

So here is Baba’s warning about the ingesting ta’masik foods:

“Avadhuta shall take strictly sattvika diet.” (32 Rules for Avadhuta, Pt # 27) (4)

“Take only sáttvika (sentient) food. (5)

“Cells generally grow out of light, air, water and the food we eat. The nature of food and drink has its effect upon the cells, and consequently also influences the human mind. Obviously each and every sa’dhaka, or spiritual aspirant, should be very cautious in selecting food. Suppose a person takes ta’masika, or static, food. The result will be that after a certain period, static cells will grow and exercise a static influence on the aspirant’s mind. Human beings must select sa’ttvika, or sentient… This will lead to the birth of sentient cells, which in turn will produce a love for spiritual practice and help in attaining psychic equilibrium and equipoise, leading to immense spiritual elevation.” (6)

“Sentient food: Food which produces sentient cells and is thus conducive to physical and mental well-being is sentient. Examples of sentient food are rice, wheat, barley, all kinds of pulses, fruit, milk and milk products.
“Mutative food: Food which is good for the body and may or may not be good for the mind, but certainly not harmful for the mind, is mutative.”
“Static food: Food which is harmful for the mind and may or may not be good for the body is static. Onion, garlic, wine, stale and rotten food, meat of large animals such as cows and buffaloes, fish, eggs, etc., are static.” (7)

“For the avadhútas and avadhútikás of Ananda Marga there is only one kind of food, sáttvika food.” (8)

““Cakśuńá Samvaro Sádhu” O spiritual aspirant! O Bhikśu! O monk! O devotee!…“Sádhu Jibháya Saḿvaro.” You should have control over your taste…If you want emancipation, if you want liberation from worldly fetters, you must have all-round restraint.” (9)

“Pramitáhárah: to maintain the physical body, you require physical food, air, water, light. But physical food is not simply for the physical body. It has got its effect on the spiritual body. The cells of your physical body are created from the cells that you receive from your physical food, and your psychic body is also influenced by these cells. So while taking food, you should be very careful. You should always try to take sentient food.” (10)

“Human beings should be sentient in food habits, mind and intellect.” (11)

As margiis we should be vigilant to watching over the conduct of wts.


Here I close with Baba’s special guideline: One should always think that He is with you and watching you, then you will always be strict adherents of 16 Points and progress on the spiritual path.

Baba says, “The idea, the spirit or the secret to develop devotional cult is to think, while doing anything, while doing any mundane duty or doing any spiritual practice – you should always remember that He is Subject, He is seeing what you are doing. He is hearing what you are thinking. You cannot do anything secretly. He is always with you.”
“This idea has got one advantage and one disadvantage. The disadvantage is that you cannot even think secretly. All your thoughts are tape-recorded by Him. You cannot think secretly. And the advantage is that you are never alone; He is always with you. You are never helpless, you are never shelterless, you are never weak, you are the strongest personality of the universe, because the Supreme Entity is always with you.” (12)

in Him,


In particular, on one occasion I traveled with a dada across Uttar Pradesh and I saw that he has one very special type of practice. On his longer train & bus journeys he fails to bring sufficient food with him so he often purchases food along the way. But fruit alone does not satisfy him so he often buys cooked vegetable dishes while traveling. I saw him – and many others told me that he does this when traveling. Always he purchases cooked vegetables (subjii) and flat bread (roti) to satisfy his hunger.

And while I certainly do not like to see any Dada go hungry, it also has to be noted that all these cooked vegetable items from the various stalls are laced and filled with onion and garlic. That onion and garlic has been fried and boiled into the dish such that all the food is completely saturated with those ta’masik spices – and then there are also some whole pieces of onion and garlic still floating around the dish. But those are mostly “lifeless” as already all their ta’masik essence has been squeezed out of them and spread throughout the dish.

Anyway, please excuse me for saying so, but Dadaji would eat this type of cooked vegetable filled with onion and garlic on his train & bus journeys. This I have personally seen – as have so many other margiis. Many of us have witnessed this Dada do like this.

Even then there is more to tell.

Because Dadaji’s “special” way of treating the matter was to pick up one of those lifeless pieces of onion or garlic, toss it aside, then say guru mantra, and then eat those vegetables – those very same vegetables that had been cooked & saturated in those onions and garlic for hours and hours.

Unfortunately, such are the eating habits of certain Dadas during their lengthy train & bus journeys. In particular this Dadaji thinks that he is escaping all the ta’masik effects of the onion and garlic by taking guru mantra. But, if we use our rational mind, we know that this is not the case. This is not the system: i.e. eating ta’masik items like onion and garlic and then saying guru mantra as if everything is all perfect. I do not think this is how Baba wants to “follow” sentient food rules.


Sentient Anger (Sattivka Krodha): The Propounder of Ananda Marga, Baba – Lord Shrii Shrii Anandamurti ji is the embodiment of dharma. One of the characteristics of a dharmika is akrodha or non-anger. Baba perfectly embodies this quality. Those close to Baba understood that He never became angry. Only He would feign anger or show as if He was angry in order to teach and impress upon others the severity of a particular situation. By this way He would express sentient anger. So never can one truly say that Baba was ever furious or mad etc. Just He would display anger externally in order to lovingly guide His devotees.




1. A’nanda Va’nii #13
2. Guide to Human Conduct, Introduction
3. Ánanda Vacanámrtam Part 23, Silent Action
4. 32 Rules for Avadhuta, Pt # 27
5. Caryacarya -2, Sixteen points, pt #7
6. Yoga Psychology, ‘Food, Cells, & Mental Development’
7. Yoga Psychology, ‘Food, Cells, & Mental Development’
8. Caryacarya – 3, Procedure for Eating
9. Ananda Vacanamrtam – 7, An Exemplary Life
10. Ananda Vacanamrtam – 14, Seven Secrets
11. Yoga Psychology, Bio-Psychology
12. Ananda Vacanamrtam – 12


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From: “Kalyan_Deva” kalyan.1971@sole….
To: am-global@earthlink.net
Date: TUE, 08 JAN 2013 17:22:31 00:00)
Subject: Who Can Follow Dadaji’s “Great” Example



Many of our revered senior workers are moving on. They are rising in years; and, after all, the body is but a temporary housing for the mind. Our duty then is to remember all with respect and reverence and learn from their example.


“I had established an ashram at the foot of the Himalayas…in Dehradun District of UP.” One of the senior-most avadhutas wrote this in his own book, describing about the time when he left AMPS to establish his own ashram.

We all know that in the general society, people’s quality, qualifications and attributions are measured on the grounds of various superficial variables.

But according to Baba’s Neohumanistic philosophy, character, dealing, behavior, conduct are one’s true qualifications. Baba says such things everywhere in His countless discourses. Here below is one significant example from our holy Ananda Vanii.

Baba says, “Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (Ananda Vanii #13)

In the above Ananda Vanii, Baba’s message is quite clear and without ambiguity: We Ananda Margiis are to evaluate others – and oneself – on the point of one’s character and conduct – not on points of money, power, avadhuta dress, purodhaship, kapalik sadhana, vishesha yoga, age, seniority, and Central Committee, Acarya board and Purodha board, or even post of Purodha Pramukha.

According to Baba’s above teaching, we should evaluate one’s calibre by their conduct alone. Other relative factors like money, post, and power are so-called qualifications and essentially valueless.

To evaluate the quality and qualifications of this senior avadhuta, the late respected Dada Samanvayanandji, we should look to his conduct. Specifically, how far did Dada Samanvayanandji’s conduct go in accordance with Baba’s teaching.


In tantra, the Guru-disciple relation is most significant. That is why Baba has given various conduct rules in Caryacarya about serving Guru.

Baba says, “The best service to Márga Guru is to work according to His wishes.” (Caryacarya – 2, Society, Pt #20d)

In addition, as Ananda Margiis we always do Guru Puja, minimum two times a day, every day. The last stanza begins with “Guru Brahma…”, and the whole idea be is that Guru is everything. Any true disciple of Shrii Shrii Anandamurtiji must have this basic characteristic: To be ever-ready to serve Him.

On the opposite end of the spectrum is betrayal. One must not be a traitor to Guru; that goes against the fundamental characteristic of what it means to be a disciple. If one betrays Guru, nothing is left.

Here in India and abroad, most senior margiis are fully aware about the history of Dada Samanvayanandji. But some new or junior margiis and workers do not know of him. For everyone’s knowledge and understanding – as well as for our own learning – here is Dadaji’s story.



