Vern  Barnet's response and documentation about 
misrepresentations  about  his  experience with
the Rev. Pandurang Shastri Athavale (Dadaji)
Dadaji won the million-dollar Templeton Prize for Progress in Religion in 1997 
and his Swadhyay Movement was studied by the United Nations.
He was born October 19, 1920 and died October 25, 2003.
The misrepresentation follows below.
Vern Barnet has no knowledge of recent events.
Follow-up correspondence appears below.
 
2010 Dec 30

Dear [Name deleted]  --

Thank you for writing me to discover whether there is any truth in the material you include. It is largely false and I am grateful to you for the opportunity to discredit it.

My name is spelled correctly but the significant elements of this story are false as concerns my involvement.

Although I am a Unitarian Universalist minister, I am not, nor have I ever represented myself to be, a representative of Unitarian Universalism with respect to the Rev. Pandurang Shastri Athavale (Dadaji). The story indicates little familiarity with Unitarian Universalism because the very phrase "Unitarian Church" is misleading; there is no "Unitarian Church" in any national sense; there are only individual churches; the larger organization is an Association of churches, not a Church; hence the term "hierarchy" is extraordinarily misleading. Furthermore, it is misleading to identify Unitarian Universalism, a non-creedal approach to faith, with Christianity as a large number of Unitarian Universalists do not consider themselves Christian. At the time of my meeting Dada, I was no longer a pastor of a Unitarian Universalist church although I retained my status as a minister.

My involvement with Dada was in my capacity as leader of a local interfaith movement, not as a Unitarian Universalist.

More importantly, I have only the greatest respect for Dadaji and consider him one of the most important and formative figures in my own spiritual development. Through the courtesy of friends, I was privileged to be at the Tirthraj Milan, and in fact met Dadaji before the event actually began, and met him several other times during his visits to the United States. When I spoke at the Tirthraj Milan before the hundreds of thousands, I did not identify myself as a Unitarian Universalist. You can see this in the text below my "signature" identification in this email.

I did prepare an analysis of Dada's teaching and work which appeared in the 1986 May issue of my organization's newsletter. It appears below.

I certainly would never have claimed that "Devotion is a social force" is basically a Christian idea, although the idea can be found within some Christian movements, as it can be found within many faiths. I think Dada's use of this idea is especially worthy and I applauded it and embraced it.

I never suggested any project such as Loknath Amritalaym in USA as the story you include indicates. The idea is preposterous. I had no authority to even imagine such a thing in connection with the Unitarian Universalists or in any other capacity, and I did not even have a congregation to whom to preach about such a thing since I left parish work in 1984. I do not know if this story has any basis in reality with any other person who has been confounded with my name, but it certainly was not me.

The one criticism I offered to folks around Dada was that the use of the English term "idol" in India has a very different and negative connotation to most Americans, and that I wished another term, such as "image" or "icon" would be used instead. This is an extraordinarily minor disagreement with a man and a movement I have greatly admired and from whom I have gained great insight. I feel so strongly about this that I am placing this material on the CRES website at www.cres.org/dada -- use all lower case letters.

I am particularly distressed that my friends may see this outrageous misrepresentation of my experience with and high regard for Dada, may his memory be blessed.

Again, thank you for giving me the opportunity to declare the material you have identified concerning me is false. And I, gratefully, wish you Happy New Year.

