Very Little Analysis
BY: PRAHLADA NRSIMHA DAS
About the reports of the past meetings between ISKCON leaders and Sridhara Maharaja recently posted by the Sun, I see some little things. From the one which happened in 1980, I have very little to say except about the few things said by Bhakti Caru Swami in it, which are at the image of what he actually is. Bhakti Caru is maybe not a demon (not sure....) but in this case, he was and is still what he was, meaning a completely sentimental and deluded devotee.
He is excellent for diplomacy, public relations and politics and is maybe excellent for managing a mundane religious movement. The problem is that Krsna Consciousness is precisely not a mundane religion and ISKCON is not supposed to be a mundane religious movement.
[PADA: Right, ecclesiastical appointed and voted in gurus are mundane, such as "voting for the Pope" in the Vatican. Sridhara Maharaja also instructed the GBC to "vote in" more acharyas every year at Mayapura, which they are still doing now. Of course Rocana's "constitution" agrees with Sridhara Maharaja, and says we still need to "vote in" more gurus, offer bhogha to their photos etc. Rocana is now a disciple of Sridhara Maharaja, along with Hanuman Croatia and other Vatican "guru voting" advocates.
Rocana keeps telling us that the GBC's original 11 gurus were "appointed," and they were authorized to later on "vote in" more gurus, but that would mean Rocana thinks conditioned souls would have been appointed as acharyas, which is what Sridhara Maharaja has supported. Of course not only are these so-called acharyas appointed, their "acharya board" formed the voting block to coronate more acharyas. Yes, the town's dogs should select who shall be the King of the town? How can deviants "vote in" a bona fide guru / acharya / messiah?
Whereas! Srila Prabhupada says -- mundane votes have no juristiction over the acharyas. So the deviants think gurus are voted in, and they accept this process as bona fide -- never mind there is no order to create a system of voting in acharyas, nor are acharyas legislated by a Governing Body. All of this is a concoction.]
About the 1978 meeting, we should maybe not have a too much idyllic vision about Sridhara Maharaja. Even though it appears that Srila Prabhupada held him in high esteem, I also remember that, hearing a tape of one of his Godbrother's talks, Srila Prabhupada said that Sridhara swami was envious of him. Therefore, I don't know what were Maharaja's real intentions at this time, but his endeavour in this "entrevue" with devotees is a little strange. I will give a pessimistic version of it. Or maybe realistic.
In the GBC meeting with Sridhara Maharaja, I see first that Jayapataka Swami starts the meeting with the established postulate that Srila Prabhupada ordered 11 persons to become acaryas. Maybe Sridhara Maharaja does not know the details of what Srila Prabhupada wanted to be done after his departure. But it looks like the version which is given by Jayapataka, however, fully satisfies him. We see that he does not argue even one second about it!
[PADA: Right, ecclesiastical appointed and voted in gurus are mundane, such as "voting for the Pope" in the Vatican. Sridhara Maharaja also instructed the GBC to "vote in" more acharyas every year at Mayapura, which they are still doing now. Of course Rocana's "constitution" agrees with Sridhara Maharaja, and says we still need to "vote in" more gurus, offer bhogha to their photos etc. Rocana is now a disciple of Sridhara Maharaja, along with Hanuman Croatia and other Vatican "guru voting" advocates.
Rocana keeps telling us that the GBC's original 11 gurus were "appointed," and they were authorized to later on "vote in" more gurus, but that would mean Rocana thinks conditioned souls would have been appointed as acharyas, which is what Sridhara Maharaja has supported. Of course not only are these so-called acharyas appointed, their "acharya board" formed the voting block to coronate more acharyas. Yes, the town's dogs should select who shall be the King of the town? How can deviants "vote in" a bona fide guru / acharya / messiah?
Whereas! Srila Prabhupada says -- mundane votes have no juristiction over the acharyas. So the deviants think gurus are voted in, and they accept this process as bona fide -- never mind there is no order to create a system of voting in acharyas, nor are acharyas legislated by a Governing Body. All of this is a concoction.]
Bhakti Caru swami is another guru who was "voted in" and he encourages other neophytes to take the post of messiah, and absorb sins, but this is not helping these ersatz messiahs -- at all. They are being overburdened by accepting these sins. So this is a classic symptom of false religions, they think conditioned souls can take the post of messiahs and absorb sins. And people like Bhakti Caru are encouraging this process along ...
