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MAHASHAKTI DASA: Yes KD prabhu, Los Angeles ISKCON has very strict rules. As soon as you go to Mahashakti's "Prabhupada Festival" and announce Srila Prabhupada is your guru, they will most likely ban you, if not beat the living stuffing out of you, if not call the Police and have a legal restraining order placed on you to stay 500 yards from the temple.
Yes, we know of our people who were served with legal restraining orders. On the other hand, if you announce you are a follower of Mayesvara's pal -- Jagat Acharya Srila HH Giriraja swami Maharaja -- the oral sex with female follower in the temple room messiah, you would probably be most welcomed. It is all about one simple rule or qualification that welcomes a person there: You have to be a loyalist to the GBC's illicit sex with men, women and children messiah's project.
Yep! As soon as you announce your GBC guru who is in the GBC's anal reconstructive surgery epidemic messiah's club, they will fall off their chairs and lick your shoes, and make you a flower garland welcome. You are a fellow member of their team. But all sorts of people tell PADA, the reason they hate the followers of Prabhupada is -- because they hate Srila Prabhupada.
He is dead and gone -- so now they can jump all over visiting Hindus and shake them down for a $108 donation. Yeah, the ritviks are a disturbance to their Hindu's money shake down business -- and their illicit sex with men, women and children gurus from Vaikuntha tradition.
And yeah, they are dangerous people. For example they had little teeny woman Jadurani beat up, and actually they wanted to kill her, and they will have anyone less than her beat up as well. No one is allowed to challenge their homosexual and pedophile messiah's club without facing removal, beatings and worse.
Dangerous people fer sure. And a peril to children everywhere. Yup! Without their temple thugs goondas like Mahashakti, their whole pedophile messiah's program would collapse overnight. They depend on their attack dogs to keep us peons in line. You got it!
ys pd angel108b@yahoo.com
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KK DAS
STAY WITH SRILA PRABHUPADA:
Serve in separation. That's the bhava of Caitanya Mahaprabhu, Vipralamba Bhava. Srila Prabhupada says Separation intensifies Love. Reflecting my current position, being labelled as 'Ritvik.' And temple authority warning people to be very careful of me when visiting ISKCON Temples and devotees.
Especially looking at the historical timeline of events. Remember one Sampradaya poisoned their Acharya Leader. Let alone the hundreds of irregularities since 1977.
Now on the verge on being partitioned between the Indian and Western GBC.
The ISKCON of Srila Prabhupada disbanded itself after the demise of the Acharya in 1977, as well as His major Book translations. You can`t buy any reprints of Srila Praphupada`s "As It Is" books through legitimate channels.
What is left now is a hodgepodge of broken sampradaya, voted in or self-appointed Gurus, dysfunctional Swamis, and temples running more like Hindu Cultural societies. On top of that most western temples are now empty, solely run by salaried Bengali Pujaris, hoping for migration pathways.
The successful ones are crowded by the Indian Diaspora, and running on Hindu finance and support. Since 1977, ISKCON still has not got the 33rd Acharya in the line of the GMV sampradaya.
Initiating Gurus are every now and then put on hold and banned from initiating because of their unmoral conducts. Mayapur Gurukula comes in mind, in the same way as Dallas Gurukula. Out of the around 150 Sanyasis and Gurus, almost a third has been suspended because of breaking the renounced way of lifestyle.
Anyone familiar with the editing controversies surrounding the changed Gītā knows this issue is not about grammar. It is about revelation.
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KK DAS
STAY WITH SRILA PRABHUPADA:
Serve in separation. That's the bhava of Caitanya Mahaprabhu, Vipralamba Bhava. Srila Prabhupada says Separation intensifies Love. Reflecting my current position, being labelled as 'Ritvik.' And temple authority warning people to be very careful of me when visiting ISKCON Temples and devotees.
They want me to have the feeling of being rejected ... and the most dangerous part of this being .... rejected for simply for following Srila Prabhupada. This has been my motivation for the last 6 years while practicing practically alone ... chanting 16 rounds, Morning Program, Reading, Service at home of their Lordships.
I am longing for devotee association ... but following the right path earns a lot of thorns. Following the perfect Srila Prabhupada as the Bonafide Spiritual Master without any deviation is the right path no matter what. You need to have strong faith in Guru, Sadhu and Sastra and Sadhana to keep going. These people will try to knock you off the path, so serving in separation is better.
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ANONDA DAS:
Looks like ISKCON Mayapur is criticizing Bangalore for following the Puri order for Rathayatra dates. So who is the genuine ISKCON, Bangalore or Mayapur?
Looks like ISKCON Mayapur is criticizing Bangalore for following the Puri order for Rathayatra dates. So who is the genuine ISKCON, Bangalore or Mayapur?
Especially looking at the historical timeline of events. Remember one Sampradaya poisoned their Acharya Leader. Let alone the hundreds of irregularities since 1977.
Now on the verge on being partitioned between the Indian and Western GBC.
The ISKCON of Srila Prabhupada disbanded itself after the demise of the Acharya in 1977, as well as His major Book translations. You can`t buy any reprints of Srila Praphupada`s "As It Is" books through legitimate channels.
What is left now is a hodgepodge of broken sampradaya, voted in or self-appointed Gurus, dysfunctional Swamis, and temples running more like Hindu Cultural societies. On top of that most western temples are now empty, solely run by salaried Bengali Pujaris, hoping for migration pathways.
The successful ones are crowded by the Indian Diaspora, and running on Hindu finance and support. Since 1977, ISKCON still has not got the 33rd Acharya in the line of the GMV sampradaya.
