Archive for January 8th, 2013

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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From: “Liila / Leslie”
To: am-global@earthlink.net
Subject: What Do You Think of These Universal Issues
Date: Mon, 07 Jan 2013 21:31:28 (00:00)



~ Part 1 ~

Note: Please understand this letter is related with our human emotions and sense of rationality. So do not read this in an emotive or sentimental manner. Read the following with a rational mind.

Humans are emotional, yet this tendency of sentimentality is not a great quality. It has its demerits. According to Ananda Marga philosophy, humans should be rational; the intellect should be guided by rationality. Keeping this in mind, here are some examples to consider.


(A) Across India, people look upon and revere cows as mothers. There are organisations, welfare institutions, NGOs, and various plans and programs wholly dedicated to protecting the sanctity and status of cows. They associate and worship cows with Gopal, i.e. Lord Krsna (see note 1). In India, cows are held in special regard. Side by side, other animals like buffaloes and street dogs are not given the same care; rather people abuse them. In particular, Indian street dogs are just kicked around and ill-treated. yet, these are all animals: Cows, buffaloes, and street dogs. The rational approach would be to respect the lives of each as living beings. But due to their deep emotional attachment with cows, they regard cows as divine beings and harass and mistreat street dogs. This is the work of human emotion, not rationality.

Unfortunately the general populace is not rational and that is why this dichotomy is occurring. If they had been rational the situation would have been different.


Here Baba point out how those who revere cows – but not other animals like buffaloes – are caught in the net of their own hypocrisy.

Baba says, “So blind were their sentiments that they refused to listen to rationality. Take the case of cows: Hindus worship cows as something holy, apparently because they give us milk. But if cows are revered as mothers for giving us milk, shouldn’t buffaloes be given a similar status? Actually, buffaloes give more milk than cows. Unfortunately, the blind religious followers refuse to listed to logic as their religious sentiment for cows has taken root deep in their minds.” (A Few Problems Solved – 2, Human Society Is One and Indivisible – 2)


(B) In the United States, people are enamoured with dogs. They pamper their dogs by giving them special cow meat and bones, fancy beds, toys, dog houses, and pay a lot of money for doggie massages, dog walks, and upscale therapies to keep their dog happy and well. They also spend tens of thousands of dollars on surgical procedures for their pets. Moreover, there are many laws that protect dogs from abuse and maltreatment. Yet, the US is primarily a meat-eating population. They slaughter and butcher cows on a mass-level to fill their bellies with the meat of those cows. Here again we see a dichotomy; both are animals yet they are treated much differently. With their emotion, humans treat their dogs as family members; that is positive as all animals should be treated well. That same regard should be extended to cows also. That would be rational.

Unfortunately the general populace is not rational; that is why this scene is taking place. If they had been rational the situation would have been different.

Baba’s following teaching is related with both points A and B:

“If you have great compassion for the world of living creatures (this is a very good quality and is indicative of tenderness of heart, it is very positive), then you can take a firm stand for the non-killing of every creature, ábramhastamba from the elephant to the ant. In this way you can encourage and inspire your fellow human beings. But if you persuade and exert pressure on people by saying that only cows should not be killed, then you will be guilty of one-sidedness. It means there is partiality in you. Why should you invite the criticism that you do not have as much love for the buffalo and goat, as you have for cows? This is certainly not correct.” (Ananda Vacanamrtam – 10, Chapter 10)

In India the cows are treated well while other animals are left to suffer whereas in the US dogs are treated lavishly while other animals are abused, tortured and butchered. So Baba’s teaching is applicable to both the US and India as both express favouritism towards a particular animal due to their emotional attachment.

The rational approach is to respect and honour the existential value of all beings, including all animals, not just dogs etc.

Most of the population, however, follows their own emotions, i.e. whim. See how one wealthy woman even bequeathed her entire estate – i.e. billions of dollars – to agencies caring for dogs, http://www.nytimes.com/2008/07/02/us/02gift.html?_r=1& ; She did not leave even one dollar for suffering humanity.


(C) Recently in the US, there was a ghastly massacre in Newtown, CT. A gunman entered a school and killed 26 people – kids and school officials. The whole country mourned this horrific tragedy for days. Flags were put to half-mast, President Obama visited and spoke with families, and huge attention and energy was directed towards Newtown. And that was most appropriate for the nation and world to rally around the Newtown tragedy.