About the 1978 meeting, we should maybe not have a too much idyllic vision about Sridhara Maharaja. Even though it appears that Srila Prabhupada held him in high esteem, I also remember that, hearing a tape of one of his Godbrother's talks, Srila Prabhupada said that Sridhara swami was envious of him. Therefore, I don't know what were Maharaja's real intentions at this time, but his endeavour in this "entrevue" with devotees is a little strange. I will give a pessimistic version of it. Or maybe realistic.
In the GBC meeting with Sridhara Maharaja, I see first that Jayapataka Swami starts the meeting with the established postulate that Srila Prabhupada ordered 11 persons to become acaryas. Maybe Sridhara Maharaja does not know the details of what Srila Prabhupada wanted to be done after his departure. But it looks like the version which is given by Jayapataka, however, fully satisfies him. We see that he does not argue even one second about it!
[PADA: Same problem we have with Narayana Maharaja. He said that Srila Prabhupada told him ALL of the disciples are monkeys, but then NM went along with the idea that 11 of these monkeys are the appointed guru successors. Apparently none of these Gaudiya Matha people ever considered that neophytes cannot be diksha gurus and absorb sins either? In any case, many Gaudiya Matha people bought into the "big lie" that 11 gurus had been appointed.]
Moreover, very quickly, right in the beginning, after a very brief formal strictly necessary and unavoidable introduction, through the pretext of Bhavananda ex-so-called swami's previous class (which maybe indirectly gave this idea to Sridhara Maharaja), he starts to speak about vipralambha mood, without really explaining the actual meaning of it.
[PADA: Right, "Vipralambha" is generally the love in separation that is exclusive to madhurya-rasa topics. What does this have to do with conditioned souls who want to pose artificially as messiahs? No explanation is ever given. Tripurari swami does the same thing, he talks about high class rasika feelings like Vipralambha, without ever explaining why Sridhara Maharaja endorses deviants as acharyas, who are allegedly in Vipralambha rasa with Krishna?
Why are they mixing Vipralambha with deviants?
They never explain. Rank and file devotees were also never even allowed to have their teeny sense of Vipralambha -- or feelings of separation from Srila Prabhupada in 1978 -- because immediately the GBC's guru program was crammed and foisted onto these suffering Prabhupada devotees.]
But strongly suggests to the devotees the very pernicious idea that their present situation is somehow, from this moment, even much better than theirs when Srila Prabhupada was still on the planet.
[PADA: Well yes, some of the GBC's gurus said -- things are going even better than when Srila Prabhupada was here, this was around 1978-9. And apparently Sridhara Maharaja encouraged those foolish rationalizations to prop up their false guru process. However, this was a very pernicious idea. Self-evidently things were not going better, rather it was deteriorating rapidly.]
In the name of siddhantic truths. Vipralambha spiritual superiority and great transcendental opulence! He seems to have the desire to make the devotees feel very comfortable, optimistic and secure about their new situation. Thanks to Maharaja's magic wand, Srila Prabhupada's disappearance becomes, somehow, a very auspicious event for their spiritual life.
Of course, he probably knows that, for still conditioned souls to feel like that (so comfortable and secure) is the perfect and ideal basis and frame to fully let Maya come and enter, both in their own life and in their institution. Nothing is more favorable than that. Maharaja seems to carefully "forget" preventing the devotees that this superiority of vipralambha mood is a true reality (without deadly flaws) ONLY for self-realized devotees.
[PADA: Correct, actual Vipralambha is experienced by pure devotees while neophytes are only able to experience some "shadow" of these moods or attachments, and these moods should not be juxtaposed together. Of course if Srila Prabhupada was poisoned, then some of these GBC's guru people were feeling happy and glad that he was gone, there was no Vipralambha (feelings of separation) at all. The mere fact that a pack of people wanted to sit on their guru's seat immediately after he departed is another sign they did not miss him, they were anxious to take his seat, and that means -- they were essentially glad he was out of their way.]
He forgets to say that this separation from the spiritual master is also the most dangerous event and situation for those who are not in such a self-realized condition. Even more, of course, if they believe or are made-believe that this situation is itself even spiritually much better for them than the previous one. Which is curiously precisely the psychological condition that Maharaja has just created, and obviously introduced in their mind.
[PADA: Right, Sridhara Maharaja encouraged their mood of assuming they were acharyas, and this fed these illusions that overtook the society.]
As I can see, Sridhara Maharaja will speak about the very dangerous chaos which automatically comes after the acarya's disappearance only at the 1980 meeting!
[PADA: Right, Sridhara Maharaja knew that false gurus create chaos, yet he again supported the GBC's false gurus in 1978. He knows that false gurus create banning, beating, molesting and murders, so he supports that again?]
