vijay

October 20, 2004

I liked stonehearted's point, it does take 2 to tango, I hope with all these fall downs devotees will start to anylse guru's thorougly as the responsibility lies in thier hands, any way I will wait a while before i get initiated in iskcon. I think alot of the leaders where given responsibity and power early on but failed to increase thier humility, resulting in the power fuelling anarthas lacking the humility to weed them out.

October 20, 2004

Thanks for churning out loads of lectures and verses (although some are too long and currently dont have time to read them), I completely agree with that one.

October 19, 2004

Ive heard that its like your bank account the money is still there but freezes depending on what you have done, to resume at a later time

October 19, 2004

Thank you for the luck and the warning, im confident that my sincerity will judge whether I will be cheated or awarded by krishna. A sincere searcher will have to put all his efforts in to look for krishna and his representative, although he can never qualify himself to actually know what is truth krishna will see the endeavour, and bestow what he lacks. Its like the story of the mother who lost her eggs in the ocean, she asked for them back and the ocean denied her, so she tried to empty the ocean out with her beck, which is impossible, however the effort was there, guarada saw this, and was amazed, he then personally threatened the ocean to give the eggs back or it will be emptied, the eggs where returned.

I pray that one day I put enough effort in to deserve a mercyful glance.

Good luck prubhuji, once taken to the path we are all garunteed one day to go back home, I hope and pray to meet you up there serving sri Radha

October 19, 2004

Thanks for those long articles, but now you have gone on to something diffeent.

-First was the case that you should distribute only the current acaryas books "en masse" so people can speak to the athor, although prabhupada wanted his books to go out 'en masse'

Now your articles say that you have to have a current acarya to explain the previous acarya. There is no disagreement in this. I agree.

But who that self realised devotee I follow is someone who i accept is serving in iskcon, and trying to follow srila prabhupada's mood, principles and aims he established for ISKCON.

Jai

October 18, 2004

Thanks for that.

Still doesnt answer my question when has prabhupada ever suggested his books should not be distributed en mass after he leaves the planet, actuaully he says the opposite.

October 18, 2004

Your very fortunate, I wish I had the strength to join for a few years, just to get a fraction of that mercy.

October 18, 2004

The moon according to bhagvatam is a hevenly planet, it is suppose to be full of forests and green, but as the higher planets are subtle we only see the gross aspects thus we see a dead lump of rock.

I guess it similar to the fact that this world is also full of subtle entitys yaksas and ghosts etc, with thier own civilistions but we dont see this.

October 18, 2004

If you havent already try and get the rest of his diarys they are very inspiring, I look foward to these every 2 weeks, its amazing the types of experiences maharaj has on the front line.

October 18, 2004

Im not sure if this is allowed but I thought I should share this.

Diary of a Traveling Preacher

Volume 5, Chapter 27

By Indradyumna Swami

Posted October 16, 2004

September 12 - 24, 2004

"My Chest Swells Up With Pride"

This year's summer tour was especially successful, with over 300,000 people all together visiting our programs, including the Woodstock festival. It was a sad moment indeed when the tour came to an end and most of the devotees packed up and headed home to return to school or work.

Indradyumna Swami Even sadder, we had to cancel our autumn tour because of a lack of funds, so I decided to go to Russia for a month and visit a number of temples, some of which I had not been to in years.

I knew that the situation in Russia was tense. There had been a recent spate of gruesome terrorist bombings, and Chechen rebels had killed a number of people in a school in Beslan, in the south of the country. Devotees in Russia also warned me that the Russian Orthodox Church was bitterly contesting a recent grant to us by the mayor of Moscow: a choice piece of property near the center of the city, where devotees planned to build a big temple. The church had used all the facilities at their disposal to attack our movement with several huge media campaigns, which had split the general population, some in favor of us, some against us.

Besides that, recent government policies had brought on a sweeping resurgence of nationalism, so some devotees felt it might not be the best time for a lone American to be touring the country.

Nevertheless, I decided in favor of going, if only because I would not have another chance to see my disciples in Russia for the rest of the year.

The day after I purchased a cheap, non-refundable ticket, a well-wishing friend sent me a warning:

"Since you now have Moon in Kumbha you should know that the next six weeks are not going to be very smooth. Guru has already moved into the 8th Virgo, and Moon is also there. While Moon is in Virgo, both Sun and Mars will also move into Virgo –the 8th from your Moon. Depending on what planetary periods you are running the effects will be modified for the worse. If it is going well, then it will slow down, if it is neutral then it will be bad, but if it is already bad, then it will be hell. It could prove to be as bad as a serious illness, an accident, or an attack on you. This should not be taken lightly."

I would never cancel a preaching venture simply because of inauspicious stars. Preaching itself makes everything auspicious. Nevertheless, it's good to know when there's a dangerous curve down the road. I decided I wouldn't take any unnecessary risks.

Apparently my Russian disciples felt the same. When I arrived at Sheremetyevo Airport in Moscow, I found that they had arranged for a secretary and a bodyguard to travel with me. I accepted the precautions, but then I discovered that my bodyguard was carrying a loaded pistol.

I objected even though the pistol was legally registered. "Guns attract guns," I told him. "Leave it behind. We have something much more powerful with us." I showed him my Nrsimha Salagram.

Hatyam hanti yad anghri sanga tulasi steyam ca toyam pador naivedyam bahu madya pana duritam gurv angina sanga jam srisadhina matih sthitir hari janais tat sanga jam kilbisam salagrama sila nrsimha mahima ko 'py esa lokottarah

"A tulasi leaf offered to the lotus feet of the Nrsimha Salagrama Sila destroys the sin of murder. Water that has washed the lotus feet of the Nrsimha Salagrama Sila destroys the sin of theft. Foodstuff offered to the Nrsimha Salagrama Sila destroys the sin of drinking liquor. Sincere surrender to the Nrsimha Salagrama Sila destroys the sin of adultery with the wife of the spiritual master. Association with the devotees of the Nrsimha Salagrama Sila destroys the sin of offenses to the devotees. This is the extraordinary glory of the Nrsimha Salagrama Sila." [sri Agama, quoted in Sri Rupa Goswami's Padyavali]

As I walked through the airport, I could sense that the terrorist attacks had changed Russia into a security-conscious country overnight, much like the United States after the attack on September 11, 2001. There were policemen and heavily armed men patrolling throughout the airport. People in general seemed nervous as they moved quickly to their destinations.

I noticed a number of posters on the walls with pictures of Chechen women known as black widows—suspected suicide bombers who might attack at any time.

