Beggar

ISKCON GBC Meets With Srila Narayana Gosvami Maharaja Inconceivable Jiva-Tattva [Respected Hari-katha Readers, Please accept our humble obeisances. All glories to Sri Guru and Sri Gauranga. From 1990-1995, a group of ten to twelve ISKCON GBC sannyasis and other senior ISKCON members used to regularly visit Srila Bhaktivedanta Narayana Gosvami Maharaja in his Vrndavana and Mathura temples, and sometimes in his quarters at the ISKCON Juhu Beach Temple. At those times they would inquire from him about the deep meanings in various Gaudiya-Vaisnava scriptures, such as Jaiva-dharma, Raga-vartma-candrika, the Rasa-pancadhyayi chapters of Srimad-Bhagavatam, and Sri Vilapa-kusumanjali. There were a few hundred such meetings, and the audio sound files of many of these meetings can be found on www.purebhakti.tv. The following is Part 1 of one of these meetings, which took place on March 29, 1993. Parts 2 and 3 will follow soon. As usual, we appreciate your feedback. Your aspiring servants, the Hari-katha team] ’nitya-bandha’—krsna haite nitya-bahirmukha ’nitya-samsara’, bhunje narakadi duhkha [“Apart from the ever-liberated devotees, there are the conditioned souls, who always turn away from the service of the Lord. They are perpetually conditioned in this material world and are subjected to the material tribulations brought about by different bodily forms in hellish conditions.” (Sri Caitanya-caritamrta, Madhya-lila, 22.13)] [Question:] The jiva in this world – he is called eternally conditioned? [srila Narayana Gosvami Maharaja:] No, he is not an eternally conditioned soul. In this verse, nitya, ‘eternal,’ actually means anadi, or ‘beginningless,’ meaning that he has been conditioned since time immemorial. If it meant ‘eternal’ in the true sense, we would have no scope to get out of maya. [Question:] The anadi-baddha jiva never had any direct relationship with Krsna? [srila Narayana Gosvami Maharaja:] It cannot be said exactly like this. Everything about his relationship with Krsna is present in his svarupa, but he has never felt it. In cannot be said that in a seed there is no tree, no fruit, no branches, and no leaves. All this is there, but we cannot see it; it is in a latent position. If a person has eyes, he sees everything in the seed – how many leaves will come, how many fruits will be there, when the leaves will be green, after how much time the leaves will turn yellow, at what time they will fall, and when there will again be new leaves. Everything is there in the seed, in a latent stage. The mukta-mahapurusa, or liberated, self-realized soul, sees that the soul in this world is serving Krsna, but we see that we are conditioned souls. No definitive mundane words can be used to actually explain jiva-tattva, because it is beyond siddhanta. In other words, the form of the soul is beyond our comprehension. [Question:] Now the next point… [srila Narayana Gosvami Maharaja:] Do you understand this point? [Question:] Not completely, because we can say that a seed was never a tree, even though it is latent. It is not a tree, but it will become a tree. Isn’t it the same thing with our relationship with Krsna? You can say that the seed of our relationship is there, but it doesn’t mean there is an active relationship. [srila Narayana Gosvami Maharaja:] It is not that everything can be compared in every respect, so there are only some similarities in this analogy. Not everything is similar. For example, the seed of a tree is not cetana (conscious, or alive), but atma, the soul, is cetana. Maya is not present in the atma. There are no clouds in the sun; but they are outside of the sun. We see the clouds, but those who are above the clouds are always seeing the sun; they do not see clouds. Similarly, self-realized souls like Sri Narada Rsi can see that we are always serving, even though we are conditioned souls. What we tell at this stage is only for some time. It is only an example for you at this time. It is not an exact example. You should try to perform harinama, and beg for mercy so that you will come out of maya and realize all of these truths. Harinama is pure: nama cintamanih krsnas caitanya-rasa-vigrahah purnah suddho nitya-mukto ’bhinnatvan nama-naminoh [“The holy name of Krsna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krsna Himself, the reservoir of all pleasure. Krsna’s name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Krsna Himself. Since Krsna’s name is not contaminated by the material qualities, there is no question of its being involved with maya. Krsna’s name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Krsna and Krsna Himself are identical.” (Padma Purana)] Who can realize this? A devotee who has come to the stage of nirdhuta-kasaya or bhagavat-parsada-deha-prapta *[see endnote 1] realizes that there is actually no maya; but for a baddha-jiva, a conditioned soul, there is no conception of mukta, liberation. Those who have the bodies of Krsna’s associates can realize this. Conditioned souls can