When Baba was arrested under false charges and incarcerated, Dadaji did not stand by Guru. Instead, he lobbied against Baba, got frustrated, and ultimately went out on his own. And once he left, he was gone, i.e. away from Ananda Marga, for more than a decade. Here is the history.

In December 1971, the day before Baba was to hold DMC, He was arrested. In turn, Dada Samanvayanandji – then known as Ac Shivananda Avt – was appointed as Guru’s representative for that 1971 Dec DMS held in Varanasi. After that occasion, Dadaji developed a big ego, and he proudly thought that his next posting would be overseas.

So it was that in early in 1972, Baba was running the organization from His jail cell. All orders were coming from Him and being carried out in the organization. In this way, Dada Shivananda (i.e. Samanvayanandji) came to know he was given a posting in India. In disgust, Dadaji opted to never go to his assigned posting. Instead he traveled around Nepal, all the while presenting himself as a guru. Then he was given another posting and again he did not show up.

Later on in the year 1972 Baba gave the order that Shivananda (i.e. Dada Samanvayananda) was transferred to Udaipur (Rajasthan) as DS where he will oversee the school. Hearing this Dada Samanvayananda / Shivananda again became very upset and frustrated; he did not want this low post. Dadaji had grand visions: He wanted to go overseas and was looking to do some work in Rishikesh etc. When the posting order came as DS Udaipur, then he felt this was too much. Other workers who were friends with Dadaji tried in Jaipur to convince him to attend to his post. Ultimately, Dada Samanvayanandji went there with some of his own newly made disciples. Upon seeing the school he was to run, Dadaji proclaimed, “You do not know my potentiality.”

Dadaji remained at that posting in Udaipur for all of one day. He then went off on his own. Indeed, in that dark hour, Dada Samanvayanandji a.k.a. Dada Shivananda left Baba and the AMPS organisation, and in a challenging display created his own separate organization, “Prema Marga”. That time, Dadaji established his own office in the foothills of the Himalayas at Dehradun.

Let us not forget that in those days, Baba was in jail. It was during those difficult times in Ananda Marga when maximum support was needed that Dada Samanvayanandji left and created his own organization to compete against Ananda Marga. The need of the hour was to stand firmly by Guru and raise the flag of Ananda Marga. Those days, so many margiis and acaryas withstood the onslaught and backlash of the negative forces, i.e. Mrs Indhira Gandhi’s exploitative machine. Margiis and wts were forced into hiding, imprisoned, tortured, and humiliated. All the while Guru was in jail. No true Ananda Margii could ever think to leave in such a moment – never.

Yet, in that critical moment, when Baba was in jail and workers margiis were also suffering, Dada Samanvayanandji left to enjoy his own self-created guru-ship, and establish his own separate organization: Prema Marga. So while dedicated Ananda Margiis stood by Guru, Dada Samanvayanandji fled to establish his own so-called glory. This is not the quality of a disciple, but rather a case of betrayal. Or what should we call it.

Meanwhile Baba was in jail and everyone was struggling hard to carry on. This went on for years.


Finally, in 1977, Mrs Indhira Gandhi’s regime was ousted, the Emergency was lifted, and all were released from jail. The authorities released everyone except Baba. From His cell, Baba issued a grand pardon to all. Baba was welcoming all back into Ananda Marga, regardless of what they had done. During Emergency, sone had gone to their laokik homes, some were defectors, some testified against Baba in court, some had left their sadhana, others had turned to tamasik eating habits etc. People had gone astray for all kinds of reasons. And in 1977, Baba graciously pardoned all and welcomed everyone back, regardless of their story. And indeed, so many returned back into Ananda Marga.

But not Dada Samanvayananda / Shivananda. He was living the good life as a self-proclaimed guru, and he did not want to give that up. There was another thought in his mind as well. He was thinking that at any moment Ananda Marga could again fall into tough times. Because Baba was not going to change His teachings and those ideals are too tough for the authorities to accept. So again there will be trouble. Dadaji thought, “Better I should stay in my own guruship at my ashram.”

In this calculated manner, Dadaji did not return to Ananda Marga in 1977 when Baba graciously pardoned and welcomed everyone. Nor, did Dada Samanavayananda return when Baba Himself was released from jail in August 1978. Weeks turned into months, and months turned into years.

Ananda Marga was growing by leaps and bounds. Baba performed the grandest dharma samiiksa in the history of humanity. Ananda Marga was fast spreading all around the globe. The organization was growing in size exponentially. Still Dada Samanvayananda was nowhere to be seen. Dadaji was still leading the life as “guru” in his ashram. Time and again, Dadaji’s friends like Aksarananda had pleaded with him to return, but to no avail.


It was not until around 1984 or so, that Dada Samanvayananda showed up. He came to see Baba in Lake Gardens. Baba refused to see him and refused to let him inside the compound. So Dadaji stood outside the gate and waited. Days passed. Dadaji grew frustrated and despondent. He was standing outside the gate in his civil dress. He was thinking, “Why should I stand here – I can put on my sannyasi dress and return to my own ashram in Dehradun.”

Again his friends like Aksarananda came to his rescue. They pleaded with him to be patient and wait for Baba’s approval. An entire month passed, Baba refused to see him or look at him. Still Dadaji was thinking to go back to his old ashram in Dehradun, and he never considered donating his ashram to Ananda Marga. Instead he kept that as his “safety-net” in case he ever wished to return there.

Then one day, Baba gave the order that Dada should be accepted back and he was given the name Ac Sambunath Brc. And he was given the very simple and basic post of ZO, i.e. zonal organizer within SDM. Later on he became CO, or circle organizer. Even then, Baba barred him from attending all kinds of meetings and reportings.

All in all, Dadaji was away from Ananda Marga for 11 years. When he was needed most to help in difficult times, he was entirely absent – just enjoying the high life as a self-appointed guru.

Even worse, after that time, Dada Samanvayanandji never expressed repentance or remorse for what happened in those days.


Rather, after his return to AMPS and was named Samanvayanandji, then he used to talk about how great Shivanandji was and how he (Shivanandji) used to have so many siddhis and do long sadhana. With that unrepentent ego, he would talk about himself in the third person as a means of praising himself up to the sky. Dadaji marched around with an extreme sense of entitlement – and not an ounce of repentance.

Plus, Dada Samanvayanandji shamelessly glorified his days in Dehradun in his book. He never once admitted that he betrayed Baba or that what he did was wrong. Dada was never open and honest with himself or others about this. Rather he tried to present this as his own greatness.

He wrote his own book ‘Glories of …’. And in that book he mentioned many times about his great work in Dehradun. So that time when Sadguru Baba was facing so many injustices in jail and all workers and family margiis were struggling tooth and nail to survive, Dadaji went against Guru and made his own separate organization known as Prema Marg. Not only did he leave Ananda Marga, but he created a parallel ashram that was directly challenging Baba’s organisation and the path of Ananda Marga.

Yet about all this Dadaji says that this was his “great” work. In his book Dada Samanvayanandji writes on page 57:

“I had established an ashram at the foot of the Himalayas…in Dehradun District of UP.”

Indeed, Dada Samanvayanandji did not have an ounce of repentance for his betrayal to Baba. He does not write, “Unfortunately blinded by my own ego I left Ananda Marga in that critical hour.” Nor does he write, “How can I ever forgive myself for leaving Baba when so many inimical forces attacked Him.” In his book, Dadaji does not express an iota of repentance etc. Just he basks in his own so-called glory that he built up his own ashram.

And even after publishing his book he did not express any remorse. Not a word of repentance did he express for those black days in which he left Baba and created his own organization.

In simple language this is betrayal to Baba and back-stabbing to Guru.

We should not hold Dadaji’s example in some divine manner and others should not emulate Dadaji’s approach. Now when groupism is rattling our organisation, this is not the time to depart and plant one’s flag of glory elsewhere.


NOTE: The section below demarcated by asterisks is an entirely different topic, completely unrelated to the above letter. It stands on its own as a point of interest.

Purpose of Marriage

Baba says, “‘Be like Shiva and Parvati, go on doing your worldly duties along with your psychic and spiritual pursuits, be the assets of the entire civilisation, and by your service the whole society should be benefited.”

Note: This is the blessing Baba would graciously bestow on newly married couples when they approached the dais. The inner spirit of Baba’s blessing is that in Ananda Marga marriage is not for carnal pleasures and sensual satisfaction. Rather it entails a serious commitment that has a deep significance. The marriage system in Ananda Marga is for building up one human society worthy of its name.

