Rukmini Kumar Swami / Nepal Mess / Pancaratna / Ukraine etc.

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More disturbing reports coming out 

from ISKCON Vrindavana Gurukula.

I have been informed that one of the school's teachers recently had a violent rage fit in the IT lab and brutally attacked a student. The child is now in serious condition. According to reports, the teacher kicked him, beat him, and repeatedly slammed his head against the wall.

The boy is currently being kept in the school infirmary and has not been taken to a hospital — likely to avoid legal repercussions. This is not an isolated incident.

Additionally, some time back, the Vrindavana Gurukula management re-hired a teacher by the name of Surananda, why has previously removed for physically assaulting the students. He continues to need the children and runs the school like a boot camp.

Reports suggest that the school is understaffed, with 1 ashram teacher for up-to 50 students. For years, the GBCs have repeatedly turned a blind eye to reports of extreme abuse coming out of this Gurukula. Nothing has been done. Nothing has changed.

How many more children will have to suffer before the GBCs wake up and take meaningful action? A child needs medical attention. The community deserves accountability. ISKCON needs to prioritize the protection of its children!

Please share widely!

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NEPAL ISKCON IMBROGLIO

The Case Summary:

**For anyone who doesn't know what's going on:

 
1. Gurukula students were physically abused and subjected to severe punishments. Two of them have filed a case against the teacher.

2. A female student was sexually abused and molested by a male Gurukula student. She has filed a case against the boy.

3. Before filing the legal case, the victim contacted ISKCON’s Child Protection Office (CPO). The CPO came and conducted an investigation.

4. During the investigation, several serious issues surfaced, including teachers having affairs with students and leaders from ISKCON Kathmandu having multiple affairs.

5. Devotees from ISKCON Kathmandu then realized that the truth had been exposed to the CPO.

6. Immediately, 25–30 devotees rushed to the interrogation room and surrounded the CPO members with knives in their hands.

7. They copied all the information and deleted everything from the laptops. During this incident, the CPO messaged Kanai Sundar Prabhuji, who came with others to rescue the team.

8. This video shows that scene. He did nothing wrong—he only rescued the CPO members. He did not use abusive language, nor did he retaliate or argue. He simply took the CPO team to safety.

9. The police were called by Kanai Sundar Prabhu to rescue the CPO. If you look closely, the police are not chasing him; they are chasing the Kathmandu devotees who came there to attack.

10. The CPO is preparing their final report. We have all the evidence.

11. Once the report is ready, we will post it here.

12. The video where the CPO "admitted fault" was taken by force after they were grabbed by the collar and threatened with a knife.

13. It is wrong for people who never even leave their rooms in Budhanilkantha to say Kanai Sundar Prabhu was "hiding," especially when he traveled all the way from Palpa just to help the CPO.

Re: Your letter

Child Protection Office Bharat
To: HEMRAJ  

Mon, May 11 at 11:19 PM

Dear Hemanga Vishwambhar Das. Thank you for your concern but since you decided to send this mail to such a huge number of receivers, some who are no longer present on this planet and others who are new bhaktas, it does not seem that you are really concerned about the child abuse. It looks as if you are yourself making a political statement. Neither do you introduce yourself or inform in which way you are connected to this case. You do not give proper references or evidence to your claims. 

As you say the real discussion should be regarding the child abuse. "Do you accept that there may have been child abuse in your gurukula." That is the answer we are trying to understand. That is the question from CPOC and the GBC of Nepal. This is the question we have asked of the Temple President and the Nepal Management. But your concerns are noted. Your servants, in the service of the Children. CPO Bharat.

From: SRD

Hare Krishna Pancaratna,

Only a few years ago, the worldwide ISKCON community witnessed the formation of CPO Bharat. It is worth noting that the first known mention of a separate CPO body for India emerged during the leaked ICC video meeting, shortly after the GBCs asked the International CPO to reassess the Lokanath case. The GBCs have since publicly confirmed their belief that Lokanath sexually abused an 11-year-old girl.

The timing was not lost on many, and the formation of CPO Bharat has been viewed by much of the international devotee community as a politically motivated move designed to shield ISKCON India's leadership from accountability.

In our last open correspondence, you acknowledged that you had published a favorable assessment of the Vrindavana Gurukula without having carried out the in-depth review that a school with such a concerning track record clearly warrants.

Since that exchange, you have not communicated to the devotee community that any such assessment has since been completed. As far as the international community is concerned, the question of whether the children of the Vrindavana Gurukula are truly safe remains unanswered.

I have recently received a deeply disturbing report that one of the school's teachers had a violent rage episode and physically attacked a student, leaving the child with serious injuries. Rather than taking the child to hospital, the school management has reportedly kept him confined to the school infirmary; a decision that strongly suggests an attempt to avoid legal scrutiny.

This incident, along with the case in Nepal, points to a fundamental structural problem with CPO Bharat. Your office does not currently enjoy the institutional credibility necessary to carry out its mandate effectively.

This is not surprising, given that its very formation was clouded by political intrigue and that its conduct since has done little to earn the confidence of the broader devotee community.

It is my further understanding that in the investigation of the Nepal case, your office failed to follow the GBC's own requirement that such investigations be conducted by hired professionals. You sent a team of Indian lawyers to investigate allegations of child abuse in Nepal.

Could you articulate how this decision served the best interest of the child victims?
Your office also failed to suspend the school principal who currently stands accused of child sexual abuse. Given the gravity of the allegations, such a suspension should have been the very first step to take!

The situation, as it stands, is untenable. You cannot operate a Child Protection office founded under such questionable circumstances, fail to secure the trust of the international devotee community, and still hope to be even remotely effective in the vital work of protecting children.

You cannot prioritize political considerations and protect children simultaneously.
A choice must be made.

Praying for the protection of Srila Prabhupada's Vaikuntha children!

ISKCON NEPAL IS BEYOND SUSPICION

HOW CAN SOMEONE DOUBT THIS GREAT PERSONALITY? (Patri dasa)

He gave many of us more than just guidance — he gave us a spiritual family, a place where we felt protected, accepted, and connected to Krishna. Through HOLD (Home of Love and Devotion) Patri Prabhu created not just an organization, but an emotional shelter for countless souls searching for peace, belonging, and spiritual warmth in this harsh world. 

For many devotees, HOLD became the family they never knew they needed — a home where broken hearts were embraced, confused minds were guided, and lonely souls finally felt seen.

So how can people doubt him so easily now? Do they even realize that the confidence with which they walk today as devotees — wearing tilak without fear, kanthi mala around their neck, and Krishna’s holy name on their lips — was also nurtured through the encouragement, protection, and support Patri Prabhu gave over the years?

The strength, shelter, association, and devotional atmosphere that helped so many hearts grow spiritually did not appear overnight. Behind it was someone sacrificing his own comfort, carrying responsibilities silently, staying awake through difficulties, tolerating pain, criticism, and pressure — all so that others could smile, serve Krishna peacefully, and feel spiritually alive. Some people gave lectures, but Patri Prabhu gave people a home, a family, and a sense of belonging.
Many devotees who once felt spiritually lost found hope because of HOLD. 

Many who were emotionally broken found strength again through the association and care they received there. Some found genuine friendships, some found purpose, and some even found the courage to continue living with faith because someone believed in them when nobody else did.

That is why it feels deeply painful to watch people throw accusations so casually, forgetting years of care, compassion, sacrifice, and protection in a single moment. Before judging someone who stood like a guardian, mentor, and father figure for so many souls, people should first remember the countless silent efforts that shaped their own devotional journey too.

Gratitude should not disappear during difficult times. Respect should not vanish because of rumors or temporary emotions. A heart that has truly received love, shelter, and guidance can never forget the person who helped it stand again when it was spiritually and emotionally weak.

=======

SAJJANA DEPARTS

Dear Vaishnavas,

Jaya Srila Gurudeva, Srila Prabhupada and our beloved Guru-varga.

Pujyapada Bhaktivedanta Sajjana Maharaja has departed from this world today. He will wear the indelible mark on his heart of having left his body in Sri Vrindavan-dhama, at 1:41pm on this sacred Apara Ekadasi. He departed amidst his loving godfamily, loudly and prayerfully chanting the Maha-Mantra and
"Jai Prabhupada! " ,
"Jai Gurudeva!" .

All glories, all glories to our powerful, merciful Gurudevas. All glories to Pujyapad BV Sajjana Maharaja and his glorious passing.
Aspiring to serve Sri Guru and the Vaisnavas
Sripada Sajjana Maharaja’s Seva Team

==========

UKRAINE UPDATE

PADA: No one could figure out what was the use of Ukraine knocking out Russia's air defense and radar systems for years now? Well it makes big holes in Russian defense capacity. That makes it easier to get the larger drones in later on. 

Meanwhile, the smaller carboard drones used by Ukraine cannot be seen on radar anyway. They have the same radar signature as a small bird, and cannot be detected. Nor does it have a heat signature that can be locked onto. 

It is amazing that Russian stuff is getting constantly blown up with teeny cardboard aircraft, with the wings held on by rubber bands. But these things are great for finding and knocking out anti-air systems. 