We drove to an apartment where I would rest for a few hours before taking an evening flight to Yekaterinburg. On the way, I noticed other changes since my last visit. Russia had prospered materially. In fact, from the look of it, Moscow was on a level with Paris and London as far as fancy stores, nice cars, and well-dressed people go. It was a strong contrast to what I saw when I first came to Moscow in 1989.

"Yes, it's true," said Jananivasa das, my secretary, "and not only in Moscow. The economy of the whole country is slowly developing. One sign is that many people carry cell phones now. And among the young, CD players, computers, and video games are common. There is even a Russian version of MTV on television."

"Because of the glare of technology, not as many young people are joining our movement as before," he continued. "During communist times, everything was gray here, literally. Devotees stood out as they chanted on the streets in their colorful dhotis and saris. People noticed us, and young people saw Krsna consciousness as a positive alternative to the struggle for existence. That's all changed. Now it's mainly middle-aged people who join or become part of our congregation."

Despite the progress, however, Russia still has a long way to go, as I saw on the flight to Yekaterinburg, 1,000 kilometers to the east. Our 20-year-old, TU 154 plane, the most commonly used plane in Russia, was just as cramped, uncomfortable, and dirty as any previous flight I'd taken in Russia, and the stewardesses just as grumpy and rude.

When we landed in Yekaterinburg, it was obvious that the modernization happening in Moscow had barely begun there. It seemed as if time had stood still as we drove on a road full of holes into the city, passing old cars and trucks and looking at the endless gray concrete apartment buildings.

"The higher-ups in the Russian Orthodox Church are especially powerful here," said Jananivasa as we drove along, "and they are very much against our movement. They send their people to harass the book distributors, often stopping their sales, and whenever there is a Harinam party, their people walk in front and in back screaming that we are a cult and dangerous to Russian society."

That evening we had a program in a rented hall. When I arrived, I was taken aback. "It's an old building, converted into a disco," Jananivasa said. "It's all the devotees could get."

I smiled. "Well at least there's plenty of room for dancing," I said. I went in and looked at the concrete walls and the old wooden floor.

I stepped up onto the stage and sat on a cushion. When I looked around, I saw 400 beautiful devotees, their smiles an obvious contrast to the stony faces I had seen while traveling across the country. I started the program with a bhajan and then began to speak from Prahlad Maharaja's teachings in the seventh canto of Srimad Bhagavatam.

As I developed the theme of the verse, punctuating the philosophical points with verses, analogies, and stories, we were all transported out of the concrete disco into the world of Vaikuntha. "How powerful is this transcendental sound of the Bhagavatam!" I thought. "It makes the grayness around us disappear, and floods this hall with light and joy."

krsne sva dhamopagate

dharma jnanadibhih saha

kalau nasta drsam esa

puranarko dhunoditah

"This Bhagavata Purana is as brilliant as the sun, and it has arisen just after the departure of Lord Krsna for His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purana."

[srimad Bhagavatam 1.3.43]

I didn't want to stop, and I kept speaking for over two hours. Finally, Jananivasa pointed to his watch. Our time was up, and we had to leave.

On the way out, one of my disciples, Ragalekha dasi, approached me. She is a woman in her late 40s, and I remembered her as a faithful disciple who always made it a point to come to my programs when I visited Russia. So when she asked me to visit her apartment to see her Govardhan Sila, I agreed.

The next day, I went there with Jananivasa. I had several other appointments that afternoon, so I was in a hurry. "We'll have to make this quick," I told Jananivasa. But I was soon to be reminded that a spiritual master must never be so busy that he cannot take the time to reciprocate with and acknowledge a disciple's loving service.

Ragalekha's apartment was just one room in an old building in the center of the city. As I walked in, I was struck by the spiritual atmosphere. There were few possessions—a chair, an old wooden bookshelf, an altar for her Deity—but the mood was rich with devotion. Her Govardhan-Sila, named Lala, was sitting on a little cushion, beautifully decorated with flowers and simple ornaments. A variety of sweets were on a plate before Him.

Ragalekha, dressed in an old sari, sat shyly in the corner. The whole situation reminded me of a small, bhajan kutir in Vrindavan.

"Do you live here alone?" I asked her.

"I'm a guest here," she said looking downwards. "This is Lala's home."

"Oh I see," I said.

"That's a nice realization," I thought. Then I looked anxiously at my watch. My next appointment was in 30 minutes.

Thanks and appreciation from dipika.org to our sponsor and host,

"Well what do you do each day?" I asked.

"I distribute Srila Prabhupada's books," she said.

"Do you do anything else?" I asked.

"No," she said. "That's the instruction you gave me 13 years ago."

I stopped looking at my watch. I could hardly believe my ears. "You've been distributing books for 13 years?" I asked.

Jananivasa spoke up. "Srila Gurudeva," he said, "all the devotees in Yekaterinburg know that Ragalekha's been going out eight hours a day, six days a week, for thirteen years, distributing books, except when she's sick."

Ragalekha was looking at Lala.

"Why didn't you tell me?" I asked her.

"She's too shy and humble," said Jananivasa.

I felt tears coming into my eyes. I sat there looking at her. "Thirteen years," I thought, "every day on the streets of Yekaterinburg, distributing my spiritual master's books. What austerities this woman must have endured!"

I suddenly thought of the previous day and how I had complained to Jananivasa about the inconvenience on the flight. I felt ashamed of myself.

"She's well known among the people in this city," Jananivasa continued. "You can just imagine, so many years on the street, in the heat, the rain, the wind, and the snow. She's out there when it's 20 below zero."

My tears started running down my face.

"And she doesn't keep a ruble for herself," he continued. "I've heard she keeps all the profit for you."

Ragalekha reached under the altar, took out an old worn-out envelope, and shyly handed it to me. I opened it and saw US dollars inside. I handed it to Jananivasa.

Jananivasa took the money out of the envelope. His eyes started turning red and moist. "There's 1,500 dollars here," he said in a quivering voice. "It's the equivalent of two years of wages for a working man in this country."

I looked around at the chair and the simple bookshelf and into the small kitchen. Inside there was an old stove—and one pot.

"She only has that one sari she's wearing," Jananivasa said. "I've never seen her dressed in anything else."

I handed the laksmi back to Ragalekha. "Here," I said. "You use this money for buying a ticket to India this fall. I will be taking devotees on parikrama in Vrindavan for the month of Kartika. I want you to join us."