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To: am-global@earthlink.net
From: “Caetanya”
Subject: Is Acarya A Middleman Between You And Parama Purusa
Date: Sun, 06 Jan 2013 22:00:45



In one very unique discourse, by way of analogy, Baba explains the role of an acarya.

In this letter please find:
(A) Original Hindi Transcription from Baba’s Darshan on 24 Nov 1979;
(B) A Summary in English of Baba’s Guideline;
(C) An English Purport.


FROM 24 NOV 1979

“परमपुरुष के साथ हर मनुष्य का, (केवल हर मनुष्य क्यों) हर जीव का सम्पर्क एकदम वैयष्टिक है | अब, कह सकते हो कि साधक जीवन में तब आचार्यों की क्या आवश्यकता है ? आवश्यकता है | कैसा ? अपना घर जानना चाहते हो, अपने पिता जी से मिलना चाहते हो | और, राह भूल गए हो | तो, किसी से तो पूछना है जी, कि किस तरह से कैसे जाएँगे | तो, यह पूछते हो तुम आचार्य से, और आचार्य रास्ता दिखला देते हैं | किन्तु सम्पर्क तो, वैयष्टिक सम्पर्क है | परमपुरुष तुम्हारे अपने हैं, तुम परमपुरुष के अपने हो | हाँ | यहाँ कोई तीसरी सत्ता बीच में नहीं है | और, जो तीसरी सत्ताएँ हैं, वे मदद करनेवाली सत्ताएँ हैं|

कुछ लोग कहते हैं कि “जीव, परमात्मा का बन्दा है |” बन्दा-वन्दा नहीं है | बन्दा क्या है ? यह पारिवारिक सम्पर्क है | कोई कहते हैं कि—”परमपुरुष का मैं तो दास हूँ |” दास-वास तो नहीं है | दास काहे ? पारिवारिक सम्पर्क है | दास काहे ? दास-मालिक का सम्पर्क नहीं है | गुलाम-मालिक का सम्पर्क नहीं है | विश्व ब्रह्माण्ड की सृष्टि उन्हीं से हुई है | सब उनका है | सब उनके मन में है | तो, तुम जिनके मन के भीतर में हो, तुम तो उन्हीं के हो | और, वे तो तुम्हारे सबसे निकट हैं | एकदम अपने हैं |”

(Ananda Vacanamrtam – Part 16 (Hindi), Chapter 16, 24 Nov 79, Delhi)



The devotee has a direct link or relation with Parama Purusa. The relation does not go via a third party or middleman.

For instance, if you want to see your father but lost your way to the house, then you will ask someone, get directions, and see your father.

The same is the case with the sadhaka and Parama Purusa. Every sadhaka has a direct relationship with Parama Purusa. The acarya is a guide who shows the path. So there is no one in between you and Parama Purusa.

Some people say that living beings are a slave (das) of Parama Purusa. But that is not correct. The relation between jiivas and Parama Purusa is a family relation. Some people say that, “I am a slave.” No, why are they a slave. They have a family relation. With Parama Purusa there is no Master-slave relation. It is family relation. The whole universe is His creation. It is within His mind. You are His. You are His dearest. The relation is that of a family member.


By the above teaching, it is clear every devotee has a direct relation with Parama Purusa. That is not the case in the various religions where followers cannot worship God directly. If on their own they try, then “it will not be fruitful” – they will not reach God. That is the prevailing religious dogma. So all ceremonies and programs must be performed by a middleman (mullah, priest, rabbi, minister, purohitas, reverend, etc). Religious officials act as a middleman between the common person and their God.

But in Ananda Marga, there is no middleman. Acaryas are not like middlemen (mullahs, priests, rabbis, ministers, purohitas, reverends, etc). That is perhaps one of the biggest differences between Ananda Marga and the various religions. In Ananda Marga, every sadhaka has a direct link with Parama Purusa.

Unfortunately, in India I have seen that because of the reigning Hindu dogma, naive margiis think that acaryas are like purohitas. Without them, no ceremony can move ahead. A similar situation may be brewing in other countries where other dogmatic religions are dominating.

The middleman theory was created with only one purpose in mind: To exploit the situation. Those religious leaders wanted all communication to go via them. They wanted 100% control to get maximum economic gain and enhance their prestige. By imposing this middleman dogma, they could command the people and carry out systemic exploitation. They wanted everyone to follow their order, pay them dues, and bow down to them.

Also, by investing full authority within themselves, they had the power to create new dogmas for their own self-interest. This was their mechanism for perpetuating their exploitation and always keeping themselves on top.

Such priests gave themselves the ultimate power: To open the door to heaven or hell. Ananda Marga is not like this; every sadhaka has a direct relationship with Parama Purusa.

in Him,


PS Intro: This below song represents that extremely high stance of devotion wherein the bhakta has an irresistible desire to get Him. It is similar to a small infant who has the deep desire to have its mother: then that child cries solely for its ‘maa’, due to its strong love and attachment for its mother. Likewise, in this song, the bhakta can think of nothing else than his Ista, and in that highly devotional state, tears rain down out of a heart-felt love for Parama Purusa. So the devotee is already close to the Lord yet yearns to get Him closer and still more close. That is the great devotional longing that this song represents. And that is why the sadhaka is crying – because he wants that Baba should grace him by coming closer. Such ardent longing for Parama Purusa is evidenced in the lives of extraordinary sadhakas like Surdas, Meerabai, and other great bhaktas.

“Priyatama prabhu a’ma’r, toma’ri tare ankhi jhare…” (PS 1412)


O’ Prabhu, my most Beloved, I love You so much but I am not getting You. You are remaining far. My eyes are showering tears for You day and night. I am crying for You. Baba, please come, I want You in a more intimate way. O’ my Lord I am searching for You. Where are You, in which far distant, unknown place have You gone – I do not know. Baba, You have left me by the sarita’ tiire [1] – by the river bank – bound up in my bundle of samskaras, while You Yourself have gone to some divine land. O’ Baba, I am crying for You. Please grace me by coming close.

Baba, by your grace I only know You; only You are my Goal. Many crave name and fame or have attachment for their homeland or country etc. O’
my Lord, I only love You. Everything I do is only for You – to please You. When I sing and dance it is only for You, when I play Prabhat Samgiita, it is only for serving and pleasing You – to fulfill Your desire. I do not sing Prabhat Samgiita to show off my own greatness and musical talent, but rather to make You happy. Baba, by Your grace, whatever ego I have, it is only sentient ego [2] for You – all my thoughts and deeds are revolving around You, not for satisfying my personal petty desires. By Your grace, whatever I think, whatever I do, is for You – to please You.

Baba, I may be a lowly sadhaka. I do not feel that I have done a lot of sadhana in my life. Because of this, perhaps for this reason You are keeping me distant. Perhaps that is why You are neglecting me and leaving me all alone. Neither do I have good deeds to my name, nor are my thoughts pious, nor is my ideation pure. Is this why You have forgotten me and left me and gone to some far distant unknown heavenly abode, and not returned back [3]. O’ my Lord, please grace me by coming close.

Baba, I long for You and I surrender at Your alter – You are my Goal, You are my everything…


[1] Sarita’ tiire: (Literally sarita’ means ‘river’ & tiire means ‘bank’ or ‘shore’) The river means the river of bhava – sometimes depicted as bhava sagar (ocean)– the bundle of samskaras that one has to cross to reach Parama Purusa. That is the analogy being made here. The devotee is sitting by the river bank wondering how he will cross the river of samskaras and reach to Parama Purusa, Baba. Without His grace, one cannot cross that river or ocean of samskaras. And without exhausting all these samskaras one cannot get mukti or moksa. So His grace is needed. All in all, the devotee is longing to get Him and in that longing he is making the loving accusation to Parama Purusa – ‘Why have You left me and gone to some divine land while I sit here by the river bank surrounded by my samskaras’.

[2] Abhiman: In Sanskrit the term ‘abhiman’ means ‘sentient ego’; where as in Bengali ‘abhiman’ not mean ‘wounded pride’. Depending on the song, one has to evaluate the scene and determine which meaning is more appropriate.

[3] Here in this last portion of the song, the devotee is trying to do sadhana and bring Parama Purusa in his close proximity. Since it is difficult, the sadhaka makes this loving accusation towards Parama Purusa that ‘You have gone away’. But it does not mean that really Baba has gone. Just it means that He is not coming as close as the sadhaka desires. In his heart of hearts, the bhakta thinks that Parama Purusa is close by and listening to his complaint. So it is just a loving accusation by the devotee in order to bring Parama Purusa close. It is similar to how in our day to day life we use such expressions with our very close people, with our nearest and dearest relations. One might say, ‘Why did you leave me’, ‘why did you abandon me’, ‘why did you forget about me’ etc. All these expressions people use when they are extremely close with someone. Children say such things to their moms etc.