Meanwhile intercepted radio calls from Ukraine show that different Russian soldier's groups are shooting at each other fighting over food supplies. It looks like Russia is having troubles supplying their troops. Of course the food problem is not as bad as the fact that drones are chasing soldiers even into the woods and through fields and are taking them out, hundreds per day, often over a thousand. 

A Ukraine drone guy said "they always run, but some of our drones can go 75 mph and there is no way to get away even in a car or on a motorcycle." Russian soldiers have been seen swatting at drones with their rifles, but it does not help, they are done in the next few seconds. 

Of course it also does not help that Ukraine is using scatter bombs to toss hundreds of little mines all over fields, and then Russians are losing legs when they step on them. I am not sure why Putin says that this is all going exactly to plan? What is the plan?

Meanwhile fires have been reported all around the Moscow area.

If you wanted a never ending war, beware, you might get what you wanted. 

===========================

IRAN UPDATE

PADA: OK these guys always say the same thing: The Gaza; Hezbollah, Houthis, Afghanistan, Syria, Iraq, Iran "temporary three days war" will be over in three days. It never ends in three days, three weeks, three months, or maybe three years, or maybe three decades. 

When they say "three days war" this was always a giant bluff to get their foot in the door. Now they are saying, we have to go forward because our foot is already in the door. They are even trying to say "this is not a war," "it is a temporary incursion," OK what they also say all the time.   

Yep, what they always say. And the benefactors are also always the same: Ratheon, Mc Donald Douglas, munitions chemical plants, missile and bomb manufacturing etc. The peons just get more expensive gas, fertilizer, cooking fuel, food, electrical power and everything else, while a few others get billion dollar defense contracts. See how this works? 

Anyway, it looks like the USA has created yet another long term mess over there, and the whole "three days" thing was a giant bluff from square one and we are finally figuring that out now. This was never going to be three days, and neither were all the others. The USA is now insisting all the rest of the world wanted all this. Nope, they were never in favor of chopping off their own fuel and 

fertilizer products supplies. 

They did not approve, nor were they ever asked to approve. Yep, USA owns this hot mess. The only good news is USA is creating a giant pile of orders for green energy products and EVS for factories in China. That is making China great again.

ys pd angel108b@yahoo.com 

Troubles in the Muts of Orrisa (Srila Bhaktivinode Thakura)

Orrissa 

Troubles in the Krishna temples and Mathas

Not a new thing!

Unfortunately!

"Some of them worship Beelzebub (Satan)"

Yikees pilrims!

Troubles in the Muts of Orrisa 

(Srila Bhaktivinode Thakura)

Orrissa is a beautiful province. Its physical aspect is pleasing. Its hilly sceneries, its sandy rivers, its tiger-inhabited jungles, and its mouldering temples and towers, all combine to please the heart, and to awake the soul into a burst of divine emotions. Here the Hindoo pilgrim stands between two hills covered with jungle, and looking at the temple of Ramnath at Bhoobuneshur, recollects those antiquated days of Hindoo grandeur, when stones floated on the sea, and monkeys sung the praises of Rama!! 

Here it is that the traveller is put in mind of the divine amusements of Krishna with Radha in the famous grove of Brindavun, when he reflects on the proceedings about the big temple at Pooree! The broad banks of the meandering Mahanuddy and Brahmini, overshadowed by beautiful trees and scattered bushes, are annually visited and trodden by the pilgrims to the handless deity (Jagganath). 

The Nilgirri hills range from one end of Orrissa to the other, affording on their sides the safest shelters to several members of the carnivorous tribe. There is not a traveller whose mind is not highly delighted by the picturesque beauty that abounds in the land. Notwithstanding these physical beauties, this province is immensely low in point of morality. The intellects of the Ooriahs are not enlightened, their hearts are not improved, nor their feelings cultivated; in a word, the inhabitants of Orrissa are not free from many iniquities. The greatest of these are the Zemindarry oppression and Mut-irregularities. The latter form the subject of this paper.

Orrissa abounds in Muts. From the banks of the Shooburnarekha to the utmost end of the Chilka, there is not a village in which some land is not granted for the maintenance of these institutions. The heads of the Muts are commonly called Mohunts or Mutdharries. They hold lands free of rent, collect the revenue, and defray the expenses in the names of the gods whom they are understood to serve. 

The former Rajahs and Zemindars of those lands granted them to the Muts with the view that all travellers, sick men and pilgrims, should be fed out of their proceeds. In former days the iniquities in the Muts were not so great as they are now. 

This was owing to constant inspection by the Rajahs of the day. The Mohunts feared, lest they should be superseded by other Mohunts appointed by the Rajahs in case of their being known as miscreants. Although the Rajahs never resumed those lands, yet they often displaced the Mutdharries, who were proved to be neglecting in fulfilling their duties. 

But since the memorable year 1803, a year which was productive of much good in a general point of view, the myrmidons of the shodaburts have turned out monsters of rapacity. They have at once given up their antiquated hospitality. The Muts are now converted into temples of Bacchus and Belzeebub (Satan). 

Pilgrims and sick men never approach them for fear of being rudely expelled from their portals laden with abuse. The Mohunts have yielded to most degrading and grossly carnal pleasures, and their Challas or pupils emulate their vices and try to surpass their Mohaprovas in sensuality and obscenity. The Muts at midnight regularly become the resort of concubines and harlots, and it would be difficult to point to any particular vice that is not perpetrated there.

I have seen nearly all the big Muts in this province. I have found Pooree to be the metropolis of all these iniquities. There is not a street in that town in which there are not a number of rich Muts. The Mohunts are very influential there, as they are masters of large properties in land, and are equal to large proprietors, usually denominated zemindars. I know of a Shodaburt, whose annual income is about 25,000 Rs. and whose expenditure does not exceed ten thousand. A yearly saving of fifteen thousand rupees is sufficient to turn a Mohunt into an Indian Croesus within twenty years of economy. And so it is.

The Muts, I repeat, are very rich. Their money is being wasted in their coffers and still they will not spend it for such charitable purposes as it had been intended for by its by-gone donors. Atits and Obhiagats are not regularly fed. Although the Rajah at Pooree sometimes takes the matter into consideration, yet he cannot do anything, on account of their disobeying propensities. 

In Kendraparah I saw some Muts, which I found to be in an equal condition with those at Pooree. Their expenditures were also much below their incomes. I have a small village in the Moffussil of Cuttack of which I am the proprietor. In that village there is a Mut to which was granted by my predecessors a Iakhiraj of 7 bigghas of land. The babajee of the institution gave up entirely entertaining such men as chanced to seek shelter in his Mut on a rainy night. 

This came to my notice, and I administered a severe threat to the babajee, warning him that his lands would be cruelly resumed if in future complaints of inhospitality were brought to my knowledge; the result was a decided improvement in the state of affairs.

I could do this piece of good to the world only in consequence of the Mul being in my zemindarry; but I was unsuccessful in endeavouring to infuse a spirit of reform into neighbouring villages owing, to the cupidity of their zeminders. It happened once, that I wrote to a zemindar on the matter as there was a Mut on his estate which was in a very bad condition. 

The zemindar at first enquired into the matter, and expressed a desire of bringing the Mohunt to a sense of his duty. But in course of time, I found the zemindar to be as cold as ice, and after enquiry learnt that he hushed up the matter of the Mohunt presenting him with fifty rupees. 

I once visited the Atri-hills near the Virpa, with my family. I had nearly 20 men with me. The sun came on the meridian, and there was no bazar from which we could purchase our food. I was then informed that there was a Mut adjoining the hills. We went over to it, and asked the Mohunt if he would be kind enough to feed us on payment of the expenses. 

The Mohunt at first consented, but when we took our palkees near the door of the Mut, we found it, to our great grief, closed from inside. I called aloud, but no body answered. Upon this I enquired into the matter and learnt from one passing by, that the Mohunt was a great rogue, and would not entertain any passenger unless the latter happened to be acquainted with the zeminder. 

I asked the name of the zemindar, who, I found, was a friend of mine. I wrote a letter to his Thesildar, whose Cutchery was some yards off, and who immediately came to me. On becoming acquainted with my condition, he made a great noise with his Payadas at the door of the Mut. The Mutdharri, on the approach of the Thesildar, came out and received us all with an altered countenance. The Thesildar made a virulent attack on him, and in a few minutes the man appeared a model Mutdharri. 

He gave us food and all we needed, and when I wanted to remunerate him for the articles, he declined, remarking that the Mut was in want of nothing. I returned home the next morning and pondered over the proceedings for nearly a week following.

On another occasion, I happened to be travelling accompanied by a friend and a servant; my palkee broke down and we went over to a Mut in a village about 20 miles from Cuttack. The Mutdharri looked very hospitable at first, and told us to sit outside. There was a beautiful garden belonging to the Mut abounding in mangoe and jack trees, and I ascertained from one sitting by me, that the annual income of the Mut was no less than two thousand rupees. 