Vern Barnet
 
from REMARKS AT THE TIRTHRAJ MILAN 1986 Mar 23 
by the Reverend Vern Barnet, DMn

     Dadaji,  bhaio,  or  baheno  [Revered  "Elder  Brother,"  sisters  and brothers]:  In  the  United States,  I am a clergyman.  Some months  ago  I visited a swadhyaya [following the practice of "self-study"] home in Kansas City,  and I was deeply touched by the friendship and by the prayer sung by the children and adults before eating the meal.  I was  so  impressed,  I wanted to learn more about Dada.
     When I was kindly invited to this gathering,  I recalled the sentiment of  an American acquaintance who visited India some years ago.  Viewing the socio-economic problems,  he said his heart was broken by his visit. When I first visited India, I understood what he meant.
     However, I now see a great difference. I see the hope of God, prempravah  [the current of love],  as Dada teaches us swadhyaya [self-study]  and true bhakti [devotion].
     As  a  minister,  I must tell you we in America need the  message and methods of Dadaji,  too,  for like India, my country is divided, people are separated  by  religion and egoistic pursuits, separated  from  our  true selves. We have forgot that we are all brothers and sisters.
     Here  in India, ancient source of wisdom of our true nature,  by the sacred Ganga, your devotion is a sign for all of us of God's healing love. When we unite in Bhakti, we need not worry if we are Hindu, Christian, Jew, Muslim, Sikh, Parsee, or Jain.
     Bhaio  or Beheno,  God in you is so clear!  At the boat ride,  in  the exhibition  booths,  in  every contact,  your warm welcome awakens understanding in us.  We are thrilled to be with you: it is a great privilege to feel your love.
     I wish my acquaintance could be here today to see prempravah, the love in your hearts and the work of your hands, the  promise of bhakti.  My acquaintance would know, as Dadaji says, all of us are brothers and sisters and that a true revolution is underway.
     Jai Yogeshwar! [Victory to God!]
 
Dear Rev. Barnet,

Salient Salutations!

I recently came across this post regarding you and a preacher from India known as Rev. Pandurang Shastri Athavale (Dadaji). Here is the link to the post: www.vijayuncle.com, post no. 3009. I am copying that post here for your reference. 

I am retelling this story that I heard from one of the Swadhyayee greats of USA. Of course, I have no way of verifying this information but people in US may be able to verify this and confirm on this website. The story involves Rev. Vern Barnet (I do hope I spelled it correctly) of Kansas City. Rev. Barnet is a representative of Unitarian Church and was brought to Tirthraj Milan. He had told my Swadhyayee friend in USA that your Swadhyay will not see 2050. At that time, even I laughed at that prediction. However, it appears that Rev. Barnet is truly god’s man and saw right through the con art of Dada.

So this is the story. Rev. Barnet during Tirthraj Milan spoke to Dada and insisted that the slogan “Devotion is a social force” is basically a Christian thought. It is well established in Christianity. It is due to that belief Rev. Barnet wanted to build Loknath Amritalaym in USA. He promised his full support to this project and assured that he would take this up with hierarchy of Unitarian Church. This promise of Rev. Barnet raised ambitions of Yagna Datta and Jayas brothers of USA. They ran to Dada and Didi with this project.

What a great thought? If an Christian American preacher built an Amritalayam in USA, that would give Swadhyay a great publicity tool. If an American Preacher replicated one of the experiments in USA under strict guidance of Dada for the “Down Trodden Community” of USA, was a matter of great pride.

However, the project did not go through. Why, you may ask? The explanation of this will again reveal true face of Dada and Didi. Intitially , Dada said to Rev. Barnet that the people in your community are not ready for this and are not capable of understanding my thoughts. Hearing this, Rev. Barnet started preaching in Sunday sermons regarding Amritalayam. I have seen one of those tapes where Rev. Barnet discusses Amritalayam with his community in his sermon. Rev. Barnet prepared his community for this project. They were all supportive. Rev. Barnet thought that this would please Dada and Dada would agree to an Amritalayam.

When Dada heard this, he came up with new requirement. Dada said:”In that Amritalayam only pictures provided by us would be put up.” Rev. Barnet agreed to that as well requesting that atleast a cross be placed on back wall. We are interested in the concept of Amritalayam. Rev. Barnet, being a preacher, had the authority, he had the backing of his people, he shared thoughts of faith other than Christianity with his community and did not worry about the back lash. He even decided to give credit to Dada. He even decided to put a sign outside the church saying:”Inspired by Rev. Pandurang Shashtri Athavale of India”. Rev. Barnet admitted to my friend that he was even willing to give up his demand for the cross on the wall. 

Then why is it that this unique Amritalayam did not get built? Good Question. Innocent Swadhyayees will be shocked to know that here also the greed of Dada killed the project. Dada insisted that the “Impersonal Wealth” generated from this unique project be shared in same manner as with other experiments. That is 2/3 to Parth Preety and 1/3 to Rev. Barnet’s Church. Well, Rev. Barnet, being man of god, caught up with greed of Dada and decided not to move forwards.