Her body tensed up. "No, Srila Gurudeva!" she said and pushed the envelope back. "Please! The people who gave that money will get much more benefit if it's used in your service than mine. Think of their welfare."

I was speechless. "Who is this woman?" I thought. "Living so simply, serving the sankirtan mission of Lord Caitanya faithfully for so many years, desiring no fame or recognition, and showing such concern for the conditioned souls!"

I thought of something Tamal Krishna Goswami had once written: "Although some of us begin as gurus for our disciples, it seems that these disciples are sometimes more fortunate than we are ... Actually many of them are elevated personalities." [from Vraja Lila]

"Srila Gurudeva," said Jananivasa, "this morning she admitted to me that she took a break from her book distribution for the first time since you gave her that instruction 13 years ago. For two weeks she repaired her apartment, hoping you would visit.

"She had also taken the advice of the security guards at the open market where she often distributes. For years, those big burly men used to throw her out of the market whenever they caught her distributing books. Finally they relented. They began to appreciate her determination and purity. Two weeks ago one of them said, 'Please take a break. You're here every single day. We're afraid you'll get worn down and influenced by the bad character of those around you. Please!'

"She took it that the Lord was speaking through them, and she took the time off. Gurudeva, we, your disciples, will arrange for her ticket to India. Don't worry. Already devotees here in Yekaterinburg have arranged things so she doesn't have to pay for the books she takes. They even pay the BBT for the books she distributes. When necessary they also help pay her rent, electricity, and water. She lives in another world. She just distributes books day in and day out and spends a little on the worship of her Govardhan Sila. She puts the rest of the money under the altar for you.

By now, the tears were pouring from my eyes.

Ragalekha came forward, with folded hands and tears in her own eyes. "Srila Gurudeva," she said, "please bless me that I may distribute Srila Prabhupada's books until the day I die and that I will always be a faithful follower of you and my Lala."

She started to pay full dandavats on the floor. Since women don't generally pay full dandavats, Jananivasa reached forward to stop her. I caught his hand.

"There's no harm," I said. "This woman is transcendental."

As Jananivasa and I walked out of the apartment, Ragalekha was packing her book bag. I turned to Jananivasa. "It was worth it," I said. "Meeting her was worth all the austerities, inconveniences, and dangers I'll ever encounter in your country."

I thought about the words of Srila Prabhupada: "These news are giving me new life ... In my horoscope just done, they have described although this is a critical period, if I pass through, I will live 100 years. Then I shall surely come to visit your farm ... The project is very nice. When I hear this report my chest swells up, being so proud of my disciples' achievements."

[srila Prabhupada commenting on Tulasi das's service, quoted by Srila Prabhupada's secretary, Tamal Krsna Goswami, in a letter to Ramesvara dasa, August 22, 1977)

October 18, 2004

"Also I want to make one more point-it is very important that the books we are distributing en mass to the general public should be the books of the acarya who is present in the world right now."

This is a blatent major difference to what prabhupada asked his diciples to do, he said that they in the future should also right books, but he wanted his books distributed. Who elses books have had so mouch potency that people have become devotees not even by associating with devotees just by reading these time bombs, people from the middle east to australia have changed just by these special books. And the argument that the athor needs to be present on the earth to ask questions holds very little ground, prabhupada lectured many times on his books, and in fact most people that became devotees never even met prabhupada let alone needed to ask him any questions personally, most people got clarifcation form his dicsiples which prabhupada trained up.

Also if prabhupada was agreeing with BV Aranya Maharaja

that only a physically present acaryas books should be distributed en masse, the why did prabhupada continue to translate bhagvatam until the last moments? Why did he continue to say distribute his books even up to the last moments.

This is another case of ask the 'uncles' they actually know prabhupada's hidden desires.

October 18, 2004

"Srila Prabhupada intended to have a universal movement, not a sectarian movement. His intention was that everyone should come together like one family for hearing, chanting and remembering with a fixed goal. Our goal is the exclusive service of Sri Caitanya Mahaprabhu and Radha-Krsna. All our activities should be directed to this, not to politics, money or any sectarian idea. "

¼r¦la Prabhup§da, as the founder-§c§rya, is the

ultimate authority for ISKCON. Prabhup§da writes, “In that trust …

my name is registered there as the founder-acarya and that I am to be

the ultimate authority.(Letter, Bombay, December 28, 1974)

"Krsna Consciousness is not the property of any institution."

No one said it is the property of any Instituition.

If you look at our Guru Parampara, some of the personalities in our line never even met the next person in the Parampara. What kind of Guru Parampara is this? It is called vicara-dhara. Dhara means a current, and vicara means conception. The conception, the feelings, the ideas and realizations in the heart of Srila Rupa Gosvami are flowing in the heart of one Vaisnava into the heart of another Vaisnava and then another Vaisnava.

21 For instance, “ªik¢§-guru does not mean he is speaking something

against the teachings of the d¦k¢§-guru. He is not a ªik¢§-guru. He is a

rascal.” (Bg. lecture, Honolulu, July 4, 1974)

In the following quote, ¼r¦la Prabhup§da indicates that there is etiquette

in how ªik¢§ should be transmitted by a ªik¢§-guru: “If K speaks

what I speak, then he can be taken a ªik¢§-guru.” (Letter, July 20,

1974)

2. The founder-§c§rya

Though ª§stra repeatedly mentions ªik¢§-guru, it says

little of the founder-§c§rya; though the tradition of ªik¢§-

guru is abundant, that of the founder-§c§rya is not.

Yet there is a glorious culture of the worship of, and

obedience to, leaders of samprad§yas, such as Brahm§,41

Vy§sadeva, Madhv§c§rya, Caitanya Mah§prabhu, and R¡pa

Gosv§m¦,42 as well as other §c§ryas prominent by the recognition

of their followers.43 This traditional respect for

§c§ryas appears to be the basis upon which we now revere

¼r¦la Prabhup§da. Although tradition sometimes did

define the §c§rya within an institutional framework, that

was rare.44 And never did the framework parallel the

sophisticated modern institutional structures of the

Gau¨¦ya Ma±ha and ISKCON.45

Following the example of Bhaktisiddh§nta Sarasvat¦

çh§kura, ¼r¦la Prabhup§da introduced to ISKCON the

concept of an institutional §c§rya and coined the title

founder-§c§rya. To the present day, ISKCON’s leadership

continues to develop the idea of founder-§c§rya as it pertains

to ¼r¦la Prabhup§da.