When it is anyway too late. The zonal acaryas got already used and attached to their wealth, prathista, positions and power. There is not anymore question for them to back out and to renounce those opulences. And as well, to their perverted new philosophy. Sridhara Maharaja seems to perfectly know that.
[PADA: Its never too late to express the truth. Sridhara Maharaja should have said that this guru appointment is a fraud later on when it became self evident.]
At this point, he can sleep quite peacefully. In my opinion, the 1980 meeting up to this point is only anecdotal and is just an opportunity for Sridhara Maharaja to relish his success and the fruits of his work. And to have some ISKCON leaders very kindly coming and giving him naively fresh news about the ISKCON problems which he has greatly contributed to create.
Therefore, coming back to the 1978 meeting, from this ideal landscape which Sridhara Maharaja presents and the wonderful and idyllic description he makes about the new situation of the ISKCON devotees in this year '78, through this fake argument of vipralambha rasa, he probably knows that he is putting the worm in the fruit.
[PADA: Right, endorsing false acharyas has "put a worm in the fruit." And Rocana is the current biggest advocate of promoting these false acharyas, he still advocates that they are the "appointed successors."]
After that, he has almost nothing more noxious to do and say. Everything is already perfectly done, provided the ISKCON leaders believe what he said. That's what I call a real good manipulation! Some in our Movement have still progress to make if they want to compete... Romapada Swami is still a child!
I guess that for Sridhara Maharaja, it was anyway very easy to manipulate those new converted western devotees. That's the reason why Srila Prabhupada told his disciples not to go and see his Godbrothers. But, of course, the very first thing they did.........VLAAAM! I knew a French ISKCON devotee who took shelter of Sridhara Maharaja in the late 80's. Surprisingly, he became very much a declared enemy of ISKCON and even of Srila Prabhupada.
And we can see, indeed, that after this crucial point of vipralambha mood was expressed, what follows seems to be almost perfectly parampara, except if I was inattentive. Only the very end looks again very pernicious. We will see that later. Maharaja is a little complacent with the idea of non self-realized gurus but also introduces the notion and words of "relative" and "absolute".
[PADA: Right, Sridhara Maharaja came up with this notion that acharyas are simultaneously absolute and relative, which simply confuses people. Gold is simultaneously, the metal of a rusty tin can?
Sridhara Maharaja also said: Some gurus have both feet in the spiritual world; Some have one foot here and one foot there; And some have both feet here. What? If a person has one foot with Krishna and one foot with Maya, he is not yet liberated, he is not yet a guru. He is a mixed devotee, and that means he is prone to failure, fall down, deviation and so forth. As such -- he should not be declared as a guru. My guru is absolute, and relative? And he has both feet in Krishna's realm; Ooops no hold it, actually one foot there and one foot here; Ooops hold it, actually both feet here?]
So he clearly defines the difference between both conditions. Therefore, there is nothing really to argue about it, except about the actual use of such relative gurus. But that is another subject. So, Maharaja can afford, at this point, to go on with the meeting, being completely parampara. Why take the risk and why bother himself to be aparampara any longer?
Later, there is this discussion about the collective photos of the new acaryas and the one who will be in the center, according to who is the guru of devotees. By itself, all that is not so important, except that it was maybe the unique reason why the "acaryas" decided to have their own geographical zone in order to solve this very impossible photo problem! Lol.
[PADA: Yes, Sridhara Maharaja said there will be the acharya of the zone, which is already a relative plane idea of acharyas. Same thing when he said acharyas can go mad after money, women and followers. Relative plane idea.]
At the end of this meeting, it looks that it is time for Sridhara Maharaja to finish with a firework display. Therefore, he introduces this idea that the dress and the function make ultimately make the man. To put the dress of acarya will, sooner or later, makes you an acarya. Wonderful!
[PADA: Right, lets wear a brain surgeon uniform, and this will make us brain surgeons! Yas think so pilgrims?]
Let's make a material parallel... Let's suppose that someone has not his diploma of surgeon and is even very very far from having finished his studies. But never mind! Let's us give him (her) the right to be surgeon and he will learn everything which is still missing in his education by doing his job. Great! Personally, frankly speaking, I do nevertheless prefer not to be his patient!!!
But it is right, however, that after killing one hundred patients, he will maybe learn something from those experiences, with God's help and mercy, and will save person number 101. And will start a new series of 100 other patients who will have another kind of pathology and will, at last, maybe save the lucky number 201 and possibly the number 202. Therefore, somewhere, there is some kind of success... Personally, I don't want to depend on this surgeon, but if you really want to be his guinea-pig, I can give you his telephone number. Just let me know!