The style in which the Mohunt lived was a very respectable one. I saw about twenty persons who called themselves the servants of the institution. They were all very busy in walking to and fro with eatables in their hands. My friend and companion Baboo R. was very much delighted in the hope that we should be sumptuously entertained. But lo! to our disappointment the door was suddenly closed, and no one belonging to the Mut again appeared to whom we could address any questions.

Pressed by hunger, we thought of crying aloud, but other considerations deterred us. We fasted the whole day, and would have been seriously inconvenienced, had not our servants towards evening with commendable forethought, brought us some food from my own Zemindarry.

I once had to go to a place called Aul on foot with three of my servants. The sun sank in the west and darkness spread over the earth. The place was covered with jungle on all sides and tigers were in the habit of prowling there under the shades of evening. We found ourselves to be in great danger, and thought of making to the nearest Mut, which was half a mile distant from us. 

We reached it after much trouble, but the Mohunt was quite against our admission into it. Happily for us we had in our company a Moonshi’s Chaprasee who was going to our destination to serve a Perwannah on a defendant. The Chaprasee gave a severe threat to the Mohunt, who, fearing his displeasure, gave us all the comforts which a passenger could respect to have at a Mut. Thus were we saved that night by the Chaprasee!

At Bhuddruck there is a Mut whose annual income, I am informed, exceeds the sum of five thousand rupees. Its landed estate is equal to that of a rich and respectable Zeminder. It holds nearly all lands on Lakhiraj tenure. The ancient Zemindars and Rajahs about the station granted those lands on condition that all guests, travellers and sick men should be entertained there. It is usually called the Bhuddruck Shadaburt. Its Mohunt is a nasty rogue. He deceives, and is always deceived. 

Whenever an Obhiagut comes to it. he treats him coldly. His licentiousness and sensuality are unparalleled. He has, I hear on good authority, two country seats, each of which is the residence of a paramour, and his Challas imitate his example within the precincts of the Mut itself. He has a threaded prime minister who takes care of, and manages the property belonging to the institution. This Brahmin is a monster of rapacity, and enters, I am told, half the income in the book of receipts, and doubles the real expenditure in the column of disbursements. 

This is efficiently done through a private arrangement between him and the collecting Amlahs. The half of the income thus saved in favour of the rogues, is divided amongst all concerned in the jobbery. On the other hand they are very neglectful of their duties towards the Shadhoos that come out on pilgrimage to Juggonath from the western provinces.

While I was at the Thesildar’s the other day, I saw two bearded Shadhoos, coming to complain to that officer against the Mohunt. I asked them, what was the matter! They, in an angry tone, said that the Mohunt of the Mut had abused them and had given them nothing to eat and that they had not been allowed to offer flowers to the God. I requested my friend, the Thesildar, to call for an explanation which he could not immediately comply with, for want of men at his command. The Shadhoos expressed their disappointment, and went away with sighs.

These are the proceedings at the Muts in Orrissa. Licentiousness, inhospitality, and petty robbery are the daily vices that have crept into them. Instead of feeding the sick and the helpless, the myrmidons of these places are supporting myriads of big bellied creatures, whose profession is so graphically pictured in the pages of the Calcutta Review. 

Those who become Mohants are very licentious characters, unsoftened by the correcting hand of education. When they go out of their Muts they pass with a retinue composed of elephants, horses and sometimes camels. Tom-Tom players and performers on the horn go actively along with them. They never think of doing their duty. Nay, never dream even! The Muts hold, in truth, half the lands occupied by the zemindars. But they are of very little use to the public. Hence it is absolutely necessary to have the evil removed as soon as practicable.

I quote the following from an article in the Calcutta Review.

“One of the most interesting and most important features of Puri is the vast number of Muths or monasteries it contains. These establishments are said to have been originally founded in India by a sect styled Gosais or Gosains. Each Muth is governed by a Mohunt, who, with his disciples forcibly reminds one of the abbot and friars of European history and romance. In Orrissa, an assistant, styled “Adhikari,” transacts part of the business of the Mohunt, and, if he be a “proper man” eventually succeeds to the management.”

“It is affirmed that the principal disciples of the founder of this sect were of the Shiva religion; at Pooree, the thriving members of the order are all of the religion of Vishnu.”

“The head clerk of Pooree gives a list of about thirty principal muths or ‘richest muths’ as he terms them, with the amount of annual rent, and estimated value of land pertaining to each. Of these endowments of the temple of Jugonath, he informs us, that the produce of the lands is realized by the Muthdharri or abbots, who by this means, though professing themselves mendicants, have become the richest merchants in India, and are now enjoying every comfort.”

“The writer proceeds to expose those pilferings so clandestinely made by the religious imposters. This is strictly prohibited by the Hindoo Law. These endowments have been made by rich Hindoos and Rajahs. The Mahrattas also gave Talooks, Villages and Putnas, placing them under the Muths, with a view to the Muthdharries appropriating the income derived therefrom to the performance of ceremonies and offerings to Jugonath, besides the distribution of Mohaprosad or holy food to Byragis, Kangalis, etc. but the intentions and wishes of the donors are seldom carried out. 

On the contrary, the Muthdharries appropriate the produce of such endowments to illegal purposes. It is supposed that the amount of rent realized from estates so held is not less than two lakhs and ten thousand rupees, the lands may be valued at eight lakhs, and would realize that sum if sold.”

Such is the case at Pooree alone; but if we go from one end of Orrissa to the other, we shall find that the proceeds of the lands endowed in Muts will surely defray the expenses of dispensaries and schools if established within every ten miles of each other throughout the province. 

The intentions of their donors were very good indeed; but as they were not so enlightened as to have appreciated the value of real charity, they granted those tenures on ambiguous conditions, such as Shutkarma, Paropokar, etc. The Mutdharries taking the advantage of these ambiguities, have dedicated those lands to the gods of their own creation, and are expending the proceeds thereof for their own gratifications. 

If the conditions of these institutions be officially enquired into, then, we are sure it will appear that the intentions of the donors of such tenures are not at all carried out. The term Shutkarma has been unfortunately construed to mean religious service, By Paropakar it is understood the maintenance of the lazy drones that pass by the names of Adhikarris and Challas. In the face of such stubborn facts, who will not pray for the removal of the evil? The echo answers – “who?” – Conscience, every one!

But men are born not only to pray, think, feel, and doubt. It is action according to valuable suggestions that gives man sovereignty over the lower mammalia and their brother classes. All public actions must be performed by that august and holy body whom God has made to govern their brethren. We are therefore perfectly justified in laying the matter before our rulers for their just consideration. 

My fellow brethren are too ignorant to join in the cry I attempt to make. Imperfect education does not enable them to be thankful for the many benefits they are periodically deriving from Government. These reasons have led me to publish my thoughts and opinions on the subject under treatment.

To make some practical remarks and suggestions, it is highly desirable that there should be a new establishment for the purpose. An Inspector with two or three Deputy Inspectors, will be all that is required for the strict supervision of the Muts in Orrissa. The Inspector shall occasionally visit the institutions, and take the accounts of receipts and disbursements during every month. 

The expenses should be allowed according to the intention of the donor of the lands granted to each Mut. The Inspector should take the assistance of such men as have received a sound education in the English language, but not of Amlahs. To speak candidly, the Amlahs are the sources of most of the grievances of Muffussilites, though they perform much official business. It is by their bribe-taking habits, that many of the invalid tenures were concealed from the knowledge of the Special Deputy Collectors appointed for resumption purposes. 

It is by their illegal interference that several invalid Jaghires were at that time passed for Debetwar lands. Hence it is our hearty prayer, that none but those well educated in English should be allowed to assist the Inspector and the Deputy inspectors of Muts. Notwithstanding the constant supervision of the Inspector and his Deputies, the Muthdharries, I am sure, will endeavour to screen their faults by artifice, such as making a show of charity on the day that the Inspector is expected on a visit to the Muts, and forging the accounts in their own favour. 

To avoid this, it should be the duty of the Inspector to visit the institutions unexpectedly – and the divisional Commissioner should make it a part of the duty of the local police to report after occasional personal examination the daily average number of Atits and Shadhoos fed in the Mut or Muts.

This will no doubt be a bold and generous attempt on the part of our rulers. But it will be a fair one. It will break none of their former pledges. It will be no act of resumption or violence. God is the guardian of Truth and Fairness. It will never create a spirit of disaffection. It is not for the personal good of any man, that our rulers will do such an act. The public good will be at their heart. To neglect the doing of good things is no doubt a sin, and if the evil complained of be not remedied, then our Government will be guilty of that neglect. 

It will not also affect the resolution of our Gracious Queen of not touching religious matters. It is a matter that comes under the head of hospitality and not that of religion. It should be, as it has ever been since the creation, the duty of Government to protect our moral and social comforts. Most Muts are established for charitable, and not religious purposes. I do not advise my rulers to touch the matters connected with the temple of Kallighat or that of Juggonath, nor would we be pleased if the lands granted to the Muts were resumed at once. 

To speak in plainer terms, let all lands be as they are, but let such endeavours be made (as the one I have suggested above) that the proceeds of the tenures granted for charitable purposes, may not be squandered in fattening regular hogs and donkeys who have no claims upon public charity.