The founder-§c§rya is a ªik¢§-guru of paramount importance;

his role in the tradition of ªik¢§ is all-pervading

in his line. This prominence is due to (1) the emphasis and

direction he gives the parampar§’s teachings,46 and (2) the

institution he establishes to fulfil Lord Caitanya’s mission.

47

Because of the indelible stamp the founder-§c§rya

places on the ªik¢§ of his line, all subsequent gurus and followers

must execute their service and direct their

dependents through the founder-§c§rya’s teachings.48 This

is the pre-eminent ªik¢§ position of the founder-§c§rya.

I cite the example of R¡pa Gosv§m¦’s pra£§ma mantra: “When will ¼r¦la R¡pa Gosv§m¦ Prabhup§da, who has established within this material world the mission to fulfil the desire of Lord Caitanya, give me shelter under his lotus feet?” So R¡pa Gosv§m¦, as the founder of Gau¨¦ya Vai¢£avism, established as its mission the fulfilment of Lord Caitanya’s desire. Following that line, ¼r¦la Prabhup§da, as the founder-§c§rya of ISKCON, summarised its mission in the Seven Purposes

of ISKCON’s founding charter (New York, July 1966).

Prabhup§da first taught devotees respect for superiors

and the value of transcendental knowledge. Later, he introduced

the terminology of ªik¢§ and explained its principles.

As Prabhup§da’s Society reached India, interaction

with other Vai¢£ava groups led Prabhup§da to enumerate

the guidelines restricting ªik¢§, as well as those encouraging

it.

With minor exceptions, these guidelines protected the

Society. After ¼r¦la Prabhup§da’s disappearance, however,

ISKCON was beset with a battalion of Vai¢£avas from

outside its boundaries, willing or wanting to advise and

initiate its members. Some of these Vai¢£avas were wellmeaning,others not so. In any case, Prabhup§da’s warnings,

when not heeded, turned to prophesy, and a unified

ISKCON fractured.

My submission is this: The well-enunciated principles

of guru-tattva left by ¼r¦la Prabhup§da and the §c§ryas

must not be compromised by attempts to be politically

correct,1 nor by the bullying of self-interested parties,2 nor by our ignorance of Vai¢£ava culture.3

Adhering to the eternal principles of guru-tattva preserves

the integrity of ¼r¦la Prabhup§da and the Society.

Such integrity calls upon the members of ISKCON to find

spiritual guidance within its precincts. Should we not, a

Pandora’s box of anomalies awaits us, a box we have already

more than peeped into.

2 I refer to the exploitative attitude by some Vai¢£ava societies (and

their members), which invokes seniority of age, or exemption by transcendence,

as a justification to transgress both ªik¢§ tradition and

Prabhup§da’s instructions.

9 Prabhup§da writes, “The GBC should all be the instructor gurus. I

am in [sic] the initiator guru, and you should be the instructor guru by

teaching what I am teaching and doing what I am doing.” (Letter, Detroit,

August 4, 1975)

“So it is better not to mix with my Godbrothers very

intimately because instead of inspiring our students

and disciples they may sometimes pollute them. …

This attempt was made previously by them, especially

M and T and B but somehow or other I saved

the situation. This is going on. We shall be very

careful about them and not mix with them. This is

my instruction to you all. They cannot help us in

our movement, but they are very competent to harm

our natural progress. So we must be very careful

about them.”16 (Letter, April 28, 1974)

While Prabhup§da instructed disciples to seek outside guidance on Deity worship, cosmology, performance of his sam§dhi ceremony, etc., such guidance was specific and isolated and solicited by him. However, Prabhup§da never gave any blanket instruction to take ªik¢§ from outside

Vai¢£avas.

In Prabhup§da’s mature estimation, other Vai¢£avas,

from outside ISKCON, could not represent him. No doubt

many Vai¢£avas had much to contribute, but experience

had shown that their ªik¢§ could also “poison” or “pollute” his disciples, something he wanted to avoid at all

costs.

See Letter, Calcutta, September 25, 1970.

See Letter, Tirupati, April 28, 1974.

"saw an article on Cakra saying that Srila Prabhupada never spoke about raganuga bhakti because you don't need to know. He told us, "Only preach. Then, when you die and go back to Godhead, you can learn about raganuga bhakti there."

Any devotee can write anything on chakra, theres gay iskcon devotees feminists etc. so what what is the point of quoting that unless its an official position. I could quote what some of the diciples of GM quote its not a representation of all of GM

"Also I want to make one more point-it is very important that the books we are distributing en mass to the general public should be the books of the acarya who is present in the world right now."

A clear example of how this maharaj differs from srila prabhupadas teachings an mood.

"The results show that there is no limit to our book distribution. Our books are qualified to be distributed unlimitedly."

(S.P.L. to Ramesvara dasa 18/1/76)

"These books are the life of human society. Others may be disturbed, but they cannot disturb this Srimad-Bhagavatam. Let any man come, but here they cannot touch. We are putting these books for deliberation before the topmost thinkers of human society. Therefore, I have to see that in all languages all of our books are published. If we strain, and if he takes one book home, some day people will come to understand what valuable knowledge they have received. It is transcendental literature. Nobody can challenge it. It is done so nicely, without any spot, the spotless Purana. Please continue like this to print books in all the languages for the benefit of suffering, misdirected humanity."

(S.P.L. to ., 4th May, 1976)

"don't need sadhu sanga, you don't need to associate with devotees, you don't need to understand what is raganuga bhakti. You don't need any of these things. All you need is to read books, hear tapes and build big temples, and in this way you can go back to home, back to Godhead. "

Well i dont know where he got that from.

“We shall be very careful about them and not mix with them. This is

my instruction to you all.” (Letter, Tirupati, April 28, 1974)

¼r¦la Prabhup§da said, “So these rascals … they are envious that …

What he has written? B. Just see what kind of men they are. They are

not even ordinary human being. They are envious of me, and what to

speak of make a judgment by estimation? They’re envious. Enviousness

is immediately disqualification of Vai¢£ava, immediate. He is not a human

being.” (Conversation, Johannesburg, October 16, 1975)

“Unfortunately we are surrounded

by neophyte Godbrothers who do not appreciate the extraordinary activities

of spreading K¥¢£a consciousness all over the world. They simply

try to bring us to their platform, and they try to criticize us in every

respect.” (The Nectar of Instruction 6, purport)

In a letter Prabhup§da wrote, “Actually amongst my Godbrothers, no

one is qualified to become acarya.” (Letter, Tirupati, April 28, 1974)

Srila prabhupada understood there will be problems in iskcon,

So we shall not expect that anywhere there is any Utopia. Rather, that

is impersonalism. People should not expect that even in the Krishna

Consciousness Society there will be Utopia. Because devotees are persons,

therefore there will always be some lacking. …” (Letter, Bombay,

February 4, 1972

I would like to voice a note of caution about Vai¢£avas

outside who pose themselves as ªik¢§-gurus of ISKCON.

