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Who Can Follow Dadaji's "Great" Example

Subject: Re: Who Can Follow Dadaji's "Great" Example
Date: Wed, 9 Jan 2013 06:14:20 GMT



~ Part 2 ~

(Note: For your easy reference, the anecdotal portion of the first letter in this series has been pasted below, as well as a link to the entire first letter. - Eds)


This story you told about Ac Shivanandji (i.e. Dada Samanvayanandji) needed to be told. It was long overdue. Well done.

When I was in my early 20's I met this yogi.It was many years ago and had admired him for his mention of long sadhanas in  graveyards but lost respect for him when he tried to discourage me to do the same. He tried to insert the fear dogma about it being too dangerous for me and that it would be unsafe for me to continue to go there as I had been doing. I am glad I was not affected by his scare Baba's Grace. Purely, Baba's Grace.

The same can be spoken about former Dada Kritashivananda when it comes to establishing his own glory, I suppose. It hurts me that he left AMPS to become a guru and establish his own ashram. I traveled with him for periods of time and had appreciate his personal stories with Baba.I had fond memories of this acarya.  But now I also lost respect for him, too.

Thank you for bringing to our attention how the ego can thwart our spiritual progress! Let this be a lesson to all of us so we will not make the same mistakes! I thank Baba that this article was written so that I will not go down the same road as these two Dadas. I ask Baba only to keep me in His Lap everyday. I ask Him only for devotion and to serve and please Him. That is my duty. Nothing else. No glory. No position. No material wealth. By Baba's Grace I will remain close to Him only and do His will not my will. My will must be His Will, otherwise, life is not worth living.

 I hope others will learn from this article, too.



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, some 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 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.

Cause & Treatment of Various Psychic Diseases

Date: Wed, 09 Jan 2013 21:59:48 -0000
From: mahesh/matt mjp@broadview...
Subject: Cause & Treatment of Various Psychic Diseases



The following letter addresses various psychic diseases and their cure. In the life of a sadakha, a disease-free mind is essential. If one suffers from any psychic disease they should try to remove it so they can move forward properly. Otherwise, that mental disease will impede their progress.

Fortunately, if anyone practices sadhana regularly, their psychic disease(s) will naturally dissipate and disappear. If anyone is deeply involved in meditation and doing very good sadhana, by His grace, then their psychic disease will quickly be removed from the mind.

The tricky part is that the mind burdened by a psychic disease cannot do deep sadhana; that is the problem. Hence, psychological training in the form of auto-suggestion and outer suggestion is needed to get rid of the disease. And that is what is discussed below.


"I had a certain acquaintance whose garden was quite large. One night his wife thought she saw a ghost in a corner of the garden. In Bihar, a female ghost is called “cuŕeil” in Hindi. At the sight of the imagined ghost she cried out in fear, and fainted. She never regained consciousness and died some time later. The next night the same gentleman came out of his house at the same time. He also thought he saw the ghost. “Why should people have to die one after the other in this way?” he thought. Stepping forward to strike at the imaginary ghost with a stick, he suddenly saw that it was nothing but a bush which, in the moonlight, looked just like a human being. His wife had died for nothing, terrified by the deceptive image of a bush. Most so-called ghosts are like this. Towards the end of the rainy season rotting vegetation often gives out a gas, called marsh gas or will-o’-the-wisp, which bursts into flame when it comes in contact with oxygen. This burning gas may easily be taken to be a ghost. This is how a fear complex can develop." (1)

"The defeatist complex also strikes deep in the human mind. “How will I possibly be able to do the work? How will I be able to fight against such heavy odds? How will I be able to do my job properly?” Because people think like this before they act, they are unable to do their work properly. The defeatist complex weakens their minds. Had they been bolder they would have been more successful." (1)

"One must uproot all sorts of complexes from the mind. No complex should be entertained in the physical, psychic or spiritual spheres because all are equally detestable." (1)


