Guest guest Posted February 6, 2003 Report Share Posted February 6, 2003 RITVIK--REPRESENTATIVE OF THE ACARYA, FOR THE PURPOSE OF PERFORMING INITIATIONS, BOTH FIRST INITIATION AND SECOND INITIATION.Madhya 24.330 Similarly, a disciple's qualifications must be observed by the spiritual master before he is accepted as a disciple. In our Krsna consciousness movement, the requirement is that one must be prepared to give up the four pillars of sinful life-illicit sex, meat-eating, intoxication and gambling. In Western countries especially, we first observe whether a potential disciple is prepared to follow the regulative principles. Then he is given the name of a Vaisnava servant and initiated to chant the Hare Krsna maha-mantra, at least sixteen rounds daily. In this way the disciple renders devotional service under the guidance of the spiritual master OR HIS REPRESENTATIVE FOR AT LEAST SIX MONTHS TO A YEAR. He is then recommended for a second initiation, during which a sacred thread is offered and the disciple is accepted as a bona fide brahmana.Note:we know that without becoming a Mahabhagavata it is an offense against the chanting of the holy name(3rd offense in chanting) to be worshipped as good as God. Ritvik --the representative of the acarya allows for this function of worshipping the acarya (Prabhupada) without slaughtering the spiritual lives of others. Madhya 24.330 When one has attained the topmost position of maha-bhagavata, he is to be accepted as a guru AND WORSHIPED EXACTLY LIKE HARI, the Personality of Godhead. ONLY SUCH A PERSON IS ELIGIBLE TO OCCUPY THE POST OF A GURU.Srila Prabhupada is REVEALING HIS POSITION AS THE JAGAD-GURU(SPIRITUAL MASTER OF THE ENTIRE WORLD). It is Prabhupada that has distributed the holy name(thru his books) all over the world. Krishna is His pure devotee Prabhupada'sproperty to give.Antya 7.12 "in the Dvapara-yuga one could satisfy Krsna or Visnu only by worshiping opulently according to the pancaratriki system, but in the age of Kali one can satisfy and worship the Supreme Personality of Godhead Hari simply by chanting His holy name." Srila Bhaktisiddhanta Sarasvati Thakura explains that unless one is directly empowered by the causeless mercy of Krsna, one cannot become the SPIRITUAL MASTER OF THE ENTIRE WORLD (JAGAD-GURU). One cannot become an acarya simply by mental speculation. The true acarya presents Krsna to everyone by preaching the holy name of the Lord throughout the world. Thus the conditioned souls, purified by chanting the holy name, are liberated from the blazing fire of material existence. In this way, spiritual benefit grows increasingly full, like the waxing moon in the sky. THE TRUE ACARYA, THE SPIRITUAL MASTER OF THE ENTIRE WORLD, MUST BE CONSIDERED AN INCARNATION OF KRSNA'S MERCY. INDEED, HE IS PERSONALLY EMBRACING KRSNA. HE IS THEREFORE THE SPIRITUAL MASTER OF ALL THE VARNAS (BRAHMANA, KSATRIYA, VAISYA AND SUDRA) AND ALL THE ASRAMAS (BRAHMACARYA,GRHASTHA, VANAPRASTHA AND SANNYASA). Since he is understood to be the most advanced devotee, he is called paramahamsa-thakura. Thakura is a title of honor offered to the paramahamsa. Therefore one who acts as an acarya, directly presenting Lord Krsna by spreading His name and fame, is also to be called paramahamsa-thakura."Representative of the acarya" is also mentioned SIMILARLY in (CC24.330madhya)---this is the secret. Ritvik is the SAME.Madhya 8.100 The name Radha is derived from this verse (Bhag. 10.30.28), from thewords anayaradhitah, meaning "by Her the Lord is worshiped." Sometimes the critics of Srimad-Bhagavatam find it difficult to find Radharani's holy name, BUT THE SECRET IS DISCLOSED HERE IN THE WORD ARADHITAH, FROM WHICH THE NAME RADHA HAS COME. Of course, the name of Radharani is directly mentioned in other Puranas. This gopi's worship of Krsna is topmost, and therefore Her name is Radha, or the topmost worshiper.77-07-09.All Letter: All G.B.C., All Temple PresidentsPlease accept my humble obeisances at your feet. Recently when all ofthe GBC members were with His Divine Grace in Vrndavana, Srila Prabhupada indicated that soon He would appoint some of His senior disciples to act as "RITVIK--REPRESENTATIVE OF THE ACARYA, FOR THE PURPOSE OF PERFORMING INITIATIONS, BOTH FIRST INITIATION AND SECOND INITIATION. His Divine Grace has so far given a list of eleven disciples who will act in that capacity:His Holiness Kirtanananda SwamiHis Holiness Satsvarupa dasa GosvamiHis Holiness Jayapataka SwamiHis Holiness Tamala Krsna GosvamiHis Holiness Hrdayananda GosvamiHis Holiness Bhavananda GosvamiHis Holiness Hamsaduta SwamiHis Holiness Ramesvara SwamiHis Holiness Harikesa SwamiHis Grace Bhagavan dasa AdhikariHis Grace Jayatirtha dasa AdhikariIn the past Temple Presidents have written to Srila Prabhupadarecommending a particular devotee's initiation. Now that Srila PRABHUPADA HAS NAMED THESE REPRESENTATIVES, Temple Presidents may henceforward send recommendation for first and second initiation to whichever of these eleven representatives are nearest their temple. After considering the recommendation, THESE REPRESENTATIVES MAY ACCEPT THE DEVOTEE AS AN INITIATED DISCIPLE OF SRILA PRABHUPADA by giving a spiritual name, or in the case of second initiation, by chanting on the Gayatri thread, just as Srila Prabhupada has done. THE NEWLY INITIATED DEVOTEES ARE DISCIPLES OF HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPAD, the above eleven senior devotees acting as His representative. After the Temple President receives a letter from these representatives giving the spiritual name or the thread, he can perform the fire yajna in the temple as was being done before. The name of a newly initiated disciple should be sent by the representative who has accepted him or her to Srila Prabhupada, to be included in His Divine Grace's "Initiated Disciples" book.Srila Prabhupada’s signature appears in the original Note: this July 9th 1977 letter was NEVER REVOKED BY SRILA PRABHUPADA. This being the case ALL THE NEWLY INITIATED DEVOTEES ARE DISCIPLES OF HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPAD for as long as ISKCON EXISTS. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 15, 2003 Report Share Posted February 15, 2003 "Disciple of My Disciple" Srila Prabhupada" An Analysis of the Conversation of May 28, 1977 by (in alphabetical order): · Badrinarayan Dasa · Giridhari Swami · Umapati Swami Acknowledgments The authors would like to thank all of the devotees who contributed to this paper. Special thanks to Drutakarma Prabhu for his logical insight and clear thinking, and to Hrdayananda Das Goswami and Suhotra Swami for their research on the Sanskrit meaning of "ritvik." The authors would also like to thank Krishna Kant Prabhu for reviewing an earlier draft of the present paper. An answer to Krishna Kant's comments is included herewith as an appendix. Foreword The following paper deals only with the question, "What were Srila Prabhupada's instructions on continuing initiations after his physical departure?" Srila Prabhupada answered this question in the conversation of May 28th, 1977, with additions in the garden conversation of July 8th and the letter of July 9th. The present paper does not deal with the many subsequent concerns, which will be addressed in an upcoming book on the entire ISKCON guru issue, both past and present. There is also some controversy over Srila Prabhupada's desire concerning initiations during his presence. Some say that the May 28th conversation indicated that Srila Prabhupada would appoint proxies; others say that Srila Prabhupada intended to name devotees who would act as full-fledged gurus even during his presence. The present paper, however, deals only with Srila Prabhupada's order concerning initiations after his disappearance. That, in fact, is the reason for this paper: to show that Srila Prabhupada unequivocally stated that after his departure his disciples should take up the responsibilities of full-fledged initiating spiritual masters. Preface The devotees commonly known as "ritvik adherents" will be referred to in this paper as "proxy-initiation adherents." The English word "proxy" has been chosen over the Sanskrit "ritvik" for reasons that will become obvious as the paper progresses. There has been some objection to the word "proxy" on the grounds that it is pejorative, but the word simply means "authorized agent" and has no pejorative connotations either in the dictionary or in common usage (proxy vote, proxy wedding). The term "proxy-initiation" refers to the philosophical position of the proxy-initiation adherents that all initiations performed in ISKCON are proxy initiations and that Srila Prabhupada is the only initiator. The term "pre-samadhi" refers to the time of Srila Prabhupada's physical presence in this world, and "post-samadhi" refers to the period after his departure. The term "Controversy Paper" refers to an undated paper put out by the proxy-initiation adherents. Their paper is called "The Controversy Surrounding Srila Prabhupada's Final Order on the Future of Initiations Within ISKCON." The term "Controversy Paper" is a shortening of the title for convenience. Part 1: The Controversy The controversy revolves around two questions: What was Srila Prabhupada's final order concerning initiations after his departure? and, Why has ISKCON had trouble implementing the order? The present paper deals only with the first question: What was Srila Prabhupada's final order? Logically, we should first know Srila Prabhupada's order and then deal with the problems. But the proxy-initiation adherents have fallen into the trap of backward thinking: first looking at the problems and then trying to ascertain, through reverse logic, what they think Srila Prabhupada should have wanted. They point to the problems of some ISKCON spiritual masters and then say that Srila Prabhupada's order was misunderstood. The problems, they say, prove that Srila Prabhupada did not want his disciples to initiate. In other words, they say that the falldowns of some of the new gurus prove that Srila Prabhupada's disciples are not qualified to initiate, at least not yet. Srila Prabhupada is perfect and cannot set up an imperfect system. The proxy-initiation adherents say that the falldowns of the gurus prove that the present system in ISKCON is imperfect and cannot be what Srila Prabhupada wanted. But difficulty in applying an order does not prove that the order was never given. People have also had problems with other orders given by Srila Prabhupada. Sannyasis have given up their vows. Marriages arranged by Srila Prabhupada have ended in divorce. Gurukula teachers have failed in their jobs. But these examples do not prove that Srila Prabhupada never gave those orders or that the orders were imperfect. In the same way, the failures of certain gurus do not prove that Srila Prabhupada never gave his disciples the order to initiate. If difficulty in applying an order proves that the order was never given, what can be said about the difficulty the proxy-initiation adherents have had in applying what they themselves consider to be Srila Prabhupada's order: that all new disciples will be the direct disciples of Srila Prabhupada? They have not been able to implement this order within ISKCON at all. By their own logic, this would prove that Srila Prabhupada never gave such an order. One must separate the two questions: What was Srila Prabhupada's order? and Why has ISKCON had so much trouble implementing it? The present paper deals only with the first question: Srila Prabhupada's order. Of course, no one can ignore the problems--the cheating, the fallen gurus, the devastated disciples-- and these will be taken