Health Guideline: Sleeping Related

“Do not sleep on a soft bed.” (Caryacarya – 3, Chap 6, Pt #4)

Note: This above point that Baba is describing has deep meaning. Some ignorant people however who are unaware about health and hygiene get swayed by pseudo-culture and they use a spring-loaded bed with thick mattresses. But that is very detrimental for the various joints, muscles, & organs of the body and it creates an ill-effect on the body systems such as digestive disorders & diseases. Mostly because of hunchback syndrome and because the stomach is pressed. Keeping this view, including many more benefits, Baba has graciously introduced this above rule. Everyone should follow this and then they will realise the deeper aspect of its value.

Amongst conscious people it is commonly known that soft beds lead to the onset of many diseases including incurable backaches and joint pain.

So one should be aware. One should not fall in the trap of momentary pleasure and invite more dangerous diseases.

Note 2: Revealing the spiritual sigificnace of this point, Baba guides us that those who are using a hard bed in day to day life, their body becomes more and more capable for intense psycho-spiritual practice. Such sincere sadhakas keep away from using a pillow also.

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From: “dayamaya”
Date: Sat, 22 Dec 2012 22:34:21
Subject: Baba Story: I was Drinking Hard Country Liquor with Villagers



This story was recounted in one seminar & was told by one very respected margii of Purnea, Pradumanji.

“When I [Praduman] was a student at Ranchi University, my subject in research was archeology and anthropology. One American professor was my mentor and research supervisor. I was going to Muri – an area near Ananda Nagar – and visiting local people. My professor inspired me to do field research in the native villages of Muri, an area inhabited by dark, brown native people.”

“My research professor gave me some advice: ‘If you eat with them what they eat, and drink what they drink, then they will feel close with you and you can get all the information and answers you need. Your research work will be successful’.”

“So for the sake of my research, I adjusted with all types of tamasika things.”

“Sitting along with local people I started drinking country wine Handiya’. It is twenty times stronger than factory wine. Plus I was eating meat.”

(Note: Due to that wine, sometimes mass poisoning occurred in the village, and many people died. But Baba saved me.)

“Not only was I drinking wine and eating meat, but I was going hunting also. When I was eating with them, sometimes they served three days old sour rice. It had been lying around and became fermented – just tamasik. This also became my habit. All these things I did for the sake of my research.”

“After some time, Baba came to Ranchi. My friends pulled me and I reached there. Actually I did not wish to go; I was content where I was.”

“Those days I was sometimes thinking that what I was doing was alright, i.e. living alongside the native people and adopting their ways in order to study them. But other times I was thinking it is not good.”

“When I reached to Ranchi to see Baba, sure enough Baba condemned me in the presence of all, for living tamasik life and leaving the sentient life of the Ananda Marga on the excuse of research.”

“Baba punished me. Furthermore He told me that it was utterly foolish to think that, ‘If one thinks that in order to treat the blind then one must first become blind themselves’.”

“That means, if you are dealing with non-margiis and you behave like a non-margii, then that is not proper. The point being to win over the dark, one must not bring more darkness. Rather light is needed. And that light is Ananda Marga Ideology.”

Pradumanji concluded, “And after getting punishment directly from Baba on my sin of eating tamasika things, I repented and left all those degenerating and ungainly habits.”


This story teaches us that every margii should be strict in 16 points, regardless of the situation.

The above story is also related with doing proper pracar. Specifically, when we are preaching dharmic ideas, then we must not have an iota of dogma. Otherwise in one sphere we are putting light, and the other sphere we are bringing darkness.

We know that Ananda Marga Ideology is for all around development. And that means the practice of Bhagavata dharma. So on dharmic points a little slackness is not good. Baba says:

‘Dharma raksati raksitah’.

Meaning: Those who protect dharma, dharma saves them.


Some persons who are not very strict margiis think: ‘Anyway, what to do this is the present society – I should adjust’. And in that way they compromise with various practices of dharma in the name of adjustment. and compromise. In the name of adjustment they indulge in self-cheating tactics by skipping their dharmic practices.

This is not only the case with a few simple margiis – some Wts are also like that. Indeed a few even openly preach about their “adjustments.” And they justify that: ‘This is the material world and if we will not adjust then how will we survive’.

For instance, take the case of food. In their own place they are strict in following Ananda Marga practices, but when they go to a friend’s house or new people’s homes, then they feel shy and they do not say anything. To keep the relation they end up eating certain tamasika items. Indeed this is a common occurrence that I have personally witnessed, from time to time.


Then there are those who compromise their principles and thereby support various dogmas in this manner.

Some just become very ‘relaxed’ in following various do’s and don’ts. For instance: They may not carry a shaoca manjusa with them when leaving the house. And when out they do not ask for water. They do not give proper care, just like in many ‘developed’ countries where water is not used to clean after bowel movements. So some persons, Wts included, just follow the law of the land and forgo using water. Unfortunately this all gets done in the name of “adjustment”, being lax in following dharma.

But our manner should be to maintain vigilance and strictness in following to dharmic principles always.

There are numerous other ways in which this type of justification, compromise, and adjustment happens.

Take the case of asanas. Some may be strict when in the house. But when out of their own environment, then in the name of adjustment they skip their asana practice. This happens when visiting others’ houses, and even this is quite commonplace at some of our Ananda Marga retreats. Whereby for one reason or another, some persons avoid doing their asanas. And if they see others doing asanas they ridicule and tease them. This is even worse. But they do this to cover up their own defiency. They put down and tease those who are sincere in doing asana and following Sixteen Points.

Unfortunately these are common occurrences by some people. But on points of dharma we should be very strict in all circumstances. And that is what Baba is teaching in the above story about margii Pradumanji. Pradhumanji compromised when living with those villagers by adopting non-sentient life practices. For that, Baba lovingly rebuked him to bring Praduman back to the path of dharma. From that day forward, Pradumanji understood well not to compromise on points of dharma.


Here following is Baba’s mandate. One should not wait for that glorious day to follow dharma – rather it should be followed always.

“If one thinks that they will only follow dharma in some big events, and not in small ones, then those big events may not ever come in their entire life. It may be that in their whole life, besides their birth and death, not a single big event happens. Yet at the time of birth how can one protect dharma. At that time one is just a small infant and cannot do anything. That infant is totally unaware about the events going on around them. Then how can they protect dharma. And at the time of death, a person is senseless. In that case also how can they protect dharma. For this reason, dharma should be protected always. In small and big ways– even in jokes and humor dharma should be protected. Those who protect dharma, dharma protects them: Dharma raksati raksitah.” (Ananda Vacanamrtam – 32 (H), p.86-7)

Brotherly yours,
In Him,


(A) Here following are some of Baba’s mandates in following dharma at all times and never compromising on our Ananda Marga ideals.

“We will not deviate an inch from our ideology.” (Namah Shivaya Shantaya, Disc: 14)

(B) Baba’s next teaching is from Ananda Sutram.

Tasmáddharmah sadákáryah.

“Therefore dharma should always be practised.” (Ananda Sutram, 2-7)

(C) Here is another teaching from Baba on this critical topic.

“Dharma is the highest goal of all living beings.” So under no circumstances should one’s own dharma be discarded. Wherever the question of dharma is concerned, no compromise should be made with anything that goes against dharma. To move ahead with undaunted spirit to the final destination, the Supreme Goal, is human dharma.” (Discourses on the Giita, Svadharma and Paradharma – 2)

(D) The following teaching is from Baba’s Ananda Vanii collection.

