Tuesday, November 13, 2018

Ananta Das Babaji Departs

PADA: One of the prominent Radha Kunda Babajis named Ananta Das Babaji has departed. These Radha Kunda lineage folks attacked Srila Saraswati in the 1930s as "not part of a bona fide parampara." And some of these Babajis taught what Srila Prabhupada considered as not bona fide, namely siddha pranali; You'll get your spiritual body designated and named by the guru. These people also do not think we originated in Krishna's leela or sport, and they do not recognize the Srila Prabhupada guru lineage -- and so on. Srila Prabhupada warned us not to get involved with them when we went to Vrndavana in 1971.

Except! Various GBC's gurus have been associated with Ananta Das Babaji's program over the years, probably to boost their own position. It does seem like ISKCON is spawning its own competition. The big leaders go and take the association of different outside authorities whom they often advertise as the GBC's or ISKCON's shiksha gurus, and this creates an exodus of manpower from the ISKCON society. Never mind this creates a giant hodge podge imbroglio of various mixed up apa-siddhantas from various camps, creating all sorts of conflicting concepts and chains of guru authority.

What seems to be happening from PADA's point of view is, there are gradually fewer and fewer "living sadhus" for the GBC's people to promote -- as the senior Gaudiya Matha folks have already departed like Sridhara Maharaja, BV and BP Puri etc. and so have others like Narayan Maharaja, and then again various Babajis and so on -- keep departing. 

The upshot is -- that this again brings people back to reading and studying the works of Srila Prabhupada, since none of these other people has even come close to producing the amount of information he has. Thus Srila Prabhupada is sort of re-emerging by default. Anyway, we wish Ananta Das Babaji well on his path, may he get the blessings of Krishna. He certainly cut a better external profile than many of the GBC's bogus acharyas. No wonder so many people are leaving the GBC ship and joining so many other camps, most other camps at least try to make a credible public profile for their gurus.

Oddly, Ananta Das Babaji was cremated and not placed in a samadhi whole like other acharyas. Do these people know that samadhis are only meant for divine beings and their guru was not of that calibre? Or what? Anyway, if anyone has more details send to angel108b@yahoo.com. ys pd 

Damodar Astakam (Video)

Sunday, November 11, 2018

ISKCON Alachua FL. Defends Molester Messiah's Project?

Dear Mr. PADA: The Jayadvaita swami 100% obnoxious beat goes on while he is supposedly retired. On Srila Prabhupada's disappearance day at New Raman Reti Alachua, today's last speaker was Hladini Shakti dd, who began speaking non stop of the glories of Srila Prabhupada original books. 

The BTG people who are housed iskcon paid staff at Raman Reti began shouting, "Stop! Stop"! Which she didn't. Finally Mukya dd, the Alachua temple pres, came and physically shoved her a little, then the microphone was taken from her an turned off. The paid off staff of iskcon Raman Reti keeps defending Jayadvaita, unlike most others who are highly objecting to changing Srila Prabhupada's words. 

They are his words because he spoke into a dictaphone to write his books, which he said Krsna dictated. They are Not paid to speak up on behalf of the original books which Srila Prabhupada personally spoke, but to defend Jayadvaita's program. It appears that iskcon's hired editors know better than what Srila Prabhupada said. Srila Prabhupada is a shaktavesha avatar, pure devotee. ISKCON thinks his grammar is defective and full of holes, or that others made errors in the editions he used, meanwhile Srila Prabhupada acepted the 1972 Bagavad Gita but iskcon doesn't. End of story.

[PADA: Yes, I cannot imagine why the ISKCON's Alachua people would want Jayadvaita's (Jay Israel) program to be promoted there? After all, Jayadvaita writes -- that in ISKCON their gurus (aka God's pure representatives on earth / equals to Jesus) are often fallen and "engaged in illicit sex with men, women and maybe children." OK why would the authorities of ISKCON ALachua want to teach their own little children there -- that God's gurus / successors are often debauchees having illicit sex with men, women and children? Isn't that child cruelty, to teach little children that God is a giant debauchee -- because His shaksat hari tvena successors are too? 

God's successors are more debauchees than the town drunk? 

Of course, the GBC had a "reform" (because their debauchee - fried gurus needed to go to "guru reform" school) where the founder fathers of the illicit sex with men, women and children guru lineage -- voted in another wave of messiahs (ok they voted in Jayadvaita). So Jayadvaita swami is certified as another messiah by the "illicit sex with taxi driver's messiah club," and that is why he is promoted in Alachua? Why don't these people managing ISKCON Alachua know that God's "pure chain of guru successors" does not contain -- oral sex with taxi drivers in the holy dham? And they are teaching their children that the sex with taxi driver's guru parampara is the bona fide chain?

Why is this not being reported by the saner devotees there to the local Alachua police, Alachua mayor's office, Alachua city council, Florida charity commission and so forth, that the Alachua temple management has been juxtaposing their "worshiped like Jesus" guru lineage -- with debauchees? People who want to worship a guru line that says God's successors are often debauchees -- should not be teaching that to little children? And this is also what the ISKCON Gainesville program teaches?  

If consenting adults want to promote the worship of illicit sex with men, women and children guru programs, as their alleged messiah's lineage, or worship illicit sex with goats and donkeys even, that is perhaps legal (I suppose?), but to teach that concept to children would seem to be corrupting the morals of children? Is ISKCON Alachua telling the government people there that they are essentially teaching their own little children that God is a debauchee -- because His successors are? Or are they mis-representing what they are really teaching to the government authorities there? 

Why are these Alachua ISKCON people more or less teaching little children that God is a giant drunkard, criminal, sexual predator, fool and debauchee because His successors are self same -- i.e. giant debauchees? This is not what ISKCON's legal incorporation papers state?; That the aim, object and purpose of ISKCON is to teach little children that God's successors are poking every thing that moves in the house? This is really disgusting, the people who want to worship illicit sex guru programs and claim that God's successors are often fallen debauchees should -- not -- be teaching that to small children. That has nothing to do with the teachings of Krishna. 

And this is the way Alachua leader's folks glorify Srila Prabhupada on his festival day? They defend Jayadvaita, card carrying member of the worship of illicit sex with men, women and children as God's and Prabhupada's guru successors project? ys pd]  

What about the children?

pada @ 

Summary of Srila Prabhupada's Accomplishments (Patrikananda das)


Srila Prabhupada' dedication to the Srimad-Bhagavatam 1962

A Summary of Prabhupada’s Miraculous Accomplishments

In reading many of the profiles of Srila Prabhupada, I’m saddened that a number of his important projects, programs and achievements are never mentioned. In the following summary I’ve tried to compile a more comprehensive list of his credits. Although this list is also incomplete, I hope it presents a fuller picture of Srila Prabhupada’s greatness.

A Summary of Srila Prabhupada’s Miraculous Accomplishments from 1965 to 1977

Compiled by Paratrika Ananda dasa

In 1965, at seventy years of age, he ventured outside India for the first time to fulfill the order of his spiritual master. During his voyage at sea, he suffered two severe heart attacks. He reached the shores of America with the equivalent of seven dollars to his name.

He founded the International Society for Krsna Consciousness with a small group of disciples, after a year of struggling alone in New York City. This marked the only time in history that a Krsna devotee successfully trained non-Indians in the strict disciplines of Vaisnavism. Amazingly, this was achieved during the blossoming of America’s hedonistic counterculture movement.

He sent his followers, chanting the names of God, into the streets of cities and towns everywhere and Hare Krsna became famous in every corner of the earth.

He sent his disciples to London, where they recorded the single, “Hare Krsna Mantra”, with George Harrison, in 1969. It became the fastest selling of all the Apple Corporation’s releases, including those of the Beatles. The record reached #3 in Czechoslovakia, #9 in Britain, and made the top ten in Germany, Japan, Australia, South Africa, Yugoslavia, and many other countries.

He formally initiated approximately five thousand disciples. These initiates represented a sweeping diversity of nationalities, races, ethnicities, and religious backgrounds.

He established 108 Krsna temples on six continents, installed the deity of Krsna in each center and trained his disciples in the process of deity worship. Thirty-two new temples (almost three a month) were opened in a single year, between 1970 and 1971.

He inaugurated the Rathayatra Festival of Lord Jaganatha in major cities around the globe, in effect, bringing the temple to the people.

He instituted the brahmacarini ashram, something previously unheard of in Vedic culture, to give shelter to single women wishing to practice Krsna consciousness.

He instructed his disciples in 1967 to start an incense business to provide financial support for the temples. Within four years the business, Spiritual Sky Incense, generated an annual revenue of one million dollars (equivalent to $4,600,000 in 2004).

He introduced the “Sunday Love Feast” and other prasadam (sanctified food) distribution programs that provided millions of free meals to the public.

He created the world’s first chain of vegetarian restaurants.

He spoke daily on the philosophy of Krsna consciousness, delivering thousands of formal lectures. Over 2,200 were recorded and archived.

He conducted many hundreds of informal conversations on the science of Krsna consciousness with disciples, guests and friends. Over 1,300 were recorded and archived.

He had scores of interviews and philosophical discussions with news reporters, scientists, religious leaders and politicians, as well as meetings with world-renowned dignitaries and celebrities like Indira Gandhi, Allen Ginsberg, Ravi Shankar, Alice Coltrane, John Lennon and George Harrison.

He recorded more than twenty albums of devotional music.

He published the monthly magazine, Back to Godhead, which he called the backbone of his movement. At the height of its circulation in the mid seventies, over a million copies per issue were sold.

He launched the ISKCON Life Membership Program that enrolled tens of thousands of members.

He built major temples in Bombay and Vrndavana, and founded a spiritual city at Mayapur. All became international sites of pilgrimage.

He established primary schools to provide education in the principles of devotional service.

He founded the Bhaktivedanta Institute to advance Krsna consciousness within the scientific community, engaging serious academics in the consideration of the science of self-realization.

He formed the Bhaktivedanta Swami Charity Trust to unearth and renovate the holy places of Lord Caitanya’s pastimes.

He set up farm communities to teach “simple living and high thinking”, emphasizing cow protection and dependence on God and nature.

