From: "Tarun Jain"
To: am-global@earthlink.net
Date: Sun, 01 Jul 2012 21:01:38
Subject: Re: Scam of GS #3
Baba
Note: This is the third letter in this series. Please find links to the two earlier letters. - Eds
Namaskar,
"Now Citsvarupananda is telling he cannot return the money (i.e. lakhs and lakhs) that he borrowed from margiis, dadas, and didis because he lost it all to some scammer."
Yes, I have heard about this matter - Ac. Kalayanmitrananda Avt (RS) informed me about this scam. Dada Kalyanmitranandji himself was frustrated and worried - wondering how will he pay back the margiis who gave him money to loan to GS Dada. Because that money is now gone.
WHAT HAPPENED
Here is a brief chain of events and how GS Dada Citsvarupanandji is turning the situation on its head.
In total, using his sentimental pitch, GS Dada borrowed between 25 – 30 lakhs rupees. That’s right, he initially stated that he only needed 7 1/2 lakhs to cover the transaction fees for the donor party in the United States etc. Yet GS he borrowed 25 – 30 lakhs (i.e. 30 x 100,000) from hard-working dadas, didis, and margiis. So GS Citsvarupananda borrowed 4 times what he claimed he needed to cover the bank and legal fees.
Dadaji never revealed how many people he borrowed money from nor how much he got from each. It was all done under the cloak of darkness. Only later have we gotten this confirmed figure.
So GS Dada is trying to appease all those who loaned money by saying, “Just treat your lost money as a donation to Guru – do not think anything further.” This is his strategy to quell everyone’s anger and astonishment.
The question that remains: Was GS Dada really scammed by an outside party or....
Do others have more of the details? Waiting to hear.
Namaskar,
Tarun Jain
This type of corruption is not isolated only with Dada Citsvarupanandji and Ranchi group; this is prevalent in EC & B group as well. They have all kinds of cheating tactics which I will write about also.
It is well known that Citsvarupa'nanda and Madhuvrata'nanda are always
involved in and busy with the Didi's department. They have no time for dadas.
They try to handle didis dept.
Dadas comment that Citsvarupananda is CWWS of WWD and Madhuvratananda is
SWWS of Didi dept.
B/c of the interference of these dadas, good didis feel uneasy. Indeed
it is well known that Citsvarupa'nanda's character is not good. He is a
“Majnu” brand worker.
For those who are not aware, in 1976 there was a blockbuster movie in Hindi
calle Laila Majnu. And in the movie the lead male was totally infatuated
and glued to the female star, Laila. Majnu's emotional and sensual
attachment was so strong.
Thus nowadays when any male gets infatuated with females people label
that male as "Majnu". That is the proverb these days in Hindi.
Because of Citsvarupananda's poor dealing and deep attachment for
females, he is just branded as Majnu by the mass of Dadas. This is their inside joke.
It is unfortunate that such has become the fate and reputation of
Citsvarupananda. Let us all hope and pray that he can turn his life around and become a
respectable cadre of Ananda Marga. That will be the best outcome.
We should all help maximally in this regard.
(posted 11.1.2009)
Be sure to read the "Case Study #2" section in the another letter of 2009 to learn more about Dada Citsvarupananda's way of living.
PS Intro: In devotional life there is no one else besides Parama Purusa - Baba. So devotees are always talking with Him, in one manner or another. In this below song, the devotee is communicating with Parama Purusa using indirect language. This demonstrates that there are multiple ways to communicate with Baba.
This example demonstrates this same idea. In various reporting sessions, many devotees used to say directly to Baba, 'I want the grace of Baba' - as opposed to saying I want Your grace. Or some would say to Baba that, 'I want His grace'. Or here is another thing that would happen. Sometimes when talking about Himself, Baba used to say, "Baba knows everything', instead of saying, 'I know everything'. This all goes to show that there are the various ways of expression.
Or it is just like how someone's ista mantra may be based on auto suggestion or outer suggestion. In either case, that mantra japa is related only with the sadhaka and Parama Purusa. No third person is included. This shows how the devotional expression may vary, but in all cases the devotee is communicating with Parama Purusa.