“…In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points. (Ananda Vanii #45)

(E) Baba says, “The person will welcome that death rather than compromise with sin and vice. Therefore keep in mind that those who are genuine devotees, sádhakas of high order, loved by Parama Puruśa and closely bound to Parama Puruśa in love and affection, will never compromise with sin and vice. They will cling to their ideal totally, throughout their lives.” (Discourses on Krsna and the Giita, Svadharma and Paradharma – 3)

(F) Baba says, “When the attraction is to something limited, it is called ásakti, and when the attraction is to the Supreme, it is devotion, bhakti. There is no compromise, no meeting point, between ásakti and bhakti, between attraction to the Supreme and attraction to the objects of the world. In ásakti, the feeling is that I get the object. In bhakti, the feeling is that I merge myself in Him. Where there is no desire, there the Lord lives. The Lord and the desire for the world, like the sun and the night, cannot coexist.” (Ananda Vacanamrtam – 23, The Bliss of the Devotee)

(G) Baba says, “Even if the practice of Bhágavata dharma brings pain and sorrow and the practice of paradharma (that is to say, the dharma of animals and plants) brings pleasure, humans will have to stick firmly to their svadharma, their mánava dharma. Humans should never allow themselves to descend to paradharma, the dharma of birds and beasts, of trees and plants. On no account should animal dharma be encouraged. The flag of mánava dharma must always be held high under all circumstances. This is exactly what Shrii Krśńa means when He says: Svadharme nidhanaḿ shreyah paradharmo bhayávahah – “It would be better to die upholding human dharma, upholding the ideal of humanity; one should never allow oneself to fall back into a state of animality.” (Discourses on Krsna & The Giita, “Better to Die . . .” – 2)

(H) Baba says, “Human beings have come onto this earth only to follow Bhágavata dharma, and not for any purpose. You have many tasks to perform: whatever you do, you should always feel that all your actions are part of Bhágavata dharma. Wherever you are, you must do something to remove the poverty and distress of the people in that area, to ameliorate their socio-economic condition. But even while discharging your duties thus, you should always remember that whatever you are doing is not a mundane duty it is an inseparable part of your Bhágavata dharma.” (Subhasita Samgraha – 12, Ádarsha and Iśt́a)

(I) Baba says, “You have learnt a well-ordered system of meditation and other spiritual practices based on dharma. If any individuals or groups, however powerful they may be, try to suppress you or even succeed in suppressing you, they are bound to be destroyed. History has witnessed many such a downfall in the past. No one has ever been victorious or will ever be victorious by opposing dharma. March ahead with your own strength, march with firm steps and your head held high. Always remember that when dharma is with you, whoever will oppose you will be razed to the ground – their destruction is a must.” (Ananda Vacanamrtam – 23, Opposition to Dharma Will Certainly Invite Destruction)


“Uttal sindhu utkrami tumi, esechilo mor ghare…” PS (1077)


Baba, after crossing the wild tidal wave, You have come into my heart – You have come to my home. Baba, You are traveler of the solitary path. Even
after encountering so many negative situations, You did not get overcome with fear. You did not get scared; nothing could terrify You.

According to the basic necessity or protocol, I did not have any of the necessary arrangements, so I could not receive You properly. My grief-stricken mind was full of longing for You, and my heavy heart was saturated with the tears.

Baba, I have not done anything for You. In vain I was just revolving around mirages. With the new sun and strong call, holding my hand You showed me the direction – You graced me by taking me onto the right path.

Baba, You have come into my heart; it is nothing but Your divine mercy & grace…

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Date: Mon, 17 Dec 2012 16:04:02
From: Rukmini Verma rhk.verma@bank.trust….
Subject: Re: Widespread Nepotism & Theft in WT Cadre



~ PART 4 ~

Note: I have great respect and admiration for dear Didi Ananda Giita ji. I write today so she may resolve this issue at the earliest and be regarded with dignity and honour.

The on-going affair of respected Ananda Giita Didi having long-term relations with her laokik father – Shrii KC Bhalla ji – while she herself remains in WT dress has grave repercussions.



I appreciated the analogy in the prior letter that just as an avadhuta cannot marry a female and remain in WT dress, and just as an avadhutika cannot marry a male and remain in WT dress, similarly no wholetimer can maintain relations with their loakik father / family and remain in WT dress. The overall point being that there is no compromise ever with Wt conduct rules.

I can never forget the scene from one reporting session with Baba. There was one Dada who had great sentimental feeling for one Didi and he went to the Didi’s jagrti to see her on the pretext of her being sick. She was not sick and all-knowing Baba was certainly aware about that fact. He punished that Dada for his misdeed.

In that very reporting session, Baba declared that at any cost no Dada is allowed to visit or stay in a Didi’s jagrti or MU. Such events must not ever happen.

Baba told, “Even if the Didi’s jagrti is on fire or under attack, no Dada should go there to put out the fire or defend the building etc. Instead, Dadas should contact local family margiis near the Didi’s jagrti, and those family margiis will go and help.”

By this way, we can easily understand that Baba clearly wants that there be no compromise on Wt conduct rules.

For instance, no Ananda Margii should eat meat. However, to spare their lives, general margiis may eat meat, but not Wts. Better they should die than eat meat. That is Baba’s expressed direction. This again shows that for Wts there is no compromising their given conduct rules – not even to save their very life.


Here I wish to raise some new points concerning how to care for the parents of our Wts as well as Bhalla’s financial history. Some are wrongly claiming that he has donated all mundane wealth and property to Ananda Marga. But that is not true. Shrii Bhalla ji (i.e. Ananda Giita Didi’s laokik father) maintains a healthy, independent, and robust fiscal (financial) life. Some of those details I wish to review in this mailing so everyone has a clear picture of what is going on.

First though, let us keep the ideological fundamentals at the forefront as this is the real heart and soul of this issue: WT’s are not to maintain relations with their laokik parents / families.

“Before receiving their Wt-ship, every candidate has to take an oath that they will not maintain relations with their worldly family.

“No relationship should exist with worldly family.” (32 Rules for Avadhutas / Avadhutikas, point #9)

So for wts, they only have one family – the universal family. To further emphasize this, each worker is given a new name to reflect their full, 100% dedication to humanity. They are no longer bound by ties to their laokik family.


For instance, suppose there is a Didi named Ananda Bhakti, and when she was born into this world her laokik father was Ram Lakhan Chaturvedi and he named her Bhavana Devii. But the moment that Bhavana Devii took her oath to become a wt, then her Father became Lord Shrii Shrii Anandamurti ji. That is the oath she has taken. No longer is her father Ram Lakhan Chaturvedi. That prior connection is gone.

Those workers who, after taking this oath, still think that someone is their laokik father, laokik mother, or laokik brother etc are fake avadhutas and fake avadhutikas.

Similarly, those workers who depend upon their laokik family for financial or emotional support are misguided and a black spot on Ananda Marga. Internally, they should not feel any type of special link with their worldly relations, nor depend upon them in any way – nor provide support.


Proper acaryas follow the right code of conduct and by this way they set a sterling example and teach others. Fake acaryas preach to others with their mouth, but do not back up those words with their actions. Rather they go against. When junior wts see what is going on with those senior acaryas, then they (junior wts) make jokes about their (senior acaryas) hypocritical dealing. This sets the tone that one need not really follow the rules – just one should tell others to follow. This is not the right ethic to build a healthy and vibrant Wt cadre.” (Widespread Nepotism & Theft in WT Cadre, posted 9/9/12)

Regarding the case of Didi Ananda Giita and her long-term treatment of her laokik father KC Bhalla, we have to establish some fundamental facts to gain a clarity of understanding.

The first question is: Who is Bhalla ji. The immediate answer would be the laokik father of Ananda Giita didi. But in fact he is a dedicated, senior, and respected margii.

Now if with love and respect the greater society is watching over Bhalla ji’s health – then that is to be appreciated. At his senior age of 90 years, his care, safety, and comfort should be a high priority. But Giita Didi herself must not take her laokik father under her care and custody. That is wrong.


Unfortunately, two points are being entangled in the situation the way it is unfolding now:
(1) Some say that Bhalla ji is worthy of care because he donated all his financial wealth and property – which we now know is not true. But even if it were true, that is not reason for any Wt to break the rules and keep relations with their laokik father.
(2) Why is it that only Giita Didi’s father is being cared for – why are not all such parents of Wts given special care and attention. To only look after Giita Didi’s father because she herself has the highest post and seniority looks to be a form of cronyism or nepotism.


Let’s address the second question first:

Why only Bhalla ji? Why should we not take care of all such parents of wholetimer workers. Is it not a fact that all parents of Wts have donated their most precious possessions and loving property – i.e. their children.

If WWD had created a system in the greater society where the parents of all Wts are taken care of, then that would be rational, otherwise not. But just to allow one very senior Didi – i.e. Ananda Giita Didi – to bring her laokik father under her supervision (directly or indirectly), while so many other Wt parents remain uncared for is unjust. This smacks of favouritism and nepotism, not to mention it contravenes Baba’s given code of conduct for Wts.

Since Ananda Giita Didi is the head of WWD and has good relations with many workers and senior margiis, she should discuss among them and evolve a proper system where no Wt is inclined to break the rules to care of their laukik family member.

That is the clear and rational solution. Those aged parents of Wts should be cared for within the context of the greater society. The solution is not for this or that didi to secretly or openly care for their individual laokik family members on a case by case basis.