But how are the Inspecting Officers to be paid? It is a reasonable question. Government cannot pay them from the revenues. The finances are now in an embarrassed condition. But they must be paid. How then? The Muts must pay them. If the Judicial Officers are supported in a great measure by the Stamp Act making applicants for justice pay for it, would it not be more desirable that the Muts should be taxed for the better management of their affairs?

One word more, and I have done. Mahomedan despotism has long passed away and a generous and just Government has been destined to rule over one hundred and fifty millions of India. This is the time, when we can speak out our thoughts and sentiments with a degree of liberty unknown to us a century back. It is now that we can pray for reforms and improvements hitherto strange to the “land of the sun,” as the Indian poet styles his country. Take for instance the case of the Indigo-Planters in Bengal. 

They were tyrannizing over the ryot to an extent which threw them into despair. But despair of success in favour of right is a thing that has nearly ceased to exist. When the ryots boldly came out in their defence, the Government of Bengal took the matter into its serious consideration, and the present Indigo Commission has been the result. A brochure of deodecimo size, some petitions presented to the Lieut. Governor, and the telling remarks on the subject by the Bhowanipore Crusader, have chiefly tended to bring about this enquiry. 

Can we not then eagerly hope that a similar enquiry will also be instituted to ascertain the truth of our statements? The Madras Torture question has had its day – the irregularities of rent-collection in the Jullunder Doab, has occupied the attention of the rulers; the murmur of the Oude ryots brought on the annexation of that kingdom to the British territories though at the risk of the mutiny of 1837; even the Indigo Plantation has received proper attention from Government. 

From these instances we may hope that the rogueries of the Orrissa Mutdhurries will soon be taken up as a subject demanding official enquiry and speedy remedy, Notwithstanding the mis-statements made by several designing men with the view of creating a spirit of disaffection in the minds of their fellow brethren, I should ever vindicate the character of our well-meaning Government whose intention is clearly perceived to be the good of India. Hence I venture to pray to our good rulers, that the irregularities complained of above, be at once done away with. I am sure that the evils will be remedied, and hope with William Cullen Bryant that 

–

There is a day of sunny rest
For every dark and troubled night,
And grief may bide an evening guest
But joy shall come with curly light

Glossary

Adhikari – ‘One who is qualified.’ The title sometimes used by heads of maṭhas.
Amlah – A revenue inspector in British India.
Atri-hills – the Atri Hot Springs near Bhubaneswar.
Atits – from the Sanskrit word atithi, meaning ‘guest.’
Bacchus – the Roman god of wine and fertility.
Babajee – another way of saying bābājī.
Belzeebub – or Beelzebub, a demon in Christianity, sometimes synonymous with Satan.
Bhuddruck – Bhadrak in Oḍiṣa.
Bhoobuneshur – Bhubaneswar.
Bhowanipore Crusader – the name of a newspaper in South Kolkata during the British era.
Biggha – or bigha; a measurement of land aprox. 14,400 sq. ft.
Brahmini – the second longest river in Oḍiṣa.
Brindavun – Vṛndāvana.
Byragi – Vairāgī, or renunciate.
Calcutta Review – an English newspaper during the British era in India
Challas – celā, a disciple or follower.
Chaprasee – an official messenger employed by the British administration.
Chilka – a lagoon in Oḍiṣa.
Cutchery – a localised public administrative or judicial office in British India.
Debetwar land – of ‘devatā land’; land which was placed in the name of a deity.
Duodecimo – a size of book whose pages are one twelfth the size of the printing sheet.
Gosai / Gosain – the Bengali or Oḍiya way of saying gosvāmī.
Lakhiraj – land which is completely exempted from paying public revenue or land tax.
Jaghire – a land grant system in medieval and colonial India.
Jobbery – using public office to engage in corrupt practices.
Juggonath / Jugonath / Juggonath – various spellings of Jagannātha.
Jullunder Doab – a region in the Punjab between the Beas and Sutlej rivers.
Kallighat – or Kālī Ghāṭa; a famous temple dedicated to Goddess Kālī in Kolkata.
Kangalis – a mendicant. The word is based on the Bengali word kaṅgāl, meaning ‘poor.’
Mahanuddy – or Mahānadī; the biggest river in Oḍiṣa.
Madras Torture – An incident in 1854 when the British East India Company tortured farmers to extract high land taxes from them.
Mammalia – Mammals.
Moffussil – a Persian word to describe rural districts outside major cities.
Mohaprosad – mahā-prasāda.
Mohaprovas – Most likely, this is a corruption of ‘Mahāprabhu’. Bhaktivinoda is using it sarcastically.
Mohunts – or mahanta; the head of a maṭha or temple.
Moonshi – a Persian term for a clerk or secretary.
Mut – or maṭha; an āśrama.
Mutdharri – or maṭha-dhārī; one who is in charge of a maṭha.
Myrmidon – In Greek history, they were the soldiers of Achilles. It later denoted a person who was unscrupulous and carried out orders unquestioningly.
Nilgirri hills – the Nilagiri Hills in Oḍiṣa.
Obhiagats – or abhyagat in Hindi, meaning ‘guest.’
Ooriahs – or Oḍiyās, the residents of Oḍiṣa.
Palkee – or palaki; a palanquin.
Paropokar – another spelling of the word paropakāra, meaning ‘benevolent deeds.’
Payadas – the official entourage of a Thesildar.
Perwannah – an official order written by a government employee.
Pooree – or Purī, the famous town in Oḍiṣa.
Putnas – or patna; from the Sanskrit word pattana, meaning ‘town’ or ‘city.’
Ramnath – Rāmanātha, a temple in Bhubaneswar.
Ryots – an Indian peasant or tenant farmer.
Shadaburt/shodaburt – or sadāvrata; an institution for feeding pilgrims and sādhus.
Shadhoo – or sādhu; a holy man.
Shooburnarekha – the Subarnarekha River which flows through Jharkhand, Bengal and Oḍiṣa.
Shutkarma – or sat-karma; pious activities.
Stamp Act – an act in 1860 meant to generate revenue for the state through taxes.
Talook – or taluk. An administrative district for taxation purposes, comprising a number of villages.
Thesildar – or tahsildar. A government-appointed land revenue officer.
Virpa – the Birupa River in Oḍiṣa. A tributary of the Mahānadī.
William Cullen Bryant – (1794-1878), an American poet, journalist and editor of the New York Evening Post.
Zemindarry – or zamindari; a landlord-based land revenue system introduced by the British.
Zemindars – or zamindar; a landlord.

ISKCON NEPAL IMBROGLIO /Acharya Hoax / Religion And Politics 05 15 26

WE WON'T FIND REAL LOVE WITHOUT KRISHNA

AND ENDLESS DIFFICULTIES WILL RESULT. 

DID I FORGET TO MENTION -- ENDLESS?

 

=========

NEPAL IMBROGLIO 

PADA: OK pilgrims it looks like the new wave of victims in the second and third world are discovering what we knew in the 1980s, the GBC guru program is a scam. And the rank and file devotees are being exploited while a small crew of elites live like Kim Jong Un, and the peons are living on left over table scraps. And we can get severely mistreated for asking questions and sent to the North Korean gulags -- ok get kicked out of ISKCON. 

Very sad that while we kept trying to warn people here in the West -- then the GBC just shifted out of the West -- and went where people do not know or understand these issues like India, Poland, Ukraine etc. Now some of the new wave of second and third world victims are angry, confused, baffled, feel cheated etc. just as we were in the West ages ago. 

One of the upset ladies in Nepal is demanding Jayapataka physically come meet them there, ok she is very angry with him and wants to confront him in person. That means she knows he is one of the -- behind the scenes -- orchestrating architects of all this mess. Confronting him however produces no result, as we discovered when he kicked me out in 1979 and was yelling at me later in LA.

And the reason this cheating and exploiting goes on is: many people are not aware of it. So we are having to educate people slowly. It is slowly turning in our favor, but a lot of people have had to suffer before they make the turnaround, very sadly. But we all know what happens to whistle blowers and even victims, they get suppressed sometimes violently and sometimes fatally. There has been a big effort to save the core cadre of cheaters and exploiters, often in the name of "saving ISKCON." That is not the way to save ISKCON. 

We get lots of flack from GBC people, say for example Hansadutta-ites, when we made friends with the Berkeley police. "Why are you working with the karmis"? Well for starters, it can be dangerous to life and limb to expose problems if not crimes in your society. So we sorta have to go outside the so-called devotee circles and channels out of necessity for our survival. And without the help of the karmi police and FEDS, we would be assassinated already long ago.

This is the same complaint we get from the Sanat / Mukunda / Prahlad / Dayalu Nitai's HKC Jaipur / Mathura pati -- Mathias Sabji people. Why is PADA working with the karmi courts, police and medias? We need to make a petition to have PADA removed from the internet, to save our favorite pedophile messiah's project from PADA's expose technique, and they did try to do that. Exposing child molesting must be halted!