The central idea is that whatever is expressed in this below Prabhat Samgiita is communicated directly between the devotee and Parama Purusa.
The devotee is referring to Parama Purusa as 'He' and 'Him', not 'You'. And not only in this song, but there are many songs of this nature in our Prabhat Samgiita collection. And in each case when coming across such songs, we should think that the devotee is communicating with Parama Purusa - there is not any third party involved. Whereas in the dogmatic Hindu religion this type of song is depicted as one devotee talking to another devotee about Parama Purusa. But in Ananda Marga our devotion is pointed: Besides Parama Purusa there is none.
"A'ma'r e manobiin'a' chandahiina'..." (PS 198)
Purport:
The viina of my mind has no rhythm; it only plays if He plays it. Only by following His tune can my viina be played. I do not have an iota of devotion in my heart. I cannot do sadhana. There is no rhythm. Only if He comes and graces me and fills my heart with devotion, only then is it possible for me to do sadhana. Because without His divine grace, my mind is dry and does not have any devotion. My spiritual life will only come in the proper flow by following His do's and don'ts, His guidelines, His teachings, His ideals etc. In that case and only by His grace will sadhana be possible.
He is surrounding me in all directions; He is everywhere. Every expression is His smile; whatever has been created in this universe is His beauty. With the blossom of the flower He smiles, with the chirping of the birds He smiles, and with the natural wonder of the mountains He smiles. All the flora and fauna is nothing but His divine magnificence. He is everywhere - all around me. But when I sit and try to close my eyes to do sadhana and request that He should sit close to me in dhyana, then He does not come close. Rather He drifts away to some far, unknown, distant land. Where He goes who knows. But in that situation the happiness and blissful feeling of my heart wanes.
From a distance He looks towards me because He is all around me. But He does not allow Himself to be held; He does not come close in my heart or in my mind. With the tune of His divine liila, He goes on dancing somewhere - who knows where.
O' Lord, I do not have any quality, or sweetness, or devotion, in my heart. If You grace me and if by Your own attribution You come and sit in my heart and smile softly, then only is my sadhana possible...
To: am-global@earthlink.net
Date: Sun, 01 Jul 2012 21:01:38
Subject: Re: Scam of GS #3
Baba
== RE: SCAM OF GS ==
~ Part 3 ~
~ Part 3 ~
Note: This is the third letter in this series. Please find links to the two earlier letters. - Eds
Namaskar,
"Now Citsvarupananda is telling he cannot return the money (i.e. lakhs and lakhs) that he borrowed from margiis, dadas, and didis because he lost it all to some scammer."
Yes, I have heard about this matter - Ac. Kalayanmitrananda Avt (RS) informed me about this scam. Dada Kalyanmitranandji himself was frustrated and worried - wondering how will he pay back the margiis who gave him money to loan to GS Dada. Because that money is now gone.
WHAT HAPPENED
Here is a brief chain of events and how GS Dada Citsvarupanandji is turning the situation on its head.
In total, using his sentimental pitch, GS Dada borrowed between 25 – 30 lakhs rupees. That’s right, he initially stated that he only needed 7 1/2 lakhs to cover the transaction fees for the donor party in the United States etc. Yet GS he borrowed 25 – 30 lakhs (i.e. 30 x 100,000) from hard-working dadas, didis, and margiis. So GS Citsvarupananda borrowed 4 times what he claimed he needed to cover the bank and legal fees.
Dadaji never revealed how many people he borrowed money from nor how much he got from each. It was all done under the cloak of darkness. Only later have we gotten this confirmed figure.
Now all of a sudden, Citsvarupananda is turning around
and telling all the margiis & wts who loaned him money that he
himself (i.e. GS Dada) was scammed. He says he paid all the bank and
legal fees as requested to the overseas contact in the US, and now he
(GS) is unable to reach that party. In short, the 25 crore (or 250
million rupee) donation was just a sham and Dada has lost all the margii
loans – i.e 25 – 30 lakhs rupees. That is GS Dada's claim.
So GS Dada is trying to appease all those who loaned money by saying, “Just treat your lost money as a donation to Guru – do not think anything further.” This is his strategy to quell everyone’s anger and astonishment.
The question that remains: Was GS Dada really scammed by an outside party or....