So Ananda Giita Didi is reaching in the wrong direction. She should renounce her ties to her laokik father and spearhead a committee and devise a system where the parents of all Wts are cared for by the greater society. This might not be formulated overnight, but that is the direction to move in. A greater system must be devised and no Wt should apply a band-aid response by breaking their oaths and caring for their laokik parents etc.


Now let’s examine the claim that Bhalla ji gave all his financial and mundane wealth to the organisation. Already, others have disputed this claim stating that Bhalla ji receives a monthly pension from the government.

Here are more details about his current financial status. Because no one should fall prey to the rumour enacted by Ananda Giita & Co that the only reason her laokik father (Bhalla) is under her care is because he has valiantly renounced all his wealth and signed it over to Ananda Marga. This is just not true.


Let’s take a simple evaluation of the matter:

(A) MONEY: As a freedom fighter in the Indian Independence movement, Ananda Giita’s laokik father Bhallaji has been receiving a pension of Rs 6000 every month from the Indian government. Still he receives this money on a monthly basis. I do not denounce Didiji’s laokik father for accepting his pension. He is legally and morally entitled to it. The smell of this is bad because respected Ananda Giita Didi and others in her camp claim that her laokik father has given everything to AMPS. Didi Ananda Giita justifies, “That is why I (Ananda Giita) am sheltering my laokik father.” To set the record straight, Didiji’s father has not donated all his economic wealth to AMPS. Rather he has a steady income, plenty of money, and perhaps much more in the bank. So Giita Didid need not live with him. Best will be if Didiji gives up her bogus claims about this – it is not befitting her stature to make up such cock and bull stories.


(B) PROPERTY: In essence, Didi Ananad Giita’s laokik father owned four properties. Three parcels or plots in Umariya totaling 10 acres, and a 2-story house in Raipur. Still, to this very day, the 2-story Raipur house is in Bhalla’s name. That itself is further proof that Ananda Giita Didi’s laokik father did not donate all his moveable and immoveable property to Ananda Marga. They continue to claim that one day he will donate the Raipur property, but at the age of 90, he still owns that house in Raipur.

With regards to the Umariya land parcels, here again there is no proof that Didiji’s laokik father signed those properties to AMPS. To prove this, Didiji has to present the land deeds and other official papers. But this she has not done. No one has seen such papers in any Ananda Marga office.

Even then, Ananda Giita tells her supporters to repeat again and again that her laokik father has renounced all his property and given it all to AMPS. It seems Ananda Giita Didi carries out this plan merely so she can remain with her father. She wrongly justifies that if he has donated everything then she can keep him on her master unit etc.

But the facts themselves do not stand in her favour. Firstly, her laokik father clearly did not donate all his wealth and property; it is just deceptive to say that he did. Second, regardless of whether he donated or not, there is no compromising any WT rule, including the rule that states that workers must not keep relations with their laokik family / father etc.

“No relationship should exist with worldly family.” (32 Rules for Avadhutas / Avadhutikas, point #9)


Here I wish to make it clear that this letter has been written in the spirit of following Baba’s teachings and helping dear Didiji. Baba tells us:

“Hence, all Ananda Margis, when they see other Margis acting against the principles of Yama and Niyama, must make them shun this habit either by sweet or harsh words or by dealing even more strictly. Thus they will have to make the society strong. Henceforth I direct every Ananda Margi to keep strict vigilance on other Ananda Margiis to make them practise the principles of Yama and Niyama.” (A Guide to Human Conduct, How to live in Society)

“From the social or human viewpoint, everybody has the right to correct the behaviour of everyone else. This is the birthright of every human being. No scholar can dispute the right of people to correct the shortcomings of those with whom they come in contact. The recognition of this right is indispensable for the health of society.” (Human Society – 1, Justice)

So with good intentions I raise this matter with respected Didi Ananda Giita. Baba wants for margiis to point out respected seniors because the wrongs those top Wts do will be emulated by others. That is the danger. For this reason, I kindly bring this matter to the fore.

As respected Didi Ananda Giita mends her ways, she will not incur papa and pratyavaya. I want her welfare – that is all. Just as with present day political leaders, those acaryas in question should rectify their conduct or step down from the post. Those are the two options.

With all sincerity, I know and expect that Didi Ananda Giita Acarya will do right by this.

In His love,
Rukmini Verma


Actually, some margiis recount how Baba Himself ordered Bhallaji (Ananda Giita’s laokik father) to keep the Umariya land in his own name and use it in his old age. Some Ananda Giita Didi supporters proclaim that her laokik father disobeyed Baba and donated half that land (5 acres) to AMPS prior to 1990. They furthermore tell that in 2003, he donated the remaining 5 acres to WWD. But again, this is all just hearsay until the actual documents are presented. To date, no legal document of registration has been put forth that shows that Didi’s laokik father has donated any land at all to AMPS.


#3: http://am-global-01.blogspot.com/2012/12/re-widespread-nepotism-theft-in-wt.html

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Date: Sat, 15 Dec 2012 22:43:06 +0530
From: “Divyapriya” inHim@porternet….
Subject: Re: Widespread Nepotism & Theft in WT Cadre #3



~ Part 3 ~

Everyone knows that the first and foremost point in Ananda Marga we are to follow Baba’s stated rules. One of Baba’s clear-cut rules for all workers is that they must not maintain contact with their laokik family.

“No relation should exist with worldly family.” (32 Rules for Avadhutikas, pt #9)

This point is crystal-clear and very straightforward.

Yet, we must again address this matter because respected Didi Ananda Giita has a long and on-going history of living with her laokik father due to her deep attachment for him. To that end, she creates all kinds of justifications of why they are living together. By reading further down below, you will learn that her justifications are patently false. That is one point. Secondly, we are to follow Baba’s guideline that Wt’s must not have contact with their laokik family. That is the central point and we should not be swayed in any other direction.

Please understand that I have great sympathy and care for any elder member of our human society. Here, however, the focus is on the sanctity and integrity of being a respected acarya of Ananda Marga by adhering to Baba’s guideline.



“If any Wt is tending to the needs of their worldly family then that wt is fake. This may sound harsh but that is the reality. This is a fundamental aspect of renunciation: No contact with worldly family and instead dedicate everything to serving Parama Purusa and the universal family. When a worker goes against this fundamental oath to Guru then they are no longer a genuine wt; rather they are fake.

The solution is that the greater society should directly intervene and care for the father, and Didi Ananda Giita should attend to her Wt life and not engage herself in this way with her laokik relations.

Instead, Didi should adhere to Guru’s guideline and not incur sin. By indulging in sin, Didi sets an extremely bad example. That is why this entire problem has multiplied so drastically with so many Didis involving with their laokik families. Of course, not all Didis are guilty of this, but it is a growing problem.

Here the point is not that a particular family member is helpless and needs support. The main issue is that Wts must adhere to their oath – they no longer have relations with or responsibility for their laokik family. If they do like this, then donors will not feel comfortable giving to the organisation as they see money being secretly funneled to the laokik families of our acaryas – instead of going toward the allotted social service projects. After all, this is stealing. Plus, by doing this, other wts will be tempted to do the same.

All in all, the effect is absolutely disastrous – and that is what is manifesting right now. Everyone should be aware of the situation and be ready accordingly. Wts are to focus on their acarya life and not maintain relations with their worldly family.

Baba says, “These are all codes of discipline as prescribed by Bhágavata Dharma. You must follow these codes. There cannot be any concession in this respect, rather concession is dangerous.” (Subhasita Samgraha – 21, Jaeva Dharma and Bhágavata Dharma)”

This entire situation with respected Didi Ananda Giita and her esteemed laokik father Shrii Bhallaji is of critical importance. As we all know and has been well documented, Didiji has been living with him for years and years. Didiji’s manner stands as a very bad example and sets a poor precedent for all Wts.

Let us not overlook the fact that respected Didi Ananda Giita is the most senior Didi in the organisation, as well as the second Didi ever in the entire history of AMPS. Naturally, what she does will affect how others act.

It just cannot be denied that throughout her Wt life, Didi Ananda Giita has had extensive contact and interaction with her laokik father. This is a fact.


Here are two matters that we must consider.

(1) By Didi Ananda Giita’s example, many wts (both junior and senior) have been affected. They feel unmotivated to strictly adhere to Baba’s stated conduct rule for wholetimers. Here again is that rule:

“No relationship should exist with worldly family.” (32 Rules for Avadhutas / Avadhutikas, pt #9)

Because when Ananda Giita herself disobeys this rule for years and decades, other workers may and do also feel that they need not follow – either this rule or any other rule. It can happen and indeed it has happened. They think, “When most respected Didi is not following, why should I.” Some, not all, adopt this mindset.