HKC Jaipur's senior man Prahlad das and his Germany pal Mathura Pati were even crying like lost puppies that we were taking funds from their poofter guru's Cadillac allotments. How will our favorite poofter guru maharajas ride in style to their feet washing ceremony? We see this a lot. When children are victims of their poofter guru program, they are not crying for the victims, just crying that the false gurus program will suffer our expose. 

Will they make a petition to remove the pedophile messiahs program from the internet? Nope, never. But they actually answered their own question. When we try to forward issues with "the devotees" (like them) we are banned, beaten, sued, killed, and petitions are made to remove us from the internet. That means, we have to work with the outside people. There is no other option. 

And that is my advice to these Nepal people, you guys need to publicly expose them -- and use the media, police and courts, same way we have done. And when they suppress you, that is a sign you are on the right track. All the usual suspects are involved with Nepal: Jayapataka, Radhanath, Maha Vishnu swami UK etc. 

We know from their track record elsewhere what happens to victims and whistle blowers. Anyway, there is growing resistance there, and all we can do is encourage everyone there and try to enlighten them on the history of all this. And if children are being victimized, as is being alleged, there is no time to waste. It is another five alarm emergency "fire in the house," but this same fire has been ongoing since 1978. 

ys pd angel108b@yahoo.com   

ISKCON NEPAL IMBROGLIO

Krishna Chandra Yadav is with Iskcon Mirchaiya and others:

𝗪𝗵𝗮𝘁 𝗔𝗿𝗲 𝘁𝗵𝗲 𝗗𝘂𝘁𝗶𝗲𝘀 𝗮𝗻𝗱 𝗥𝗲𝘀𝗽𝗼𝗻𝘀𝗶𝗯𝗶𝗹𝗶𝘁𝗶𝗲𝘀 𝗼𝗳 𝗜𝗦𝗞𝗖𝗢𝗡 𝗡𝗲𝗽𝗮𝗹 𝗕𝘂𝗱𝗵𝗮𝗻𝗶𝗹𝗸𝗮𝗻𝘁𝗵𝗮?
𝗔𝗻 𝗢𝗽𝗲𝗻 𝗤𝘂𝗲𝘀𝘁𝗶𝗼𝗻 𝗔𝗴𝗮𝗶𝗻𝘀𝘁 𝗜𝗻𝗷𝘂𝘀𝘁𝗶𝗰𝗲 𝗶𝗻 𝘁𝗵𝗲 𝗡𝗮𝗺𝗲 𝗼𝗳 𝗥𝗲𝗹𝗶𝗴𝗶𝗼𝗻

Religion is not merely about rituals, speeches, or outward appearances. Religion is meant to guide people toward truth, compassion, morality, tolerance, and humanity. A temple should be a place of peace, service, equality, and spiritual shelter — where people feel respected, safe, and spiritually uplifted.

However, in recent years, various incidents, allegations, and controversies connected to ISKCON Nepal Budhanilkantha have raised serious public concerns.
If accusations of fear, pressure, injustice, division, mental harassment, or suppression of voices are emerging in the name of religion, then asking questions becomes necessary.

𝟭. 𝗪𝗵𝘆 𝗛𝗮𝘃𝗲 𝗦𝗼 𝗠𝗮𝗻𝘆 𝗗𝗲𝘃𝗼𝘁𝗲𝗲𝘀, 𝗕𝗿𝗮𝗵𝗺𝗮𝗰𝗵𝗮𝗿𝗶𝘀, 𝗮𝗻𝗱 𝗢𝗿𝗱𝗶𝗻𝗮𝗿𝘆 𝗣𝗲𝗼𝗽𝗹𝗲 𝗕𝗲𝗲𝗻 𝗙𝗼𝗿𝗰𝗲𝗱 𝘁𝗼 𝗟𝗲𝗮𝘃𝗲 𝗜𝗦𝗞𝗖𝗢𝗡?

Why have there been repeated complaints over the past 10–15 years that many individuals were forced to leave ISKCON Nepal on contrived complaints? If the institution truly represents spirituality and family values, then:

Why did so many people leave ISKCON feeling isolated, abused, hurt, humiliated, victimized or mentally exhausted? Why are there so many allegations of elitism, favoritism, groupism, and a culture of “our own people” inside the temple? Why are the people who question, speak openly, or express disagreement allegedly being pressured or sidelined, or removed entirely?

The biggest question remains:

𝗜𝘀 𝗜𝗦𝗞𝗖𝗢𝗡 𝗡𝗲𝗽𝗮𝗹 𝗮 𝗽𝗿𝗶𝘃𝗮𝘁𝗲 𝗰𝗼𝗺𝗽𝗮𝗻𝘆 𝗼𝘄𝗻𝗲𝗱 𝗯𝘆 𝗰𝗲𝗿𝘁𝗮𝗶𝗻 𝗶𝗻𝗱𝗶𝘃𝗶𝗱𝘂𝗮𝗹𝘀?

Or is it a shared spiritual institution belonging to devotees, donors, and the Nepali public?

#Nepotism #ISKCONNEPAL #Nepali

𝟮. 𝗪𝗵𝘆 𝗙𝗲𝗮𝗿, 𝗧𝗵𝗿𝗲𝗮𝘁𝘀, 𝗮𝗻𝗱 𝗙𝗮𝗹𝘀𝗲 𝗖𝗮𝘀𝗲𝘀 𝗶𝗻 𝘁𝗵𝗲 𝗡𝗮𝗺𝗲 𝗼𝗳 𝗥𝗲𝗹𝗶𝗴𝗶𝗼𝗻?

Religion is supposed to guide people toward self-improvement. It is meant to teach compassion, dialogue, and forgiveness. Yet serious questions are being raised: Were mistakes corrected through guidance and understanding, or through making false police cases against critics, including contrived court cases, false accusations, fear, intimidation, and mental pressure (you are crazy to complain)?

Why has there been a situation where donations are collected from the public, but ordinary people themselves allegedly face harassment and legal pressure? Today, many citizens are asking:

How is the public donation money being used?

Why do some elite officials appear to enjoy luxurious lifestyles, frequent foreign travel and numerous other opulent perks and benefits?

And why are ordinary devotees and citizens left to suffer police cases, court cases, mental stress, and social humiliation when they cast doubts on the elites?

If serious allegations such as sexual abuse, child abuse, or gender-based violence have been raised, then why has there not been transparent and impartial accountability? Or worse, harassing, banning and forcing out the critics? 

Why are there accusations that efforts were made to suppress the truth instead of listening to victims?

𝟯. 𝗪𝗵𝘆 𝗦𝘂𝗰𝗵 𝗧𝗿𝗲𝗮𝘁𝗺𝗲𝗻𝘁 𝗧𝗼𝘄𝗮𝗿𝗱 𝗦𝗲𝗻𝗶𝗼𝗿 𝗖𝗶𝘁𝗶𝘇𝗲𝗻𝘀, 𝗦𝘁𝘂𝗱𝗲𝗻𝘁𝘀, 𝗮𝗻𝗱 𝗕𝗿𝗮𝗵𝗺𝗮𝗰𝗵𝗮𝗿𝗶𝘀?

If it is true that a senior citizen was forced out of the temple late at night, then that is deeply painful and inhumane.

PADA: Yeah there is an ongoing court case in Canada where the GBC removed a fellow out of the temple into the freezing Canada winter at night, and he was found frozen to death the next morning sitting in front of the temple. Of course thousands and thousands of other people were booted out in all sorts of ways, these are simply examples.

A temple should be a place that gives shelter, not a place that humiliates and expels people. Similarly, why were brahmacharis, students, and spiritual practitioners — people who dedicated their lives to religious service —
arrested, handcuffed, and kept in police custody for extended periods on contrived charges?

If they were guilty, where is the transparent evidence? If they were innocent, who takes responsibility for their mental suffering, damaged reputation, and lost future?

𝟰. 𝗛𝗼𝘄 𝗟𝗼𝗻𝗴 𝗪𝗶𝗹𝗹 𝗣𝗼𝗹𝗶𝘁𝗶𝗰𝘀 𝗮𝗻𝗱 𝗗𝗶𝘃𝗶𝘀𝗶𝗼𝗻 𝗖𝗼𝗻𝘁𝗶𝗻𝘂𝗲 𝗨𝗻𝗱𝗲𝗿 𝘁𝗵𝗲 𝗖𝗼𝘃𝗲𝗿 𝗼𝗳 𝗥𝗲𝗹𝗶𝗴𝗶𝗼𝗻?

Religion is meant to unite society. But if religion is instead being used for:
politics, factionalism, nepotism, temple control, promoting only close associates,
and retaliation against dissenting voices, then this becomes a matter of serious concern. If anyone attempts to suppress voices through:

fear, threats, intimidation, or false accusations, then it only raises even bigger questions about the truth. Fear, humiliation, mental abuse, or covering up gender-based violence can never be acceptable.

𝟱. 𝗔𝗻 𝗢𝗽𝗲𝗻 𝗤𝘂𝗲𝘀𝘁𝗶𝗼𝗻 𝘁𝗼 𝗜𝗦𝗞𝗖𝗢𝗡 𝗡𝗲𝗽𝗮𝗹

Hello ISKCON Nepal, How long will: students, ordinary citizens, and brahmacharis who dedicated their lives to the teachings of Srila Prabhupada be controlled through fear, pressure, and false allegations? How long will: truth be hidden?
Victims’ voices be ignored?