up in separate papers. But first things first. The present paper will show that on May 28th, 1977, Srila Prabhupada ordered his disciples to become initiating spiritual masters. The proxy-initiation adherents, however, say that the words Srila Prabhupada spoke on that day have little importance and that Srila Prabhupada's order is stated only in a letter of July 9, 1977. Their Controversy Paper says: "One interesting point to note is that neither the July 9th order nor any subsequent document signed by Srila Prabhupada ever refers back to the above conversation [the May 28th conversation]. This is quite peculiar since the central argument of the GBC is that this brief exchange of words is absolutely crucial to the proper understanding of the July 9th order. Was this the normal way in which Srila Prabhupada issued instructions, i.e., releasing incomplete and misleading written directives which could only be properly understood by rummaging through old taped conversations?" "Old taped conversations"? If Srila Prabhupada's words no more than old tapes, why have devotees bothered to transcribe these conversations for the Folio? One could just as easily say that Bhagavad-gita is some old book. It seems that the proxy-initiation adherents are dismissing the words of their spiritual master as some old relic hardly worth listening to. In fact, it was Srila Prabhupada who arranged the conversation. He had called in the GBC members from all over the world so they could ask any last questions before he departed. The atmosphere was formal and serious. The conversation was taped for future reference, and the results of the conversation were recorded in the official GBC minutes book, with all the GBCs present signing as witnesses. Still, the proxy-initiation adherents say that the May 28th conversation has little relevance and that the word "henceforward" in the following passage of the July 9th letter proves that Srila Prabhupada intended to be the only initiating guru after his departure. "In the past Temple Presidents have written to Srila Prabhupada recommending a particular devotee's initiation. Now that Srila Prabhupada has named these representatives, Temple Presidents may henceforward send recommendation for first and second initiation to whichever of these eleven representatives are nearest their temple." The proxy-initiation adherents also maintain that the July 9th letter stands on its own without any reference to anything that was ever said previously. The Controversy Paper says: "Was this the normal way in which Srila Prabhupada issued instructions, i.e., releasing incomplete and misleading written directives which could only be properly understood by rummaging through old taped conversations?" The GBCs do not think the July 9th letter is incomplete or misleading, nor do they think that Srila Prabhupada's words are just "old taped conversations." Would anyone say that the July 9th letter an old piece of paper? True, the July 9th letter was published, but the May 28th conversation was recorded to be published if need be. There is a link between the July 9th letter and the May 28th conversation. The July 9th letter, issued through the GBC, is a follow-up to the May 28th conversation, as the present paper will show, and deals only with the question of how to initiate during the last days of Srila Prabhupada's presence. But it was not "the normal way in which Srila Prabhupada issued instructions" to change what he had been saying for twelve years about disciplic succession by inserting one adverb ("henceforward") in a sentence. Srila Prabhupada wanted his disciples to read what he wrote and listen to what he said, and he assumed that they would look at any new developments in the light of what had gone before. What teacher would not want that? Therefore, saying that the July 9th letter must be understood with no link to past conversations goes against Srila Prabhupada's normal way. The July 9th letter does not stand on its own any more than the eighteenth chapter of Bhagavad- gita stands on its own: one must first understand the previous seventeen. In another sense the July 9th letter does stand on its own. It is a clearly worded letter stating procedures to be followed at a certain time. But the proxy-initiation adherents have imposed their own definition on the word "henceforward," and it has thus become necessary to look at the letter in historical perspective and to look at the word "henceforward" in the standard dictionaries and in Srila Prabhupada other letters and conversations. This topic will be dealt with in another section of the present paper. The July 9th letter is a temporary order, written by Tamal Krishna Maharaja and signed by Srila Prabhupada. It is based on a conversation between Srila Prabhupada and Tamal Krishna Maharaja held in a garden on July 8, 1977. A transcript of the conversation is included as an appendix to the present paper. The May 28th conversation is the final order about continuing the disciplic succession, spoken directly by Srila Prabhupada. Part 2: The May 28th Conversation The conversation: Satsvarupa: Then our next question concerns initiations in the future, particularly at that time when you're no longer with us. We want to know how first and second initiation would be conducted. ANALYSIS: Satsvarupa Maharaja's question can be taken as either one question or two. There is no doubt that the question concerns initiations after the departure of Srila Prabhupada, but it is not certain whether the question also includes the subject of initiations during Srila Prabhupada's presence. In either case, the main concern is initiations after the departure of Srila Prabhupada. Therefore Satsvarupa Maharaja says "particularly." The hesitant wording shows that Satsvarupa Maharaja is uneasy about bringing up the subject of Srila Prabhupada's