Their followers contrast them to ISKCON gurus, promoting

them as spiritual luminaries and panaceas for

ISKCON’s ills. Yet these Vai¢£avas and their followers

seem to do little else than canvas ISKCON’s already converted members. Why do they concentrate on ISKCON

alone, neglecting the unlimited conditioned souls who

have not heard of K¥¢£a?48 After all, ¼r¦la Prabhup§da described the external sign of spiritual advancement as the

ability to convert the fallen to Vai¢£avism.49

60 In a letter Prabhup§da writes, “… please try to follow my instructions & you shall never be unhappy.” (Letter, Navadvipa, October 29,1967)

61 “Maintain your activities and increase gradually. I have instructed everything in my books.” (Letter, M§y§pura, February 25, 1976)

Enough quotes, you can have these interpreted and put into context by your acarya, I will accept our acarya's clear words.

October 17, 2004

I belive its called danda bhanga not tribhanga danda

October 17, 2004

Yes i think siksa is too strong of a word, Ive also been to danda bhanga when it was being developed before the jaganatha dieties where installed. A few devotees may have their own opinions and claims better to ask or email sivarama swami himself and ask him about the matter, I believe its the diciples of gaura govinda maharaj that are looking after the project, that was the case when i was there when i first went.

October 17, 2004

"Our acaryas explain why, but the sadhu that Sivarama Maharaja takes direction from,with regard to the location and significance of Tribanga Danda had no explanation of the event when I asked him why? "

I wonder how much this babaji can teach if he had no explanation of the event of the danda being broken

October 17, 2004

"Why has Sivarama Maharaja written on this topic when he actively takes siksa regarding Tribanga Danda, from a babaji who is the seminal descendant of Sivananada Sena."

Can you tell me what siksa sivarama swami has taken from this babaji? I have heard none of his dicsiples or him talk about anything that the babaji has said, unless its of a technical nature not a philosophical one, the babaji approached sivarama swami and another swami as he wanted them to build a temple there. May be you can let me know of the siksa he has "actively" taken from this babaji?

October 17, 2004

we are trying to understand the universe, shastra says just a layer/dimension above(below) us there are ghosts, which are operating on another dimension so to speak. In guarda purana it is explained how a few momnets for us is a long period of time for them.

Just like when we go sleep we may have had a dream which seems like days in a few minutes. The mental subtle plane is way greater and uncomprehsible then the gross materialistic plane which actaully springs from the subtler elements.

Nera death experience guys who experience themselves in a subtle body feel that at that point they know all maths laws of physics and they are much more aware of the're univeral surroundings, so i guess the higher we go the more we comprehend.

October 16, 2004

I read something by sadaputa prabhu some while ago. He created a triangle where we are at the botttom and most broadest base. and bramha near the top demigods in the middle. so our 6 months is one day of bramha and a few months of demigods is a minute of bramha.

Thus the thin bit at the top of triangle represents the small amount of time past compared to the thick bottom bit.

At the top point of the triangle is the singularity where it represents no time and all time of the bottom bits triangle, representing spitual time where it actually can not be compared with material time.

This can also be done with a spatial dimensional model.

October 16, 2004

Sorry i will post some clear question and answers latter cant get the text out of my pdf

Doubt 1: Like all ª§stra, ¼r¦la Prabhup§da’s books recommend

association with devotees, especially advanced

devotees.1 Why then should we restrict devotees from taking

ªik¢§ outside ISKCON?

Answer: It is a fact: the primary element of spiritual

life is s§dhu-sa¯ga,2 without which the members of

ISKCON will perish.3

But the issue is not whether to associate with s§dhus;

rather, with which s§dhus to associate.

As ¼r¦la Prabhup§da taught us to associate with

Vai¢£avas (some of whom he specified), he also taught us

not to associate with certain Vai¢£avas.4 On s§dhu-sa¯ga,

then, Prabhup§da gave instructions both general and specific.

Therefore, a disciple should not select which instructions

to follow and which not to follow.5 His duty is to

meticulously reconcile all the instructions of ¼r¦la Prabhup

§da, knowing them as his life and soul.

Thus, the resolution to the two instructions — seek advanced

association, but not outside ISKCON — is to seek

1 “If one desires his real welfare, he must associate with devotees and

saintly persons and in this way rectify the material condition of his

life.” (Bh§g. 10.4.44, purport)

2 See Cc. Madhya 22.128.

3 In a conversation, Prabhup§da says, “Then chanting Hare K¥¢£a

mantra. Very simple method — but one cannot practice these things

without association of devotees. Nobody can do it outside.” (Conversation,

Melbourne, April 23, 1976)

4 Letter, Los Angeles, January 31, 1969.

5 Such selectivity leads to endless argumentation; for other, contradictory

information is the basis of other eclectics’ equally relevant stand.

Therefore conclusive judgement can be based only upon a process that

resolves all information in a comprehensive way.

47 Doubts and Answers

advanced association within ISKCON.6 Of course, this

obliges ISKCON’s leaders to provide a quality of association

which meets the needs of sincere devotees. (For those

who doubt such leaders exist in ISKCON, see the answer to

Doubt 9.)

Doubt 2: But, even while present, ¼r¦la Prabhup§da instructed

devotees to seek instruction outside ISKCON.7

Answer: There are two kinds of circumstance in which

Prabhup§da directed his followers to go outside for instruction:

(1) in the earliest days in India, when devotees had

no facilities of their own;

(2) when he or they required specific information

that would benefit the Society.

Earlier I presented the first kind of circumstance,8 in

which ¼r¦la Prabhup§da directed to a senior Vai¢£ava a few

devotees alone in India, one in especially bad association.

The ªik¢§ they received, however, by Prabhup§da’s own admission,

proved counterproductive for the entire Society.9

6 ¼r¦la Prabhup§da writes, “Without the association of devotees, one

cannot advance in K¥¢£a consciousness. Therefore, we have established

the International Society for Krishna Consciousness. Factually, whoever

lives in this society automatically develops K¥¢£a consciousness.”

(Bh§g. 4.12.37, purport)

7 See Conversation, V¥nd§vana, October 8, 1977, in which Prabhup§da

instructs devotees to get guidance on performing his sam§dhi ceremony.