And people who raise questions be treated like enemies? Truth is the foundation of religion. If there is nothing to hide, then why fear transparency, impartial investigation, and open dialogue?

𝟲. 𝗪𝗵𝗮𝘁 𝗗𝗼𝗲𝘀 “𝗦𝘁𝗿𝗼𝗻𝗴 𝗛𝗼𝗹𝗱 𝗡𝗲𝗽𝗮𝗹” 𝗥𝗲𝗮𝗹𝗹𝘆 𝗠𝗲𝗮𝗻? What does “Strong Hold” truly mean? Control over devotees? Suppressing public voices? Silencing internal criticism? Or building a strong foundation of truth, compassion, service, and spirituality?

Before organizing seminars and public programs across the country, shouldn’t the institution first answer the serious questions being raised within itself?

𝟳. “𝗛𝘂𝗻𝗱𝗿𝗲𝗱𝘀 𝗼𝗳 𝗙𝗹𝗼𝘄𝗲𝗿𝘀, 𝗢𝗻𝗲 𝗚𝗮𝗿𝗹𝗮𝗻𝗱 — 𝗪𝗲 𝗡𝗲𝗽𝗮𝗹𝗶𝘀 𝗔𝗿𝗲 𝗢𝗻𝗲”

Nepal is a nation built on diversity, tolerance, and unity. But if “Divide and Rule,” nepotism, and factional politics dominate inside a religious institution, then it creates mundane and materialstic divisions — not spirituality. So once again, the question remains:

𝗜𝘀 𝗜𝗦𝗞𝗖𝗢𝗡 𝗡𝗲𝗽𝗮𝗹 𝘀𝗼𝗺𝗲𝗼𝗻𝗲’𝘀 𝗽𝗿𝗶𝘃𝗮𝘁𝗲 𝗰𝗼𝗺𝗽𝗮𝗻𝘆?

Or is it a shared spiritual institution for all devotees and the Nepali people?
#Nepotism #ISKCONNEPAL #Nepali

𝟴. 𝗙𝗶𝗻𝗮𝗹 𝗤𝘂𝗲𝘀𝘁𝗶𝗼𝗻𝘀

Does anyone have the right to harm innocent people in the name of religion?
Are spiritual institutions above the law? Why are responsible authorities still silent? And most importantly:

𝗪𝗵𝗲𝗻 𝘄𝗶𝗹𝗹 𝘁𝗵𝗲𝗿𝗲 𝗯𝗲 𝗮𝗻 𝗶𝗺𝗽𝗮𝗿𝘁𝗶𝗮𝗹 𝗶𝗻𝘃𝗲𝘀𝘁𝗶𝗴𝗮𝘁𝗶𝗼𝗻 𝗶𝗻𝘁𝗼 𝘁𝗵𝗲𝘀𝗲 𝘀𝗲𝗿𝗶𝗼𝘂𝘀 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻𝘀 𝗿𝗮𝗶𝘀𝗲𝗱 𝗶𝗻 𝘁𝗵𝗲 𝗻𝗮𝗺𝗲 𝗼𝗳 𝗿𝗲𝗹𝗶𝗴𝗶𝗼𝗻?

Religion is protected not by fear, but by truth. Religion is protected not by suppression, but by justice. And religion is protected not by silence, but by the courage to speak the truth. Jaya Sri Rāma 

Stand on the Path of Dharma! #Note: No More tolerance and Never by any Nepalese now. Time limit Ends. Move in the path Of Dharma and create peaceful environment everybody will accept. No Ego only Humbleness to Respected hands .

Expose wrongdoing. Protect the movement. Preserve Srila Prabhupāda’s legacy.
Truth must prevail. #harekrishna #srilaprabhupada #harekrishnamahamantra #harekrishnamovement #worldwide #bhagavadgita #sanatandharma #sanatani #sanatanihindu #sitaram #jayshreeram #JayNepal #nepali #hindu #hinduism
#highlightsシ゚ #highlightseveryonefollowers #highlightseveryone #viralpost #viralpost2026 

PADA: Well I am told the leaders of Nepal are disciples of Jayapataka and Radhanath and other similar guys like Mahavishnu swami (UK). So none of this surprises us. It looks like people there are starting to figure out what we figured out some decades ago -- these emperors have no clothes. 

And they are more trouble than help. And they can take you down rather than up. These gurus just moved their dog and pony clown show to another location after burning out the West. It is very sad that victims are being made still after all this time. Especially if children are involved.  

ys pd angel108b@yahoo.com

======

ISKCON'S ACHARYA HOAX 

@WilliamMorehouse-d2d

The "three types of acarya" Myths Winter 2004/5 Until the mid-1980s, it was always taught within ISKCON that the original eleven ritviks were carefully selected by Srila Prabhupada to act as initiating acaryas (spiritual masters or Gurus) due to the fact that they were uttama adhikaris, or devotees who had attained the topmost platform of devotional service (Guru Hoax, part 1). 

Once these "acaryas" started "having sex with men, women and possibly children" (to use the published words of GBC-elected Guru Jayadvaita Swami), a new philosophy for a "relativised acarya" had to be hastily crafted which would simultaneously account for the behaviour of these current "acaryas" as well as allow for many more devotees to also become diksa Gurus, with the diksa Guru now no longer needing to be a liberated soul. 

It was at this point that a letter, written many years before by a scholarly devotee called Pradyumna Das, was suddenly touted as the answer to ISKCON's Guru woes. Ravindra Svarupa Das (former GBC chairman and voted-in Guru) used this letter's redefinition of the term "acarya" as the basis of a paper that was instrumental in crafting the Guru Hoax, part 2, and thereby giving us the Guru system we have in ISKCON today. This paper was called Under My Order, and was issued in 1985 on behalf of the US Temple Presidents who were rebelling against the Guru system in place at the time, wanting instead Guru-ship to be opened up to all of Srila Prabhupada's disciples. 

In the said paper, Ravindra Svarupa states: "I have taken this definition of acarya from the letter of August 7th 1978, from Pradyumna to Satsvarupa dasa Goswami. The reader should now turn to this letter (which I have appended) for careful study." (Under My Order, Ravindra Svarupa Das, August 1985) Since these ideas regarding "acaryas" taken from Pradyumna's letter form part of the basis of ISKCON's current Guru system, below we will answer the myths that arose directly from Pradyumna's letter. 

1) MYTH: "There is a fundamental difference between the terms 'spiritual master' or 'Guru' and the term 'acarya'." BUSTED: According to Srila Prabhupada, the terms "Guru", "acarya" and "spiritual master" are all interchangeable: "...a teacher or spiritual master is liable to be rejected if he proves himself unworthy of the position of a guru or spiritual master. A guru is called also an acarya..." (Srimad-Bhagavatam 1.7.43, purport) 

2) MYTH: "There are three types of acaryas: one who teaches by example, one who initiates disciples (but who may not be fully liberated), and one who not only initiates but also heads up an institution and is worshipable by all as a fully liberated spiritual master." 

BUSTED: According to Srila Prabhupada, there are just two categories of acarya or spiritual master, one who instructs (siksa) and one who initiates (diksa): "The first manifestation described is the spiritual master, who appears in two plenary parts called the initiating spiritual master and instructing spiritual master." 

(Sri Caitanya-caritamrta, Adi-lila 1, 'The Spiritual Masters') 

The acarya who initiates disciples is defined as follows: "In the Vayu Purana an acarya is defined as one who knows the import of all Vedic literature, explains the purpose of the Vedas, abides by their rules and regulations, and teaches his disciples to act in the same way." (Sri Caitanya-caritamrta Adi-lila 1.46, purport) Srila Prabhupada never taught that there were two types of initiating acarya, one who could head up an institution and one who, through some unspecified disablement, could not. 

He only defined "acarya" as above. 

3) MYTH: "Anyone who grants initiation or is a guru may be called as "acaryadeva" etc by his disciples only. Whoever has accepted him as guru must give all respects to him in every way, but this does not apply to those who are not his disciples." (Pradyumna Das, 7/8/78) 

BUSTED: This definition of the word "acaryadeva" is completely at odds with the one given by Srila Prabhupada: "...when we speak of the fundamental principle of Gurudeva, or Acaryadeva, we speak of something that is of universal application (...) he is the Jagad-Guru, or the Guru of all of us..." (Srila Prabhupada's homage to his spiritual master, February 1936, emphasis added). 

Thus Pradyumna's letter completely relativised the absolute position of the true initiating acarya, implying as it does the unauthorised philosophy that initiation (diksa) could be given by people who had not reached the topmost platform of devotional service, and were therefore only to be respected by those few unfortunates he was somehow able to dupe. 

4) MYTH: "But the GBC would never have adopted Pradyumna's ideas if they had not originated from Srila Prabhupada." BUSTED: Pradyumna himself admits in his own letter: "Much of the knowledge written here is not found in sastra." (Pradyumna Das, 7/8/78). 