departure. The devotees were hoping against hope that Srila Prabhupada would recover, and they did not like to contemplate the idea that he might be leaving. Satsvarupa Maharaja says "our next question" because this question was one of a list of questions that the GBC had brought before Srila Prabhupada at Srila Prabhupada's request. ******************************************* The May 28th conversation continues: Prabhupada: Yes. I shall recommend some of you. After this is settled up, I shall recommend some of you to act as officiating acaryas. ANALYSIS: What is an "officiating acarya"? An officiating acarya must be a certain kind of acarya: an acarya who officiates. But he is an acarya. Srila Prabhupada does not say "priest" or "proxy." He says "acarya." (The meaning of "officiate" will be taken up later.) The word "recommend" is also important. Srila Prabhupada is not appointing acaryas. The initiations must continue, and this can only be done through Srila Prabhupada's disciples. There is no appointment of gurus or successors, only a recommendation that certain disciples start the natural process. But a recommendation from the spiritual master is as good as an order, and the recommendation of certain devotees in the July 9th letter is a follow-up to the order that Srila Prabhupada's disciples should take up the work of spiritual master after his departure. Srila Prabhupada is promising to do something. He will do it in the July 9th letter, and one of the people that Srila Prabhupada is now speaking to will write that letter. How, then, can the proxy- initiation adherents say that the July 9th letter can be understood only without reference to this conversation? Rather, the July 9th letter begins the process Srila Prabhupada is describing here. ******************************************** The May 28th conversation continues: Tamala Krsna: Is that called rtvik-acarya? Prabhupada: Rtvik, yes. ANALYSIS: The term "ritvik acarya" is brought in here by Tamala Krsna Maharaja. The word "ritvik" plays a large part in the arguments of the proxy- initiation adherents, but their definition of the word is false. The Controversy Paper says: "Ritviks, by definition, are not the initiators." The definition of "ritvik" in the Sanskrit dictionaries and in Srila Prabhupada's books is not "proxy" or "non-initiator" or anything of the sort. The definition of "ritvik" is simply "priest," and a look at Srila Prabhupada's books will show "ritvik" defined as "priest," or something similar, again and again. In fact, in the next passage Srila Prabhupada will say that the person called "ritvik" is the guru. Thus, Srila Prabhupada does not give any weight to the idea that "ritvik" means "proxy." Many times Srila Prabhupada himself performed the fire sacrifice, and on those occasions, Srila Prabhupada acted both as ritvik (officiating priest) and as initiating guru but not as proxy. Of course, a priest, may act as a proxy at times like anyone else, and in a later conversation Srila Prabhupada directs Hamsaduta to act as a proxy ritvik. But one cannot disregard all the other examples of Srila Prabhupada's use of the word and say that ritvik can be used only in this sense. In the present conversation, Srila Prabhupada does not refer to proxy initiations at all, not even in connection with the word "ritvik." (The Sanskrit-dictionary definition of "ritvik" and some examples of Srila Prabhupada's usage of the word are included as an appendix to the present paper.) Tamal Krsna Maharaja, however, does seem to think that "ritvik" means "proxy," and his question shows that the GBCs were ready to accept whatever Srila Prabhupada said, even if he told them to become proxies after his leaving. In fact, it is they, not Srila Prabhupada, who bring up the idea of proxy initiation. This refutes the charge that those devotees who accepted the responsibility of guru were eagerly waiting in the wings or usurped the position. The proxy-initiation adherents say that Srila Prabhupada should stop speaking at this point, although he does not. The Controversy Paper says: "Sometimes people have argued that the full answer is only properly revealed, piecemeal as it were, throughout the rest of the conversation. The problem with that proposition is that, in issuing instructions like this, Srila Prabhupada would only correctly answer the original question posed by Satsvarupa Maharaja if the following conditions were satisfied. "a) That somebody took it upon themselves (sic) to ask more questions. & "b) That by sheer serendipity they would happen upon the right questions to get the proper answer to Satsvarupa's original question." In other words, the proxy-initiation adherents say that the conversation continues because the GBCs are trying to prompt Srila Prabhupada into giving them the answer they want. But Tamal Krishna Maharaja has already shown the willingness of the GBCs to accept any answer Srila Prabhupada gave. The questions continue because the disciples want clarification of their guru's words. And at the end of the discussion, when the GBCs are ready to move on to another topic, Srila Prabhupada himself continues the discussion, offering final and definitive statements on this question. The Controversy Paper says that something is wrong if "the full answer is only properly revealed, piecemeal as it were, throughout the rest of the conversation." But how else is knowledge revealed? Is everything revealed in Bhagavad-gita 2.11? Or is "the full answer ... only properly revealed, piecemeal as it were, throughout the rest of the conversation"? Indeed, it is the duty of the disciple to ask the guru for clarification, and no one can blame him. The proxy- initiation adherents thus go against Srila Prabhupada's teachings: "Not only should one hear submissively from the spiritual master, but one must also get a clear