He commissioned his artist disciples to produce hundreds of illustrations of Krsna’s pastimes based on his meticulous instructions and the descriptions in his books.

He directed some of his followers to learn the Indian art of “doll making” to present Vedic philosophy through dioramas. This project became the FATE Museums.

He counseled his disciples on complex managerial, philosophical and personal issues in more than 6,000 archived letters.

He was the subject of more than 30,000 archival photos and more than seventy hours of documentary film footage.

He wrote approximately seventy books on the science of Krsna consciousness, sleeping only a few hours per day. Dozens of prominent scholars and educators from leading universities praised his work (see appendix). The Encyclopaedia Britannica proclaimed that his voluminous translations from the original Sanskrit and his lucid commentaries “have astounded literary and academic communities worldwide.” This feat is even more astonishing considering the translations and commentaries were in English, which was a second language to the author.

He founded the Bhaktivedanta Book Trust (BBT) in 1972, to produce his books. By 1976, over 55,000,000 literatures had been published in twenty-five languages and distributed in almost every country, making the BBT the world’s largest publisher of Indian religious and philosophical texts. One printing alone of Bhagavad-gita As It Is required seventy-six train cars to ship the paper needed to print it.

He completed the entire Caitanya-caritamrta manuscript (seventeen volumes) in eighteen months.

He ordered and supervised the BBT in publishing seventeen volumes of his books in only two months time, in 1974.

He circled the globe fourteen times, visiting twenty-four countries, preaching, inspiring his followers and making countless public appearances before multitudes of people.

He skillfully managed his international society simply through letters and personal meetings, virtually without the use of a telephone.

In accomplishing all the above, he also fulfilled the following:

1. idam sthanam parityajya videsam gamyate maya

I will leave this place [Vrndavana] and travel to foreign lands…

Bhakti Devi speaking to Narada,

Srimad Bhagavata Mahatmyam

(Padmapurana, Uttarakhanda)

translated by Sri Satyanarayana Dasa

[The Srimad Bhagavata Mahatmyam (The Glories of Srimad Bhagavatam) is a section of the Padmapurana. It tells the story of how Bhakti can be revived in Kali yuga through recital of Srimad Bhagavatam. When Srila Prabhupada left Vrndavana and came to America, it is significant that his only possession was a trunk containing the first volumes of his Srimad Bhagavatam, which he considered his most important work. It is also significant that he instituted daily recitation of the Bhagavatam as the foundation of the temple program, and that Srimad Bhagavatam (in the form of Krsna Book) was the first of Srila Prabhupada’s books to be distributed in large quantities. Until Srila Prabhupada came west, devotional service (Bhakti) had never been successfully introduced in foreign lands.]

2. 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 to 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

3. (Lord Caitanya speaking of the reasons for His descent):

ebe nama sankirtana tikshna khadaga laiya / antara asura jivera phelibe katiya

Taking the sharp sword of the congregational chanting of the Hare Krsna mantra, (nama-sankirtana) I will root out & destroy the demoniac mentality in the hearts of all the conditioned souls.

yadi papi chadi dharma dure dese yaya / mora senapati-bhakta yaibe tathaya

If some sinful people escape and giving up religious principles go to far off countries, then my Senapati Bhakta will come at that time to give them Krsna consciousness. (senapati – a military field commander, bhakta – a devotee. Lord Caitanya will empower His own devotee to spread Krsna Consciousness around the world.)

Sri Caitanya Mahaprabhu / Sri Caitanya Mangala, Sutra-Khanda

by Locana das Thakura

4. prthivite ache yata nagaradi grama / sarvatra pracara haibe mora nama

In every town and village, the chanting of My name will be heard.

Sri Caitanya Mahaprabhu / Caitanya-bhagavata, Antya 4.126

5. Very soon the unparalleled path of hari-nama sankirtana will be propagated all over the world… Oh, for that day when the fortunate English, French, Russian, German, and American people will take up banners, mrdangas, and karatalas and raise kirtana through their streets and towns! When will that day come?

Srila Bhaktivinoda Thakura

Sajjana Tosani 4.3, ‘Nityadharma Suryodoy’


6. Prabhupada: Just like Thakura Bhaktivinoda. In 1896 he sent the Caitanya Mahaprabhu’s message to McGill University. That book you have seen. The letter was there. And these are coincidence. Now, after so many years, a servant of that disciplic succession has come here again to preach. So these things are significant.

Sri Caitanya-caritamrta, Adi-lila 7.149-171

San Francisco, March 18, 1967

Prabhupada: …in 1896. Bhaktivinoda Thakura was the first origin of this movement. But he simply thought of it. And he was expecting some others that willing to take up the work. Well, somebody says that I am the same man. And I was born in 1896.

Room Conversation with Canadian Ambassador to Iran

Iran, March 13, 1975

7. Anyway please try to save temple of Jiva Goswami because in very near future many people from all parts of the world will come to see the Temple and Samadhi of Jiva Goswami and Rupa Goswami.

Letter to Nripen Babu / San Francisco, March 18, 1967

8. & 9. Prabhupada: And in my horoscope there was written there, “After seventieth year this man will go outside India and establish so many temples.”

Tamala Krsna: Really?

Prabhupada: I could not understand. “What is this, that I have to go outside India? That is not…” And Guru Maharaja foretold. He told my Godbrothers, Sridhara Maharaja and others, that “He’ll do the needful when time comes. Nobody requires to help him.” He told in 1935. And after all, this was true. Guru Maharaja told. And in the beginning, first sight, he told, “You have to do this.”

Room Conversation

Vrndavana, June 17, 1977

10. He (Srila Prabhupada) seemed to know that he would have temples filled up with devotees. He would look out and say, “I am not a poor man, I am rich. There are temples and books, they are existing, they are there, but the time is separating us from them.”

Mr. Ruben, subway conductor who met Prabhupada in 1965

Fulfillment of these prophecies was also confirmed by Srila Prabhupada’s Godbrothers: This return back to homeland of Srila Prabhupada, is particularly significant, because this time he comes back with a host of his western disciples. This signifies to me the meeting of the East and the West, or at least the beginning of such a meeting. This signifies the victory of spiritualism over materialism, of good over evil. 

This is really a rare moment in history, for the first time in the history of the world, for the first time at least living memory, Vaisnavism, the message of Vaisnavism, the message of Mahaprabhu, the message of devotion and of pure devotion has been carried to the west an d carried so successfully. I am sure that historians of the future will have a lot to say about Prabhupada and his movement, and they will be even envious of us for living in a time when this movement was begun and for participating in it.

Introduction Speech By Dr. O.B.L. Kapoor

Vrndavana, October 15, 1972

And what about the qualities he had? All devotional qualities he possess. And that we can know him that he is great only by preaching. Less than 10 years. There is no history, no recording anywhere. Preaching in 10 years he has established this divine name everywhere. As is told in Mahaprabhu’s future [prediction]. His Holiness B.V. Puri Maharaj

ITV, Memories of Srila Prabhupada

Sripada Sridhara Maharaja also appreciated my service. He said that Caitanya Mahaprabhu’s prediction: prthivite ache yata nagaradi grama/ sarvatra pracara haibe mora nama, would remain a dream only, but he congratulated me that I have done it practically.

Srila Prabhupada letter to Bon Maharaja / Evanston, Illinois, July 7, 1975

Any one of the feats mentioned above would be a significant feather in anyone’s cap — even if it were the only thing a person accomplished in a lifetime. That Srila Prabhupada did all these things in just twelve years, and fulfilled so many predictions of sastra, great devotees, acaryas and astrologers, and the Supreme Personality of Godhead Himself, is patent validation of his inimitable role in Vaisnava history. 

By his efforts, uncountable millions have read about Krsna, honored Krsna prasadam, and heard and chanted the maha mantra. Through his teachings, he continues to relieve humanity from the maladies spawned by doctrines of monism and voidism, while holding open the door of Krsna bhakti for many generations to come. Let us recognize and remember his unprecedented contributions and strive to bring him honor throughout the world.

Devotee: Prabhupada, they said that if Caitanya Mahaprabhu wanted Krsna consciousness in the Western countries, why didn’t He go there Himself? That’s what they told us.

Prabhupada: So He left the credit for me. (laughter)

Morning Walk Nellore, January 4, 1976

All glories to Om Visnu-pada Paramahamsa Parivrajakacarya Astotarra-sata
Sri Srimad His Divine Grace A. C. Bhaktivedanta Swami Prabhupada!

Appendix / Books by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Bhagavad-gita As It Is
Srimad-Bhagavatam, cantos 1-10, (29 vols.)
Sri Caitanya-caritamrta (17 vols.)
Teachings of Lord Caitanya
The Nectar of Devotion
Sri Isopanisad
Easy Journey to Other Planets
Krsna Consciousness: The Topmost Yoga System
Krsna, the Supreme Personality of Godhead (3 vols.)
Perfect Questions, Perfect Answers
Dialectical Spiritualism — A Vedic View of Western Philosophy
Teachings of Lord Kapila, the Son of Devahuti
Transcendental Teachings of Prahlad Maharaja
Teachings of Queen Kunti
Krsna, the Reservoir of Pleasure
The Science of Self-Realization
The Path of Perfection
Life Comes From Life
The Perfection of Yoga
Beyond Birth and Death
On the Way to Krsna
Raja-vidya: The King of Knowledge
Elevation to Krsna Consciousness
Krsna Consciousness: The Matchless Gift
Scholars Review Srila Prabhupada’s Books / Bhagavad-gita As It Is

“No work in all Indian literature is more quoted, because none is better loved, in the West, than the Bhagavad-gita. Translation of such a work demands not only knowledge of Sanskrit, but an inward sympathy with the theme and a verbal artistry. For the poem is a symphony in which God is seen in all things. The Swami does a real service for students by investing the beloved Indian epic with fresh meaning. Whatever our outlook may be, we should all be grateful for the labor that has lead to this illuminating work.” Dr. Geddes MacGregor, Emeritus Distinguished Professor of Philosophy / University of Southern California

“The Gita can be seen as the main literary support for the great religious civilization of India, the oldest surviving culture in the world. The present translation and commentary is another manifestation of the permanent living importance of the Gita.” Thomas Merton, Theologian