only suppose what reality is like. Srila Bhaktivinoda Thakura has written in his Jaiva-dharma that devotees who perform harinama and beg mercy from Sri Krsna and Sri Caitanya Mahaprabhu may realize transcendence (cetana-vastu, cid-vastu) [Krsna is the complete cid-vastu, or living being, and the jiva is the infinitesimal cid-vastu, or spirit spark], otherwise it is not possible. In sastra, numerous siddhantas (philosophical conclusions) have been told, only for us. It is not that all siddhanta is for all persons at all stages of their development in bhakti. There is some siddhanta for kanistha-Vaisnavas (neophytes in bhakti), some for madhyama-Vaisnavas (those devotees in the intermediate stage), and some for uttama-Vaisnavas, those devotees who have crossed over maya. It is not that all siddhanta is in the same category. In Srimad-Bhagavatam, so many categories of siddhanta are given for various classes of persons. We should therefore try to do bhajana and realize all these transcendental or spiritual truths (cinmaya-tattva). Mundane logic and reasoning will not go there at all. Chant, “Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare,” and beg pardon. Perhaps what you previously thought about the jiva and bhakti has changed. Perhaps you are now thinking, understanding, and realizing differently. Similarly, your present understanding will also change when you will become a maha-bhagavata and cross over maya. Then you will realize everything. An important point to note: the idea that the anadi-baddha jiva, the conditioned soul in this world, has fallen from the spiritual abode of the Lord is not accepted by our acaryas. What is your question? [Question:] When Srila Jiva Gosvami says that by association one gets bhakti, or by mercy one gets bhakti... [srila Narayana Gosvami Maharaja:] By the association of what kind of devotee? A kanistha-vaisnava? A madhyama-vaisnava? A madhyama-adhikari Vaisnava can only give siddhanta. He cannot speak from experience. If we want realization, it is necessary to hear from the three kinds of uttama-bhagavatas: Nirdhuta-kasaya, murchitta-kasaya and bhagavat-parsada-deha-prapta. The most elevated of the three is bhagavat-parsada-deha-prapta. Second, nirdhuta-kasaya, like Srila Sukadeva Gosvami, and third, murchitta-kasaya, like Sri Narada Muni. When Narada Muni was a practicing devotee he was a murchitta-kasaya. Then, after having received darsana of the Lord, traveling here and there and always chanting the sankirtana of Krsna’s holy names, he became a first class uttama-bhagavata; he attained the body of an associate of the Lord. Anyone can have bhakti by the association of these three maha-bhagavatas. The association of a madhyama-adhikari can take us to the entrance of sadhana-bhakti, and his mercy can lead us to an uttama-bhagavata. Editorial advisors: Pujyapad Madhava Maharaja and Sripad Brajanath dasa Transcriber and typist: Vasanti dasi Editor: Syamarani dasi Proof-reader: Krsna-kamini dasi [*Endnote 1: Siddha-mahapurusas are of three types: (1) bhagavat-parsada-deha-prapta (those who have obtained perfected spiritual bodies as eternal associates of the Lord), (2) nirdhuta-kasaya (those who have thrown off all material impurities) and (3) murcchita-kasaya (those in whom a trace of material contamination still lies dormant). (1) Bhagavat-parsada-deha-prapta After giving up the gross material body, those who have perfected themselves through the practice of bhakti obtain sac-cid-ananda spiritual forms, which are just suitable for the service of the Lord as associates (parsadas). Such persons are the best of all uttama-bhagavatas. (2) Nirdhuta-kasaya Those who, although still residing within the gross material body made of five elements, have no trace of material desire (vasana) nor any material impressions (samskaras) within their hearts are called nirdhuta-kasaya (those who have thrown off all material impurities). They belong to the intermediate class of uttama-bhagavatas. (3) Murcchita-kasaya Those siddha-mahapurusas pursuing the path of bhakti in whose hearts there remains a trace of desire (vasana) and impressions (samskaras) based on the material mode of goodness are known as murcchita-kasaya. Due to influence of their bhakti-yoga, these desires and impressions remain in a dormant or unconscious state. As soon as there is a favourable opportunity, their worshipful object, Sri Bhagavan, somehow causes their desire to be consumed and attracts them to His lotus feet. Such elevated souls belong to the preliminary stage (kanistha) of uttama-bhagavatas. Devarsi Narada is an example of the topmost uttama-bhagavata. Sukadeva Gosvami belongs to the intermediate stage of uttama-bhagavatas (nirdhuta-kasaya). Sri Narada in his previous birth as the son of a maidservant is an example of the preliminary stage of uttama-bhagavatas (murcchita-kasaya). The association and mercy of these three kinds of maha-bhagavatas is the cause of the manifestation of sraddha. (Sri Bhakti-rasamrta-sindhu)]