8 See Part One, After Prabhup§da‘s Disappearance, section 2: Complications

with ªik¢§ taken from outside ISKCON.

9 Prabhup§da writes, “Regarding the poisonous effect in our Society, it

is a fact and I know where from this poison tree has sprung up and how

it affected practically the whole Society in a very dangerous form.”

(Letter, Calcutta, September 2, 1970) “… and on this point they

wanted to poison the whole Society —that is now clear.” (Letter, Calcutta,

September 25, 1970)

48 ¼ik¢§ outside ISKCON?

In Prabhup§da’s estimation, even the Vai¢£avas he recommended

were envious of his success and systematically

schemed against him.10 Therefore, Prabhup§da gave his

general directive, “do not mix with them,” and never

changed that instruction to the last —and so it remains as

a standing order.

In the second kind of circumstance, ¼r¦la Prabhup§da

sent disciples as messengers to acquire, on his behalf only,

information or guidance on a certain subject.11 But accepting

limited guidance for a purpose authorised by ¼r¦la

Prabhup§da is much different from accepting long-term,

regular ªik¢§, a result of which would surely be personal

commitment to a guru who does not have full allegiance to

Prabhup§da.

Examples of Prabhup§da’s consent to outside instruction

were restricted and specific.12 Such limited endorsement

can hardly be compared to an unrestricted license to

accept ªik¢§-gurus outside ISKCON.

Doubt 3: Both ¼r¦la Prabhup§da’s general instruction

to associate with Vai¢£avas and his specific warning to

avoid certain Vai¢£avas outside ISKCON can be fulfilled

without cutting off ISKCON from the rest of the Vai¢£ava

world. How? By associating only with those Vai¢£avas outside

ISKCON who perfectly represent Prabhup§da.

10 Prabhup§da said, “Just like XX… They are envious. What I have

done to them? I am doing my business, trying to serve my Guru

Mah§r§ja.” (Conversation, Bombay, January 8, 1977)

11 For example, for the M§y§pura planetarium, ¼r¦la Prabhup§da directed

devotees to gather information about the structure of the universe;

and to prepare for his departure, he sought guidance about the

process of performing his sam§dhi ceremony.

12 ¼r¦la Prabhup§da cites the process of “how to catch the big fish without

themselves [sic] getting wet.” (Letter, Bombay, December 25,

1972) This seemed to be the logic of getting help: without being influenced

by, or excessively obliged to, those helping.

49 Doubts and Answers

Answer: This argument would seem a logical consequence

of my answers to Doubts 1 and 2; indeed, ¼r¦la

Prabhup§da did entertain this idea in the early days of the

Society.13 But, I humbly submit, not later.14

Furthermore, upon his departure, Prabhup§da did not

say, “Unfortunately there are many Vai¢£avas envious of

me. Avoid them. But find those who are non-envious, those

who share my missionary mood, those who have read my

books, those who agree with our teachings, and those who

have no agenda independent of serving ISKCON — these

you may accept as ªik¢§-guru.”

And had he said it, what would be the process to find,

outside ISKCON, Vai¢£avas who are Prabhup§da’s representatives?

Vai¢£avas outside may claim to know Prabhup§da, but

the history in dealing with them, their followers, or both, is

testimony to the contrary. How will ISKCON’s members

know a particular Vai¢£ava without cultivating a relationship

with him, and how, having cultivated the relationship,

will they avoid compromise?

And, to ¼r¦la Prabhup§da, experience showed that the

more his disciples involved themselves with other

Vai¢£avas, the more his position was slighted, his disciples

confused, and his ISKCON’s preaching jeopardised. That

scenario has not changed to this day. The same phenom-

13 ¼r¦la Prabhup§da repeatedly invited other Vai¢£avas to join ISKCON

or work co-operatively with him. For instance, “With this aim in view I

tried my… to join together. … first K, then B, and then T, but I have

failed to get any cooperation.” (Letter, New York, May 16, 1966)

14 In time Prabhup§da became indifferent to working co-operatively:

“So far as cooperating with my Godbrothers is concerned, that is not

very urgent business. So far until now my Godbrothers have regularly

not cooperated with me and by the grace of my Spiritual Master, things

are still going ahead. So cooperation or non-cooperation …” (Letter,

Gorakhpur, February 23, 1971)

50 ¼ik¢§ outside ISKCON?

15 Prabhup§da writes, “He holds a grudge against my Guru Maharaja

and even if it is transcendental it will gradually appear mundane in our

eyes.” (Letter, Los Angeles, December 25, 1973)

16 “We shall be very careful about them and not mix with them. This is

my instruction to you all.” (Letter, Tirupati, April 28, 1974)

17 Prabhup§da writes, “… one should respect one’s spiritual master’s

Godbrothers as one respects one’s spiritual master.” (Cc. Ýdi 5.147,

purport)

enon repeats itself, putting into doubt a chance that any

outside Vai¢£ava may be found to benefit ISKCON as

ªik¢§-guru.

Though I have disparaged the likelihood of finding a

suitable ªik¢§-guru outside ISKCON, I do not condemn

any great soul engaged in Krsna’s service. Indeed, my understanding

is that certain differences between

Prabhup§da and other Vai¢£avas may be of a transcendental

nature.15 In any case, though, the fact remains that,

in the past 35 years, neither ¼r¦la Prabhup§da nor his followers

have managed to successfully bridge these differences.

The quest for suitable ªik¢§-gurus outside the Society

has thus far created enough damage to ISKCON and inter-

Vai¢£ava relationships to warrant the self-evident solution

of simply following Prabhup§da’s order.16 This will avoid

offences to ¼r¦la Prabhup§da as well as offences to other

Vai¢£avas.

Doubt 4: ¼§stra says that the Godbrothers of the guru

should be respected as much as the guru.17 Is this not evidence

that, as in the past, members of ISKCON took instructions

from ¼r¦la Prabhup§da, they should now take instructions

from his Godbrothers (or other senior

Vai¢£avas)?