[PADA: Right, ISKCON was Sridhara Maharaja's guinea pig experiment. Lets make a pile of false messiahs and they will "learn on the job." Right, would you want your brain surgeon to be learning on the job, or would you want a trained person? And if these gurus are saying their acharyas are often deviants, as the GBC gurus are saying, how will their situation ever get better if they advocate that acharyas are often defective, which means, acharyas cannot ever be rectified since they are forever fallible souls? Anyway, this is good, we need to go back and see where ISKCON took the wrong turn in the road. ys pd]
[PADA: Right, "Vipralambha" is generally the love in separation that is exclusive to madhurya-rasa topics. What does this have to do with conditioned souls who want to pose artificially as messiahs? No explanation is ever given. Tripurari swami does the same thing, he talks about high class rasika feelings like Vipralambha, without ever explaining why Sridhara Maharaja endorses deviants as acharyas, who are allegedly in Vipralambha rasa with Krishna?
Why are they mixing Vipralambha with deviants?
They never explain. Rank and file devotees were also never even allowed to have their teeny sense of Vipralambha -- or feelings of separation from Srila Prabhupada in 1978 -- because immediately the GBC's guru program was crammed and foisted onto these suffering Prabhupada devotees.]
But strongly suggests to the devotees the very pernicious idea that their present situation is somehow, from this moment, even much better than theirs when Srila Prabhupada was still on the planet.
[PADA: Well yes, some of the GBC's gurus said -- things are going even better than when Srila Prabhupada was here, this was around 1978-9. And apparently Sridhara Maharaja encouraged those foolish rationalizations to prop up their false guru process. However, this was a very pernicious idea. Self-evidently things were not going better, rather it was deteriorating rapidly.]
In the name of siddhantic truths. Vipralambha spiritual superiority and great transcendental opulence! He seems to have the desire to make the devotees feel very comfortable, optimistic and secure about their new situation. Thanks to Maharaja's magic wand, Srila Prabhupada's disappearance becomes, somehow, a very auspicious event for their spiritual life.
Of course, he probably knows that, for still conditioned souls to feel like that (so comfortable and secure) is the perfect and ideal basis and frame to fully let Maya come and enter, both in their own life and in their institution. Nothing is more favorable than that. Maharaja seems to carefully "forget" preventing the devotees that this superiority of vipralambha mood is a true reality (without deadly flaws) ONLY for self-realized devotees.
[PADA: Correct, actual Vipralambha is experienced by pure devotees while neophytes are only able to experience some "shadow" of these moods or attachments, and these moods should not be juxtaposed together. Of course if Srila Prabhupada was poisoned, then some of these GBC's guru people were feeling happy and glad that he was gone, there was no Vipralambha (feelings of separation) at all. The mere fact that a pack of people wanted to sit on their guru's seat immediately after he departed is another sign they did not miss him, they were anxious to take his seat, and that means -- they were essentially glad he was out of their way.]
He forgets to say that this separation from the spiritual master is also the most dangerous event and situation for those who are not in such a self-realized condition. Even more, of course, if they believe or are made-believe that this situation is itself even spiritually much better for them than the previous one. Which is curiously precisely the psychological condition that Maharaja has just created, and obviously introduced in their mind.
[PADA: Right, Sridhara Maharaja encouraged their mood of assuming they were acharyas, and this fed these illusions that overtook the society.]
As I can see, Sridhara Maharaja will speak about the very dangerous chaos which automatically comes after the acarya's disappearance only at the 1980 meeting!
[PADA: Right, Sridhara Maharaja knew that false gurus create chaos, yet he again supported the GBC's false gurus in 1978. He knows that false gurus create banning, beating, molesting and murders, so he supports that again?]
When it is anyway too late. The zonal acaryas got already used and attached to their wealth, prathista, positions and power. There is not anymore question for them to back out and to renounce those opulences. And as well, to their perverted new philosophy. Sridhara Maharaja seems to perfectly know that.
[PADA: Its never too late to express the truth. Sridhara Maharaja should have said that this guru appointment is a fraud later on when it became self evident.]
At this point, he can sleep quite peacefully. In my opinion, the 1980 meeting up to this point is only anecdotal and is just an opportunity for Sridhara Maharaja to relish his success and the fruits of his work. And to have some ISKCON leaders very kindly coming and giving him naively fresh news about the ISKCON problems which he has greatly contributed to create.