Rev. Barnet recognized flaws with Dada early unlike us unfortunate ones. It would be great if someone in US can verify this story. 

I am writing this email to verify this story. There is lot of information flying around regarding Swadhyay and Rev. Athavale. I do not want to be a victim of false propaganda. Your assistance would be very helpful.

Thank you for your time and attention. Wish you a very Happy New Year.

Sincerely,

[name deleted]


 

Dada (right) answers a question from Dr Barnet. Mr Asher is center.

 
DADA’S MESSAGE AND METHODS
Excerpts from Remarks by Dr Vern Barnet
1986 May 3 at the Lenexa Community Center









O. INTRODUCTION

India, ancient source of religious wisdom, continues to produce great teachers. Today several holy ones have attracted attention in the West. Some are said to have the gift of telepathy and can materialize solid objects from thin air. It is difficult to document any significant social improvement from such gifts. Others focus primarily on private experiences of the Sacred.

Mohandas Gandhi understood that spirituality has a social dimension, and plays a part in history. With satyagraha, India became independent and history was changed. But the path of satyagraha, and the work of sarvodaya attempted under Vinoba Bhave, have been neglected, and some today say the government fails to continue Gandhiji’s spirit.

Pandurang Athavale, affectionately called “Dada,” has developed a conjoined spiritual practice rooted in the Gita and resonating with teachings of many faiths, which has changed the personal lives and social situations of millions, as l learned this March at the Tirthraj Milan where 500,000 gathered. He has done this quietly, heart-to-heart; and only now, that the results of his method are clear, does he invite Westerners to see. A Unitarian minister, John Haynes Holmes, introduced Gandhi to America; Mark [Hoelter] and I feel incredibly fortunate to have a part in introducing Dadaji to this country.
 

OO. “RELIGION”

One theme of Dada’s message is that religion — and he cites the etymology of the English word — religion is “joining.” We get the English word “ligament” from the same root. So it was especially appropriate to meet at the sangam, where three rivers join at Prayag. The world is fragmented, American culture is secular in the worst sense; that is, art, science, government, education, medicine, law, religion, journalism, entertainment, business, charity and other aspects of society, despite occasional links forged by “holistic” thinkers — these aspects are basically separated from each other, and none of them seem to give allegiance to a transcendent sense of purpose. Thus our movie-makers glory in and profit from the newest technique to portray realistically the most horrible violence without assuming responsibility for modeling criminal behavior. Individuals and individual groups define their self interests without regard for the betterment of all. Our society is disintegrating. We are set against one another, competing, divided.

Dadaji shows how to bring these elements together again, to connect, to restore, to join them in harmony and larger purpose. This joining is clear to those familiar with three traditional Vedic paths, sometimes also called yogas, related to the English word “yoke,” meaning to join together, specifically to experience the union of Atman, the personal self, with Brahman, the cosmic Self. These three are jnana [knowledge], bhakti[devotion], and karma [selfless action]. Most teachers show but one path. Dada joins all three, and treats them as different dimensions of the same reality, as height, width and depth are all dimensions of this room.
 

1. JNANA [KNOWLEDGE]

First: jnana, knowledge. For Dada, religion begins with a sense of awe and gratitude for the miracle of existence, for the power that restores our memory when we wake in the morning, for the process that transforms our food into our activities, for the creator of the world who continually renews us with possibility. Knowledge of this power comes through the practice of Swadhyaya, self-study, reminiscent of Gandhi’s Swaraj, self-rule, with personal and political ramifications, illumined by the Gita. The social definition of the self is clear from Dada’s insistence that “To be is to be related.” The basic theoretical statement of divine knowledge arising from awe and gratitude is simply that “God is within us all.” He then proceeds to challenge us: “Now go and experiment with this knowledge all you want.” With this knowledge, we can change the world.