Answer: No. The equal respect offered to the guru’s

Godbrothers must be reconciled with respect for the guru’s

order — in this case, ¼r¦la Prabhup§da’s: “Do not mix with

51 Doubts and Answers

18 Prabhup§da said, “You cannot criticize superiors …” (Bh§g. Lecture,

V¥nd§vana, November 8, 1976)

19 ¼r¦la Prabhup§da said, “‘My spiritual master was no ordinary spiritual

master.’ Then he paused for some time, and wiping the tears from his

cheeks, he said in an even more choked voice, ‘He saved me.’” (¼r¦la

Prabhup§da-l¦l§m¥ta 26)

20 K¥¢£a-bhajan§m¥ta 50.

21 See K¥¢£a-bhajan§m¥ta 54.

them.” Therefore, to the Godbrothers of ¼r¦la Prabhup§da,

his followers should offer the respect due senior Vai¢£avas

and should not speak of them disparagingly.18 But

Prabhup§d§nugas should also not hear from such seniors.

Respect for the guru’s Godbrother cannot mean disrespect

for the guru’s order.

A guru’s Godbrother is not seen in every way as one’s

own guru.19 There is difference as well as oneness. Equal

respect does not mean equal importance in the disciple’s

life. ¼§stra states, “… in all circumstances all Vai¢£avas

are offered respect like one offers respect to one’s spiritual

master. However, with body, mind, and words one serves

one’s own spiritual master.”20

One may even offer twice the respect to the guru of

one’s guru, but still one depends upon the mercy of one’s

own guru for progress in spiritual life.21

Thus, while offering due respect to ¼r¦la Prabhup§da’s

Godbrothers and other senior Vai¢£avas, one will not hear

from them.

Doubt 5: ¼r¦la Prabhup§da attempted to recruit other

senior Vai¢£avas to work in or with ISKCON. How, then,

could they not be qualified as ªik¢§-gurus?

Answer: The question itself contains the answer.

How? Because in actuality no such Vai¢£ava came to

Prabhup§da’s side. Therefore, none could qualify as ªik¢§-

guru.

52 ¼ik¢§ outside ISKCON?

22 In response to a letter, Prabhup§da writes, “… you write to say, ‘It is

clear to me that you are great powerful acarya in the Vai¢£ava world at

present.’ Sometimes S also says like that. So, actually if you are feeling

like that let us work conjointly.” (Letter, V¥nd§vana, November 9,

1976)

23 In a conversation with ¼r¦la Prabhup§da, a devotee recalls, “I remember

a letter they wrote you in Los Angeles in 1969. You replied them,

‘Yes, I will join, but since I have preached in eleven-twelfths of the

world, eleven of my men will be representatives, and you can put one.’”

(Conversation, Bombay, April 22, 1977)

24 As late as 1976, ¼r¦la Prabhup§da wrote, “So, actually if you are feel-

Had any senior Vai¢£avas accepted Prabhup§da’s invitation

to work in ISKCON, they would have had to accept

him as founder-§c§rya22 and represent him. That would

have made them regular members, fully qualified to give

ªik¢§.

On the other hand, were such Vai¢£avas not to join

ISKCON, yet work with it, ¼r¦la Prabhup§da envisaged

that they would have authority only in proportion to their

preaching.23 That would have given Prabhup§da’s disciples

considerably more authority than those instructing them

on Prabhup§da’s behalf —hardly a relationship one might

expect between ªik¢§-gurus and their disciples.

But this doubt is theoretical, for the reality is that, despite

¼r¦la Prabhup§da’s many kind overtures,24 not one

senior Vai¢£ava took up his offer to work in or with

ISKCON.

Doubt 6: In his last days, ¼r¦la Prabhup§da apologised

to other Vai¢£avas for having offended them in the course

of his preaching. He declared the war with his Godbrothers

over. These statements lead one to believe that

Prabhup§da had finally ended ISKCON’s isolationist

policy and anticipated his disciples’ harmonious interaction

with senior Vai¢£avas outside ISKCON.

53 Doubts and Answers

ing like that let us work conjointly.” (Letter, V¥nd§vana, November 9,

1976)

25 Prabhup§da said, “My life is coming to an end. It is my desire that

you all forgive me for my mistakes. … when you are preaching at times

there are some disputes, some misunderstandings. Maybe I also committed

some offences like that. Please ask them to forgive me.” (¼r¦la

Prabhup§da-l¦l§m¥ta, 54)

26 One such Vai¢£ava told Prabhup§da at his bedside, “Mah§r§ja, you

didn’t commit any offence.” (¼r¦la Prabhup§da-l¦l§m¥ta, 54)

27 For Prabhup§da says, “You can criticize, if you are right. You cannot

criticize wrongly.” (Conversation, V¥nd§vana, March 16, 1974)

Answer: Who could really believe that ¼r¦la Prabhup

§da actually committed offences? Even some of those to

whom he apologised25 rejected the idea.26 Prabhup§da’s

apologies, rather, symptomised the humble spirit of a true

Vai¢£ava, doing what all devotees do before leaving this

world; his apologies did not contradict his earlier statements.

27

The doubt at hand cites a statement — “The war is

over” — interpreting it to mean that ¼r¦la Prabhup§da

wanted his disciples to take ªik¢§ from other Vai¢£avas.

However, there are no instructions to support this argument.

“The war is over,” rather, was a ceasefire on the verbal

exchange between Prabhup§da and his Godbrothers.

That is my understanding. That war was over.

An informal comment is a far cry from a direct instruction,

such as: “I have said many things about Vai¢£avas

outside ISKCON, often exaggerating for the sake of focusing

you on my instructions. Now that I am leaving, you will

need others to guide you. Forget the past. Forget what I

said. The war is over. You may take ªik¢§ from others.”

And, had ¼r¦la Prabhup§da given the comprehensive

instruction above — a directive to contradict years of

training —he would not have left it to the memory of a few

devotees. That was not the way Prabhup§da did things.

54 ¼ik¢§ outside ISKCON?

28 Prabhup§da considered the history of the Gau¨¦ya Ma±ha sufficiently

important to record it in Caitanya-carit§m¥ta. (See Cc. Ýdi 12.8)

29 In letters, lectures, conversations, especially on important things,

Prabhup§da repeated himself, e.g., “I repeat my symptoms so that you

can take necessary care.” (Letter, New York, June 1, 1967)

30 When Prabhup§da wanted pras§dam available to all guests visiting

temples, he wrote a letter to all temple presidents. See letter, Calcutta,

January 18, 1977.

31 When, in the summer of 1977, Prabhup§da wanted direction whether

to stay or leave (die) he instructed the senior devotees and GBC men

to discuss. (¼r¦la Prabhup§da-l¦l§m¥ta, 54)

32 The Sanskrit is vai¢£ava vidveª¦ cet parity§jya eva. “guror api

aviliptasye” ti smara£§t, tasya-vai¢£ava-bh§va-r§hityena avai¢£avatay§

How did Prabhup§da communicate on issues of paramount

importance? He would

(1) write instructions in his books;28

(2) repeat himself many times;29

(3) write a general letter to the Society;30

(4) call a meeting of the GBC, sanny§s¦s, and

senior devotees.31

This was ¼r¦la Prabhup§da! He was not someone to

leave major issues hanging for lack of information or communication.