understanding from him, in submission and service and inquiries." (BG 4.34, purport) How casually the proxy-initiation adherents play with the words of Srila Prabhupada! They say that the word "henceforward" in the July 9th letter is of the utmost importance but the words of this conversation should never have been spoken, or are at best an "old taped conversation." Srila Prabhupada condemned such picking and choosing of the words one likes and dislikes. Srila Prabhupada's words are the same as scripture, and to reject this conversation is the same as rejecting a chapter of Bhagavad-gita. ************************************************ The May 28th conversation continues: Satsvarupa: Then what is the relationship of that person who gives the initiation and the... Prabhupada: He's guru. He's guru. ANALYSIS: The Controversy Paper says: "Sometimes the curious theory is put forward that when Srila Prabhupada says 'he is guru,' he is really talking about the ritviks themselves. This is clearly absurd since Srila Prabhupada has only just defined the word ritvik as 'officiating acarya.' Literally a priest who conducts some type of religious or ceremonial function." The word "acarya" does not mean "priest," so "officiating acarya" cannot literally mean "officiating priest." Nor is the word "officiate" limited to the meaning of performing a ceremony. According to the American Heritage Dictionary, "officiate" can also mean "to perform the duties and functions of an office or a position of authority." Literally speaking, then, "officiating acarya" can only mean "someone who performs the functions of an acarya." The Controversy Paper mentions the word "ritvik" here, so let us see what the conversation would look like if "ritvik" were the same as "proxy." The conversation would run like this: "Tamala Krsna: Is that called proxy-acarya? "Prabhupada: Proxy, yes. "Satsvarupa: Then what is the relationship of that person who gives the initiation and the... "Prabhupada: He's guru. He's guru." In this case, the conversation would make no sense. How can the proxy be the guru? One may say, of course, that the proxy and the person who gives the initiation are not the same, but Satsvarupa Maharaja is referring to them as the same person. The proxy-initiation adherents would have to say, then, that Srila Prabhupada either is not answering the question or does not understand it. The Controversy Paper thus suggests a contradiction- the proxy would be the guru- but tries to save itself by giving Srila Prabhupada a habit he did not have: The paper says that when Srila Prabhupada uses the word "he" he is talking about himself (and that to think otherwise is "clearly absurd"). The paper says: "When discussing philosophical or managerial issues surrounding his position as acarya, Srila Prabhupada would invariably refer to himself in the third person." The proxy-initiation adherents are saying here that when Srila Prabhupada would speak of himself, he would not say "I," as other people do, but would say "he," and that this was his invariable way of speaking. In other words, they say that when Srila Prabhupada would want to say "I am your guru," he would invariably say, "He is your guru," and leave the bewildered disciple to guess what he meant. But Srila Prabhupada spoke in such a way rarely if at all. When he spoke about the spiritual master in general, he would use the third person, and when he spoke about himself, he would use the first person, the same as everyone else. One has only to look through Srila Prabhupada's letters and conversations on the Folio for proof. Thus the proxy-initiation adherents say that Srila Prabhupada spoke clearly and directly about important issues (we all agree), but go on to say that when Srila Prabhupada says "he" he means "I." But their argument is too easy. They take any word they want, give it any meaning they want, and make Srila Prabhupada appear to say anything they want. So "he" means "I." Why not "black" means "white"? How about, "When Srila Prabhupada says 'Krishna,' he means 'Darwin' "? Who can say where it would end? In fact, Srila Prabhupada uses the word "I" to refer to himself in this very conversation, so according to the proxy-initiation adherents' theory, Srila Prabhupada would sometimes say "I" and sometimes "he" when speaking of himself, even at the same time. If the proxy-initiation adherents think Srila Prabhupada's use of language is so imprecise and confusing, how can they attach so much importance to one single word in the July 9th letter? To further test the proxy-initiation adherents' premise, let us take this segment of the conversation and substitute "I" for "he," as well as "proxy" for "acarya": "Tamala Krsna: Is that called proxy-acarya? "Prabhupada: Proxy, yes. "Satsvarupa: Then what is the relationship of that person who gives the initiation and the... "Prabhupada: I'm guru. I'm guru." It would seem, then, that Srila Prabhupada is not answering the question at all. He would simply be declaring himself guru and giving no information about "that person who gives the initiation." The proxy-initiation adherents may argue that the "person who gives the initiation" is really Srila Prabhupada, but then Srila Prabhupada would simply be saying that he is the guru of the people he initiates, something Satsvarupa Maharaja already knows. When Satsvarupa Maharaja says "that person who gives the initiation," he is speaking not about Srila Prabhupada but about the person who will perform the ceremony or take charge of the new disciple after Srila Prabhupada's departure. That is the whole point of the conversation. Are we to think that Srila Prabhupada does not understand what anyone is talking about here? Srila Prabhupada did not call the GBCs to his side just to tell them that he is the guru of the people he initiates. He called them in to