Westerners traditionally understand the self in egoistic, limited ways, where the Vedic philosophy sees the self as Infinite. But the Vedas have often been used to suggest that it is sufficient for the individual to realize one’s Union with God without social concerns. Dadaji now joins the oriental insight of the infinite Self with the Western emphasis on human community and history, a staggering intellectual achievement as well as an enormously practical one. Swadhyaya generates what Dadaji calls the “we feeling,” and when one’s divine identity is seen in others, a strong social commitment occurs and cohesion becomes possible. Dadaji makes this social dimension powerfully clear when he says, “Revolution, social, political, economic, emotional and spiritual] is the only true religion.”

Study of the Self then means more than introspection. lt means meeting others to know our Self. Social, political, economic, psychological, and philosophical aspects are joined in Self-study. Swadhyaya, development through self-study, is a practice available to those of any faith; it is not a separate religious sect, any more than breathing is.

Swadhyaya requires that the person accept only what makes sense wherever one is in the process of study, not simply because Dadaji or the scripture teaches it. Here Dadaji is strikingly different from American evangelists who presume the authority of God. Jnana for Dadaji means that religion must rational. One should perform a ceremony not simply out of habit, but from understanding.

Dadaji tells a story of a potmaker’s wife who prayed for the sun to bake her husband’s work, while a farmer’s wife prayed for rain to water the crops. Two conflicting desires arise from limited visions of what is good. Prayer is not weather control, but enlarging our sympathies. Prayer for selfish gain is superstitious; prayer with the faculty of reason enlarges us.
 

2. BHAKTl [DEVOTION]

Thus we come to the second path: bhakti, devotion. Religious devotions are ritual reminders of our Source if we understand their meaning. Thus Trikal Sandhya, prayers on waking, eating, and retiring for sleep, are opportunities for the soul to remember its Source and give thanks, thus engendering a sustaining mindfulness of our nature.

Dadaji recommends selecting and honoring an image of perfection, in India called a ‘god.’ lt may be Krishna or Shiva or Buddha or Jesus. By concentrating on all the virtues portrayed by the image, one raises those virtues in oneself. Faithful practice leads one closer to what one wants to realize in oneself. As one thinks, so one becomes. Ritual reminders of one’s ideals helps bring them into practice.

l remember Mr Ramdas Gandhi and Mr Hemraj Asher telling how they began listening to Dada’s lectures on the Gita, and disputed them, and then were intrigued by them, and finally asked how to practice them. Dadaji asked if they and some others would be willing to visit a village and listen to what the villagers had to say. They went and the villagers were not inclined to talk to strangers. They returned, and the villagers suspiciously asked what they wanted, as the village had people come to it only when politicians wanted votes. Gandhi, Asher and the others carried their own bags, and walked. Over the course of time, the villagers began to accept these visits made without any agenda, and they began to disclose their cares and concerns. These devotional visits, meeting fellow human beings of all castes, creeds and colors reminding us our essential human kinship, is called bhakti-pheri. From the development of trust and relationships, The visitors were enlarged by learning the real needs of the village, and the villagers were enlarged by the suggestions the visitors were able to make. The village was transformed.

Dada says true bhakti is service. “Bhakti is a social force.”
 

3. KARMA [SELFLESS ACTION]

Thus we come to the third path: Karma, work. In the Gita, Krishna teaches doing one’s duty without attachment to the result. I have seen the beauty of such karma many times as l have learned from Dadaji and the swadhyayees.

I like Dadaji’s process because it respects people where they are, and seeks change as people are ready for it. Further, it does not claim to have the final answer to every social problem, but neither does it permit waiting until such an answer can be found. One works faithfully, and learns as one works, making changes as one goes along.

Today there are 80,000 villages where such contact is underway. One feature of Swadhyaya in many villages is the amritalayam [hut-temple]. It is more than a place of worship. The traditional individual temple worship is transformed into Western-style congregational meetings. Social and economic inequalities have no bearing with God for all is His. Each evening the villagers gather for worship in which they remember the equality of all before God, and give thanks and render back to God a portion of what has been given to them. This activity is voluntary, initiated by the individual, and anonymous. What is thus brought to the temple is redistributed as prasad to the needy. As all things come from the Source, these gifts are made and accepted without a sense of obligation except to the Divine Source. The dualism between donor and recipient is thus eliminated, as the village lives as one family. Recognizing that what affects one, affects others, the “we feeling” is strengthened, and poverty, crime, and hunger disappears.