Then why did Sripad Gour Govinda Maharaja 'see' Srila Prabhupada as a very young gopi (It seems as if he did)? There are a number of answers, remember Sri Baladev is represented as Ananga Manjari in madhurya parkiya rasa. Perhaps akhanda guru tattva, Sri Nityananda Prabhu has taken over the proceedings? Perhaps Srila Prabhupada is a manjari but it is akhanda guru tattva, filling in the form of a sakha that has been revealed to others? But if we are not bhava bhaktas then what would it matter at this point to be so specific? Yet to me how Srila Narayana Maharaja preaches seems more comforting and he seems to be rasika enough to really appreciate these things and I trust his judgement on the subject. Hearing from Srila Sridhar Maharaja caused me to at least consider the conceptions of madhurya especially as exhibited by Sri Caitanya Mahaprabhu as expressed by Srila Kaviraja Goswami in Sri Caitanya Caritamrta. Before that I was dull to any of that and I would just blank out when coming to such verses and purports in Srila Prabhupada's version of C.C. Whatever conception of madhurya I gleened from hearing from Srila Sridhar Maharaja has been brought more into focus by hearing from Srila Narayana Maharaja. But for me in my position it is best to focus on general, inspirtational subjects such as Dhruva Maharaja and Prahlada Maharaja. I will try to remember that, "fools rush in where angels fear to tread".

Yes, of course and those like the late Gour Govinda Maharaja will not want to appreciate the preaching putting forth sakhya rasa, finding that to be oppressive or maybe the word would be 'repressive'. In other words to hear such a thing would be 'repressive' to the natural flow of their devotional sentiments. Since I slightly favor madhurya over sakhya, but only on the intellectual plane (being a slave of my senses), that makes it easy for me to retreat to the neutral position. So from that position I very much appreciate the above paragraph. But I know that those who are have some affinity towards manjari bhava will find it somewhat disturbing to think that those in Srila Prabhupada's group are priyanarma sakhas.

I have just read half the essay or booklet. It all seems true to me and the evidence is very strong. But what evidence? Some would say, "the evidence that Srila Prabhupada is a cowherd boy, sakhya rasa." But that would be to objectify Krsna and his pure devotees. I believe that the evidence shows that Srila Prabhupada showed himself externally (or internally if he desired) as a cowherd boy to many of his disciples. Yet I firmly believe that he appeared internally in his swarupa as a very young gopi (manjari) before Sripad Gour Govinda Maharaja. Both are correct. When Sripad Gour Govinda Maharaja said, "Prabhupada is not a cowherd boy! Prabhupada is a gopi!", he was expressing his inner experience and mood. He could not admit that Prabhupada could be a cowherd boy, because for him that would break his mood; it would just be too painful. I remember somewhere Srila Prabhupada spoke or wrote, "the entire Krsna phenomena appears within the spiritual master". So in that way a high guru is like Krsna because for the disciple the entire Krsna phenomena appears within him. So just like the different persons at the Kamsa's sacrificial arena saw Krsna in so many different ways, that is how different persons and devotees saw Srila Prabhupada. Very advanced disciples will begin to get some real indication of their actual sthayi bhava and move in that direction. For us, from the section of ordinary disciples does it really matter exactly how we see guru (how he shows himself) while we are still attached to the mood of the purusa bhava or enjoyer of the material world? It is certainly nothing to quarrel over for that would be an aparadha and only become a road block on the path of Krsna realization. And if there is one thing that Srila Sridhar Maharaja would object to, I am sure it would be that, for he would see it as an example of "creating a disturbance within the higher quarter."