We must not ever forget that leadership is given utmost importance in Ananda Marga. And leadership means leading by example. So if our senior-most Didi is negligent on this matter of relations with her worldly family, then that is highly problematic. Setting a bad example creates a domino effect.

Baba Himself has issued this warning:

“Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya… an ácárya or ácáryá should always instruct by his or her exemplary actions and words.” (Ananda Vacanamrtam – 31, The Conduct of an Ácárya)

Thus, there is no scope to overlook or pardon what Didi Ananda Giita Didi has done and continues to do. Her ongoing interactions and preferential treatment towards her laokik father cannot be supported. Such dealing is highly condemnable.

Now we come to the second point…



(2) Let’s step back and remind ourselves that most of our Wts are very dedicated to the ideals of sannyasi life. They entered Wt life inspired by a high ideal and still that idealism is alive in their mind and heart.

Here is one personal account that is quite meaningful and highly related to this discussion.

There is one Didi posted in Berlin sector. As we all know, in comparison to India, Berlin sector is a financially wealthy area. Didiji had been there for years so she is in a “good” position to help others on money matters.

Recently, one margii visited Didiji’s laokik parents in their village home in north India. This margii was horrified to see that Didiji’s father suffered a bad accident where one of his limbs had become compromised – maybe even fully disabled. The father was a simple farmer who had no means for proper medical treatment. In that case, the injury was bound to become a permanent disability, perhaps even an amputation. He might lose the limb entirely.

Immediately, that margii became alarmed and contacted Didiji in Berlin sector, as they had grown up together and gone to school together. They were close.

When Didiji received the call and got the news about her own laokik father, she said, “This is not my personal responsibility; it is the duty of the greater society. From my side, there is nothing to be done – neither directly nor indirectly. It is completely out of my hands.”

The margii knew that Didi was dealing with large monies from overseas areas. Didi could easily have flown back to India to care for her laokik father or arranged payment from Berlin sector itself for the needed medical care for her laokik father.

But on the point of ideological commitment, Didi stayed true to her Wts vows. She followed the code of discipline and refused to engage in relations with her laokik father / family – even under such a distressing circumstance as her father’s accident and disability.

Verily, there are many heroic and dharmic accounts of how various workers have refrained from helping and financially supporting their laokik family members. Such workers stood on their ideological principles and abided by their Wt conduct rules. It is these workers who are setting the proper precedent for Wt life. They are making a dharmic stand; and they are the true leaders.

Baba says, “Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct…Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.” (Ananda Vacanamrtam – 31, The Conduct of an Ácárya)

Hearing these stories, and seeing how so many unknown workers are strict in their conduct and dealing, it is quite evident that Didi Ananda Giita is in the wrong by going against the code of discipline. Didiji is not adhering to her Wt dharma. That is bad enough, but the worst part is that if others follow her lead, then what will be left of our WT cadre. It will be in shambles. Every conduct rule will be violated.

Didi Ananda Giita has chosen to overlook and bypass the code of Wt life. This has all happened because of her degraded state of mind. Please excuse me for saying so, but there really is no other explanation. If her mind was sterling and pointed, then Didiji would have firmly separated herself from her laokik father long ago. But this she has never done.


There are a few who (mistakenly) believe that since Ananda Gita didi’s father K.C. Bhalla gave up all his moveable and immoveable property and donated it to Ananda Marga when his daughter became wt, therefore we should support this family regardless of their actions. Simply, because family has donated everything to Ananda Marga.

But this is all a hoax. Again and again, Didi Ananda Giita and her supporters repeat that K.C. Bhalla has donated everything to Ananda Marga. But this is just not true.

K.C. Bhalla to this day receives a big pension from the Indian government – thousands of rupees per month. He is financially independent, plus they still have property in the name of their laokik family.

So it is just a rumour by Ananda Giita Didi and her cohorts that her loakik father / family donated everything. If anyone has any doubt about this, I can give all the details and uncover all that is going on.

So there are two central issues:
(1) Didi Ananda Giita and her spokespeople are deceiving others into thinking that Bhallaji has donated everything when this is not true; Bhallaji receives a large government pension monthly and the family still holds property in their name.
(2) Didi Ananda Giita is not following Baba’s given rule for Wts. That means she is going against her oaths, her vows, and violating her code of dharma. The situation is not at all good.


Even then, some confused persons say, “But what will become of Bhallaji if Didi Ananga Giita does not watch him. Bhallaji is just sitting there by himself.”

To such persons, I invite them to consider the following:

Suppose there is one monk, i.e. an avadhuta of Ananda Marga. And suppose that in his area there are many unmarried females who are not able to find a spouse. Seeing the situation, if this Wt decides to marry one of these females and side by side wishes to remain as a Wt, then this is totally wrong. That avadhuta cannot say, “I will remain as a Wt and keep this woman as my wife as well.” It does not work like that. Being a Wholetimer of Ananda Marga means refraining from marriage. One cannot get married and still continue to be a Wt.

Similarly, one cannot remain in avadhutika dress and keep ongoing relations with their own laokik father. That wholly violates what it means to be a Wt of Ananda Marga. On this matter there is no scope for compromise. One cannot simultaneously live as a Wt and have close and personal contact with their laokik father. That is wrong. Just as it is wrong for an avadhuta to marry an unwed female and remain as a Wt.

I think the matter is clear.


As Ananda Margiis, we should not think that if one group is plunged in wrongdoing then it is fine and can be overlooked whereas if another person or group is doing wrong then it should be pointed out. As sadhakas and as well-wishers of society, any wrongdoing should be pointed out and properly resolved. With this type of genuine helping attitude, this letter has been written. I remember one general darshan in Mumbai: Baba told that if in your family someone is doing something wrong, then do not ignore that misdeed, and only point out if others are doing wrong. This is not the way. Rather it is most essential to save your close family member from moving in a negative direction. With that motive I am writing this.


In case there was any doubt or confusion in anyone’s mind, let us remember that our respected wholetimers of Ananda Marga have dedicated themselves to a high ideal – in service to Gurudev and suffering humanity. Their lives are for the welfare of others. So none should think that our workers can be thought of as selfish corporate executives or business employees who reap profits and benefits and use those funds for their selfish ends. In materialistic enterprises, people do like that. That is the common way.

But as we know our Ananda Marga is a social service organisation. Our wts are not “on salary” and all donations are to be used for helping those in need. Workers are not to abscond with money & goods designated for service projects. Funneling those resources to their worldly families breaches their sannyasi vow as well as the code of asteya (non-stealing).

So we can say it is a double sin: First, our workers are not to be selfishly hoarding wealth and stealing from society; second, our esteemed wt acaryas are not to maintain contact with their laokik family.

In the Lord’s Name,


In addition to the two earlier letters from this series, for those interested in knowing more about this entire situation should read this letter:



“A’mi toma’y bhule giyechinu, tumi nije mor pa’ne…” (P.S. 629)


Baba, I was lost in my self-created world of maya. You are so gracious. You Yourself came forward and looked toward me in a very loving way. I was not going to respond to You, even then with affection You lifted me up and put me on Your divine lap. Baba, it is Your grace, only Your grace.

The path which You showed me, I lost that in the past. Again You lovingly brought me back onto the proper path. Planets try to drift far away from their sun’s nucleus, yet the sun attracts them incessantly and pulls those planets back close. Then again the planets dance around their sun. In the same way, You are always pulling me so that my existence is revolving around You.

The waves of the ocean always try to go outside the ocean but those waves cannot leave the domain of the ocean. Again & again they come back because the ocean attracts them. With my ignorance I always lose You from my sight. Baba You are so gracious: Constantly You remind me and pull me back into Your flow. This is nothing but Your mercy, Your grace…

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Date: 11 Nov 2012 22:48:29 -0000
From: “”Preeti Bhalla” Preeti.Bhalla@district-school…
To: am-global@earthlink.net
Subject: News: Liilabodhanandji, Nityashivanandji, & Ananda Giita Didi



“Didi Ananda Giita has been looking after her own laokik father and keeps him in a Didi’s jagrti…

Our dedicated Wt Didis are not to have contact with their laokik family. To stop their missionary work and address worldly family matters is not at all appropriate for our Wts…

Didi Ananda Giita must not get involved in the life affairs of her worldly father. That runs contrary to our wt code of conduct.