Yet side by side, in the US, upwards of 520+ people (reference Slate magazine) have been gunned down since the Newtown tragedy on 14 Dec 2012. In the US, the population is 310 million (three hundred and ten million), and there are 350 million (three hundred and fifty million) registered guns, including military assault rifles like the AK-47, in the hands of common citizens. Plus there are countless other unregistered guns floating around the US population. (Note: here we are not counting guns owned and operated by police and military personnel.) And with this vast number of guns, innocent people are killed everyday.

Here the point is that so many nameless, faceless persons are gunned down on daily basis, yet those incidents often go unreported, flags are not dropped to half-mast, there are no presidential visits, and people never hear of such events. Hundreds have been gunned down in the US since the Newtown tragedy. It would be rational to extend the same supportive and respectful measures to all homicide victims of gunfire, and other crimes.

Unfortunately the general populace is not rational and that is why such dichotomies are in vogue. If the people were guided by rationality the situation would be much different.


(D) If one gender enters an official public building like a government office, then they are allowed to wear clothing that puts them in compromised positions, both on the upper and middle portions of their body. It may be that when they wear a sleeveless dress or skirt their underwear and / or undergarment is showing when they sit or stand in a particular way. Or, when they have a lower-than-usual neckline, then aspects of their xxxxx are visible when they lean this way or that. It has become common for their arms, and even armpit, to be completely bare for show. With this gender, it is fully accepted, and even encouraged and applauded to wear such attire.

In stark contrast, if the other gender enters those same offices with a sleeveless shirt, their armpits exposed, or part of their underwear showing, then they will be ostracized, and maybe even arrested and put in jail for indecent exposure and disorderly conduct. Such is the stark double-standard that exists across gender with regards to dress. That is not rational. The rational approach is that one’s dress in public spaces and official places should reflect a sense of decency and dignity – irrespective of one’s gender.

Again, let me emphasize that here we are not talking about how one dresses while walking casually down the street or in their own backyard; but, rather, how one presents oneself in important meetings, formal and official settings, and even on serious news broadcasts via TV and internet. In these venues, there is a wide gap of acceptable dress between genders.

Unfortunately the general populace is not rational and that is why such dichotomies are going on. If they had been rational the situation would have been different.

This same issue is expressed in this article: http://www.bbc.co.uk/news/uk-england-cambridgeshire-13362586


In day to day life, many incidents happen and numerous decisions are made based on sentiment / emotional manner. That approach is not at all laudable. Rather, it is an open invitation for inequality and dogma. In contrast, if we apply our sense of rationality then we can make heaven come on this earth.



“If someone moves along the path of sentiment instead of the path of rationality, there is a hundred percent probability of great danger. Those who move along the path of sentiment do not discriminate between the proper and the improper, but merely silently accept all superstitions surrounding the goal towards which they have been running. Even the least question regarding propriety or impropriety does not arise in their minds, because they are moving along the path of sentiment.” (The Liberation of Intellect: Neohumanism)

“When it [the mind] does not follow a particular method, when it moves haphazardly, swept away by whim, it is called “emotion”.” (Yoga Psychology)

“Sentimentality based on rationality is the strongest force in the universe. And sentimentality without rationality takes the form of, or rather the distortion of, dogma.” (Subháśita Saḿgraha Part 12)

About supporting communal ideas: “Those who are motivated by sentiment may earn temporary applause, but ultimately people realize, “No, they committed a mistake, they did not follow the path of rationality. They themselves were caught in the current of sentiment, and they drifted the society also in that current. As a result society has been destroyed.” (The Liberation of Intellect: Neohumanism)

“Dogma is fast being replaced by rationality and reason. Human beings with their developed brains, developed nerve systems and developed nerve-cells started thinking that we are not to do something for a particular tribe or a particular clan or a particular nationality; we are to do whatever we are to do, whatever we must do, for the entire humanity of the Cosmos.” (Humanity Is at the Threshold of a New Era)

“As a human being, what should one do? One should follow the path of rationality. Rationality is a treasure of humanity that no animal possesses. And those who possess the inner asset of devotion within their hearts and follow the path of rationality in dealing with the external world, must be victorious. They alone can accomplish worthy deeds in this world.” (The Liberation of Intellect: Neohumanism)


“In the case of developed animals, sentiment exceeds inborn instinct. And more-developed beings, such as human beings, possess sentiment and rationality and the faculty of discrimination as well.” (The Liberation of Intellect: Neohumanism)

Before the division of India: “The policy was divide and rule. One party said “Jai Hind” and another party said “Takasime Hind.” One party said “Victory to India;” another party said “Divide India.” These were the slogans of the time. It was not a healthy atmosphere. This sentiment was not even geo-sentiment. It was based on emotion and mean selfishness.” (The Dangers of Communalism)