“I am most impressed with A.C. Bhaktivedanta Swami Prabhupada’s scholarly and authoritative edition of Bhagavad-gita. It is a most valuable work for the scholar as well as the layman and is of great utility as a reference book as well as a textbook. I promptly recommend this edition to my students. It is a beautifully done book.” Dr. Samuel D. Atkins, Professor of Sanskrit Princeton University

“As a successor in direct line from Caitanya, the author of Bhagavad-gita As It Is is entitled, according to Indian custom, to the majestic title of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. The great interest that his reading of the Bhagavad-gita holds for us is that it offers us an authorized interpretation according to the principles of the Caitanya tradition.” Olivier Lacombe, Professor of Sanskrit and Indology Sorbonne University, Paris

“I have had the opportunity of examining several volumes published by the Bhaktivedanta Book Trust and have found them to be of excellent quality and of great value for use in college classes on Indian religions. This is particularly true of the BBT edition and translation of the Bhagavad-gita.” Dr. Frederick B. Underwood, Professor of Religion Columbia University

“If truth is what works, as Pierce and the pragmatists insist, there must be a kind of truth in the Bhagavad-gita As It Is, since those who follow its teachings display a joyous serenity usually missing in the bleak and strident lives of contemporary people.” Dr. Elwin H. Powell, Professor of Sociology State University of New York, Buffalo

“There is little question that this edition is one of the best books available on the Gita and devotion. Prabhupada’s translation is an ideal blend of literal accuracy and religious insight.” Dr. Thomas J. Hopkins, Professor of Religion Franklin and Marshall College

“The Bhagavad-gita, one of the great spiritual texts, is not as yet a common part of our cultural milieu. This is probably less because it is alien per se than because we have lacked just the kind of close interpretative commentary upon it that Swami Bhaktivedanta has here provided, a commentary written from not only a scholar’s but a practitioner’s, a dedicated lifelong devotee’s point of view.”
Denise Levertov, Poet

“The increasing numbers of Western readers interested in classical Vedic thought have been done a service by Swami Bhaktivedanta. By bringing us a new and living interpretation of a text already known to many, he has increased our understanding manyfold.” Dr. Edward C Dimock, Jr. / Department of South Asian Languages and Civilization University of Chicago

“The scholarly world is again indebted to A. C. Bhaktivedanta Swami Prabhupada. Although Bhagavad-gita has been translated many times, Prabhupada adds a translation of singular importance with his commentary.”
Dr. J. Stillson Judah / Professor of the History of Religions and Director of Libraries Graduate Theological Union, Berkeley, California

“Srila Prabhupada’s edition thus fills a sensitive gap in France, where many hope to become familiar with traditional Indian thought, beyond the commercial East-West hodgepodge that has arisen since the time Europeans first penetrated India.

“Whether the reader be an adept of Indian spiritualism or not, a reading of the Bhagavad-gita As It Is will be extremely profitable. For many this will be the first contact with the true India, the ancient India, the eternal India.” Francois Chenique, Professor of Religious Sciences / Institute of Political Studies, Paris, France

“As a native of India now living in the West, it has given me much grief to see so many of my fellow countrymen coming to the West in the role of gurus and spiritual leaders. For this reason, I am very excited to see the publication of Bhagavad-gita As It Is by Sri A.C. Bhaktivedanta Swami Prabhupada. It will help to stop the terrible cheating of false and unauthorized ‘gurus‘ and ‘yogis‘ and will give an opportunity to all people to understand the actual meaning of Oriental culture.” Dr. Kailash Vajpeye, Director of Indian Studies / Center for Oriental Studies, The University of Mexico

“It is a deeply felt, powerfully conceived and beautifully explained work. I don’t know whether to praise more this translation of the Bhagavad-gita, its daring method of explanation, or the endless fertility of its ideas. I have never seen any other work on the Gita with such an important voice and style. It will occupy a significant place in the intellectual and ethical life of modern man for a long time to come.” Dr. Shaligram Shukla, Professor of Linguistics / Georgetown University

“I can say that in the Bhagavad-gita As It Is I have found explanations and answers to questions I had always posed regarding the interpretations of this sacred work, whose spiritual discipline I greatly admire. If the aesceticism and ideal of the apostles which form the message of the Bhagavad-gita As It Is were more widespread and more respected, the world in which we live would be transformed into a better, more fraternal place.” Dr. Paul Lesourd, Author / Professeur Honoraire, Catholic University of Paris


“This is a work to be treasured. No one of whatever faith or philosophical persuasion who reads these books with an open mind can fail to be both moved and impressed.” Dr. Garry Gelade, Professor of Psychology Oxford University

“It has been my great pleasure recently to have read the Srimad-Bhagavatam in the superb edition authorized by A.C. Bhaktivedanta Swami Prabhupada. I am sure this monumental work will go far to bring the sublime message of the Bhagavatam to numerous Westerners who otherwise would miss this opportunity.” Dr. Alex Wayman, Professor of Sanskrit Columbia University

“The Srimad-Bhagavatam is extremely useful for all those interested in ancient India, whether their interest be that of the philosopher, the student of religion, the historian, the linguist, the sociologist or the political scientist. I truly hope that Srila Prabhupada will complete his translation of the entire Bhagavata and continue to translate other eminent Sanskrit works as well. Undoubtedly, this work of Swamiji’s is a great contribution to the troubled human society of today’s world.” Dr. Sooda L. Bhatt, Professor of Indian Language Boston University

“The Bhaktivedanta Book Trust editions of famous religious classics of India, with new translations and commentaries, are an important addition to our expanding knowledge of spiritual India. The new edition of the Srimad-Bhagavatam is particularly welcome.” Dr. John L. Mish, Chief, Oriental Division
New York Public Library

“A commentary on the Vedanta-sutra by Srila Vyasadeva divided into twelve ‘cantos’ of which four are presented here in eight beautifully produced volumes. These lavish volumes, obviously the product of devotional effort, contain many lovely full-color illustrations.” Choice magazine, June, 1975

“In the diversity of religious approaches offered by the yogis of India, the most significant, of course, is the way of Krsna consciousness. It is amazing to see how Sri Bhaktivedanta Swami has in less than ten years succeeded, by his personal devotion, untiring energy and efficient direction, in organizing the International Society for Krsna Consciousness. Now, he has undertaken the stupendous project of rendering the entire Bhagavata, the great devotional classic of India, into English. His edition is learning blended with devotional feeling and inspired by a definite purpose of communicating the intense Iyrical and devotional quality of the Bhagavata. Srila Prabhupada has done an excellent service by his able rendition of ‘the abode of divine joy’ that the Bhagavata is.”
Dr. Mahesh Mehta, Professor of Asian Studies University of Windsor, Ontario, Canada

“It is axiomatic that no book can be expected entirely to satisfy all its potential readers. Here is one, however, which can be said to come remarkably close to that ideal… we have here the ideal of what an edition of a Sanskrit text for a Western audience should be.” Dr. R. E. Asher, Professor of Linguistics
University of Edinburgh

“For those who have no access to the Sanskrit language, these books convey, in superb manner, the message of the Bhagavatam. In addition to being a scholarly work, it directly reflects the spiritual aspirations of a religious community which has gained considerable popularity in modern America.” Dr. Alaka Hejib, Department of Sanskrit and Indian Studies Harvard University

“Srimad-Bhagavatam is a valuable source material and cannot but be attractive to serious students and scholars of religion and philosophy. I recommend this series, to anyone, as an important and useful reference work.”
Dr. C. P. Agrawal, Chairwoman Department of Humanities, University of Michigan

Sri Caitanya-caritamrta

“I am most happy to have these handsomely printed volumes which embody the work of so learned and sincere a believer in the message of the Caritamrta. I thank you.” Dr. Daniel H. H. Ingalls, Chairman Department of Sanskrit and Indian Studies Harvard University

“The appearance of an English translation of Krsnadasa Kaviraja Gosvami’s Sri Caitanya-caritamrta by A.C. Bhaktivedanta [Founder-Acarya of the International Society for Krsna Consciousness] is a cause for celebration among both scholars in Indian studies and lay-people seeking to enrich their knowledge of Indian spirituality. It will fill a most serious lacuna in our libraries and in our courses on the religious traditions of India.

“For the first time we possess a readily accessible edition for this great religious classic that will provide opportunity for scholars in Indian literature and followers of the Krsna consciousness tradition alike to compare the original text with a modern English translation and become acquainted with the deeper spiritual meaning of this work through the learned commentary of Sri Bhaktivedanta.

“Anyone who gives a close reading to the commentary will sense that here, as in his other works, Sri Bhaktivedanta has combined a healthy mixture of the fervent devotion and aesthetic sensitivity of a devotee and the intellectual rigor of a textual scholar. At no point does the author allow the intended meaning of the text to be eclipsed by the promotion of a particular doctrinal persuasion.

“These exquisitely wrought volumes will be a welcome addition to the libraries of all persons who are committed to the study of Indian spirituality and religious literature, whether their interests are sparked by the motivations of the scholar, the devotee or the general reader.” Dr. J. Bruce Long, Department of Asian Studies Cornell University

“It is a remarkable document of great historical and sociological importance, giving a picturesque presentation of the socio-religious climate in the India of Sri Caitanya’s times and the far-reaching social and religious changes wrought by him. As a literary piece, it is regarded as a work of great merit, having no parallel in the whole of Bengali literature. As a religious text, its sanctity is comparable to that of the Bhagavad-gita.