Maybe the cat's out of the bag because the subject has been now debated on this thread extensively by those who have either have not read the book or just skimmed over it. So I think that at this point perhaps the thread can be broken into two parts: 1) What is Srila Prabhupada's swarupa? and 2) what do you think about what is written in Babhrus' book? As for part 1, I find myself open minded, so other opinions should be explored, such as the late Sripada Goura Govinda Maharaja's opinion as recounted by Bhagavat Prabhu who is now Bhagavat Maharaja:

Good answer, and I don't see a conflict. BTW are you related to Roger Mudd, who was a CBS News TV reporter from the '60s - early '90s?

Srila Sridhar Maharaja: "Who are we", means, and who are we to discuss such things? And he was saying that. What about us? Srila Sridhar Maharaja:

That seems like a good way to think about it, I guess. One point, certain sakhas also assist in making arraignments for the Divine Couple. After all they are the brothers of the Gopis.

Anyway I'm sick of hearing about the Cowboys! As far as I am concerned they are no longer America's team. Jerry Jones is becoming like another Al Davis. I'm not a Steelers fan but they have won more Super Bowls than the Cowboys, so cease and desist with the Cowboys or I shall be compelled to order a Fatwa. And remember this thread is not closed until the Fat Lady sings!!! How about them Dolphins!!!

I remember considering even in the late seventies, "how is it that Srila Prabhuapda is a cowherd boy when it is obvious that he is coming in a line of madhurya devotees?" The apparent contradictory information is there is in his books, poems, letters and statements. I always thought that he was most likely a cowherd boy, but I couldn't help but wonder if that idea was definitive or not? It was what Srila Sridhar Maharaja said on the subject that turned me even more to the idea that there was some madhurya, parakiya bhava there. So even before I read anything by Srila Narayana Maharaja I was wondering why some followers of Srila Sridhar Maharaja were so convinced that he had merely dittoed the idea that Srila Prabhupada was purely sakhya?

I'm not sure/ I may be lost in the land of double negatives. Perhaps, professor Babhru will give us a definitive answer. Wait a minute; how come I can't get the Beach Boy's Barbara Ann out of my head? Ba ba ba, ba ba Babhru...

What is so hidden about statements like, "we are Rupanugas?" Yet it is hidden. It is hidden from the view of those who do not have the sraddha to approach it or those who actually are in a different rasa. Many Iskcon devotees have read Caitanya Caritamrta Adi 1, many times, yet they still have no idea of what is the internal reasons for Mahaprabhu's appearance although it is in black and white directly before them. Srila Sridhar Maharaja explained that not all the followers of 'Swami Maharaja' are Gaudiya Vaisnavas. Is it not reasonable that he would want to keep the most confidential understanding of Rupanuga far away from those who would misunderstand and perhaps abuse it? And then simultaneously he is reflecting the sakhya mood of Sri Nityananda Prabhu, who is Baladeva Prabhu, all the while in his heart of hearts, a Rupanuga in Radha dasyam which is generally hidden from view, except when he becomes stunned in ecstacy while singing, Jaya Radha Madhava.

PS: But this does not mean that I am against Sripad Narasingha Maharaja in general. I still very much appreciate much of his writings and contributions to present day Gaudiya Vaisnavism. But this is where we disagree.

To digress a bit here, I see the above statement as an example of the unnecessary making of religious politics that present day Gaudiya Saraswats are unfortunately becoming known for. If you study the "The War Over Navadvipa Rathayatra", you will see that Srila Sridhar Maharaja also heartily disagreed with holding Rathayatra in the big cities of the world for, "so-called preaching purposes", yet although this statememt was made during Srila Prabhupada's time, he completely disregarded the apparent slight. Also when told of some of the apparent disparaging statements by Srila Prabhupada about him, Srila Sridhar Maharaja laughed and said, "just see he has even abused me in his preaching campaign." He also said, "I am not cent percent one with Swami Maharaja." But when Srila Narayana Maharaja is "not cent percent one" with Srila Sridhar Maharaja and holds some contrary opinions, which in fact are often the opinions of his diksa and sannyasa guru, Srila Bhakti Prajnana Kesava Maharaja, he is publicly raked over the coals, castigated, and even blasphemed as though it is some sort of fashionable sport of the day! This cynical strategy has also encouraged irresponsible leaders and members of Iskcon and the Hardcore Rtviks to continue their absurd campaign against Srila Narayana Maharaja. Its ironic that this campaign contains the same vitriolic and demagogic language used against Srila Sridhar Maharaja by the Iskcon GBC, their fellow travelers and budding Hardcore Rtviks in the early eighties.

