Friday, January 19, 2007


SAT SANG is the community of the lovers of existence stands for 'Being and Becoming'.

Being means the entire being—i.e. physical, mental and spiritual aspects of life.
Becoming means the gradual balanced evolution of these three aspects of life.

SRI SRI THAKUR ANUKULCHANDRA, the fountainhead of SATSANG, a non-communal religious and philanthropic institution has established its present headquarter at Satsang Ashram, Deoghar, Jharkhand.

There are more than two thousand branches located not only in India but also in Bangladesh, Burma, Europe and America. From these centers the principles of life and growth given by Sri Sri Thakur are being spread to many people.

Thousands of satsangees surmounting all kinds of hindrances and difficulties have gone out to propagate his practical and all-fulfilling message. His special satsangees are divided into five categories called Jaajak, Adhwarjyu, Saha-Prati-Ritwik, Prati-Ritwik and Ritwik. The latter three are empowered to initiate people in the faith of Sri Sri Thakur.

At Deoghar following activities are functioning:

  • Philanthropy - Main Office of Satsang,
  • Computer Center - caters to various works of the office
  • Ananda Bazar - common kitchen
  • Chemical works - to produce medicines
  • Press - to print books and magazines
  • Water Supply Department - to supply water from river to ashram.
  • Engineering workshop - to produce materials for satsang,
  • Guest House - to accomodate visitng devotees and
  • Charitable Hospital, Library, Schools, College, Prayer halls.

Contributed by Dr.Nirmalendu Das, Delhi and from a book Benign Lord by Arun Ganguly, Kerry Brace.


Yashendra said...

From "Ocean In a Tea cup: The Story of Sri Sri Thakur Anukulchandra ji" - by Ray Hauserman
………..pgs 354 to 360:

Despite this apparent demonstration of indestructi­bility, Thakur, quietly, imperceptibly prepared for his departure. More and more often he referred personal, administrative and financial problems to Bor'da. Step by step he moved this son who had served so selflessly so long into the forefront—the preacher organization, the philanthropic activities, the arrangements for food, new homes—gently, steadily he pushed Bor'da into promi­nence. Each succeeding birthday of Bor'da brought forth exuberant praise, always with a touch of caution that Bor'da demonstrate the same compassion and un­derstanding that Thakur had. This was culminated one afternoon in the late spring of 1968. When Bor'da came to his father, Thakur said to him, "You sit here on my ted, and I'll go in the back room." "No, No, Father! this is your bed and you stay here !' Borda's protest was immediate, "No, you sit here," Thakur insisted, "Tui to ami. (You are I.) I'll go in the back room, I cannot manage physically any longer."
Was it wise and perceptive faith, or a humble yet subtle pride that compelled Bor'da to reject Thakur's proposal ? To this day that bed holds a sad picture of Thakur and the rightness or wrongness of Borda's refusal to sit there still argued back and forth.
Thakur's arrangements for his absence were not how­ever, limited to Bor'da. During this same period, he was quietly advising some people to remain with Kazal and appealing to different workers; "After I've gone, you help Kazala...' Between the frequent trips to Patna to com­plete his research for his Phd. in Plastic Surgery, Kazal would perform major operations in the small hospital built by Bor'da in consultation with Kazal. During these operations Thakur would send a stream of attendants to inquire about the progress and the success or failure of the surgery. The hospital quickly established a reputation of success and Kazal also demonstrated an awareness of Thakur's expansive spirit.
"How much is the charge ?" The monk from the Ramakrishna Mission High School inquired after Kazal had X-rayed, set and plastered the arm of one of the students, broken in a football game.
"What charge ?" Kazal queried. "Thakur always says that if things were in proper order, Satsangis could go to the Ramakrishna Mission and feel we were still in Satsang .and you could come to Satsang and feel you are still in the Ramakrishna Mission. So, how can I charge money from members of my own family ?"
In 1966, Kazal was married to girl that Thakur had himself chosen from many possibilities and to whom a daughter was born a year later. Kazal's constant trips between Patna and Deoghar. performing operations in both places often gave others the opportunity to observe beneath the apparent simple, unpretentious exterior, was a steel-like tenacity and courage. When a poverty-stricken slum dweller couldn't afford an operation in the hospital, he would gather a make-shift staff, wash clown the shack with disinfectant and proceed to perform hernia, appendix and even a gall bladder operation in the bustees in Patna . Whether it was skill, luck or faith that Thakur would save the patient, Kazal established a reputation among the hospital staff and his poverty-stricken clientele of courage, compassion and success.