“This English edition translated by A.C. Bhaktivedanta Swami Prabhupada is superb. It contains the original Sanskrit and Bengali verses with their English transliteration, synonyms, translation and elaborate purports, easily bearing testimony to the author’s profound knowledge of the subject.” Dr. O.B.L. Kapoor, Emeritus Chairman and Professor Department of Philosophy Government Postgraduate College, Gyanpur, India

“It is a genuine joy to have this momentous biographical work on the life of Bengal’s great saint Caitanya, prepared by his best-known modern interpreter, A.C. Bhaktivedanta Swami Prabhupada.” Dr. Mark Juergensmeyer Associate Professor of Ethics and the Phenomenology of Religions Graduate Theological Union, Berkeley, California

“Year by year, interest in Eastern religious thought and philosophy grows in America. The editing and translating of the important Sri Caitanya-caritamrta will make a substantial contribution to those who seek information about Indian concepts.” Dr. Gerald A. Larue, Professor of Religion University of Southern California

“I can recommend Sri Caitanya-caritamrta as a source of rich insights for every serious student of consciousness.” Dr. Rory O’Day, Department of Human Relations University of Waterloo, Ontario, Canada

Other Major Writings by Srila Prabhupada

“Teachings of Lord Caitanya is an authentic and lucid account, in English, of the life and philosophy of Sri Caitanya Mahaprabhu. The spiritual movement initiated by ‘the Great Master’ five hundred years ago has profoundly influenced millions of men and women in India ever since, and is presently making its mark throughout the world. 

“Sri A. C. Bhaktivedanta Swami Prabhupada, the present spiritual master of the movement in disciplic succession, has done a great service to the English-speaking world by making this spiritual treasure available in English.” Dr. K. L. Seshagiri Rao, Professor of Religious Studies University of Virginia

“Krsna is an important book both for the new student of the history of religions and for the professional scholar. It is a helpful and significant contribution to the growing phenomenon of interest in the religions of Asia.” William A. Johnson, Professor of Philosophy Brandeis University

“The book Krsna, the Supreme Personality of Godhead should prove to be an important addition to materials available for college courses in religion. It is one of the best sources in English for gaining insight into the bhakti religious tradition.” Louis Roberts, Executive Chairman Faculty of Foreign Languages and Literatures, Syracuse University

“The Perfection of Yoga is most useful for anyone wishing to understand the meaning of yoga. It also introduces the student to the study of Bhagavad-gita and shows how direct and simple, yet in another sense, how profoundly complex is the path of spiritual growth through yoga practice. It is a scholarly book, yet has a direct personal meaning for all — a powerful combination.” Dr. Frank Ledwith, Professor of Psychology University of St. Andrews, Fife, Scotland

“I think the best feature of the Hare Krsna movement is that it is providing scholars with excellent translations of the rarest books on Krsna-bhakti.” Dr. Lawrence Shinn, Professor of Religion Oberlin College

“I have read Sri Bhaktivedanta Swami’s books with great care, attention and profound interest, and have found them to be of incalculable value to anyone who is curious about India’s spiritual and cultural heritage. The author of these books displays on every page an astounding scholarship in the subjects treated, and also an understanding and ease of exposition of abstruse ideas, which are rarest gifts.” Dr. H. B. Kulkarni, Professor of English and Philosophy Utah State University

“The publications of the Bhaktivedanta Book Trust are very valuable documents and will no doubt become classics for the English reader of Indian religious literature.” Dr. Jerry M. Chance, Chairman Department of Philosophy and Religion, Florida A&M University

“These books are not only beautiful, but also relevant to our times, as we as a nation search for new cultural patterns for our way of life.” Dr. C. L. Spreadbury, Professor of Sociology Stephen F. Austin State University

Saturday, November 10, 2018

Vivek Oberoi on Women's Issues (and Sabarimala)

Jambuvati Nadia Myles *** Go Fund Me (Healthcare)

Srila Prabhupada’s Disappearance Day

Srila Prabhupada’s Disappearance Day

“So at the time of death… Of course, those who are devotees, their position is different. People may say, “The devotee is also dying, and the non-devotee, sinful man, is also dying. What is the difference?” So there is much difference. The example is given: just like a cat catching a rat in his mouth and at the same time carrying his cubs in the mouth. Superficially, we can see that the same mouth is being used, but one is feeling comfortable being carried by the mother, and another is feeling the death knell. 

Similarly, at the time of death, the devotee’s feeling that they are being transferred to Vaikuntha, whereas the ordinary sinful man is feeling that the Yamaraja, the dutas, the constables of Yamaraja are dragging him to the hellish condition of life. So one should not conclude simply by seeing that he is dying. 

No. The process is different. Janma karma ca me divyam. As Lord Krsna’s appearance and disappearance are all spiritual, transcendental, they are not ordinary things, similarly, Lord Krsna’s devotee, His representative, who is sent to this material world for preaching the glories of Lord Krsna, their appearance and disappearance is also like Krsna’s. 

Therefore, according to Vaisnava principles, the appearance and disappearance of Vaisnava is considered all-auspicious. Therefore we hold festivals. Just like yesterday we had the disappearance day of His Divine Grace Bhaktisiddhanta Sarasvati Goswami Prabhupada. So we offered our respects and observed a festival, Avirbhava, Tirobhava. Tirobhava.”

Srila Prabhupada Lecture on Srimad Bhagavatam 6:1:27-34, Surat

His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada departed from this world on November 14, 1977 in Vrindavan, India. As Srila Prabhupada explains above, the appearance and disappearance of the Lord and his pure representatives from this world is a cause for celebration. While there is no need to lament the disappearance of the Lord’s pure nitya-siddha representative, at the same time the devotees feel great pangs of separation due to the manifest physical absence of His Divine Grace.



I watched YouTube videos of your departure last night. It was the closest I could come to experiencing what your disciples felt as they saw you passing on into the spiritual world. What they were going through! Here you were, that person who picked them up from the cycle of samsara and connected them to Krsna, that person who had taught them everything, that person who had nurtured them like a father, holding them by the hand throughout their spiritual journey ... and now you were leaving. What torment for them! I tried to understand the depth of their anguish, but in reality I cannot even imagine...


Cc. Madhya Lila. 244/330

TEXT 330
guru-lakṣaṇa, śiṣya-lakṣaṇa, doṅhāra parīkṣaṇa
sevya--bhagavān, sarva-mantra-vicāraṇa
guru-lakṣaṇa—the symptoms of a bona fide spiritual master; śiṣya-lakṣaṇa—the symptoms of a bona fide disciple; doṅhāra—of both; parīkṣaṇa—the testing; sevya-bhagavān—the Supreme Personality of Godhead is worshipable; sarva-mantra-vicāraṇa—consideration of the different types of mantras.
"In your book there should be the characteristics of the bona fide guru and the bona fide disciple. Then, before accepting a spiritual master, one can be assured of the spiritual master's position. Similarly, the spiritual master can also be assured of the disciple's position. The Supreme Personality of Godhead, Kṛṣṇa, should be described as the worshipable object, and you should consider the bīja-mantra for the worship of Kṛṣṇa, Rāma or any other expansion of the Supreme Personality of Godhead.

In the Padma Purāṇa, the characteristics of the guru, the bona fide spiritual master, have been described:
brāhmaṇo vai gurur nṛṇām
sarveṣām eva lokānām
asau pūjyo yathā hariḥ
mahā-kula-prasūto 'pi
sarva-yajñeṣu dīkṣitaḥ
sahasra-śākhādhyāyī ca
na guruḥ syād avaiṣṇavaḥ
The guru must be situated on the topmost platform of devotional service. There are three classes of devotees, and the guru must be accepted from the topmost class. The first-class devotee is the spiritual master for all kinds of people. It is said: gurur nṛṇām. The word nṛṇām means "of all human beings." The guru is not limited to a particular group. It is stated in the Upadeśāmṛta of Rūpa Gosvāmī that a guru is a gosvāmī, a controller of the senses and the mind. Such a guru can accept disciples from all over the world. Pṛthivīṁ sa śiṣyāt. This is the test of the guru.
In India there are many so-called gurus, and they are limited to a certain district or a province. They do not even travel about India, yet they declare themselves to be jagad-guru, gurus of the whole world. Such cheating gurus should not be accepted. Anyone can see how the bona fide spiritual master accepts disciples from all over the world. The guru is a qualified brāhmaṇa; therefore he knows Brahman and Parabrahman. He thus devotes his life for the service of Parabrahman. 

The bona fide spiritual master who accepts disciples from all over the world is also worshiped all over the world because of his qualities. Lokānām asau pūjyo yathā hariḥ: the people of the world worship him just as they worship the Supreme Personality of Godhead. All these honors are offered to him because he strictly follows the brahminical principles and teaches these principles to his disciples. Such a person is called an ācārya because he knows the principles of devotional service, he behaves in that way himself, and he teaches his disciples to follow in his footsteps. 

Thus he is an ācārya or jagad-guru. Even though a person is born in a brahminical family and is very expert in performing sacrifices, he cannot be accepted as a guru if he is not a strict Vaiṣṇava. A guru is a brāhmaṇa by qualification, and he can turn others into brāhmaṇas according to the śāstric principles and brahminical qualifications. Brahmanism is not a question of heredity. In Śrīmad-Bhāgavatam (7.32.11) Śrī Nārada Muni tells Mahārāja Yudhiṣṭhira what a brāhmaṇa is. 

He states that if brahminical qualifications are observed in kṣatriyas, vaiśyas or even śūdras, one should accept them as brāhmaṇas. In this regard, Śrīla Śrīdhara Svāmī has commented: 

śamādibhir eva brāhmaṇādi-vyavahāro mukhyaḥ, na jāti-mātrādīty āha-yasyeti. yad yadi anyatra varṇāntare 'pi dṛśyeta, tad-varṇāntaraṁ tenaiva lakṣaṇa-nimittenaiva varṇena vinirdiśet, na tu jāti-nimittenety arthaḥ.
There is a similar statement made by Nīlakaṇṭha, the commentator on Mahābhārata:
śūdro 'pi śamādy-upeto brāhmaṇa eva
brāhmaṇo 'pi kāmādy-upetaḥ śūdra eva
"Although one may be born in a śūdra family, if he is endowed with the brahminical qualities beginning with śama [control of the mind], he is to be accepted as a brāhmaṇa. Although one may be born in a brāhmaṇa family, if he is endowed with the qualities beginning with kāma [lust], he is to be considered a śūdra." No one should present himself as a brāhmaṇa simply on the basis of being born in a brahminical family. One must be qualified by the brahminical qualities mentioned in the śāstras, particularly Bhagavad-gītā:
śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam
"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge and religiousness-these are the qualities by which the brāhmaṇas work." (Bg. 18.42)
Unless one is qualified with all these attributes, he cannot be accepted as a brāhmaṇa. It is not a question of simply taking birth in a brāhmaṇa family. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī, although not born in brāhmaṇa families, are accepted as bona fide spiritual masters because they were brāhmaṇas by qualification. 