“To counteract the malevolent effect of dogma-centred philosophies, the two most important factors are the development of rationality and the spread of education. Merely attending school and university classes will not necessarily have the desired effect. Stress should be placed on education which produces a high degree of rationality in the human mind, and this type of education should be spread amongst the people.” Prout in a Nutshell Part 18)

“What is required now is the elevation of human existence, the elevation of human mind and human spirit. We require no dogma – we require more reasoning, more rationality – rationality moving unto the terminus of Parama Puruśa; the Supreme Desideratum is that Universal Nave.” (Humanity Is at the Threshold of a New Era)

“As a human being, what should one do? One should follow the path of rationality. Rationality is a treasure of humanity which no animal possesses. And those who possess the inner asset of devotion within their hearts and follow the path of rationality in dealing with the external world, must be victorious. They alone can accomplish worthy deeds in this world.”(The Liberation of Intellect: Neohumanism)

“The speciality of human beings is rationality.” (The Liberation of Intellect: Neohumanism)

Surrender to Baba,


The term Gopal is one of the names of Parama Purusa which denotes that aspect of His personality which controls the mind. So Gopal is one of the appellations or names of Parama Purusa. It does not merely mean cowherd.

“What is gopála? There are so many tánmátrika [inferential] expressions, and the apparent controller of all these inferential expressions is the human mind. Suppose you hear something: it is an expression related to the sound tanmátra; suppose you touch something – touch is another tanmátra; you see something or you think something – these are all tanmátras. The apparent controller of all these inferential expressions is your mind. But there is another entity hidden behind your mind, not in front of your mind, but behind your mind. For instance, when you watch a puppet show, you feel delighted to see how the puppets move their hands and feet, but you do not see the person who manages the beautiful show by pulling the strings from behind. Similarly, we notice the inferential expressions of microcosms – we come to know how one person sings melodious songs, how another dances beautiful rhythmic dances, how another delivers wonderful discourses, etc. But we cannot see the entity who pulls the strings from behind and runs the show. And the funniest thing is this: the speaker, the singer, the dancer thinks that he or she is the agent, the doer, and takes the entire credit for the performance. People do not care to think of the entity that pulls the strings from behind, or if they are even more foolish, they think that others see them alone, not the entity who pulls the strings from behind, so the credit should come to them. There are people who think in this way. However, you move and dance under His control. He makes you dance from behind.”
“The perspective or background against which all the inferential expressions, as well as the expressions of sensory and motor organs, are perceived, is termed go in Sanskrit. And the entity that controls that go from behind is called gopála. So who is “Vrajagopála”? Vrajagopála is that Entity who takes people forward through joy, amidst various expressions of bliss. He is Vraja Krśńa.” (Namami Krsnasundaram, Disc: 21)

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.

Physical Food and Future

Baba says, “Future generations will spend more of their time and energy on subtle psychic and psycho-spiritual activities, so their demand for physical food will decrease.” (Prout in a Nutshell – 13, p.47)


“Esecho, esecho, tumi esecho, mamata’ uja’r’ kore esecho…” (PS 1215)


Baba, You have blessed me by coming – with Your abundant love You have come close. It is Your grace. Baba, You have come, You have come, because of Your infinite love towards me You have come. Baba, Your divine Presence enhances everything. By Your august arrival the dry desert and dead trees have been transformed into a lush, green forest. Baba, Your smile is expressing through their happiness. This is all nothing but Your causeless grace.

O’ my Dearmost, You have graciously filled this earth with Your sweet & divine flow. You have brought smiles onto the faces of those who were depressed, sunken, and sad. Now, by Your grace, they are radiant with joy. And to those weeping hearts that were engulfed in sorrow, sadness, and misery, You have brought sweetness and bliss into their life. Now they are filled with optimism and humming in happiness. It is Your grace. Baba, the flowers which were filled with nectar, You blessed them with Your tender touch.

Baba, the whole entire creation is drenched in Your bliss. The heavenly aroma of the blossoming flowers from the bountiful garden is floating and permeating all around. The melodious chirping of the dancing birds is filling the air with song. The full moon’s smile is pouring its radiant light: It comes floating in all the directions. The whole universe is getting bathed in that effulgence. Baba, You have filled everything with Your love and inundated this entire cosmos with Your divine nectar.

Baba, You are ever merciful; Your beauty is beyond words. Baba, You have come to me – in my mind, in my heart…

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