answer their questions about what to do after his departure. The proxy-initiation adherents' version that Srila Prabhupada says "he" when he means "I" turns the conversation into nonsense. This point will become more obvious later on. On the other hand, Srila Prabhupada's words- "He's guru"- literally say that his disciples will be gurus after his departure. ********************************************** The May 28th conversation continues: Satsvarupa: But he does it on your behalf. Prabhupada: Yes. That is formality. Because in my presence one should not become guru, so on my behalf, on my order... Amara ajnaya guru hana. Be actually guru, but by my order. ANALYSIS: Satsvarupa Maharaja says "on your behalf, " again suggesting the possibility of proxy initiation and the willingness of the GBCs to accept whatever Srila Prabhupada would say. Satsvarupa Maharaja is certainly not prompting Srila Prabhupada or trying to trick Srila Prabhupada into giving one answer or another. But Srila Prabhupada answers here that "on my behalf" does not mean acting as a post- samadhi proxy but means becoming an actual guru. And in the garden conversation of July 8th, 1977, Srila Prabhupada says that proxy initiation is a formality to be observed during his presence: "Tamala Krsna: So if someone gives initiation, like Harikesa Maharaja, he should send the person's name to us here and I'll enter it in the book. Okay. Is there someone else in India that you want to do this? Prabhupada: India, I am here." The statement "India, I am here" shows that Srila Prabhupada is talking about a system for use during his physical presence. One may argue that there is no order for the disciples to stop the proxy initiation and become initiating gurus after Srila Prabhupada's departure, but that order had already been given on May 28. In other words, in the May 28th conversation Srila Prabhupada orders his disciples to take up the work of initiating guru, and in the July 9th letter, based on the July 8th garden conversation, Srila Prabhupada describes proxy initiation as a system to be followed during his physical presence. When Srila Prabhupada says "on my behalf, on my order...," the proxy- initiation adherents say that he is speaking of an order to come in the future, that if this statement itself were the order, then Srila Prabhupada would have said something like, "Now I am giving the order." Why? "Be guru, but by my order" is in the present tense, with no indication of future. The "but" does not indicate future, since "but" can be used in any tense: "I am a guru, but only by the order of Srila Prabhupada," or "I became a guru, but only by the order of Srila Prabhupada." It is unreasonable to impose an idea of future tense on a statement that is in the present. When Lord Caitanya said, "On My order, become a spiritual master," He did not have to repeat Himself and say, "Now I am giving the order." The words "on My order" themselves point to the order. Here, Srila Prabhupada says "on my order" as a clarification of "on my behalf:" "So on my behalf, on my order... Amara ajnaya guru hana. Be actually guru, but by my order." One becomes a spiritual master on behalf of his own spiritual master, on the order of his spiritual master, carrying on the disciplic succession. Srila Prabhupada is telling his disciples to become spiritual masters, but as his servant, in the same way that Srila Prabhupada himself became a spiritual master on behalf of His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura. Srila Prabhupada says, "In my presence one should not become guru." Some may argue that because Srila Prabhupada is present in his books, the order is that no one may initiate for ten thousand years. But Satsvarupa Maharaja's opening question says "initiations in the future, particularly at that time when you're no longer with us." Satsvarupa Maharaja is clearly talking about Srila Prabhupada's physical presence. If Srila Prabhupada's answer "in my presence" is about the presence of his books, Srila Prabhupada is either ignoring the question or playing a trick on the GBC, two unlikely possibilities. ******************************************** The May 28th conversation continues: Satsvarupa: So they may also be considered your disciples. Prabhupada: Yes, they are disciples. Why consider? Who? ANALYSIS: Satsvarupa Maharaja again suggests the possibility of proxy initiation. Srila Prabhupada could say yes, but he does not. On the contrary, Srila Prabhupada suggests that the question does not make sense. Therefore, Tamal Krishna Maharaja will ask for clarification. ******************************************* The May 28th conversation continues: Tamala Krsna: No, he's asking that these rtvik-acaryas, they're officiating, giving diksa. Their... The people who they give diksa to, whose disciple are they? Prabhupada: They're his disciple. Tamala Krsna: They're his disciple. Prabhupada: Who is initiating. He is granddisciple. ANALYSIS: Again, Srila Prabhupada does not take the word "ritvik" to mean "proxy." In fact, the word "ritvik" seems to have no bearing on the conversation at all. Srila Prabhupada says that those who are initiated by the ritvik acaryas become the granddisciples of Srila Prabhupada. They become the disciples of the ritvik acaryas. The passage is clear, logical, easy to understand, and in line with our teachings. And Srila Prabhupada says that the new initiate is the disciple of the ritvik. Again, let us substitute "proxy" for "ritvik": "Tamala Krsna: No, he's asking that these proxy-acaryas, they're officiating, giving diksa. Their... The people who they give diksa to, whose disciple are they? "Prabhupada: They're his disciple. "Tamala Krsna: They're his disciple. "Prabhupada: Who is initiating. He is granddisciple." Again, the passage would contradict itself. If the new initiate is the disciple