In agriculture and fishing, similar projects have arisen. Ten thousand acres are now devoted to Yogeshwar Krushi, with villagers taking turns cultivating God’s farms, with the produce shared as needed, and no person gaining credit. Dadaji calls this “impersonal wealth,” rather than “communal wealth” because it belongs not to the community with its political structure but to God. Similar practices with fishing boats are underway.

In the coastal towns of Gujurat and Mahashastra, Dada’s message has dramatically changed the life of the community. The fishermen often fought over fishing rights--who could fish where, they gambled, and they were often drunk and irresponsible with their wives and families. Swadhyaya has changed all that. Family life is restored. The fishermen have even established Matsyaganha, fishing boats, on which they take turns generating impersonal wealth as their devotional activities. This harmony includes both Hindu and non-Hindu fishermen.

ln Porbander, where Gandhiji was born, the town was divided into two camps. One day one side would kill a member of the other, and the next day the answer would be another murder. The officials had given up trying to control the situation; the jail could not contain the offenders. Through the patient work of swadhyayees over several years, and Dada’s presence on March 21, 1984, these feuds were resolved in understanding that one blood flows in all veins, when together over two thousand couples from the warring factions sat together to worship.

In business, industry and education, Dada has inspired experiments showing benefits of the swadhyaya “we feeling.”

I might mention that it was over thirty years ago that Dada spoke at a philosophical congress in Japan. Instead of accepting any of the invitations to affiliate with the institutions around the world who wanted him, he returned to India to test the theories that had brought him applause. In the decades since, he has earned the right to be heard today. At the Milan, l was amazed by the procession of government officials, opposition party leaders, scholars and religious leaders who now offer him their recognition and salute the work of the Swadhyayees. I believe Dada needs to be heard not just in India, but throughout the world.
 

Z. CONCLUSION

I have sketched how jnana, bhakti, and karma are organically united in Dada’s message and methods. Let me also underline the synthesis of East and West Dada is making. The East teaches God is within. The West teaches God is above, but revealed in the relative processes of the history of human community. Dada teaches, like the East, that God is within us all; that is the key to swadhyaya. Dada teaches, like the West, that this divine Self is discovered as we listen to and serve our brothers and sisters, thru identification with them, through the “we feeling” in daily activity. For years I have puzzled how to combine the basic but distinct approaches of Oriental and Occidental religion. Dada shows how, and that, such a synthesis works.

When l first went to India some years ago, I was rather depressed by the overwhelming social and economic problems I saw. This time I saw solutions. And the solutions, I believe, not simply to India’s problems, but to the basic problem affecting America: fragmentation.

The heart-to-heart work is slow, but more powerful than any other kind of revolution. Crime and war are not possible when the “we feeling” is developed. Understanding, forgiveness, co-operation, and the satisfaction of basic needs become possible, and our joy in the gift of life is multiplied.

l remember the greetings of the crowd when we walked to the Ganges for the boat-ride. I remember when I spoke. I was moved by the people’s responsiveness, when I took the slight trouble to learn a couple words in Hindi, “Beheno or Bhaio” [Sisters and Brothers] — they were so surprised, and the warmth of their delight remains with me. And whenever we left the protection of the platform, on the way to the minibus, and when the bus was trying to move through the crowds, people reached out to touch us through the bus window.

They didn’t know us, but they knew that some of us from the West had come to learn. They knew that their heart-to-heart method was multiplying beyond India, into the world. They knew that they were part of a revolution, for the human family is coming to see that our differences need not divide us, for we are brothers and sisters sharing divine blessings.

Jay Yogeshwar!

These remarks were delivered to Swadhyayees and guests on Ramanavawmi, a festival celebrating the birthday of Rama. 
Vern Barnet is CRES minister in residence.

BIBLIOGRAPHY

[Several issues of THE RELEASE in 1986 
contain articles about Dada and the Milan.]