"Due to a defective social order. Some people have to live like slaves in the society and thus suffer from a strong inferiority complex – their heads remain forever bowed – while others inherit vast wealth as well as family pride from their ancestors and keep their heads held so high that at times it appears as if it will fall backwards. These complexes are due to a defective social order. The complex is in the crude physical world and in the socio-economic strata." (2)

"All are the progeny of Parama Puruśa. Even so, some people think that because they are endowed with less intellect, knowledge, financial capacity or physical strength than others, they are inferior. Such an inferiority complex contracts their minds and retards their progress. It must be overcome." (1)


"At the very outset, the fascist exploiters select a weak community which inhabits a region rich in natural resources. The fascists socially and culturally uproot the victimized community by imposing a foreign language and culture on them. Because the local people cannot easily express their individual and collective feelings and sentiments in a foreign language, they develop a defeatist psychology and inferiority complex with respect to the exploiters. This defeatist psychology destroys the natural spiritedness and will to fight of the local people, and the fascists skillfully utilize this golden opportunity. The primary interest of the fascist exploiters is to gradually suck the vitality of the local community so that they can pillage and plunder their natural resources, but if necessary they will even obliterate the local community from the face of the earth." (3)

"A person must not suffer from an inferiority complex, because that person and his or her friends and siblings are all the progeny of the same Progenitor. They come from the same origin [as all]; they are of the same Father. So why should a person suffer from any inferiority complex? Again, you should not suffer from a superiority complex, because all are your brothers and sisters. All are the glorious children of that Supreme Father. No, you must not develop any superiority complex." (4)


"Nobody is unimportant, nobody is insignificant. Each and every existence is valuable. And the life of an old widow of, say, 100 years, is also not meaningless. Her existence also bears certain significance. If an ordinary ant dies a premature death, the equilibrium of the entire universe will be lost. Nobody is unimportant, so you must not develop the psychology of helplessness or hopelessness or defeatist complex or fear complex, because the Supreme Father, the Supreme noumenal entity is always with you." (5)

"Why should you suffer from a fear complex or an inferiority complex, when the Supreme Father is your father, when you all are the children of the same Father; why should you suffer from any inferiority complex or any fear complex, when the Supreme Father is with you? You are not weak. You are very strong, because the Almighty Father, the omnipotent Supreme Father, is with you to help you – so you must not encourage the psychology of weakness, or an inferiority complex or a fear complex. He is with you, always He is with you to help you. You are never alone." (6)


"In the field of spirituality there must not be any complex, neither fear complex nor shy complex nor any other complex. So the scriptures saying that if you do not obey Him you will go to Hell, like this, these scriptures are the worst enemy of human society. Because these scriptures create a complex, a fear complex, in the human mind, and that fear complex creates disparity in this human society." (7)


"There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one’s birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one’s birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms." (2)

"I cannot allow this to happen. For this reason the theory of Prout has been given so that every person can progress speedily in the field of spirituality without any complex." (2)


"In the existential sphere, too, there should not be any complex because everyone is the child of the Cosmic Father. If there is any superiority complex, it should be the common one that one is the child of the Cosmic Father who is so great, so potent. One may only have this superiority complex. Whatever people possess is given by the Cosmic Father and therefore no individual has the right to have a superiority complex. So in the existential sphere there is no reason for any complex to remain. In other words it can be said that there will be a common complex that all are the children of the Cosmic Father, no one being inferior and no one being superior." (2)


"Kabir and Mahaprabhu launched open revolts against the casteism which had kept Indian society crippled by creating a tremendous complex of self-aggrandizement in one section of society and a terrible inferiority complex in another section. Although Mahaprabhu had been born into a well-known Brahman family, he suffered many insults because of his opposition to casteism. Despite this he remained steadfast in his ideology." (8)


"Now, in this process of spiritual march, march towards the spiritual nave, humanity sometimes for want of proper guidance was depraved, was degenerated, and under such circumstances it suffered from the psychology of sinning, a sinning complex. I told you that you must not say, “Oh, Lord, I am a sinner, I am a sinner,” because it will develop the psychology of sinning. If you are not actually a sinner, you will be a sinner if you say this, if you think this. It is a defective psychic approach. And some people exploited this sinning complex of human beings and created so many differences, so many groups, so many diversities, in this human society which is actually a singular entity." (9)