Therefore, coming back to the 1978 meeting, from this ideal landscape which Sridhara Maharaja presents and the wonderful and idyllic description he makes about the new situation of the ISKCON devotees in this year '78, through this fake argument of vipralambha rasa, he probably knows that he is putting the worm in the fruit.
[PADA: Right, endorsing false acharyas has "put a worm in the fruit." And Rocana is the current biggest advocate of promoting these false acharyas, he still advocates that they are the "appointed successors."]
After that, he has almost nothing more noxious to do and say. Everything is already perfectly done, provided the ISKCON leaders believe what he said. That's what I call a real good manipulation! Some in our Movement have still progress to make if they want to compete... Romapada Swami is still a child!
I guess that for Sridhara Maharaja, it was anyway very easy to manipulate those new converted western devotees. That's the reason why Srila Prabhupada told his disciples not to go and see his Godbrothers. But, of course, the very first thing they did.........VLAAAM! I knew a French ISKCON devotee who took shelter of Sridhara Maharaja in the late 80's. Surprisingly, he became very much a declared enemy of ISKCON and even of Srila Prabhupada.
And we can see, indeed, that after this crucial point of vipralambha mood was expressed, what follows seems to be almost perfectly parampara, except if I was inattentive. Only the very end looks again very pernicious. We will see that later. Maharaja is a little complacent with the idea of non self-realized gurus but also introduces the notion and words of "relative" and "absolute".
[PADA: Right, Sridhara Maharaja came up with this notion that acharyas are simultaneously absolute and relative, which simply confuses people. Gold is simultaneously, the metal of a rusty tin can?
Sridhara Maharaja also said: Some gurus have both feet in the spiritual world; Some have one foot here and one foot there; And some have both feet here. What? If a person has one foot with Krishna and one foot with Maya, he is not yet liberated, he is not yet a guru. He is a mixed devotee, and that means he is prone to failure, fall down, deviation and so forth. As such -- he should not be declared as a guru. My guru is absolute, and relative? And he has both feet in Krishna's realm; Ooops no hold it, actually one foot there and one foot here; Ooops hold it, actually both feet here?]
So he clearly defines the difference between both conditions. Therefore, there is nothing really to argue about it, except about the actual use of such relative gurus. But that is another subject. So, Maharaja can afford, at this point, to go on with the meeting, being completely parampara. Why take the risk and why bother himself to be aparampara any longer?
Later, there is this discussion about the collective photos of the new acaryas and the one who will be in the center, according to who is the guru of devotees. By itself, all that is not so important, except that it was maybe the unique reason why the "acaryas" decided to have their own geographical zone in order to solve this very impossible photo problem! Lol.
[PADA: Yes, Sridhara Maharaja said there will be the acharya of the zone, which is already a relative plane idea of acharyas. Same thing when he said acharyas can go mad after money, women and followers. Relative plane idea.]
At the end of this meeting, it looks that it is time for Sridhara Maharaja to finish with a firework display. Therefore, he introduces this idea that the dress and the function make ultimately make the man. To put the dress of acarya will, sooner or later, makes you an acarya. Wonderful!
[PADA: Right, lets wear a brain surgeon uniform, and this will make us brain surgeons! Yas think so pilgrims?]
Let's make a material parallel... Let's suppose that someone has not his diploma of surgeon and is even very very far from having finished his studies. But never mind! Let's us give him (her) the right to be surgeon and he will learn everything which is still missing in his education by doing his job. Great! Personally, frankly speaking, I do nevertheless prefer not to be his patient!!!
But it is right, however, that after killing one hundred patients, he will maybe learn something from those experiences, with God's help and mercy, and will save person number 101. And will start a new series of 100 other patients who will have another kind of pathology and will, at last, maybe save the lucky number 201 and possibly the number 202. Therefore, somewhere, there is some kind of success... Personally, I don't want to depend on this surgeon, but if you really want to be his guinea-pig, I can give you his telephone number. Just let me know!
Is this art from their artist acharya?
[PADA: Right, ISKCON was Sridhara Maharaja's guinea pig experiment. Lets make a pile of false messiahs and they will "learn on the job." Right, would you want your brain surgeon to be learning on the job, or would you want a trained person? And if these gurus are saying their acharyas are often deviants, as the GBC gurus are saying, how will their situation ever get better if they advocate that acharyas are often defective, which means, acharyas cannot ever be rectified since they are forever fallible souls? Anyway, this is good, we need to go back and see where ISKCON took the wrong turn in the road. ys pd]
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