Had he intended members of ISKCON, after

his departure, to take ªik¢§ from Vai¢£avas outside the

movement, he would have made it abundantly clear. There

would now be no argument.

Doubt 7: J¦va Gosv§m¦ states that a guru, who, out of

envy, forbids his disciples to take ªik¢§ from a superior

Vai¢£ava, should be rejected.

Is this not evidence that ISKCON’s gurus should allow

their disciples to hear from superior Vai¢£avas at all costs?

And, if they do not, does it not mean such gurus are envious,

proving their disqualification? And if they are envious,

then why should ISKCON devotees not turn to

Vai¢£avas outside?

55 Doubts and Answers

avai¢£avopadi¢±eneti vacana-vi¢aya tv§cca. Yathokta lak¢a£asya ªr¦-

guror-avidyam§nat§yastu tasyaiva mah§-bh§gavatasyaikasya nityasevana

° parama° ªreya¤. (Bhakti-sandarbha 238)

33 “A so-called guru addicted to sensual pleasure and polluted by vice,

who is ignorant and has no power to discriminate between right and

wrong, and who follows processes other than pure devotional service

must be abandoned.” (Mah§bh§rata, Udyoga-parva 179.25)

34 Bhaktisiddh§nta Sarasvat¦ çh§kura writes, “If one fails to do so, one

will incur sin and deviate from the path of devotion.”

35 “One who gets his mantra from a guru who is a non-devotee or who

is addicted to sensual pleasure is doomed to a life in hell. Such a person

must immediately approach a genuine Vai¢£ava guru and again accept

the mantra from him.” (Hari-bhakti-vil§sa 4.366)

Answer: I assume this doubt refers to the vai¢£ava

vidve¢¦ cet passage of Bhakti-sandarbha 238.32 ¼r¦la

Bhaktisiddh§nta Sarasvat¦ çh§kura quotes this same verse

in the Prak¥ta-jana-ka£¨a of his Br§hma£a and Vai¢£ava,

introducing it as follows: “If a so-called guru is envious of

the Vai¢£avas, then one should reject him, remembering

the guror apy avaliptasya verse.”33 He quotes this to support

his claim that a “so-called guru” who is envious of

Vai¢£avas is a non-devotee: “for their own spiritual welfare

his disciples should reject him without hesitation.”34

Bhaktisiddh§nta Sarasvat¦ çh§kura translates the

vai¢£ava vidveª¦ cet passage: “Such an envious guru lacks

the mood and character of a Vai¢£ava, and ª§stra enjoins

one not to accept initiation from a non-devotee

(avai¢£avopadi¢±ena).35 Knowing these scriptural injunctions,

a sincere devotee abandons such a false guru. If, after

leaving one who lacks the qualities of a true guru, one is

without spiritual guidance, his only hope is to seek out a

mah§-bh§gavata Vai¢£ava and serve him. By constantly

rendering service to such a pure devotee, one will certainly

attain the highest goal of life.”

Here ¼r¦la J¦va Gosv§m¦ has emphasised the general

quality of a guru: he is non-envious. Those who are envious

of pure Vai¢£avas should be rejected without hesitation;

56 ¼ik¢§ outside ISKCON?

they are neither Vai¢£avas nor gurus — quite a straightforward

instruction.

But the interpretation upon which this doubt is based is

different by far. It opines that “because gurus who are envious

of pure Vai¢£avas forbid their disciples to take ªik¢§

from those Vai¢£avas, therefore every guru who forbids his

disciple to take ªik¢§ from a pure Vai¢£ava is necessarily

envious and should be rejected.”

Such a creative rendition does not at all represent J¦va

Gosv§m¦p§da. It is tantamount to saying, “Dogs have four

legs; anything with four legs is a dog.” Sorry, that is just

bad logic.

Applied categorically to every ISKCON guru (which

would include ¼r¦la Prabhup§da), it is worse than a dead

argument. It demeans ISKCON gurus and ¼r¦la Prabhup

§da, and, ironically, it is the very attitude, which, according

to J¦va Gosv§m¦, is offensive to Vai¢£avas.

It is the role of the founder-§c§rya to define codes of

behaviour for his followers and the duty of his followergurus

to be faithful to those codes.

When experience has repeatedly proven the dubious integrity

of certain Vai¢£avas, the founder-§c§rya cannot be

called envious, when, out of wisdom and love, he restrains

his followers from taking shelter of them. And when a

d¦k¢§-guru, out of concern for his disciples and allegiance

to the order of his own guru, also forbids his disciples from

taking ªik¢§ from certain Vai¢£avas, he is simply dutiful,

not envious.

In fact, ¼r¦la Prabhup§da — whom all those presenting

these doubts profess to revere — considered not his disci-

36 ¼r¦la Prabhup§da said, “So these rascals … they are envious that …

What he has written? B. Just see what kind of men they are. They are

not even ordinary human being. They are envious of me, and what to

speak of make a judgment by estimation? They’re envious. Enviousness

is immediately disqualification of Vai¢£ava, immediate. He is not a human

being.” (Conversation, Johannesburg, October 16, 1975)

57 Doubts and Answers

37 In his books Prabhup§da writes, “Unfortunately we are surrounded

by neophyte Godbrothers who do not appreciate the extraordinary activities

of spreading K¥¢£a consciousness all over the world. They simply

try to bring us to their platform, and they try to criticize us in every

respect.” (The Nectar of Instruction 6, purport)

38 Two devotees present heard the discussion.

39 Prabhup§da modelled ISKCON according to Bhaktisiddh§nta

ples, but many Vai¢£avas outside ISKCON, envious of

himself,36 a Vai¢£ava of the highest order.37

In keeping with the above teachings of J¦va Gosv§m¦ —

that those envious of Vai¢£avas should be rejected —¼r¦la

Prabhup§da did exactly that: he rejected those envious of

him. And he indicated that anyone of a like mentality

should be similarly rejected. That, then, must be the mood

of ¼r¦la Prabhup§da’s bona-fide followers: rather than run

to such envious persons for ªik¢§ —regardless of their apparently

high stature — reject their association. I marvel

that this self-evident point seems to escape those who have

raised such doubts.

October 16, 2004