"Ego is the root cause of downfall. If ego is present then downfall is inevitable. How is ego manifested in individual life? It expresses itself through superiority complex. I am great and everyone else is small, degraded, lowly. “I am superior” – this feeling or thought is called “superiority complex” in English and mahámanyatá in Sanskrit. Due to this sense of ego one behaves poorly with others. For this reason it is said in the scriptures: trińádapi suniicena. For example, a blade of grass remains underneath everyone. It has no ego, yet it possesses more qualities than anyone. Human beings should keep themselves aloof in every way from superiority complex and pride. Good people will stay away from ego. Why will they do so? Good people know what are the causes behind the rise of ego. One person has knowledge, another has money. A good person knows that this money and this knowledge is not theirs; it belongs to Parama Puruśa. Today it has come to me and again it will leave me. I had none of these when I was born and at the time of death they won't remain with me. For this reason good people will stay away from ego." (10)


People are prone to various complexes: superiority complex, inferiority complex, fear complex, defeatist complex, sinner's complex, melancholia, phobia, schizophrenia, and shyness etc. Those who do not suffer from any of these are in a balanced state - samatabhava.


We must also remember Baba's timeless teaching: To do anything o successfully one must have a free mind - a balanced mind. The mind should be free from all complexes.

Baba says, "To attain complete success in life, the fourth principle is samata'bha'va, that is, mental equipoise, mental balance. There must not be any complex in the mind -- neither superiority complex nor inferiority complex." (11)



Here Baba furthermore points out the negative nature of complexes and He simultaneously directs us to keep samata'bha'va, mental balance.

Baba says, "Complex of any sort - superiority or inferiority - is a psychic malady, a mental disease. You must maintain a psychic balance." (12)

Thus mental balance is one central target in life. We should aim for this in all circumstances. Once again, we should be vigilant to keep the mind balanced, by His grace. Psychic equipoise is one of the best attributes a person can have.

Baba says, "Maintaining a balanced mind is one of the greatest virtues. There are no complexes in a balanced mind. One neither feels inferior nor superior to others; one never fears anybody nor ever gets perturbed. One maintains a mental balance." (2)

So by striving for and achieving mental balance, so many other plus points arise. The mind will be complex-free, enabling people to generate positive relations with one and all. Because when one does not feel that they are better or worse than the next person, then it becomes easy to establish a heart-felt connection. So that is one distinct benefit.

In addition, Baba tell us that when one is in a state of psychic equipoise, they will neither be fearful nor full of anxiety. They will remain in a natural state of ease and contentment - not burdened by any negative tendencies of the mind.

All these positive outcomes are a tremendous boon for human existence.


In contrast when due to lack of sadhana we are unable to attain a state of equipoise or if we lose that stance of mental balance, then that invites numerous problems for oneself and for others also.

In that case we are unable to weigh the pros and cons of life and end up making poor decisions - lowering our own position and misleading others as well.

For example suppose Ram or Shyam prematurely forms an opinion about others, a conclusion which is completely wrong or off-base. Then that invariably leads to problems and harms others. In that case, in the future nobody will want to listen to Ram or Shyam's suggestions or guidelines. Then Ram or Shyam's ability to help others will be severely hampered. Such pitfalls come from a lack of mental balance.

That is why - among other things - Baba warns to stay balanced and not proceed hastily.

Baba says, "Do not judge anyone to be good or bad hastily, nor express your opinion." (13)

As we can feel, Baba's specific guideline is that with a cool mind - a balanced mind-- we should view all the things in life, otherwise countless problems will crop up.

Considering all the angles, it is clear that keeping the mind free from all complexes is one key point because with a balanced mind we can help ourselves and help others. And that is the greatest utilisation of this human life. Hence as long as we are alive this should be our approach. Here following is Baba's dharmic mandate.

Ananda Marga philosophy says, "You should remain in this world and do your duty with a balanced mind." (14)


Here Baba supplies us with the special formula for keeping mental balance and not succumbing to any type of superiority complex.