On Match 16th, 1967, I became aware first-hand of another of Thakur's innocent yet ultimately so meaning­ful indications of his plans for the future. I had gone to Thakur's room to bid farewell along with Kazal and Chotto Ma before leaving for Patna . Sudhir Choudhury, Janardan Mookerjee, Prafulla Bannerjee and several others were present. It was around 3 : 30 and conversation was going on desultorily.
Suddenly, Thakur irrelevantly remarked looking at Kazal, "The astrologers say I'll come back as your son."
"Father, please don't say that," Kazal's hands were folded in appeal `'You always remain my father."
A few months later and a few days before Kazal would receive his Phd, he along with and old friend were sitting on the verandah of rented house in Rajeadra-nagar, a well-to-do suburb of Patna , where many pro­fessional people lived. "Kazal," the friend observed, `'did you ever stop to think that with all your experience and degrees, you could start a private practice here in Patna and easily earn 100,000 rupees a year and quickly have a nice car, house and if you made only a couple of free operations a week, you would be overwhelmed with praise: `A worthy son of Thakur...' But going back to Deoghar and the ashram, you'll have to face criticism; blame, slander and you'll always be in financial trouble..."
"I've never given the idea any importance. Do you know why?" Kazal became very serious. "Because Ma used to tell me she prayed to Thakur for me and then, after I came, she prayed to him so she could make a perfect flower to put on the altar of her Lord. I'm not sure just how perfect it is, but I know I can't disappoint her. Even more, Thakur's mission......not just the hospital, or university, but all the people who are searching.....I can't ignore him or them and be happy. So I guess on Wednesday it's back to Deoghar and the slow, stumbling effort to make his dream of a Hospital and Medical College a reality."
As the winter slowly gave way to spring, Thakur's physical condition deteriorated rapidly. Big fans replaced the heaters in Thakur's room.
In late March, four of us were sitting with him as he smoked his water pipe. He kept looking at Kazal. Abruptly, he put aside the stem of the pipe and child-like with an almost piteous, helpless appeal asked. "If I come as your son and I don't like to read all these messages I've said you won't beat me will you?"