Personalities like Śrī Gaṅgā-nārāyaṇa, Rāmakṛṣṇa and many others, who were actually born in brāhmaṇa families, accepted Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī as their spiritual masters.
The mahā-bhāgavata is one who decorates his body with tilaka and whose name indicates him to be a servant of Kṛṣṇa by the word dāsa. He is also initiated by a bona fide spiritual master and is expert in worshiping the Deity, chanting mantras correctly, performing sacrifices, offering prayers to the Lord, and performing saṅkīrtana. He knows how to serve the Supreme Personality of Godhead and how to respect a Vaiṣṇava. 

When one has attained the topmost position of mahā-bhāgavata, 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. However, if one is highly qualified but is not a Vaiṣṇava, he cannot be accepted as a guru. One cannot be a brāhmaṇa unless one is a Vaiṣṇava. If one is a Vaiṣṇava, he is already a brāhmaṇa. 

If a guru is completely qualified as a Vaiṣṇava, he must be accepted as a brāhmaṇa even if he is not born in a brāhmaṇa family. The caste system method of distinguishing a brāhmaṇa by birth is not acceptable when applied to a bona fide spiritual master. A spiritual master is a qualified brāhmaṇa and ācārya. If one is not a qualified brāhmaṇa, he is not expert in studying Vedic literatures. Nānā-śāstra-vicāraṇaika-nipuṇau. Every Vaiṣṇava is a spiritual master, and a spiritual master is automatically expert in brahminical behavior. He also understands the Vedic śāstras.
Similarly, a disciple's qualifications must be observed by the spiritual master before he is accepted as a disciple. In our Kṛṣṇa 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 Vaiṣṇava servant and initiated to chant the Hare Kṛṣṇa mahā-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 brāhmaṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura introduced the system of giving the sacred thread to a bona fide Vaiṣṇava, and we are also following in his footsteps. The qualifications of a bona fide disciple are described in Śrīmad-Bhāgavatam (11.10.6) as follows:
amānya-matsaro dakṣo
nirmamo dṛḍha-sauhṛdaḥ
asatvaro 'rtha-jijñāsur
anasūyur amogha-vāk
The disciple must have the following qualifications. He must give up interest in the material bodily conception. He must give up material lust, anger, greed, illusion, madness and envy. He should be interested only in understanding the science of God, and he should be ready to consider all points in this matter. He should no longer think, "I am this body," or, "This thing belongs to me." 

One must love the spiritual master with unflinching faith, and one must be very steady and fixed. The bona fide disciple should be inquisitive to understand transcendental subject matter. He must not search out faults among good qualities, and he should no longer be interested in material topics. His only interest should be Kṛṣṇa, the Supreme Personality of Godhead.

Radha Krishna Dance from Vrndavana (Video)

California is "Like Hell" From Fires


[PADA: And Kali Yuga is only just getting started! ys pd]

Kannada Language Song for Srila Prabhupada

Friday, November 9, 2018

Bhaktivedanta Manor and Criminal Sexual Predator?

[PADA: Wow, is this why the Bhaktivedanta Manor management makes people sign a "non-disclosure contract" (they cannot report crimes?) before they can reside there? Is this Sivarama's project? If you report a crime that means you can be sued for breaching your non-disclosure contract? This sounds like the MAFIA's agreement, you cannot rat out the other members of the team, or else you will face severe reactions? Or what? ys pd]


Matty Dread
Hare Krsna respected Vaisniava's and Vaisnavi's. PAMHO. All glories to Srila Prabhupada. This is quite a long and in depth story, so I'll try just to cover the main points.

Back in 2009 I was engaged in service with the oxen on the goshalla at Bhaktivedanta manor. My wife came on board and turned a grotty goshalla office into a thriving craft shop, where she sold hand made goods that were produced by the devotee community. The craft shop was a great success, where between 30% - 100% of the profit went towards the care of the cow's and oxen. Well, in hindsight, that's where we hope it went.

In 2013, a week before Janmastami, my wife was approached by a Woofer girl, Lucy Mahoney who asked her, 'Have you heard about the rape?' She then went on to tell my wife about the incident that she had inadvertently witnessed. She was awoken in her tent in the early hours by 'sex noises.' 

It went on for such a long time that she couldn't sleep. That morning, she approached Delphinne, the lady who had been having sex, to ask her if she was okay. Delphinne was in a total bad state and was incoherent. Lucy lead my wife to believe that the sex sounded aggressive and didn't sound consensual. Also Delphinne was a virgin before she left France for the UK. This fact was backed up by her family who told the UK police, following their recent investigation into Stuart Coyle, A.K.A. Syamasundara Dasa. Well call him SM for the rest of this post.

The very same day not long after Lucy had told my wife, Lalita dasi, SM's wife, came into the shop and asked my wife if she had heard about SM having a naked girl in his car, and being seen driving her off temple ground. All the devotee's were talking about it, as it happened on a Sunday in a packed out temple room. According to what SM told the police, "Delphinne had been told to take off her muddy boot's before entering the temple, so she took off all her clothes." This is apparently the reason why he was seen with her in his car when he was driving her back to the farm. Also he told the police that he had two other people in the car with him, so he was never alone with her. Back at the time when it happened it was only SM who was seen in the car with her, on his own.

As Lalita was telling all this to my wife, SM came into the shop and locked it behind him. My wife confronted SM about the all this talk of a rape and was he going to report it to the police? He went bright red and blew his stack. He shouted at my wife that she wasn't to repeat a word of what she had heard, and then he turned to his wife with threats of withdrawing her seva as dairy manager. The first thing my wife did when she got home was to phone it in to the police, she also told me that, "This is the writing on 'the wall' for me and the craft shop." 

As neither me or my wife were on a wage, we also hadn't signed a 'gagging order.' Meaning that we were free to express ourselves as human beings and point out any serious issues that might arise when you're involved in a tight knit community, or so you would think? The investigating officer into SM just recently told me and my wife that he was, "Very disappointed in the lack of police involvement at the time of the allegation." Why did SM have such a strong reaction to my wife asking him if he was going to report it? Maybe he was afraid of being 'found out' for something else?....... This letter is continued in the next comment box below...Janmastami came and went. We then received an email from SM that "Regrettably you have both been suspended due to in-discrepancies over the takings at Janmastami." Apparently, seventy jar's of honey had gone missing and we were being blamed for it. Now, this is honey that we were selling in the goshalla craft shop. However, just recently it came to light where the honey went, no, it wasn't us! Surprise, surprise, but at the time me and my wife were devastated. My wife had put so much into building up the shop and I had a massive bond and strong attachment to the oxen. Both of us were never banned from Bhaktivedanta manor. In hindsight, we're both glad to be out of doing seva there, and everything happens for a reason. Krsna's arrangement? My wife has only ever stepped back onto Bhaktivedanta manor grounds twice in five years.

By now it was late October, early November and SM and his wife Lalita were in the holy Dharm for Kartika.

While they were away, a number of Woofer girls came forward to Krsna Caintanya Dasa, the farm manager and told him that SM had been inappropriate with them. One English Woofer boy was going 'off his head' demanding justice for these girls, and that if it wasn't reported to the senior management at Bhaktivedanta manor then he would " go to the police." Krsna Caintanya had no choice, and reported it to senior management. When SM returned from India to the manor, he was called into a meeting with the senior management. 

As soon as they began to tell him the allegations he said arrogantly, "I resign." Sanjay, who is the topmost senior patron multi-millionaire at Bhaktivedanta manor dealt with him. SM was banned for three years, he's back now. The police told me that SM told the police that he thought that, "I was very harshly dealt with by my fellow management at the manor. I wasn't expecting to be treated like that." Seems like he was just expecting a slap on the wrist. By the way, Sanjay told the police that "We want to make things right with all those who feel that they may have been treated unfairly by us when devotee's have butted heads over issue's like these." So when the police come knocking the door, he then wants to extend the olive branch? I guess that five years late is better then never. Let's see if he contacts us. I highly doubt if he will.

The police told me that when they turned up to question SM he said. "Good old Lainey and Matty. This is all Lainey and Matty's doing." (That's me and my wife). Well, actually we were asked by a senior devotee that, if he went to the police would we give evidence. To be honest, we had put it all behind us. We'd reported it to the police when it had happened in 2013 and we'd heard nothing back. My wife is still very hurt by the whole thing. Losing the shop and her seva, but most importantly, the rape of a young girl and the molestation of three others. 

I use the word "rape" because we both firmly believe that there is more to that particular incident, and that certain things just don't add up? Certain things have been covered up, if you believe the info that Lucy Mahoney told my wife at the time. When the police recently spoke to Lucy Mahoney, she back tracked on everything that my wife told the police Lucy had told her. Also at that time in 2013, she had told my wife that SM had also threatened her if she spoke out about the rape incident. The police told me that she now denies ever saying anything of the sort to my wife. Why has she back tracked? Either she was making it up at the time, or she's been scared off. SM has a solid alibi. Mind you, he's had five year's to get one together.

What has come out of this is the fact that SM has admitted to the police that he was molesting, or 'touching up' some of the Woofer ladies. He has admitted that he has 'a problem' when it comes to women, and that he's seen a counsellor about 'his problem.' So basically he's admitted that he lecherous and untrustworthy around women. 

Now, if any of the three ladies that complained about SM molesting them had decided to press charges against him, then the outcome for him would of been very different. The best result from all of this is that SM is now known to the police, The police told me that, if SM were, for example to apply for a job in a girls school, then his history would be known to any potential employee's. Has justice been done? Yes it has, and I hope that in future, the Bhaktivedanta senior management team take on board seriously the allegations that arise in their community, for the safety of all. On a final note. My wife has always expressed that a written personal apology to the both of us from senior management at Bhaktivedanta manor would be nice, but I guess there's more chance of ISKCON becoming an 'open book' then for us to ever receiving one.