     Athavale, Pandurang V. Lectures at the Second World Reli-
gious Congress, 1954. Shrimad Bhagwad-Geeta Pathshala,
Bombay, n.d.
     Athavale, Pandurang V. Our Dada in Germany. Sat Vicahr
Darshan, Bombay, 1982.
     Athavale, Pandurang V. Thoughts on Glorious Heritage. Sat
Vicahr Darshan, Bombay, 1975.
     “Swadhyaya and Its Urgent Need in Today’s World.”
Devotional Associates of Yogeshwar, Bartlett, IL, n.d.
     “Tirthraj MiIan.” Sanmitra Sangh, Bombay, [1986].
Vazeeruddin, Mohammad, “Taking Man Closer to Man,” The
Times of India, 1984 March 13.
     Vazeeruddin, Mohammad, “From the Ganges Springs the
Solar Ray,” The Tribute Sunday Reading, Chandigarh, 1986 April
20.

copyright 1986 "CRES"
World Faiths Center for Religious Experience and Study
Box 45414, Kansas City, MO  64171


For misrepresentation of Vern Barnet's views, click here.
 

 
Follow-Up Correspondence with the Original Writer
2010 Dec 30

Dear Rev. Barnet,

Thank you for your reply. I have forwarded your response to [name omitted] to ensure that there is only a factual representation. Swadhyay has recently been involved in many controversies in India and USA. Some of the points of contentions involve: (1) Massive accumulation of Funds. Swadhyay has accumulated over USD 100 million that was intended to be for the benefit of down trodden. (2) Swadhyay leadership mismanaged over $ 4 million intended for the benefit of earthquake victims. (3) Swadhyay leadership instigated its followers to violently attack those who questioned them (5) Swadhyay members murdered one its member who questioned this corruption.

All over the world, religious and spiritual leaders have succumbed to the lure of money and power. Unfortunately, same fate has befallen on Swadhyay. I would urge you to visit www.vijayuncle.com and visit Swadhyay - an untold story blog to learn about the negative side of this movement. 

Thank you once again for your reply. 

Sincerely,
[name omitted]
 

 2010 Dec 30

Dear [name omitted] --

Thank you for acknowledging my report. I am very sad to hear of the troubles, and the alarming situation after Dada's death. Still, there is no excuse for inventing a story about me that is so far from the truth. Thank you for your efforts to separate what is true from what is not.

Vern Barnet

2010 Dec 31

Dear Rev. Barnet,

I entirely agree. That is why I contacted you. While we object to the wrongdoings being done in name of god, we want to be truthful. Your clarification has been posted on our website, ensuring that the information provided to people is accurate.

Thank you for your time & attention.

Sincerely,
[name omitted]

 

 
 
Follow-Up Correspondence with Another Writer
Happy New Year

This is the time I should not silance!!! about Dada Pandurang Shastry.

"Our lives begin to end the day we become silent about things that matter." Martin Luther King Jr., Letter from Birmingham Jail, April 16, 1963"

Dada was not honest at all unfortunately  this is True

I see your's Dada.pdf document.  Mr Asher no more with this orgenisation since more then 10 Years.  He also victimise crime because of Dada him self... I have his contect detail if you wish to speak with him.  Dada cheat everybody.... This is nacked truth.

Please see the attached documets

1 Swadhyay- Moment of Reflection.
2 Article - Sins of Daughter
3 accounts details
4 I my self become victimise by Dada's mafiya.... 

Please study the web www.Vijayuncle.com.
Best Regards

[name omitted]

 Dear [name omitted] --

Thank you for writing me. I am no position to investigate and verify the various documents you have sent me. I am in a position to state that the purport of material written about my involvement with Dada forwarded to me last month is false. Since aspects of my relationship with Dada have been cleverly woven into the false story, and since I was never contacted for verification, it seems likely that the story was constructed with malice, if not carelessness and confusion.

Unfortunately, religion seems frequently to be used in dishonest and horrific ways. I can only report that my experience with Dada  and his movement a quarter of a century ago was greatly beneficial, and I have no personal knowledge of subsequent events.

I appreciate your thoughtful communication, grieve that discord and horrors are now associated with Dada and Swadhyay, and wish you well. May the New Year bring you healing and blessing.

Vern


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