of the proxy, then the proxy is not a proxy. And again, the proxy-initiation adherents try to resolve their contradiction by putting a twist on the passage. They read the passage differently, maybe because of a lack of clarity in the recording. They read it as: "Prabhupada: Who is initiating. His granddisciple." ("He is granddisciple" becomes "His granddisciple.") The Controversy Paper says: "In his question Tamal Krsna is asking about ritvik acaryas, not diksa gurus. Therefore we know, even before Prabhupada answers, that any disciples referred to can only belong to the initiator, Srila Prabhupada. As we have shown, this is the very definition of ritvik, he acts on someone else's behalf." The above paragraph has two faults. First, it assumes that Srila Prabhupada is the initiator without Srila Prabhupada's having said so. Nowhere in this conversation does Srila Prabhupada say that he will continue to be the initiator after his departure. Second, their "very definition of ritvik" is wrong again. "Ritvik" means "priest," and a priest is not obliged to act on someone else's behalf. The yajna brahmanas of Vrndavana were ritviks and were acting on their own behalf. One may argue that their yajna was not an initiation, but still they were acting on their own behalf, as opposed to the Controversy Paper's "very definition of ritvik." The Controversy Paper continues: "Line 19-20. Tamal Krsna repeats the answer, and Srila Prabhupada continues: 'who is initiating. His grand disciple.' We have chosen the transcript version 'His grand disciple' over the version 'he is grand disciple' since it most closely resembles the tape, and seems to flow best with what is being said." But Srila Prabhupada may have said "He's grand disciple," in which case, "His grand disciple" would not resemble the tape more closely. The Controversy Paper continues: "We have established that in speaking in the third person Srila Prabhupada must be speaking of himself." They have established no such thing. They have proposed it, but the Folio proves the contrary. Again, Srila Prabhupada would speak of himself in the first person, like everyone else. The Controversy Paper continues: "To help us understand more clearly what Srila Prabhupada is saying, let us replace third person with first person statements, shown in brackets, for lines 17-20." Two faults here: First, it is only an assumption, that Srila Prabhupada is speaking about himself in the third person. Second, by inserting words in brackets one could make Srila Prabhupada appear to speak any words one might want, even Mayavada philosophy. The Controversy Paper continues: "TKG. .... Whose disciples are they? "S. Prabhupada. They are (my) disciples. "TKG. They are (your) disciples. "S. Prabhupada. (I am) initiating. (My) grand disciple." Why not "[He is] initiating. [My] grand disciple." Who can say which brackets are better? Because the proxy-initiation adherents read "he is" as "his," they insist that "initiating" and "grand disciple" must both be preceded by pronouns in the same person ("I am initiating my granddisciple" or "He is initiating his granddisciple"). Thus they assume that the new initiate is the granddisciple of the initiator And since the new initiate cannot be the granddisciple of the ritvik, he must be the granddisciple of Srila Prabhupada, and therefore Srila Prabhupada is the initiator. But their logic goes in circles because they assume beforehand that their parenthetical insertions are correct: The insertions are correct because this is what Srila Prabhupada must have meant, and Srila Prabhupada must have meant this because of the inserted words. Here is the "classic circular argument" the proxy-initiation adherents mention in one of their papers: it is their own argument. The proxy-initiation adherents would have Srila Prabhupada say, "I am initiating my granddisciple." Thus they admit that even according to their own view the new initiate is a granddisciple of Srila Prabhupada as opposed to the direct disciples initiated during Srila Prabhupada's physical presence. There would still be a one-generation difference between those initiated during Srila Prabhupada's physical presence and those initiated later. But how can some be direct disciples and others be granddisciples if the initiator is the same and pre-samadhi or post-samadhi makes no difference? And why the obscure language? If Srila Prabhupada were speaking about himself as the initiator, why would he say "who" instead of "I"? "Who" (meaning "he who") refers to a general principle, not a particular person. Again, Srila Prabhupada's habit was to say "I" when speaking of himself. Why a sudden departure from his usual way of speaking and from clear language? The reading "He is granddisciple" requires no interpretation or stretching of the imagination. It is straightforward and logical, in line with Srila Prabhupada's usual way of speaking. But whatever the reading, whatever the insertion, the fact remains that the new disciple is the granddisciple of Srila Prabhupada and cannot be the Godbrother or Godsister of the pre-samadhi disciples. No amount of word-twisting can change it: "Prabhupada: They're his disciple. "Tamala Krsna: They're his disciple. "Prabhupada: Who is initiating. He is granddisciple." ************************************************* The May 28th conversation continues: Satsvarupa: Yes. Tamala Krsna: That's clear. ANALYSIS: This passage does not give any information. ************************************************ The May 28th conversation continues: Satsvarupa: Then we have a question concer... Prabhupada: When I order, "You become guru," he becomes regular guru. That's all. He becomes disciple of my disciple. That's it. ANALYSIS: Satsvarupa Maharaja is ready to move on to another question, but Srila Prabhupada continues the discussion. Although the