Neither would I suggest that Srila Prabupada is directly Visnu tattva. Rather we are to see guru tattva as more akin to sakti tattva. As we know saktyavesa of Nityananda Prabhu means a jiva who is empowered with the sakti of Nityananda. Once it was brought up to Srila Sridhar Maharaja that Srila Prabhupada made one statement which is on an audio recording from Bombay, maybe 1975, where Srila Prabhupada debates with his Indian doctor friend who plays 'the Devils advocate'. The debate is over whether or not a person can have good qualities without being a bhakta. Srila Prabhupada is preaching similar to this excerpt from Srila Prabhupada Arrives in London, 9-11-69: When his friend insists that there are good men, Srila Prabhupada says, "show me a good man, show me a good man, and I will kick on his face, I am so strong!" When Srila Sridhar Maharaja heard this he chuckled and told that this is similar to a statement by Srila Vrndavana das Thakur in Caitanya Bhagavat. He explained that Srila Prabhupada being empowered by Sri Nityananada had entered into the mood of Sri Balaramaji. So there was a connection between the saktyavesa and the mood displayed.

The Sampradaya Sun has a format of a daily newspaper, so they have to publish something. Many Western devotees are interested in such "make-believe non-sense" and other forms of prajalpa, especially Vaisnava aparadha. Generally "The Sampradaya Sun" is a disgrace to the Sampradaya. Sripad Sampradaya Sam says: <!--n--><!--m--> "At the Sun we offend them all and let God sort it out! Hell yeah, that's what I'm talk'in about! You got a problem with that. Do we have a problem?"

Granted that "wandering through the forest with Krishna all day, running here and there, rolling in the pastures, etc." is firm evidence of sakhya rasa. But just like Nityananda Prabhu, who is Baladeva Himself, there is also a representation in madhurya rasa, just as Baladeva is represented as Ananga Manjari. Just because I am putting this forth does not mean that I have any personal conception of being in any rasa. Srila Sridhar Maharaja would say, "High talks, mad talks, who are we?" Then to purify from any offense he would chant, Nitai Gaura Hari bol and Dayal Nitai. He would sometimes say, "we must be careful not to disturb the higher quarter."

More details: When Pusta Krsna Prabhu (who was uninitiated at the time) and Gargamuni Prabhu (who was a sannyasi at the time) were in Dacca (now known as Dhaka) in late March of 1971, both Army units of the E. Pakistan Army loyal to W. Pakistan, and W. Pakistani rebels began to target the civilian population. They were after those Bengalis who wanted liberation for E. Pakistan (which became Bangladesh) such as students, politicians, intellectuals and Hindus in general. Gargamuni and Pusta tried to get out of Dacca as fast as possible. They got on a bus with a large amount of Bengalis and a Pakistani half-track pulled up with a large mounted machine gun which immediately took aim. Pusta told me that they just chanted japa and depended on Krsna but thought they were about to die. Suddenly the half-tack simply pulled away and drove off. When they saw Srila Prabhupada in his room in Calcutta, he told them that he was sorry that the whole incident occurred since there was actually no such person in Dacca who wanted to help him secure a center there. He told Pusta Krsna who was uninitiated, "you have risked your life for Krsna, therefore I will make you sannyasa". A few days later Pusta Krsna was given Hare Nama and diksa at the same time directly by Srila Prabhupada and sannyasa a year later in Houston, Texas along with Hrdayananda Maharaja.

You have already proposed that although we are told that the soul leaves the body is also true that the body seems to leave the soul. If both are true, then that indicates that from this perspective, actually there is no place, the way we materially think of 'place'. So actually if there is no place in between the material and spiritual worlds then from that perspective there is also no 'place' at all. This is what Jesus meant when he said, "the kingdom of God is within you."

Krsna is the brother of all the Gopis. The Vraja area was very small especially in terms of population. This meant that all the inhabitants were at least cousins of different sorts. In Vedic Culture there is the idea of cousin-brother as we see in Mahabharata. Therefore the Gopis knew that Krsna was their cousin-brother and would sometimes refer to Him as 'bhai' or brother. I heard this directly from Srila Narayana Maharaja.