When this very senior Didi Ananda Giita does like this then naturally she is extending “an open invitation” for all junior Didis to involve with their laokik families. In short, this sets a very bad example as it directly encourages others to go against Baba’s stated conduct rule. And that is what is going on. Countless junior Didis are in constant communication with their laokik families – giving them money, Ananda Marga resources and giving and receiving emotional support. Didi Ananda Niitimaya is not the only one who has fallen in this way…

Make no mistake – the problem is rampant. And it all started and got reinforced at the top with respected Didi Ananda Giita…

The Ananda Giita faction is currently riddled by turmoil. The leader herself – respected Didi Ananda Giita – ignores Baba’s rule and now all the junior Didis are following her poor example.

“No relation should exist with worldly family.” (32 Rules for Avadhutikas, pt #9)

Yet, Didi Ananda Giita gives special treatment to her laokik father by having him live on a didi’s master unit. She arranged this specially for him. Yet it is known by all that males are not to live or be treated in a Didi’s jagrti or MU. But Ananda Giita imposed this and crossed the gender boundary because of her deep attachment to her laokik father.

And this created a cascading effect.”

I have been extremely busy and am just now getting caught up on my emails. But I am aware about this problem of Wt’s being heavily involved with their laokik families. Here I have a few more cases to add, as well as more info on respected Didi Ananda Giita.


Many may be aware about Dada Liilabodhananda: He invests big money in multi-story buildings such as apartments & related construction projects across India. He has invested more then 10 million rupees (1+ crore, or 100+ lakhs), and he also has big business interests in other fields. The result: Dada Liilabodhananda has a grand flat for retirement in Mumbai – for he and his laokik family. Plus he has been sending huge monies to his laokik family in north Bihar for years and years. They are now rich. Why has no one opposed Dadaji? Because he is a big-time hitman for VSS so everyone is scared to say anything to him for fear of the repercussions.


Dada Nityashivananda is posted in Australia, but his laokik home is Indor (MP). Dada’s laokik sister is employed as a private primary school teacher and makes little money. Dadaji’s laokik brother is an electrical handyman. Thus it became Nityashivananda’s “responsibility” to make his worldly family wealthy.

By his help they have upgraded their economic status. They have purchased flats in multi-story buildings costing 16 lakhs rupees.

Various margiis were wondering how a financially poor family got so much money so suddenly. Now everyone understands how this happened. Dadaji has been bank-rolling everything for his laokik family. They have all become rich.


So the cases of Liilabodhanandji and Nityashivanandji clearly depict how some dadas are deeply involved with their laokik families and doing all kinds of things for them, especially on points of acquiring money, wealth, and property.



Now I would like to bring more of the history on respected Didi Ananda Giita because she has a long history of being with her laokik father. This is not a new development that happened only recently when her worldly father became so ill. This is an ongoing situation – here is the background. Various Wts have shared this with me and now I pass it along to you.

In Kolkata, there was a respected lady named Sonia didi. She was a great bhakta and she was caring for home children for a long time. Eventually, Sonia Didi purchased a small piece of land near our Tiljala ashram in Kolkata. And on that piece of land she made a two-story building.

She was running a children’s home in the same building. On the ground floor, Didi Ananda Madhunicanda’ was residing along with home children. One level up on the first floor, Sonia didi was living along with Didi Ananda Sampurna didi.

Things were carrying on in this way.

Then in 1997, when Ananda Giita’s laokik mother passed away, then her laokik father was broken down and became disturbed and weak. That time respected Ananda Giita Didi was global worker (CWWS). She herself, or by her order, had her laokik father brought to Sonia Didi’s house in Kolkata.

So Didiji’s laokik father was residing on the ground floor along with others in the same building. His food was also coming from the didi ashram (WWD). From 1997 to 2003 this was a routine and this was known to all workers.

In 2003, there was break in the organisation. Since Giita didi became CWWS of Rudrananda’s side, so she was not allowed to reside in the Tiljala WWD jagrti. So she shifted her base from the jagrti to the house of Sonia didi. Hence, Didi Ananda Giita Didi was residing in 1st Floor and her laokik father on ground floor. This house became her chief residence and her Kolkata office – and at the same time this is where her laokik father was also being cared for.

From 2003 onward, whenever Ananda Giita didi was supposed to come to Kolkata, she was always staying in Sonia Didi’s house along with her laokik father. People say she was visiting Kolkota frequently because of her love and attachment for her laokik father. This type of emotional and financial support went on for years, decades – and it is still going on.

Then in 2010, her laokik father was brought to Umeria MU, which is just 18 km from Raipur. (Here it should be noted that her laokik father’s home property was in Lodhipara, Station Road, Raipur, Chatisgarh.)

People raised the question that if he was supposed to be cared why was her laokik father not brought to Umeria earlier, as that is closer to his Raipur home.

Now we know the answer. Didi Ananda Giita herself was in Kolkata back in 1997 and onwards, and she desired to have her laokik father there with her.
This is information that is known to many – it is not a secret and cannot be covered up.

So this whole ordeal with her worldly father is in its third decade – at least. From the 1990’s, all throughout the first decade of the new millennium, and then in this present decade.


I write this letter with the welfare of these wts in mind: Liilabodhanandji, Nityashivanandji, and senior-most Ananda Didi. They should mend their ways and save themselves from the ghastly attack of avidya maya. Otherwise they will be forced to undergo negative pratisaincara and pass through plant and animal life all over again. All because they broke their oaths and conduct rules and set a very harmful example by giving financial support to their laokik family.

Here we must remember that for an avadhutika, avadhuta and any wt, they have taken an oath: Shrii Shrii Anandamurtiji is everything, my Father, my Mother, my Brother, my Sister, and all my relations. There is none other than He. This is the spirit of the oath.

Thus, as wholetimers, they have only one family: The entire universe is their family. In contrast, grhiis or family people have two families: The big universal family, and their small worldly family.

So there is no question then of Wts being in contact with their laokik relations etc. They have given and dedicated their all to Baba. Breaking this oath is not good.


Who learned from whom I do not know. Did Liilabodhanandji and Nityashivanandji learn these tricks from respected Didi Ananda Giita, or vice-versa. I cannot say. But this much is clear. Wt involvement with their laokik families is a contagious and harmful disease these days in Ananda Marga Pracaraka Samgha.

Here I close out with Baba’s guideline:

“No relation should exist with worldly family.” (32 Rules for Avadhutikas / Avadhutas, pt #9)

Plus, Baba has also warned wts about the misuse of funds and black money in the form of secretly diverting money to their laokik families .etc

“No worker can keep unaccounted money (black money) with him.” (Wt Conduct: Six Additional Rules, pt# 1a)

“Each worker will separately maintain the clear account of receipt and expenditure of his personal allowance and organizational money.” (Wt Conduct: Six Additional Rules, pt# 1b)

At His lotus feet,
Preeti Bhalla


“A’loya bhara’ toma’r dhara’ saba’r tare, saba’r tare,
A’sa’ hetha’y toma’r krpa’y, toma’ri ka’j kariba’re…” (4767)


Baba, by Your grace, everyone comes on this earth to do Your work. Everyone has come here to chant Your holy name. Baba, this earth, Your land, is filled with Your divine effulgence. It is for everyone; it is for everyone.

Baba, since eternity You have been my Dearmost. Baba whatever way You want to keep me in Your shelter, I accept – whether that be in tears or smiles. Whatever You like, You give; that will be best for me. From my side, those things which I have lovingly prepared with my full heart to offer (arghya [1]) at Your lotus feet, please accept them.

Baba, You were mine and You will be mine up to eternity; I am also Yours – forever, trika’l [2]. Baba, in this universe we all dance around You by Your grace. You are the focal point; in the end everyone will finally merge into You.

Baba, Your world is for all – for all. Your shelter is for all…


[1] Trika’l: The prefix ‘tri’ means ‘three’; and the stem ‘ka’l’ means ‘time’. Hence trika’l refers to the three phases of time: Past, present, and future.

[2] Arghya: The term arghya means ‘offering’ though more specifically it refers to that offering which is purely psychic or mental in nature – the
offerings of the mind. In contrast to offer those things which are physical in nature is nirma’ly. Hence in the above song since the term arghya is used, the sadhaka is offering all his mental colours and longings at the lotus feet of Guru. The sadhaka is offering all the love of his heart to his Lord. Thus the devotee’s offering is purely psychic or psycho-spiritual in nature. Whereas the offering done to various gods and goddesses in the dogmatic religions is called nirma’ly since on those occasions those followers are offering physical objects like food, incense, animals etc. Baba has outlined this distinct difference between arghya and nirma’ly in a few different discourses.

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