Statement in the matter of the Satyananda Ashram

Statement of Swami Atmamuktananda Saraswati continued

Name

Address

Occupation

Date

Swami Atmamuktananda Saraswati

Known to the Royal Commission

Yoga Teacher

November 2014

Page 1 of 9

1. This statement made by me accurately sets out the evidence that I am prepared to give

to the Royal Commission into Institutional Responses to Child Sexual Abuse. The

statement is true and correct to the best of my knowledge and belief. Where direct

speech is referred to in this statement, it is provided in words or words to the effect of

those, which were used, to the best of my recollection .

2. My full name is Swami Atmamuktananda Saraswati.

Qualifications and career history

3. I left school when I was thirteen years of age.

4. I am currently the Acharya of the ash ram and a registered qualified yoga teacher.

5. I am currently a director at Rocklyn Ashram Victoria and a director of Satyananda Yoga

Academy.

My involvement with Mangrove Mountain and Rocklyn Ashram

6. I first arrived at the Munger Ashram (Bihar School of Yoga in India) in March 1979. I left

in late December 1986 due to changes in visa policies in India. Until then, I was not

required to have a visa when I first arrived in India.

Signature: ... c::?.-:6'~-V.dr. .. :~ Sig11ed .. ~

. . Peter J Browne Witness. ··· .:iiistice 'oft'lie· ~·e·aceWesf"t;: ·· · · · ·

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7. When returning to Australia, I was directed by Swami Satyananda to first go and see my

mother in Perth and deal with any medical and personal issues. This lasted for a period

of six months. After this I was directed by Swami Satyananda to go to the Mangrove

Ashram. I arrived here in July 1987.

8. About six months after J arrived in Mangrove Ashram, J was asked to take over

responsibilities from Swami Akhandananda. At the time Swami Akhandananda was

attending to his own private affairs.

9. I was informed by Swami Satyananda that Swami Akhandananda had resigned from his

position as director of the Ashram. If Swami Akhandananda decided to withdraw his

resignation then everything would remain as normal. However, if not I was to be

appointed as director of the Ash ram.

10. My role here was as the Acharya. This is a person who looks after the people and

upholds the values and ethics of the ashram . lt is a person who is established in the

tradition of the ash ram through their years of experience. My role was to be the same as

Swami Niranjan's role in India .

11. I left Mangrove Mountain Ashram in 1989 and returned to the Bihar School of India for

three months. Upon my return to Australia, I was instructed by Swami Naranjan not to

go back to Mangrove Mountain Ashram. He told me "don't go back to Mangrove, it is

not in order". Instead I spent a year in Melbourne teaching yoga at a yoga centre .

stayed with a doctor and his wife who I knew from the ash ram.

12. In 1992 I returned to the Bihar School of Yoga. Swami Naranjan made this request

saying, "now, you come back here". I spent around five years there living with Swami

Signature: .... rf.f~.d.~~. : .... Witness, ...... .. , ........... \34~ S1gned .... .. ..... ............... . .. .

Peter J Browne Justice of the Peace West. Aust.

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Satyananda as my guru. Swami Naranjan was Swami Satyananda's successor and he was

also my guru.

13. In 1996 I returned to Australia and took up the directorship at Rocklyn Ashram. I was

appointed a director on the Satyananda Yoga Academy board of directors.

I

SH I SHY 14. I have never met L__ ______ _j

15. Akhandananda Saraswati was not my guru or teacher. I had no relationship with him. I

did not see him as a teacher figure, although some of his words were quite wise.

16. I came to Rocklyn Ashram in 1996. I was asked by the Bihar School of Yoga and by

Mangrove Ash ram, but never directed to go here. My current experience at the Rocklyn

Ashram remains as director and acharya. The position requires me to do whatever needs

to be done at the ashram. This may be dealing with financial matters, teaching or

administration.

My involvement with children at Mangrove Mountain

17. I only saw a couple of children at Mangrove Mountain at morning tea and lunch . I had

no direct involvement with them.

Relationship between Mangrove Mountain Ashram, the Rocklyn Ashram and the Bihar

School of Yoga in India

18. Mangrove and Rocklyn Ashrams are affiliated to the Satyananda Yoga Academy.

Satyananda Yoga Academy is an independent body from Bihar School of Yoga and makes

all its own decisions.