Baba says, "People must always bear in mind that 'Whatever I have acquired is all by the grace of Parama Purus'a. If He decides that I should not possess wealth [or any other quality etc], He will take it away at any moment He wishes.' So no one should feel pride about anything under any circumstances." (15)

By seeing everything as Baba's fathomless grace then we will not get puffed up with vanity and instead will be able to maintain mental
balance at all times.


In His below teaching Baba teaches us how to keep mental balance and not fall into the depths of an inferiority complex.

Baba says, "What about the inferiority complex, that makes you think of yourself as inferior to others? You must have noticed that the minds of those who are less educated become a bit diffident: 'We don't have much learning.' Again, those who are poor suffer from a similar diffidence. 'We are so poor, and have no one to turn to.' But what causes such diffidence? [They forget that] everyone on this earth is a child of Parama Purus'a; no one is big or small. All are related as brothers and sisters." (16)

By remembering we are all the beautiful expressions of that Divine Entity Parama Purusa, then no inferiority complex can creep into the
mind. Then we will keep our mental balance.


Baba says, "When samata'bha'va [mental equipoise] is lost, then one begins feeling that there is a group of people far inferior to oneself. Such a pattern is to be observed in the case of people who have come to the city from the village. They say that they don't feel like returning to the village, as the villagers are illiterate and under-developed. This feeling is very dangerous. And if such feelings creep into the mind as a result of having acquired a little intellectual knowledge, the chances of developing this complex are much greater in the realm of spirituality, when a sa'dhaka begins feeling somewhat elevated with the development of some occult powers and the feeling of a little bliss. In the second stage of spiritual practice every sa'dhaka faces this test. One must be very, very cautious, so that vanity may not develop." (17)


Baba says, "The third fundamental of education is that teachers and students should have a balanced mind." (18)

In His above teaching Baba guides us that mental balance is needed in order to both guide and learn from others.


Baba says, "In this universe all entities are divine; only people have to realize it. Nobody is helpless or alone in this universe. We have mundane, supramundane and spiritual relationships with the universe. So it is the bounden duty of human beings to expand their mental arena because basically all finite entities have the inherent wont of universal pervasion. Their goal is the Supreme Entity who is free from limitations. Human beings will have to expand themselves so much that they will go beyond the fetters of limitations. There cannot be and should not be an inferiority or superiority complex in anybody. Those who preach individual racial superiority are committing sins. They are going against human dharma." (19)

at His lotus feet,


On this key and critical subject of mental complexes and achieving a balanced mind, western philosophy is far, far behind. Only Ananda Marga philosophy can shine such a bright light on this issue.

(1) Ananda Vacanamrtam - 7, How Should a Devotee Behave?
(2) Ananda Vacanamrtam - 5, The Social Order and Superiority and Inferiority Complexes
(3) Proutist Economics, Economic Exploitation of Bengal)
(4) Ananda Vacanamrtam - 30, Hara's Seven Secrets
(5) Subhasita Samgraha - 12, The Noumenal Cause and the Personal God
(6) Ánanda Vacanámrtam - 34, Be Free from All Complexes
(7) Ananda Vacanartam - 12, The Starting Point and the Last Point
(8) Human Society - 2, The Vipra Age
(9) Ananda Vacanartam - 12, The Real Value of the Human Entity
(10) Ananda Vacanamrtam - 9, “Always Do the Kiirtana of the Lord”
(11) Ananda Vacanamrtam - 30, Samatábháva
(12) Kolkata Dec 2 '79
(13) Caryacarya - 2, 'Society' chapter, pt #41
(14) Subhasita Samgraha - 21, 'Jaeva Dharma & Bhagavata Dharma'
(15) Ananda Vacanamrtam - 16
(16) Discourses on Krsa and the Giita
(17) 'Dialogue of Shiva and Parvatii- 3'
(18) Prout in a Nutshell, 'Talks On Education'
(19) A Few Problems Solved - 6, Universality in Race, Language, Religion and Culture

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