"Father, please don't say this again and again." There were tears in Kazal's eyes. His voice shook with emotion. "You always stay my father."
By this time similar com­ments had been made before many and varied people. It was to become a further step in what has, in retrospect, proven to be a very careful, perceptive and yet so apparen­tly innocent plan for the near and distant future.
By the rainy season, 1968, Kazal was back permanen­tly and in charge of Thakur's medical treatment. Bor'da was in almost constant attendance except for the few hours he spent at his home dealing with the problems of administration. Bor'da's eldest son, Asoke, now a lawyer and having spent much of his time organizing and inte­grating the huge Satsang following in Assam was called back to Deoghar by Thakur and requested by his grand­father to take care of him and assist his father, Bor'da, in his increasing responsibilities, Asoke quickly became for his father what Bor'da was to Thakur. So, from July, 1968, besides Bankim-da, Pyari-da, Noni Da, Bishu, and other experienced devotees who had been with Thakur all their lives, now either Bor'da, Kazal or Asoke were in almost constant attendance.
A few months earlier a 1/2 acre plot of land along the western side of Rohini Road between Thakur Bari and Bor'da's house had been acquired. Thakur shrugged off all suggestions to make either a garden, a guest house or a retreat for himself. It overlooked the Darwa River which might someday flow with the Ganges and six miles in the distance was Digheria Hill behind which the sun set each evening and around which Thakur had awakened dreams of a 30,000 acre University City with an astronomy college and observatory on that hill.
In October, 1968, Thakur looked out the window of his room, pointed to the oldest building in the yard, the building in which Thakur had first lived on coming to Deoghar and filled with memories and moments of exalta­tion and love.
"Tear it down." Thakui's words were not a query or even a request. For one who refused to pull out an old, decayed tooth because " had given so much service......'' or sell a twenty year old jeep for the same reason, this peremptory command left all non-plussed. Thakur would not be denied and within a week the area was levelled to leave a large open area between Thakur and Boro Ma's room.
Through the later half or 1968, Thakur would preface each request for some large project with the words, "......whether I live or die......" get the university or hospital. Each such remark would be met by moving appeals from Bor'da, Kazal, other senior disciples "......please don't speak that way, Thakur" with folded hands and tear-filled eyes, his sons by birth and sons by culture appealed and prayed.
It is believed that personalities like Thakur cannot ignore such appeals by a devotee. That made it easy: never allow him to be without one. He made that even simpler. For several years he had requested myself and others like me to come and live in Thakur- Bari near him. I had put it off. Several times he had requested Bor'da to live there. He perhaps felt the needs of the administration - made it difficult. He put it off. Often he had requested Kazal to sleep with him at night. Perhaps feeling it was the over exuberance of a loving father. He also delayed doing so.
All planned to stay with him. But not just then. Later when it really would be necessary. But for the present we would live in the comfortable surroundings we were accustomed to. How innocently, how simply he exposed us all ! We worked for his causes. We prayed for his health. We appealed to all to grow in devotion !
By now, Thakur could not move without help. Attendants were with him throughout the night. The winter came early in 1968. Heaters were back again. Constantly he would repeat the phrase from Shakespeare : `There are more things twixt heaven and earth than are dreamt of in your philosophy, Horatio.' and as we'd ponder this he'd add : `But for a nail, a battle was lost….' What were those "thing" ? What was that "nail" ?
………………………………… (Pages 354 to 360 only)
- Sri Sri Thakur ji left His mortal frame on 26th Jan 1969-

Anonymous said...

Dada Thank you for displaying the Acharya Dev SriSri Dada in your web page which remove our confussion about originality of information this site

Anonymous said...

Respected Dada,Thank you for displaying Photo of present Acharya
Dev Sri Sri Dada's phpoto.Please display to your sight the picture of Rev.Pujaniya Babaida and if possible of Rev.Pujaniya Avin dada as we understand theline of Acharya parampora till todate.We know that there was brother of SriSri Thakur Probhat da,Khepu da.son like Bibek Da,Kazolda,Grand son like Bidyut da,Dipangshu Da(US),Baboosona and many other who bear his blood in their body.They are follower of Sri Sri Thakur as their own style.Nodoubt they love SriSri Thakur like the other devotee.But I realise to keep safe my own genaretion with Sri Sri Thakur's great revolutionary scientific mission year year after without infected their mind by bias created by diffarent DaDa of Thakur Parivar?(may be by some self styled panda) I need one mile stone to indicate my destiny that is our Acharya.After Rev.Our present Acharya dev Sri Sri da da followed by his father Sri Sri Boroda is extending Sri Sri Thakur's mission thrughout the world with great effctively.Now his son Rev.Babaida has almost taken whole the responsibility of for expansion the mission with lakhs of next genaration and new genaration devotee throutght the world.Next his son is Rev. Sri Avin da da is now school going child whom we are looking to be pioneer and guied of our genaration for future satsang mission.Now we realize to survive our genaration in this coplecated world with respect and pride we have to deal unitedly with the comandment of one unique person that is our Acharya.Devotees siply realize the line of preset Acharya parampora.Hence we may pay respect to all Istaparivar(Relatives of Sri Sri Thakur)if we can pay it to each human being.But all comand ment to be taken from the line of acharya to protect our future genaration from biase.May the family membar of Achryadev Sri Sri Dada is working for Satsang in hospital or in photo publishing that is their own sadhana as ritwik they are performing their duty but people should decide themselve who is to comand him.
If not Probhat da,kajolda,bidyutda,subhada then why is sipaida,binkida it is better Rev.Babaida and Rev Avinda

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