Thursday, November 8, 2018

Film Maker Kevin Smith Urges Vegan Thanksgiving

Appearance of Srila Rasikananda Prabhu, Thursday, November 8, 2018

Appearance of Srila Rasikananda Prabhu, Thursday, November 8, 2018 

In the Christian year 1590 (Sakabda 1512), on the first day of the bright fortnight of the month of Kartik, during the night of the festival Dipamalika, when the houses are decorated with rows of lamps, Sri Rasikananda Deva made his appearance in this world. His father was Sri Acyuta Deva, the king of Rohini. After passing many years without having a male issue, Sri Acyuta Deva, by the mercy of Sri Jagadisa (Jagannath), was blessed with this jewel of a son. 

The village of Rohini or Royni was situated within the country known as Mallabhumi, encompassed on one side by the Suvarnarekha River (Suvarna meaning golden and rekha, a line). This Suvarnarekha River cleansed the sins of all the local people. Near Royni was another village of the name Barayita, by the side of which flowed the Dolanganadi River, whose banks were adorned with beautiful gardens. 

Raja Acyuta Deva very affectionately maintained his subjects and was famous for impeccably observing the rites attendant upon kings.In the village of Royni the son of King Acyuta appeared as the sun appears in the eastern sky and became dearly beloved by the people. He was known as Rasikananda and also Murari. As he grew up, shining qualities appeared by degrees in his person that caused the further exaltation of his family, just as the waxing moon gradually expands its influence in the night sky and causes the sea to rise. 

At a very young age he became quite proficient in all of the scriptures. He was very devoted to his parents, especially his mother, whose name was Bhavani. His father married him at very young age. Murari's wife Syamadasi was a mine of good character who hailed from the village of Ghonta Sila, not far from Royni on the banks of the Suvarna Rekha, where in days of old the Pandavas had lived in exile. 

One day, Murari was sitting in a lonely place, wondering when and where he might become so fortunate as to get shelter at the lotus feet of a spiritual preceptor. Just then a voice from the sky addressed him, "Don't be in anxiety, you will become the disciple of Sri Syamananda." Having heard this proclamation, Rasik Murari became very jubilant, and began to repeatedly murmur the name Syamananda, as though chanting japa. From moment to moment his eagerness increased without dimunition, as tears flowed from his eyes by his chanting of the name of Syamananda.  

He was in such a state that he spend most of the night sleeplessly, calling to his master Syamananda. Finally, towards the early morning, he drifted off to the land of dreams, where he saw his spiritual master, the very figure of charm and grace. Smilingly, Syamananda informed him, "When tomorrow the eastern sky becomes tinged with pink, you will obtain me." Saying this, Syamananda disappeared. Rasikananda's heart began to swell in ecstatic bliss. Then, with the first rays of morning which dispel the dense darkness of the world, the wise Murari sat silently watching the path. 

After some time Syamananda approached from the distance, looking as beautifully effulgent as the sun and surrounded by his disciples like Sri Kishora dasa and others. His smiling face was like the lotus flower that opens to greet its friend the sun, and his chest was as broad as a door. His captivating appearance was made all the more irresistable by the sweet sounds of 'Sri Krsna Caitanya-Nityananda' emanating from his lotus mouth. 

Absorbed in intense love he moved along the path like the clouds move in the sky. When Rasika caught sight of this divine form, he fell down in front of him to touch his lotus feet. In great ecstasy Shyamananda embraced him and began to bathe him with his tears of ecstatic love. Sri Rasika Murari then felt himself to be one of the most fortunate living beings within this universe. 

On an auspicious day Syamananda initiated Rasika and his wife in Radha-Krsna mantra. After that, Rasikananda began to travel with his guru, during which time he became a very intimate disciple. Syamananda then bestowed upon him the service of Sri Radha - Govinda Deva at Sri Gopiballabhapur. Rasikananda became totally engaged in their Lordships service, and the devotees were charmed by his excellent services. At Gopiballabhpur and other places he began to seriously take up the preaching of the message of Sri Gaura-Nityananda. 

By his influence many atheists and unbelievers were transformed into devotees of Sri Gaura-Nityananda. By the tremendous influence of Rasikananda's preaching, many rogues, robbers and atheists were delivered from their sinful activities and received his mercy. He distributed the jewel of devotion even to the infidel Mohammedans, as he travelled from village to village, in the company of his disciples. He even converted the wild elephant which was sent for his destruction into his disciple and engaged him in the service of Krsna and the Vaisnavas.  

That wicked miscreant who sent the elephant, a Mohammedan, bowed at his feet when he realised his mistake. It is not possible to count the number of living entities that were extricated from the ocean of material existence by Rasikananda Deva's association. He was always intoxicated with the chanting of the Holy Name. Who cannot but be overwhelmed by hearing about his uncommon qualities?" [B.R. 15.86] By Sri Rasikananda'smercy many Mohammedans, who were actually just impious and wicked atheists, became worshipers of the Supreme Lord. 

Also many virtuous kings and zamindars such as the king of Mayurbhanj named Vaidyanatha Bhanj, the king of Patashpur known as Gajapati and Candrabhanu, the king of Moyna, took shelter at his lotus feet. What to speak of those pious and noble gentlemen, even the sinful zamindar Bhima, the Mohammedan Suba Ahmadbeg and the wicked atheist Srikar also surrendered themselves at his lotus feet. A vicious, wild elephant was tamed by Rasikananda's transcendental influence and henceforward was known as Gopala das. 

Later, two jungle tigers like wise gave up their ferocious nature. Accepting the order of his guru, Sri Syamananda, on his head, Rasikananda preached the message of Sri Gaursundar in the world for approximately 16 years. Thereafter he entered into his eternal pastimes through the lotus feet of Gopinatha at Remuna. On the first day of the bright fortnight in the month of Phalguna, Sakabda 1574 (Christian year1652), Rasikananda quietly slipped out of the village Santa without anyone's notice and walked to Remuna. 

Arriving there, he discussed Krsna-katha with the devotees there for a while and instructed everyone to serve Sri Krsna with devotion. Then, after requesting them to begin sankirtana, he entered the temple of Sri Gopinatha, and after touching Kshira-chora Gopinatha's lotus feet, which bestow complete fearlessness, he entered into their ultimate shelter.

Rasikananda prabhu’s samadhi is at the Temple of Kshira-chora Gopinath at Remuna just in front and to the right as you go in the main gate, with the temple to the left, and admin offices straight ahead. Sri Rasikananda had three sons: Sri Radhananda, Sri Krsna-Govindanand, Sri Radha-Krsna. The present servants of Sri Sri Radha-Govindadeva at Gopiballabhapur are their descendents. He composed Sri Shyamananda-sataka, Srimad Bhagavatastaka as well as other hymns and songs. 

His Sripat Gopiballabhpur can be reached from Calcutta by taking a train to Khavagpur, and a bus to Gopiballabhpur from there. There is also a temple of Rasikananda at Puri. One year, during Lord Jagannatha's Ratha-yatra festival, Rasikananda Deva was preaching somewhere in the country, but when he realised that it was time for Ratha-yatra he dropped everything and rushed like the wind in order to come to Nilacala in time for the festival.

But in the meantime the festival had already begun. Lord Jagannath, Who felt reciprocal separation from His dear devotee Rasikananda, caused the Rath to stop. Though the king summoned his elephants to push the Ratha, under no circumstances could they budge it, not even an inch. Then Lord Jagannatha, seeing that the king was becoming frustrated, informed him that he was waiting for His devotee Rasika. Finally Rasikananda Deva arrived, carrying with him many offerings of silk clothes and other presents. 

He fell down to offer his dandavats before Lord Jagannatha, and the king requested him to pull the rope at which the cart began to easily move along the road, just as the clouds move in the sky. Later the king requested Rasikananda to accept a gift of land so he might establish a temple there. Rasikananda requested the place known as Fultota Math, which is now known as Kunja Math. There he installed the Deity of Sri Bat Krsna. The Deity is now known as Sri Sri Radha-Rasika Raya.

Tuesday, November 6, 2018

What is Diwali?

The First Day of Diwali
The first day of Diwali is Dhanvantari Trayodasi, when Lord Dhanvantari appeared, delivering Ayurvedic medicine for mankind. This day marks the beginning of Diwali celebrations. At sunset, devout Hindus bathe and offer oil lamps along with prasada (sanctified food) to Yamaraja, the Lord of Death, and pray for protection from untimely death.

The Second Day of Diwali
The second day of Diwali is Naraka Chaturdasi. On this day Lord Krishna killed the demon Narakasura and liberated the 16,000 princesses the demon held captive.

The Third Day - Actual Diwali
This is the actual day of Diwali, commonly known as the Hindu New Year. The faithful cleanse themselves and join with their families and priests to worship the goddess Lakshmi, consort of Lord Vishnu, to receive blessings of wealth, prosperity, triumph of good over evil, light over darkness. This is also the day Lord Rama returned to Ayodhya, having successfully rescued Sita and defeated the demon Ravana. (See "Origins of Diwali" below.)

The Fourth Day of Diwali
On this day, Govardhana Puja is performed, a spiritual harvest festival. Thousands of years ago, Lord Krishna caused the people of Vrindavan to perform Govardhana Puja. For details on this story, refer to our article Diwali & Govardhan Puja.

Bali Maharaja was defeated on this day by Lord Krishna's dwarf brahmana incarnation, Vamanadeva.

It is written in the Ramayana that when the bridge to Lanka was being built by the Vanara army, Hanuman (a divine loyal servant of Lord Rama possessing enormous strength) was bringing a mountain as material to help with the construction of the bridge. When a call was given that enough materials had already been obtained, Hanuman placed the mountain down before reaching the construction site. Due to lack of time, he did not return the mountain to its original place.

The deity presiding over this mountain spoke to Hanuman asking of his reason for leaving the mountain there. Hanuman replied that the mountain should remain there until the age of Dvapara when Lord Rama incarnates as Lord Krishna, who will shower His grace on the mountain, and will instruct that the mountain be worshiped not only in that age but but in ages to come. This deity whom Hanuman spoke to was Govardhana (an incarnation of Lord Krishna), who manifested Himself in the form of the mountain. To fulfill Hanuman's decree, Govardhan Puja was performed and the celebration is continued to this day.