Do others have more of the details? Waiting to hear.
Namaskar,
Tarun Jain
Note 1: HAPPENS ACROSS THE BOARD
This type of corruption is not isolated only with Dada Citsvarupanandji and Ranchi group; this is prevalent in EC & B group as well. They have all kinds of cheating tactics which I will write about also.
Note 2: LINKS TO OTHER LETTERS ABOUT CITSVARUPANANDA'S MISBHEAVIOUR
The following report appeared in this letter: http://am-global-01.blogspot.com/2009/11/various-points-of-sadhana-news.html
NEWS: "RAJNU DADA(S)" TWO DADAS ALWAYS HANGING AROUND DIDIS
Be sure to read the "Case Study #2" section in the another letter of 2009 to learn more about Dada Citsvarupananda's way of living.
Note 3: LINK TO EARLIER LETTERS IN THIS
SERIES
#1: http://am-global-01.blogspot.com/2012/06/possible-scam-by-gs.html
#2: http://am-global-01.blogspot.com/2012/06/re-possible-scam-of-gs-2.html
#2: http://am-global-01.blogspot.com/2012/06/re-possible-scam-of-gs-2.html
PRABHAT SAMGIITA
PS Intro: In devotional life there is no one else besides Parama Purusa - Baba. So devotees are always talking with Him, in one manner or another. In this below song, the devotee is communicating with Parama Purusa using indirect language. This demonstrates that there are multiple ways to communicate with Baba.
This example demonstrates this same idea. In various reporting sessions, many devotees used to say directly to Baba, 'I want the grace of Baba' - as opposed to saying I want Your grace. Or some would say to Baba that, 'I want His grace'. Or here is another thing that would happen. Sometimes when talking about Himself, Baba used to say, "Baba knows everything', instead of saying, 'I know everything'. This all goes to show that there are the various ways of expression.
Or it is just like how someone's ista mantra may be based on auto suggestion or outer suggestion. In either case, that mantra japa is related only with the sadhaka and Parama Purusa. No third person is included. This shows how the devotional expression may vary, but in all cases the devotee is communicating with Parama Purusa.
The central idea is that whatever is expressed in this below Prabhat Samgiita is communicated directly between the devotee and Parama Purusa.
The devotee is referring to Parama Purusa as 'He' and 'Him', not 'You'. And not only in this song, but there are many songs of this nature in our Prabhat Samgiita collection. And in each case when coming across such songs, we should think that the devotee is communicating with Parama Purusa - there is not any third party involved. Whereas in the dogmatic Hindu religion this type of song is depicted as one devotee talking to another devotee about Parama Purusa. But in Ananda Marga our devotion is pointed: Besides Parama Purusa there is none.
"A'ma'r e manobiin'a' chandahiina'..." (PS 198)
Purport:
The viina of my mind has no rhythm; it only plays if He plays it. Only by following His tune can my viina be played. I do not have an iota of devotion in my heart. I cannot do sadhana. There is no rhythm. Only if He comes and graces me and fills my heart with devotion, only then is it possible for me to do sadhana. Because without His divine grace, my mind is dry and does not have any devotion. My spiritual life will only come in the proper flow by following His do's and don'ts, His guidelines, His teachings, His ideals etc. In that case and only by His grace will sadhana be possible.
He is surrounding me in all directions; He is everywhere. Every expression is His smile; whatever has been created in this universe is His beauty. With the blossom of the flower He smiles, with the chirping of the birds He smiles, and with the natural wonder of the mountains He smiles. All the flora and fauna is nothing but His divine magnificence. He is everywhere - all around me. But when I sit and try to close my eyes to do sadhana and request that He should sit close to me in dhyana, then He does not come close. Rather He drifts away to some far, unknown, distant land. Where He goes who knows. But in that situation the happiness and blissful feeling of my heart wanes.
From a distance He looks towards me because He is all around me. But He does not allow Himself to be held; He does not come close in my heart or in my mind. With the tune of His divine liila, He goes on dancing somewhere - who knows where.
O' Lord, I do not have any quality, or sweetness, or devotion, in my heart. If You grace me and if by Your own attribution You come and sit in my heart and smile softly, then only is my sadhana possible...