He also gave a clear indication of the source of his ideas: "Indeed in the different Gaudiya Mathas, even if one Godbrother is in the position of acarya ..." Certainly his relativised, minimised initiating acarya theory is nowhere to be found within Srila Prabhupada's teachings. As we continue to document in BTP, these bogus ideas have proven disastrous for ISKCON.

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RELIGION AND POLITICS

https://blog.shabda.co/2026/05/14/vedic-lessons-in-politics/?

Attitudes of Religion Toward Politics

At present, there are two dominant attitudes about religion and politics: (a) religion and politics are identical, such that salvation itself depends on politics, and (b) religion and politics are totally separate, such that religion has nothing to say on political matters. The Vedic tradition is neither opposite. The Vedic position is that truth can be taught without politics—i.e., coercion. This is the preferred method of learning and teaching the truth, practiced by the Brāhmanas. However, if someone doesn’t want the truth, he is left alone to live the way he wants, provided he does not stop others from pursuing the truth. In today’s terminology, we would call this nonchalant attitude toward other religions secularism.

Good examples of secularism in India are Hinduism, Buddhism, Jainism, and Sikhism. Their followers lived under rulers of each other’s religions without persecution. The ruler may follow one religion, and the subjects may follow another religion, but they don’t interfere in each other’s religions and don’t try to force their ideology on others. There were debates between religions, but they did not turn violent because it was known that choice is an inalienable feature of the soul, and everyone gets the results of their choices. India maintained secularism because all Indian religions accepted karma and rebirth.

Conversely, those who reject karma and rebirth believe there will be no consequences for their actions, and they become most sinful. They enrich themselves through theft, lie to deceive people, exploit the weak for profit, claim that war brings progress, and are addicted to sexual perversions. Such people cannot be educated; their reformation requires giving them the taste of their own medicine. The Kṣatriyas deal with such people violently, and political machinations, including deceit, are permitted to defeat them. The Vedic texts contain stories of Kṣatriyas and how they deal with the enemies of the truth. This article distills some of the stories and their lessons to show how political machinations are allowed, provided they are for the protection and preservation of the truth, and not just for power.
Always Remain Near Kṛṣṇa’s Feet

Before the Kurukshetra war, Arjuna and Duryodhana went to Dwarka to seek Kṛṣṇa’s help during the war. Kṛṣṇa was sleeping at this hour, so Arjuna and Duryodhana decided to wait for Him to wake up. Fueled by pride and thinking himself equal to Kṛṣṇa, Duryodhana sat near Kṛṣṇa’s head. But considering himself small before Kṛṣṇa, Arjuna sat near Kṛṣṇa’s feet. Upon waking, Kṛṣṇa saw Arjuna before Duryodhana. He inquired about their reason for the visit, and they asked for His support in the Kurukshetra war.

Kṛṣṇa told Arjuna and Duryodhana that He was not going to fight in the war, because both Pāndavas and Kauravas were His cousins. But He also said that His Nārāyaṇi army was not limited by that constraint, so he could lend His army to whomsoever wanted it. Since Kṛṣṇa saw Arjuna first, He gave Arjuna the first choice to choose between Himself and His army. Initially, Duryodhana was worried that Arjuna might choose Kṛṣṇa’s army. But Arjuna chose Kṛṣṇa, after which Duryodhana happily took the army. We know the result of that battle—Kṛṣṇa steered the Pāndavas to their victory and the Kauravas to their defeat.

The moral of the story is that the person is more important than their power. The person is called Puruṣa, and their power is called Śakti. Materialistic people want Śakti. They think that once they get Śakti, they will win the war on their own. But those who know that the Śakti always serves the Puruṣa, always want the Puruṣa. They seem to not have Śakti—the armies of warriors laced with weapons and chariots—but they win. Before the Mahābhārata war began, the Kauravas had bigger armies and nearly all the biggest warriors. Their two biggest supporters, Kṛṣṇa and Balarāma, were not fighting the war. And yet they won. Therefore, power is not as important as wisdom. The truth is more powerful than raw power itself.

Kṛṣṇa may not fight on our behalf; He may even lend military support to our enemies, but He will instruct us what to do, and that is more than enough to give us victory. There is greater power in truth than there is in militaries. Materialistic people think that the military is more powerful than the truth. Duryodhana is an example of such a materialistic man who was pleased to have gotten Kṛṣṇa’s army. But Kṛṣṇa’s devotees want Kṛṣṇa, rather than His military. They want Kṛṣṇa’s guidance and association, not His power. They win because Kṛṣṇa’s words are more powerful than His armies. Truth-power over weapon-power.

That doesn’t mean we don’t prepare militarily. But we prioritize the protection of truth and destruction of deceit over our victory or defeat. Ultimately, our victory and defeat are less important than the victory and defeat of truth. Hence, those who stop worrying about personal victory or defeat and focus on the victory of truth are victorious. They are fighting for truth, and not for themselves, so the truth guides them on how to fight. Their principled stance gives victory even if they face more powerful armies.
Make the Enemy Serve Your Interest

One time, seeing Indra’s arrogance, Sage Durvāsā cursed Indra to lose all his wealth and power. Indra and the other demigods were then defeated in a battle with the Asuras and had to go into hiding. Pained by their loss of status, they went to Brahmā for help, who took them to Lord Viṣṇu for guidance. Lord Viṣṇu then advised them to make friends with the Asuras and churn the Milk Ocean for nectar. He promised them that He would ensure that the Asuras would work for the nectar, but the Devas would eventually drink it. This is what the Devas did. They partnered with Asuras to churn the Milk Ocean, after which Lord Viṣṇu appeared as Mohini to delude the Asuras, giving all the nectar to the Devas. After the Devas had drunk the nectar, there was another battle between the Devas and the Asuras, in which the Asuras were defeated.

Everyone has strengths and weaknesses. The Asuras can work hard, which is their strength, but they have a weakness for beautiful women. If Devas had fought against the Asura’s strength, they would have lost, so they coopted their strength to churn the Milk Ocean. But when nectar arrived, Mohini used their weakness—beautiful women—against them. We have to know the enemy’s strengths and weaknesses; we have to use their strengths to our advantage and their weaknesses against them. However, this principle is subordinate to the first principle of being on the side of truth, sitting at Kṛṣṇa’s feet.

If an Asura talks about democracy, follow democracy, and make the truth victorious democratically. As the Asura sees you winning democratically, he will become authoritarian, and now you can discredit his democracy. If an Asura talks about science, follow science, and use his evidence against his theory to establish the truth. As the Asura sees you winning scientifically, he will turn dogmatic, and now you can discredit his claim to science. 

If an Asura talks about the rule of law, use his rules to make the truth win, and as the Asura sees you winning, he will break his rules, and now you can discredit his rule of law. If an Asura talks about open markets, follow open markets and take his money to make the truth win. As the Asura sees you winning through open markets, he will become protectionist, and now you can discredit his open market. If an Asura talks of free speech, accept the free speech, and use it to criticize his ideology. As the Asura sees he is losing the argument, he will shut down free speech, and now you can discredit his claim to free speech. If the Asura talks about equality, then accept his equality and make the truth win without any discrimination. As the Asura sees you winning, he will become discriminatory, and you can discredit his equality.

These things are possible because the Asura’s claims of democracy, science, rule of law, open markets, free speech, and equality are all lies. The reality is hedonism, but it is given the cover of virtuosity. Thus, materialism hides in the garb of science, deceit in the garb of free speech, manipulation in the garb of democracy, theft in the garb of open markets, oppression in the garb of the rule of law, and injustice in the garb of equality. Why does the Asura need to hide hedonism behind the veil of virtue? The answer is that hedonism is weakness and virtue is strength. Once we know the weakness behind the strength, we can also embrace the veil of virtue—science, free speech, democracy, open markets, rule of law, and equality—but deny hedonism. Now, the Asura will forget his virtues, and do the exact opposite of what he was always preaching, and then we have fully cancelled his strength by using his weakness.

There is an even more important lesson—never be arrogant. For if you are arrogant, you will again be cursed, just like Sage Durvāsā cursed Indra to lose his rightfully earned place in the universe. The fact that we are moral and righteous is not enough. The fact that we are enjoying what we have earned is also not enough. We have to always be humble, which means honoring the sages and their advice. Those who disregard the sages, thinking they have done good deeds and earned power, wealth, and prestige righteously, morally, and justly, lose that status if they are arrogant. That loss is not permanent because they had earlier earned it, so they deserve to enjoy it. They will get it back when they become humble again. This temporary loss is a valuable lesson that when we regain power, we must be humble.

Hide Strengths and Surprise Enemies

Hanumān is Vāyu Putra (the son of the deity who controls the element called Vāyu, which moves things in this world), and thus extremely powerful. But he is also extremely humble. One time, Bhīma, also Vāyu Putra, met Hanumān in a forest. Hanumān was lying down, with his tail covering the track. Bhīma did not want to step over his tail, because it is an insult to step over another living entity. Therefore, Bhīma requested Hanumān to move his tail so he could pass. Then, Hanumān said to Bhīma: I have become very old, and I am not able to move. Why don’t you move my tail? Bhīma tried to move the tail, but he failed. Bhīma realized that this seemingly old monkey is not so weak, and then Hanumān revealed who he is.