Pusta Krsna Prabhu was converted through the association of Gargamuni Prabhu in Gainesville, Fl in late 1970. Gargamuni was in informed by Srila Prabhupada that there was a man in East Pakistan who would help him open a center there. In early '71 when Gargamuni and Pusta Krsna were there, E. Pakistan which later became Bangladesh was invaded by 100,000 or so W. Pakistani troops and there was a bloodbath especially for Hindus. Both Prabhus came very close to being killed by Pakistani troops and when they met Srila Prabhupada in Calcutta, he apologized telling them that the information was wrong and that no such man (wanting to help open a center) ever existed. Pusta Krsna Prabhu told me that he harmonized it that it was simply Krsna's Will, as Srila Prabhupada would always say, when things did not work out, "Krsna has his plans, and we have ours."

I did some research and I found a statement by Tripuari Maharaja that I was unaware of: May 30, 2000, Vol. II, No. 22 Srila Prabhupada: Sakhya or Srngara-Rasa? Q & A with Swami B. V. Tripurari This should end any reason for debating the issue.But I still cannot agree with statement despite the quote that preceded it: The reason being that it was Srila Sridhar Maharaja who gave so much information to the devotees about madhurya rasa and that is why they we wondering why Srila Prabhupada would be in sakhya in light of that, considering that his guru and prime param guru were in madhurya (which was clearly revealed by Srila Sridhar Maharaja). So it wasn't as if the devotees there pushed Srila Sridhar Maharaja to harmonize with the madhurya conception but rather it was in the context of what he was teaching at the time; so some of the participants could not but help wonder. Also consider how Srila Sridhar Maharaja a corrected the English translation of this verse of a poem by Srila Prabhupada aboard the Jaladutta: krsna taba punya habe bhai e−punya koribe jabe radharani khusi habe dhruva ati boli toma tai Translation: I emphatically say to you, O brothers, you will obtain your good fortune from the Supreme Lord Krsna only when Srimati Radharani becomes pleased with you. Srila Sridhar Maharaja said that it should be changed to read: Translation: I emphatically say to you, O brother, Sri Krsna you will obtain your good fortune only when Srimati Radharani becomes pleased with you. Calling Krsna brother, seems to indicate some sakhya relation, or does it since a madhurya, Rupanuga - Radha dasyam idea seems to be given? So it was in this context the madhurya questions were asked about Srila Prabhupada's rasa, not that the Gopi Bhava Club had suddenly shown up.

I can't find the quote but I clearly remember Srila Sridhar Maharaja explaining how closely Subala and Srimati Radharani resemble each other, so much so, that in the lila where they exchanged clothes Krsna was clearly deceived. The jist of his explanation was just how closely sakhya and madhurya are related and how sakhya is contained within the adi-rasa, madhurya. Then he explained that perhaps Srila Prabhupada was perhaps only showing sakhya rasa as his temporary manifestation of Nityananda-avesa but that perhaps his real rasa could be madhurya. This is how I heard it, that he enumerated the evidence for sakhya but left the door open for madhurya. Based on this I'm not really sure why certain Srila Sridhar Maharaja followers have run so hard with sakhya rasa?

Sridhar Maharaja — "Follow the Angels" Book Announcement

For Iskcon I accept Prabhupada's rtvik system. It should have been put in place in early '78 instead of the Zonal nightmare. But there will be diversity and there is diversity, and somehow the madness of the Zonal nightmare helped created that diversity. What if the GBC even in a rtvik system voted in some apasiddhanta on the origin of the jiva? Would have that contributed to making Iskcon one big happy family? There were many things that could have and did go wrong post-1977, much do to the lack of elders in the society. Srila Prabhupada's godbrothers often based on some of his own statements were considered bad, bad and more bad. There was so much negative opinion and gernerally it was not counteracted by the statement by Srila Prabhupada that he saw Srila Sridhar Maharaja as his siksa guru. So when the GBC went and lied about Zonalism and then Jayatirthas psychedelic folly ensued, only a few could see through the smoke screen. Then the GBC's campaign against Srila Sridhar Maharaja began as those few were considered a real threat to the Zonals. A chance for true elder guidance, transcendental guidance at that, and the chance wasted.