proxy- initiation adherents say that Srila Prabhupada should have stopped speaking at the beginning of the discussion, Srila Prabhupada himself wants to continue. Then Srila Prabhupada says: "When I order, 'You become guru,' he becomes regular guru." Taken out of context, the sentence could seemingly point to a future order, but in the context of the conversation it could only be a re- statement of the order given above by Srila Prabhupada. Otherwise, why would Srila Prabhupada say "That's all"? The comment "That's all" implies that the instruction is complete, that there is no more to add. Srila Prabhupada is summing it up, not reversing it. One may say that the word "when" indicates a future order, but "when" does not necessarily indicate future any more than "but." ("When I see a sunrise, I think of Krsna.") Then Srila Prabhupada says, "He becomes disciple of my disciple. That's it," another simple restatement of what has already been said. This final statement is clear and needs no elaboration: "disciple of my disciple." Again, let us test the proxy-initiation adherents' theory by substituting "I" for "he": "Prabhupada: When I order, 'You become guru,' I become regular guru. That's all." Thus, the proxy-initiation adherents' theory about "he" and "I" would ultimately reduce the conversation to nonsense. In short, Srila Prabhupada has stated the principles of post-samadhi initiations, and he will confirm his order by naming some people to begin the process. This conversation is Srila Prabhupada's last official response to the question, How will initiations go on after your departure? Srila Prabhupada answers with terms such as regular guru, disciple of my disciple, and granddisciple. There is nothing in this conversation to indicate that people initiated after the departure of Srila Prabhupada would be the disciples of anyone other than the person who gives the initiation, call him ritvik or not. The new initiates will be the granddisciples of Srila Prabhupada. Thus we find in this discussion an affirmation of Srila Prabhupada's teachings of the previous twelve years, in harmony with the Vedic tradition. Part 3: An Analysis of the Word "Henceforward" The proxy-initiation adherents base their theory of post-samadhi proxy initiation on the word "henceforward" in the following passage of the July 9th letter: "In the past Temple Presidents have written to Srila Prabhupada recommending a particular devotee's initiation. Now that Srila Prabhupada has named these representatives, Temple Presidents may henceforward send recommendation for first and second initiation to whichever of these eleven representatives are nearest their temple." The standard dictionaries define "henceforward" as "starting from now." The word "henceforward" signals that a process must begin immediately, but it offers no precision as to when the process, once begun, must stop. In fact, no standard dictionary defines "henceforward" as "starting from now and continuing forever." The following are some examples of Srila Prabhupada's using "henceforward" in a non-eternal aspect: " As I told you, that 2,500 years ago, or 5,000 years ago Vyasadeva wrote about Lord Buddha's appearance. Still, there is appearance of Kalki from this time, henceforward, after 400,000's of years Kalki will appear." (From Prabhupada's Lectures Srimad-Bhagavatam 1971, 710816SB.LON) "Regarding printing 20,000 copies of Back To Godhead, I have appealed to 4 centers, namely New York, San Francisco, Los Angeles, and London to contribute $750 monthly. I have got confirmation from Los Angeles, so I shall be glad to hear from New York also whether this center is going to hand over to me $750 per month. I have no objection if this $750 is collected in the way of advertisements from New York, but charges will be increased because we are going to print 20,000 copies henceforward." (Letter to: Rayarama : 69-02-20 Los Angeles) " I have again begun speaking on the tapes and very soon you will get transcribed copies of my dictaphoning for being edited and laid out for printing, chapter-wise, the fourth canto. Let the second and third cantos be finished quickly so that the fourth canto can be started. Henceforward I shall be supplying material for all cantos and you must do the rest; editing, layout, printing, etc." (Letter to: Candanacarya: 71-03-23 Bombay ) In each of these cases the period beginning with "henceforward" will have an end, whether or not specifically stated by Srila Prabhupada. Thus, "henceforward" does not necessarily mean "continuing forever," either in the dictionary or in Srila Prabhupada's usage. One cannot say, then, that the "henceforward" in the July 9th letter necessarily means that the proxy initiations must continue after Srila Prabhupada's departure, especially in the light of the May 28th conversation. It is unreasonable to impose one's own definition on a word and then use that imposed definition as proof of what Srila Prabhupada must have wanted. The July 9th letter in itself neither confirms nor denies the possibility of Srila Prabhupada's disciples becoming initiating gurus, but taken in the context of the May 28th conversation, the July 9th letter can only be the recommendation of proxies who would later start the process of post-samadhi initiation by Srila Prabhupada's disciples. Prabhupada: "When I order, 'You become guru,' he becomes regular guru. That's all. He becomes disciple of my disciple. That's it." Appendices · Appendix A: The Conversation of May 28th, 1977 · Appendix B: The Garden Conversation of July 8th, 1977 · Appendix C: The Letter of July 9th, 1977 · Appendix D: Definition of "Ritvik" · Appendix E: Reply to the Comments of Krsna Kant Prabhu index1.htmlBack to the index Quote Link to comment Share on other sites More sharing options...
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