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19. SYA informs Bihar School of Yoga. Bihar School of Yoga does not give direct instructions

on how to organise SYA and its affairs. SYA is the umbrella in Australia to uphold the

standards and integrity of teachings of yoga through the education department.

20. Bihar School of Yoga is the inspirer and home of our tradition, they do not dictate what

happens in Australia. The work of the Academy in Australia is the overseer for all yoga

related standards, propriety and ethics.

Akhandananda Saraswati and allegations of Child Sexual Abuse

21. I was not present in the ashram when the allegations surfaced.

22. After my arrival at Mangrove in July 1987, I eventually came to know about the

controversies and allegations about Akhandananda Saraswati. I received a letter from

Swami Satyananda but no further instructions on my responsibilities on how to handle

this matter. I came to understand that my role was not to oppose or judge, but to

stabilise the situation. I gained that understanding through experience and of trying to

manage the day-to-day operations. I was not involved in Akhandananda's situation or

what he was doing.

23. People would ask me whether he had or had not done what had been alleged. As I was

not there at the time, I did not feel that I could nor was it my place to give answers. Alii

would say is that it was not my position to judge. As I had no connection to him, I felt

that I had the benefit of some objectivity and was able to remain neutral.

24. Akhandananda Saraswati did not inform me of the situation that he was leaving behind

for me. I don't believe that he was fully aware of the situation himself. There was a

Witness: ... .. .. ....... .. Sigf.\e.ct •. ~~ Peter J Browne

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personal decline in his life. He had personal problems, including alcoholism and these

led to a decline in his personality and behaviour. He had his own agenda, kept it to

himself and he didn't fit neatly with the ash ram anymore.

25. I had come from a very pure environment with Swami Satyananda. I could detect that

something was not quite right at Mangrove- in the way that it was organised and run.

Management of the Mangrove Mountain Ash ram before and after allegations

. ISHISHY I 26. The Ashram was run by Swam1 Akhandananda andbefore the ~--------------~

allegations. Swami Satyananda appointed me as the acharya and Pooramurti as the

administrator. We were appointed so that Swami Akhandananda could deal with his

situation privately.

27. lt must be remembered and very clearly understood that Swami Akhandananda and

ISHISHY I

L. ______________ __j were not the ash ram and their mistakes were to do with them

only. He was asked by Swami Satyananda to attend to them privately and deal with

whatever the outcome was and what this meant for his private life.

28. Swami Akhandananda continued to have some role in the running of the ash ram until he

was gaoled and not allowed to return . He appointed senior swamis to manage the

affairs during his absence. He sent me to Manly Ashram and after less than a year I

returned to India realising I was not able to fulfil my duties given to me by Swami

Satyananda.

Signature: .. . r:fl. .. da~4?.0/~ .. ~~- Witness: ............ ... .. ..... $.!gn~f!,fi}:;)~ Peter J Browne

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29. I felt that I couldn't do anything because I had no power. I was asked to be in charge by

Swami Satyananda. As Swami Akhandananda did not ask me if I wanted this role, he did

not follow the appointment.

Involvement in correspondence with former residents of the Mangrove Mountain Ash ram

30. I don't recall having a role or any involvement with former residents of Mangrove

Mountain Ashram.

Working Together Task Force

31. I was part ofthe team that developed the Working Together Task Force. We were trying

to work out what to do as a group. We had no experience with the legal side of things.

My role was to help find and put into place the best possible solutions to resolve any

problems. I was in a position to help and to provide support because of my history with

the organisation which goes back over 35 years. I believe I acted with openness and

compassion in this role .

32 . The Working Together Task Force achieved a sense of unity amongst all involved.

Instead of one person being responsible for everything, it allowed everyone to share the

workload. lt gave everyone knowledge. Eventually, after the 401h Anniversary

celebrations at Easter, the Working Together Task Force got handed over back to the

group at Mangrove after Easter.