When Hanumān went in search of Mother Sītā, he was challenged by Lankini to a fight. As Hanumān increased his size to fight, Lankini grew her size even more. Eventually, when Lankini had grown to an enormous size, Hanumān took a very small size, entered Lankini’s mouth, and came out, and asked for permission to leave. Then Hanumān took a tiny form to enter Lanka, to remain undetected. 

After he met Mother Sita, he destroyed Rāvana’s garden to invite the Asuras to fight and killed many of them. Eventually, Indrajit captured Hanumān with the Nāgapāṣa and brought him before Rāvana. Hanumān then asked Rāvana to return Mother Sītā, which angered Rāvana, and he asked Hanumān’s tail to be set on fire. As soon as the tail was lit, Hanumān took a tiny form, escaped the Nāgapāṣa that had bound him, and again assumed a gigantic form. He used his burning tail to burn down the whole of Lanka.

Hanumān possesses extraordinary power, but he doesn’t reveal it unless needed. He acts weak, old, and inept to make others think he is helpless. He becomes small to avoid unnecessary battles and focuses on the goal. He willingly accepts bondage if required to solve problems with dialogue. But if nothing works, he burns down a city. Strength and violence are not the only tools in Hanumān’s arsenal. There are also humility, diplomacy, and deception. Hanuman enters Lanka by becoming small, and he burns down Lanka after becoming big. Again, this is not just about strength. Hanuman serves the pleasure of Lord Rāmachandra, not his own pleasure. Strength and weakness are both used to serve the Lord.

Rāvana also appeared as a weak mendicant before Mother Sītā, and once She had stepped outside the boundary set by Lakṣmaṇa, Rāvana abducted Her. Mother Sītā is Śakti, so She could have killed Rāvana then and there. She had lifted Lord Śiva’s bow before Her marriage, and in some Rāmāyana narrations, Rāvana had tried but failed to lift the same bow. And yet, Mother Sītā acted as a damsel in distress to enter Lanka, after which Rāvana brought war to his doorstep, where all his demonic friends were killed. The Asura thinks that the opponent is weak and walks into the trap set for him, where he is killed.

The moral of the story is that the devotees of Lord Rāmachandra are not bound by some imaginary ideals of morality. Rather, they are as moral as the other party they are dealing with. They do not begin with arrogance either. They begin with humility, hide their strength, and make everyone think they are weak. They use words instead of weapons to solve problems. When all such attempts fail, they display a monstrous form beyond anyone’s wildest imagination, and resolve with violence what could not be earlier resolved with humility and words. Thus, acting weak, hiding strengths, and letting the enemy underestimate your strength is a common lesson of political intrigue in Vedic texts. It is also a moral path in which the enemy is shown the path of correction before full-scale violence is used on him.

Lose Some Battles to Win the War

After Kṛṣṇa killed Kaṃsa, Jarāsandha—who had his daughters married to Kaṃsa and was Kaṃsa’s father-in-law—attacked Mathura 17 times, and each time he was defeated. However, these repeated battles took a toll on the residents of Mathura. Kṛṣṇa did not want to put the residents of Mathura under distress because He knew that Jarāsandha’s enmity was with Him, not with the Mathura residents. Hence, on the 18th attack, Kṛṣṇa and Balarāma ran away from the battlefield to make Jarāsandha think that he had won. They climbed a mountain, Jarāsandha set fire to the mountain, and while Kṛṣṇa and Balarāma jumped off the mountain, Jarāsandha thought that he had burned Kṛṣṇa and Balarāma, and he went home happily. Later, Kṛṣṇa and Balarāma moved the residents of Mathura to the newly created city of Dwarka, which was an island surrounded by water, so it was inaccessible to invaders like Jarāsandha. Later, Kṛṣṇa went with Bhīma in disguise to Magadha, where Bhīma challenged Jarāsandha to a wrestling match, and after a 28-day battle, upon Kṛṣṇa’s advice, Bhīma killed Jarāsandha by tearing him into two pieces.

We see a cowardice-bravery duality in the Jarāsandha story. Kṛṣṇa runs away from Jarāsandha and then takes Bhīma in disguise to fight with Jarāsandha. Kṛṣṇa did not want Jarāsandha’s army to die in war; He did not want His army or that of the Pandavas to fight in a war; enough soldiers had already been killed in earlier wars. But Kṛṣṇa wanted to kill Jarāsandha. And thus, Bhīma and Kṛṣṇa did not go to Jarāsandha as Pāndavas or Yādavas. They went as individuals in disguise to kill Jarāsandha, without involving any of the armies under their control. Cowardice (running away from a battlefield) was used to protect the people of Mathura from violence. Likewise, bravery was used to enter Magadha alone without an army.

The moral of the story is that discretion is the better part of valor. Rulers are expected to prioritize the well-being of their people over their pride. When it means swallowing pride to protect people, they must do that too. There will be a time for revenge, after those deserving of protection are safe. When that time arrives, the revenge is so visceral as to terrorize the hearts of any other enemy.
Real Politics is Deception for Good

Most people have a negative idea of politics because it involves deception. Most politicians deceive people and other politicians for their own advantage, and against the greater good. But politics can also employ deception for the greatest good. This is the fundamental difference between Brāhmana and Kṣatriya—a Brāhmana always speaks the truth, while a Kṣatriya is also allowed to deceive. But truth and deception are equally utilized for serving the greatest good, the will of Lord Kṛṣṇa and Rāmachandra. This is why the Kṣatriya is always subordinate to the Brāhmana—deception must eventually serve the truth.

The Asuras are experts in deception—they come as friends, and when they have established trust, they use the trust to undermine their so-called friend. When the Asura’s deceptions are exposed, he uses violence on the truth-tellers, which the Brāhmana cannot counter. Therefore, Kṣatriyas are essential for the protection of dharma and Brāhmana, and these Kṣatriyas are permitted to deceive their opponents as long as it is for the greatest good, not just their personal profit. In the Mahābhārata, Vidura advises—śaṭhe śāṭhyam samācharet—i.e., behave wickedly with the wicked. Nature works on the principle of tit-for-tat—be good with the good and be evil with the evil. Therefore, cheating is not forbidden if the cheater is being cheated, and the eventual outcome of that cheating is the reestablishment of truth.

Most people at present have taken the political tendency to deceive for granted—it is assumed that the politician will lie and cheat to gain an advantage. This assumption is the normalization of the Asura. When we assume that all politicians will deceive for personal gain, we have assumed that all politicians are Asura. Then how can we complain when the politician oppresses the people he rules over? If we normalize the Asura tendencies, then we must also accept that we will always be ruled by Asuras.

The answer is that a Kṣatriya is not an Asura, even as an Asura can seem to be a Kṣatriya. A Kṣatriya acts truthfully, honestly, and fairly while dealing with moral people, and he deceives, cheats, and manipulates when dealing with immoral people. Even this deception, cheating, and manipulation are allowed only if the greatest good and the instructions of Lord Kṛṣṇa and Rāmachandra are fulfilled. Even while seeming to act against the nature of a Brāhmana, a Kṣatriya is following dharma if he fulfills these criteria.

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BUILDING UP CHINA WAS A MISTAKE?


IRON MYTHOS

The 1972 handshake between Richard Nixon and Mao Zedong was perhaps the greatest cold-blooded calculation of the 20th century. At the height of the Cold War, America made a daring bet that by opening the door to China, they could split the Communist bloc and isolate the Soviet Union for good.

It was a masterpiece of "Realpolitik" that fundamentally shifted the global balance of power, trading ideological purity for a strategic manufacturing partner and a more stable world order.

For decades, that arrangement seemed to work beyond anyone’s wildest expectations. American corporations moved production East by the trillions, the U.S. consumer enjoyed a golden age of cheap goods, and China’s entry into the WTO in 2001 appeared to be the final step in anchoring their rise within an American-led system. The prevailing theory was "Convergence" , the idea that as China grew wealthier, it would naturally adopt Western political and economic norms.

But as we stand here on May 14, 2026, it is clear that the "Convergence" theory has officially collapsed.

Instead of becoming a junior partner in the existing order, China utilized fifty years of that integration to build a peer-competitor economy and a military capable of challenging the U.S. directly. The very architecture Nixon built to save the 20th century has become the primary challenge of the 21st, leading us to this exact moment of high-stakes friction.

Donald Trump’s current visit to Beijing represents the formal end of the Nixon era. We are no longer watching a standard diplomatic mission; we are witnessing a systematic attempt to "unplug" the two most powerful economies on earth.
From the aggressive tariffs and the battle for semiconductor supremacy to the current pressure regarding the Iran crisis and the Strait of Hormuz, the U.S. is trying to renegotiate the terms of a fifty-year-old lease that it no longer finds profitable.

The era of engagement is over, and the era of decoupling has begun. The question now is whether these two giants can move into separate rooms without bringing the whole house down in the process. Is a total economic divorce even possible at this point, or are we too far gone for the U.S. to hit the "undo" button?