The Fifth Day of Diwali
The fifth day of the Diwali is called Bhratri Dooj, dedicated to sisters. We have heard about Raksha Bandhan, brothers day. Well this is sisters day. Many moons ago in the Vedic era, Yamaraja, the Lord of Death, visited His sister Yamuna on this day. He gave Yamuna a boon that whoever visits her on this day shall be liberated from all sins; they will achieve moksha, liberation. From then on, brothers visit their sisters on this day to inquire about their welfare, and many faithful bathe in the holy waters of the Yamuna River.

This day is also known as Bhai Fota among Bengalis, when the sister prays for her brother's safety, success and well being.

This day marks the end of the five days of Diwali celebrations.

The Origin of Diwali
According to the epic Ramayana, Diwali commemorates the return of Lord Rama, an incarnation of Krishna as the noble king, from his 14-year exile after rescuing Sita and killing the demon Ravana. The people of Ayodhya illuminated the kingdom with earthen diyas (oil lamps) and fireworks to celebrate the return of their king.

In rural areas of India, Diwali, which occurs at the end of a growing season, is a harvest festival. Harvests normally brought prosperity. After reaping their harvest, farmers celebrated with joy and gave thanks to God and the demigods for granting them a good crop.

At the time of the reign of Emperor Prithu, for example, there was a worldwide famine. He ordered that all cultivatable lands be ploughed. When the rains came, the land became very fertile and grains were planted. The harvest provided food not only to feed all of India, but for all civilization at the time. This harvest was close to Diwali time and was a good reason to celebrate Diwali with great joy and merriment by a wider community.

In the Adi Parva of the Mahabarata, the Pandavas also returned from their exile in the forest during Diwali time, giving people another reason for celebration.

Sunday, November 4, 2018

Was Rocana's Guru Reform Responsible For Sulochana's Death?

Ravindra Svarupa's Role in the Guru Reform Movement


Sep 12, CANADA (SUN) — This is in response to Kurma dasa’s recent article, "Monstrous Hoax Continues". Of course, Ravindra Svarupa has made a great effort over the years to paint his own unique myth, and it's understandable that Kurma dasa has accepted some of that as the truth. Ravindra Svarupa has particularly emphasized his role in the Guru Reform movement, painting himself as a key personality, if not the actual architect responsible for bringing the Zonal Acarya system down.

[Rocana is spreading the myth that he and his guru reformers in 1986 "dismantled the Zonal guru system." And it was thus "brought down." Nope. Jayapataka had been in his Mayapura zone ever since the start, and he still is there. 

Tamal never left his zone of Texas? And so on!

And even TODAY, every year the GBC assigns "zones" to their gurus. Its in their annual reports. For example, Raghubir aka Bhakti Chaitanya swami has the zone of South Africa; Gopal Krishna swami has the zone of Delhi; Romapada has the zone of Chicago; Indradyumna has the zone of former soviet states -- and so on and so forth. The zonal guru system was never taken down, or even slowed down? Its in full force now as it has been the whole time. Rocana keeps taking credit that his guru reformers took down the zonal guru system, that is a myth.]

RD: Those of us who were closely involved with the Guru Reform movement, myself included, know that Ravindra Svarupa did attend the meetings and he was vocal. 

[PADA: Very foolish idea, gurus need reform.]

RD: Because of his academic background he was very adept at writing articles, as were Bahudak dasa and other personalities attending the various meetings that took place at the Towaco NJ temple over a period of about a year. These devotees wrote numerous articles and put pressure on the Zonal Acaryas to consider the errors of their ways.

Of course, we didn’t have a concrete idea at that time of what should actually replace the Zonal Acarya system. We only knew that it was wrong, as evidenced by the results it was getting, and we certainly knew that the many nefarious activities of some of the Zonal Acaryas were wrong.

[PADA: OK here is the first problem. Rocana "did not know" that the way to replace the bogus guru worship process is to jettison the bogus process and replace it with the bona fide process i.e. by re-establishing Srila Prabhupada as the acharya. We "did not know" that the way to fix a bogus worship process is to re-establish the real worship process? We did not know that people need to worship the actual acharya and not the bogus acharyas? Why didn't "the reformers" know that Srila Prabhupada should be established as the acharya?]  

RD: There were two main groups involved in the Guru Reform effort: those who wanted to genuinely reform ISKCON for the sake of Srila Prabhupada, and those who were there to secure their own opportunity to become gurus. With some of the sannyasis, like Bir Krishna and Ravindra Svarupa, we weren’t sure until well into the process just what their personal motivations were. But time made it clear that Ravindra Svarupa was ambitious to get his own piece of the pie.

[PADA: But Rocana admits there never was any proper alternate suggestion, nor did "the reformers" ever make a conclusive position paper to spell out the exact purpose of the reform? That most of the reformers wanted to become gurus was self evident. The reformers backed and assisted the GBC in reinstating (sex with taxi drivers?) Bhavananda. And at the same time they were propping up Kirtanananda in his battle against Sulochana, and so on and so forth. The GBC wrote a paper (with help from the reformers) saying that Sulochana was offending a great devotee like Kirtanananda. 

The reform was compromised with the Zonal Guru program right out of the gate. Satsvarupa was one of the persons helping "the reform," and he (along with Narayan Maharaja) wrote "The Guru Reform Notebook." Oddly that was the only written document we could find that spelled out some of their goals, but he was one of the Zonal Gurus. And in the booklet SDG claims that Narayan Maharaja is helping the GBC with said reform. Why would they be interested in a factual reform to establish the acharya? That is like expecting the bank robbers to be the helpful assistants to the police department? 

They never said they wanted to re-establish the worship of the bona fide acharya, and that is why me and Sulochana said this reform is a hoax. Nor did the reformers ever explain, how does the acharya become a deviant who needs to be reformed? And if there is going to be a real reform, shouldn't the reformers be writing their own clear cut position papers, not Satsvarupa? And even in the writings of Satsvarupa he complains that many people were attacking and making snide comments "Guru and -- Reform" because this whole idea that guru needs reform was a laughing stock for many people right out of the gate.]

RD: The real history of the Guru Reform movement is that there was a big culmination of events which took place at the biggest meeting, held at New Vrindaban in the summer of 1985. I was there in the room when a communiqué, which I recall was a notarized document faxed from Atlanta, wherein a devotee made a formal statement to his Temple President explaining how Bhavananda had seduced him. He happened to be a very handsome black devotee, who explained in detail how in Vrindavan, Bhavananda had engaged him in homosexual activities, practically forcing him to do so. 

The arrival of this report was the straw that broke the camel’s back. The Zonal Acaryas, primarily Tamal Krishna Goswami, Ramesvara and some of the others, knew the gig was up at that point, and they had to ‘work something out’. From that point on, their mood was, 'OK, we’re going to change, but how are we going to change?'

[PADA: They did not change? They temporarily suspended Bhavananda, and then -- with the help of the reformers -- they reinstated Bhavananda BACK in the post of Vishnupada acharya. And then the reformers helped excommunicate Sulochana in 1986. Sulochana said these reformers have "painted a bulls-eye on my back to get me assassinated" by demonizing him and promoting the people Sulochana was attacking, and still claiming the deviants are "gurus." 

In sum, Sulochana thought these reformers were trying to get him killed by propping up the worst case GBC gurus like Bhavananda and Kirtanananda, the people he was opposing. And he was right, the reformers helped excommunicating him in March 1986 and he was dead by May 1986. He lived for only 90 days after the reformers "painted a bulls-eye" on Sulochana's back, according to Sulochana. He said the reformers are out to get me killed, and he was killed, is this a coincidence?] 

RD: They then met with Ravindra Svarupa, who was cast in the role of a Benedict Arnold. The Zonal Acaryas figured out that he was the weak link, whereas the others, like Bahudak and myself, were too radical. 

[PADA: Yes, the Rocana Guru Reformer's idea that gurus need reform for deviation is very radical and foolish. There is no such thing as an acharya needing reform and the whole thing was a hoax from day one, square one. Rocana is a fool if he thinks acharyas need reform and he is the person to be reforming them. Bahudak was apparently working with the Satsvarupa / Narayana Maharaja team. How can we reform ISKCON by working with the people who are keeping Tamal in the acharya's seat? 

Ravindra swarupa is not the weak link, they all believed that gurus are conditioned souls who need reform, and therefore voting in more conditioned souls as gurus would be the logical extension of that illusion. Me and Sulochana were saying the reformers just want a piece of the pie the whole time, and that is why the reformers attacked us and demonized us, we were onto them from the get go. 

Rocana did not know that the main goal of "the reform" was to spread the guru-ship to more people, when all of us knew that was their main goal? Trivrikrama swami for example said, "they had their turn now its ours" (to be worshiped as acharyas). It was well known these people were saying these things?]  

RD: We wanted changes that they just weren’t willing to accept. For example, we wanted them to adopt the understanding that their disciples, who had been forced to accept as a Spiritual Master whatever Zonal Acarya happened to be nearby, should be told that they weren’t really genuine disciples because that’s not how the process works. 

Yes, it works in the case of a Sampradaya Acarya like Srila Prabhupada, who founded and established the movement, and who was the only Spiritual Master to choose from at the time. But we wanted them to essentially inform all their disciples that the whole process had been bogus and they shouldn’t consider themselves disciples of that guru any longer. Instead, they should be free to choose whoever they wanted as a diksa guru.

[PADA: So how can we run a religion where any member of the Church can decide he is the next diksha guru / acharya / parampara member / next Jesus, and he can then become the next worshiped acharya and accept the sins of followers and so on? Anyone who decides he is the next Jesus, can be? And the church has to allow any rank and file congregation member to simply declare they are the next Jesus, and the institution has to accept that person as another Jesus? 

And the Church will not even bother to regulate -- who -- will be these next temple pot washer messiahs, or perhaps who will be the next dozens or maybe thousands of new messiahs. Rather the newest members of the congregation will get to decide who is the next Jesus, the seniors and elders will not even be consulted or allowed to regulate "who is and who is not" allowed to be taking the post of messiah for the religion. 