40th Anniversary celebrations

33. I was present at the anniversary celebrations. I recall that Rishi Hridayananda wanted

this celebration to acknowledge the value of Mangrove Ashram and to thank all those in

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running the ashram over many years of hard work. Although it was an unusual event

because of the diversity of the present conditions, it was an opportunity for me to

support and celebrate all the good things that the ashram had given to individuals and

society over its 40-year existence.

34. lt was an opportunity to support all those who dedicated, and who still dedicate their

service to maintain a place in society that is available to all beyond caste, creed and

gender through the teaching of yoga in the ash ram and in society.

Survivor Support Pack

35. I had no role in the development of the Survivor Support Pack, though I am aware of its

existence. I believe that was a group decision to make the support packages available

and this was managed and coordinated from Mangrove Ash ram working group who also

get information and guidance from appropriate outside sources.

Involvement with child protection policies and procedures

36. As director of Rocklyn Ashram I am involved with viewing the child protection policies

and procedures. I see that the policies provide adequate protection to children and are

implemented at both the Mangrove and Rocklyn ashrams.

37. We have handed to the Royal Commission those policies and documents that relate to

that information.

38. The ashram relies on the experience provided by its members and participants. The

Satyananda Yoga Committee is made up of people with diverse backgrounds. They bring

this experience when formulating policies and procedures .

Signature: ... . 6l~ .. .J!t%.!:?1.~-:/0::.!J. .. : .. ... . . . ~~~ Witness: ... ..... S~gr:led , ............. ,..., ..... ,, ..... , ... .., ........ .. . Peter J Browne

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39. The ashram has deliberately sought out the advice of people outside the ashram, in

order to develop up to date and relevant policies and procedures. The ash ram slowly but

surely moves with time. If it didn't the ashram wouldn't survive.

40. To follow the tradition of the ash ram means that we are separated from many aspects

of the modern world. We have a committee with skills and expertise to assist in

formulating policies and procedures and other administration matters.

41. The policies at Rocklyn Ashram are fully accessible and understood by the Satyananda

Yoga committee and management team.

Current child protection policies and procedures

42. We implement child protection checks for those who live and work at the ashram. We

also inform of our practice that parents are not to leave their children unattended, and

that our role is not to act as a child minder.

43. When a parent comes with a child, we ask them to stay in a private room. A mother and

daughter will stay in their own private room, and a father and son in their own private

room .

Additional Comments

44. When I came to Mangrove Ash ram in 1986 after seven years at the Bihar School of Yoga

I observed the residents to be dedicated, sincere and hard working. Under the guidance

of Swami Akhandananda they had created a number of teaching centres and ashrams

fostering a healthy lifestyle with discipline and awareness.

Signature : .... cfl: . .(.()q. 7f~ff:!-:\~~:.'0. .... ... . Witness: ....... ~.i9.n.e.\!,S~::f1.~ Peter J Browne

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45. All residents then attended yoga classes in the morning and engaged in activities of

cooking, cleaning, gardening, teaching, building, maintenance, administration, and any

other activities necessary in the ashram until evening.

46. The ashram then and now allows those who come to visit to better understand their

own spirituality. Jt helps people understand their own personal evolution through codes

of consciousness and codes of ethics.

47. The processes at the ash ram for individuals are very self-motivated. We provide

techniques to improve general lifestyle, in sleeping, waking patterns, working and self-

awareness. lt requires tremendous self-discipline. lt is important to keep in mind that we

never say that we are therapists or healers. We provide an avenue for anyone to come

to the ash ram to learn about themselves.

48. I know that Swami Akhandananda had a very powerful position and did change and it

seems benefited the lives of many people. As a central figure within the ashram he was

very present and had direct contact with many people. However when he abused

children it was a profound betrayal of the ideals and philosophies that the ash ram stood

for.

49. The position that Swami Akhandananda held was never my attraction. I was more

interested in India, and going to the source oft he teachings of the ash ram.

50. The organisation will continue to do all that it can to make sure people who visit the

ashram feel safe.

Signature: ... ,jf. .. d/.::.::.6..: ...... .... :. ... ~ ....... . Wrtness: .. ...... ~!9!'1~~ ..... , ..... ,...,.,...,,,., .M .. M·-- .. Peter J Browne

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