How will this work? There is going to be a church where 50 people, including the church pot washer, are all declaring they are the next Jesus. And the senior elders of the church cannot regulate that process, rather the newest people who just joined get to decide who is the next Jesus and not the church's elders? That places control of the guru tattva in the hands of the brand new people.

There is no way such a process could work in an institution. Its total anarchy. Anyone and everyone who feels like the are another Jesus can simply declare they are another messiah, and there is no check and balance system to regulate that process? And its not even up to the elders to manage that process, rather the brand new members of the church decide how to manage -- the acharya system. Where does Srila Prabhupada say, take a brand new bhakta guy off the street, and let him decide who is the acharya for ISKCON, there is no longer any need for the seniors and elders to participate in these decisions?

Yes, Rocana does not even want the shastra proficient experienced senior elders to decide who will be the next Jesus, rather the brand new people off the street will decide who is the next Jesus, without any input from the elders. That means the new people would be managing the religion and the elders would have abandoned their duty to ensure that the proper standards are being applied to the acharya status.  

And in Rocana's scheme, what happens to people like Sulochana who want to promote Srila Prabhupada as the acharya? And what about those of us that did not want the new people to anoint dozens or maybe hundreds of more conditioned souls as acharyas? We do not even rate any inclusion in their system.

Oh I almost forgot, Rocana's reformers had a nice plan for us Prabhupadanuga's people, we would be shunned, sued, harassed, given death threats, banned, chased with baseball bats, beaten and shot. There was no place for these people who wanted to worship Prabhupada as their acharya in the reformer's scheme. Sulochana knew that, and that is why they targeted him. 

And what about the people who all thought Ravindra is the next guru, or Prabhavishnu, Prithu and others? Does Rocana think, just because a few brand new people think someone is an acharya, that makes them an acharya? What if the new people make a mistake in selecting their next acharya, and they create a violent fanatical cult, who will fix that? Rocana?

Rocana says that any new person off the street can select anyone he wants as the next acharya, and that means he handed over the managing on ISKCON to the brand new bhaktas. And what if the new bhaktas selected a sexual predator as their next messiah, then what? Rocana has already cut off any managing of these deviations by saying its up to the most junior people to manage the acharya process in the religion. And what happens when ISKCON get sued for making deviants and sexual predators into their next acharyas, will Rocana pay for that, or will he make ISKCON pay?] 

RD: Of course, the Zonal Acaryas were completely unwilling to take such an action. People like Harikesa and Jayapataka and Bhagavan they threatened to leave the movement if this policy was instituted, and they were very adamant about that. So they went to Ravindra Svarupa and convinced him that he would be cause of dissolving Srila Prabhupada's movement if he don’t go along with an arrangement that suited them.

[PADA: Rocana's arrangement is worse than the GBC's arrangement? At least the GBC tries to make pretend they are regulating their gurus. Rocana says we should open the flood gates, toss out all forms of senior devotee's managing of the movement, and have the new people decide who is qualified to be the next acharya. The seniors are not going to have any input or regulation of that process. 

And Rocana still says that the disciples are not Srila Prabhupada's? Rocana said then that the disciples are not Srila Prabhupada's, this is the bogus ritvik idea, and that is what Tamal was saying also in 1986. First of all, how can we run a religion where we say, Jesus is not the guru of the church anymore. Any member of the church who wants to be the next messiah can do so, and the newest members of the church will get to decide which person they want to have as the new messiah of the church. That is chaos. There is no means to regulate a religion where anyone who decides he is the acharya, is.]  

RD: So Ravindra Svarupa didn’t come up with the successful Reform plan… the Zonal Acaryas themselves came up with the plan. They articulated exactly how it was going to be, and Ravindra Svarupa was their mouthpiece. First and foremost, they would keep their disciples. There would be no announcement for them to change. They’d also keep their zones, except now the uninitiated devotees would be informed that they didn’t have to get initiated by the Zonal Acarya. Instead, there would other persons authorized to give diksa, like Ravindra Svarupa and Bir Krishna -- the ones who “cooperated” with them, who were not radicals, they would be allowed to initiate first and foremost. And basically, that was the program from there on in.

[PADA: Rocana's plan was that anyone who wants to be the next messiah can be, if he can convince some of the newest people that he is the next messiah. What kind of plan is that? Then there will be total anarchy, there will not be merely 50 mini-guru cults and resultant violent fanatics, there will be hundreds, thousands. And none of them will cooperate with each other because the followers of one guru party will not accept the authority of the other guru party, which is already a problem but Rocana will turn that into a free flowing flood.] 

RD: Of course, it was easy to understand how such a program would work. The Zonal Acaryas had a bunch of fanatical disciples, because that’s how the Zonal Acarya’s did it… they trained and cultivated the devotees to be fanatical disciples. And these disciples had been put in charge of temples and programs. The Zonals knew that they were going to put pressure on the newcomers to get initiated by their gurus, which was the case then just as it is today. So the newcomer gurus got to have some disciples, and as long as they stayed in their own little zones, like Ravindra Svarupa and Bir Krishna did, they could collect disciples without infringing the promotional activities of the big Zonal Gurus.

[PADA: Wow! So Rocana admits, when people declare they are the next acharya in ISKCON, this is creating fanatical (violent) people. Why does he want to spread this disease far and wide? We already have a big problem with maverick gurus and sub-violent cults, so lets open the floodgates and have thousands more violent mini-guru cults. Umm, there has not been enough blood on Rocana's hands already from his idea of having maverick acharyas, he wants more? 

Yes instead of having 11 violent fanatical guru cults, lets make hundreds more. Wait! How about thousands more? Yes lets place violent mini-guru cults and their fanatics in charge of Krishna's religion. OK so Rocana's fanatical guru cult program, which murders people, should be spread all over the place by making hundreds more of such cults?]  

RD: For the most part, the Zonal Acaryas who survived, who managed not to fall down, such as Jayapataka, are essentially still Zonal Acaryas to this day. 

[PADA: Correct, the Zonal Acharya system has never been dissolved, its still going on left, right and center.]

RD: Today we have some new Zonal Acaryas who have evolved up the ranks, but they accomplished this not on their own spiritual potency, but as a result of being lieutenants of the other Zonal Acaryas. They inherited disciples, or there was pressure put on disciples to get re-initiated by them. For example, Radhanath was Kirtanananda's close associate, so he and Bhakti Tirtha Swami got to split the take-over of Kirtanananda's disciples. Sivarama and Indradyumna were close associates of Bhagavan and Jayatirtha, etc. You can go right down the list and identify all the Princes of the Zonal Acarya Kings.

It's a fact, as Kurma dasa writes, that this system of voted-in gurus is nonsense. 

[PADA: Right, Rocana does not even want any votes to regulate who is the acharya, its just a free for all. Every nut in the asylum can say they are Jesus, why regulate that process?] 

Of course, Kurma prabhu is trying to make out that Srila Prabhupada’s original program, which he thinks is synonymous with the current Rtvik system, should be put in place now. That’s where he and I have a different understanding. I don’t think you can introduce a system that has no verification in sastra. 

[PADA: A system where any rank and file member of the religion can declare they are the acharya and they can absorb sins like Jesus is found in shastra?] 

The diksa guru phenomenon has existed since time immemorial. Although very few of the millions and millions of diksa gurus throughout time were Sampradaya Acaryas, those who were sufficiently potent, who did proper service and who did not become contaminated as a result of falsely or immaturely taking disciples, they were the ones who closely followed and aligned themselves with the Sampradaya Acaryas in our Disciplic Succession. I’ve explained this in far more detail in my "Sampradaya Acarya" paper.

So while Kurma dasa and I differ on the essential guru issue, when it comes to his conclusions about the bogus systems that ISKCON has put in place, and particular the Zonal Acarya system, he and I are certainly on the same page. However, he is apparently carrying around some misconceptions of the historical realities of the Guru Reform movement of the mid-1980's, and Ravindra Svarupa's involvement in it. Hopefully this will help him to adjust his understanding of this important element of ISKCON history.


PADA to GJ dasa: Yes, now our devotees in India have started the Srila Prabhupada Asraya Program in places like Hyderabad. That means they have understood the principle of accepting and taking shelter of the acharya. And that is why the GBC is spending $20,000,000 suing these devotees in the Supreme Court of Delhi, they want to kick out anyone who takes shelter of the acharya. Did I forget to mention, that the GBC were already sued for $400,000,000 for mass child abuse because they kicked us out when we said there is a child abuse program? 

A few followers of Jayapataka complained to me earlier this year that I caused the GBC to file bankrupt of ISKCON with all "my lawsuits" and they blamed me also for the Delhi lawsuit -- because those Prabhupada devotees are citing documents from my site. And they complained these combined lawsuits have cost over $100,000,000, and its all my fault. 

So let me get this straight, we tell people to worship the pure devotee, we tell people not to worship sexual predators as their acharyas, and the resultant lawsuits and bankrupting of ISKCON are -- my fault? No, they are pushing their worship of sexual predators process -- and they are using lawsuits to keep it going. Without their spending over $100,000,000 on lawsuits, their program would have collapsed a long time ago. That is why Srila Prabhupada called the Gaudiya Matha "high court acharyas," because without lawsuits, they would not be acharyas. 

That means purity is not the foundation, money, lawyers and goonda tactics is the foundation of their sampradaya. And now they are burying sexual predators in samadhis, same reason, they are paying off local authorities to get city burial permits to allow that. Money is not the cause of Krishna's parampara, purity is. 

As for Rocana, he was one of the people who helped get me and Sulochana exiled and vilified in 1986, which is why Sulochana was assassinated. Rocana's reformers excommunicated Sulochana and said we are demons. And you are citing these people as your authority? 

The people who have the blood of Srila Prabhupada's devotees on their hands, like the 1986 reformers, are your authority? And did we forget to mention, kicking us out enhanced and enabled their children abuse program? And that means, we are to blame? They killed people who opposed them and Rocana was a co-member of that program at the time, and he still says we are the deviants, he is still demonizing our Prabhupada ashraya program even now. So that is why we are still being banned, sued and attacked, he is inciting these attacks still. ys pd