Initiating Gurus are every now and then put on hold and banned from initiating because of their unmoral conducts. Mayapur Gurukula comes in mind, in the same way as Dallas Gurukula. Out of the around 150 Sanyasis and Gurus, almost a third has been suspended because of breaking the renounced way of lifestyle.
Where are the 11 pioneering initial initiating Gurus of the 1980`s? They have mostly blooped and then most of their followers blooped with them. It was really a smash and grab con job, and then ... take the money and run, and they did. Srila Prabhupada said his preaching to the Hindus did not work because "they know everything already." And that is who is coming to ISKCON today, the know nothings know it alls.
"Those who live in glass houses shouldn’t throw stones".
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DEVOTEE NEEDS HELP
https://www.gofundme.com/f/help-arjuna-return-to-the-service-he-loves?
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"Don't Make Me Small" ~ Srila Prabhupada.
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DEVOTEE NEEDS HELP
https://www.gofundme.com/f/help-arjuna-return-to-the-service-he-loves?
=========
"Don't Make Me Small" ~ Srila Prabhupada.
For anyone studying ISKCON history, the integrity of Śrīla Prabhupāda’s original books, the principle of ārṣa-prayoga, or the ongoing debate about BBT International’s post-samādhi editing, there is no clearer example of the underlying problem than the quiet shift found in the Bhagavad-gītā As It Is. Two descriptions of Śrīla Prabhupāda — one from the original edition, one from the newer BBTI edition — reveal two completely different theologies. This is not merely linguistic preference. It is a redefinition of Prabhupāda’s authority, status, and position in the guru-paramparā.
Anyone familiar with the editing controversies surrounding the changed Gītā knows this issue is not about grammar. It is about revelation.
The Original Description: Śrīla Prabhupāda as a Divinely Empowered Ācārya
“HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPĀDA, the leading exponent of the science of Kṛṣṇa consciousness in the West and the world’s most distinguished teacher of Vedic religion and thought is the author of Śrīmad-Bhāgavatam, Kṛṣṇa and many other versions of Vedic literature. He is a fully self-realized devotee of Lord Kṛṣṇa and is the latest disciple in a succession that originally began with Kṛṣṇa Himself. He is the founder and spiritual master of the International Society for Krishna Consciousness which now has centers in major cities throughout the world.” (From the backcover of the original and authorized Bhagavad-gita As It Is, 1972-1977)
“HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPĀDA, the leading exponent of the science of Kṛṣṇa consciousness in the West and the world’s most distinguished teacher of Vedic religion and thought is the author of Śrīmad-Bhāgavatam, Kṛṣṇa and many other versions of Vedic literature. He is a fully self-realized devotee of Lord Kṛṣṇa and is the latest disciple in a succession that originally began with Kṛṣṇa Himself. He is the founder and spiritual master of the International Society for Krishna Consciousness which now has centers in major cities throughout the world.” (From the backcover of the original and authorized Bhagavad-gita As It Is, 1972-1977)
The original Bhagavad-gītā As It Is presents Śrīla Prabhupāda according to classical Vaiṣṇava siddhānta. Nothing is minimized. Nothing is secularized. His identity is stated as the tradition itself understands it:
• He is the leading exponent of Kṛṣṇa consciousness.
• He is the most distinguished teacher of Vedic religion and thought.
• He is a fully self-realized devotee of Lord Kṛṣṇa.
• He stands in an unbroken guru-paramparā beginning with Kṛṣṇa Himself.
• He is the founder and spiritual master of ISKCON.
• His writings are Vedic revelation — śabda-brahma — not ordinary literature.
• His authority is divine, not academic.
• He is the most distinguished teacher of Vedic religion and thought.
• He is a fully self-realized devotee of Lord Kṛṣṇa.
• He stands in an unbroken guru-paramparā beginning with Kṛṣṇa Himself.
• He is the founder and spiritual master of ISKCON.
• His writings are Vedic revelation — śabda-brahma — not ordinary literature.
• His authority is divine, not academic.
This description fits perfectly with Prabhupāda’s own statements and the strict understanding of ārṣa-prayoga: when an empowered ācārya speaks, the words are final. You do not alter them, interpret them “for modern audiences,” or adjust them posthumously. His authority derives from Kṛṣṇa — not from a publishing institution.
The New BBTI Description: From Divine Authority to Academic Respectability
“His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda was a teacher in the disciplic line from Kṛṣṇa (the speaker of the Gītā) and was an exemplar in bhakti-yoga, the yoga of devotional mysticism. His translation and commentary are guided by a lifetime of scholarship and enriched by the realizations of a mature practitioner.” (From the backcover of the posthumously edited Bhagavad-gita As It Is)
“His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda was a teacher in the disciplic line from Kṛṣṇa (the speaker of the Gītā) and was an exemplar in bhakti-yoga, the yoga of devotional mysticism. His translation and commentary are guided by a lifetime of scholarship and enriched by the realizations of a mature practitioner.” (From the backcover of the posthumously edited Bhagavad-gita As It Is)
The revised description in the BBT International edition removes the transcendence. It removes the divine empowerment. It removes guru-paramparā. It removes the ontology of revelation. And it replaces them with the vocabulary of secular Religious Studies departments.
• Prabhupāda becomes a “teacher,” not an empowered master.
• His realizations become “experience” rather than self-realization.
• His authority becomes “scholarship” rather than śakti.
• His mission becomes “devotional mysticism” rather than a divine commission.
• His position in the disciplic succession is omitted altogether.
• His books are framed as scholarly works, not revealed scripture.
This is the language academics use to describe a respected religious figure. It is not the language used to describe a mahā-bhāgavata delivering Kṛṣṇa’s message unchanged.
• His realizations become “experience” rather than self-realization.
• His authority becomes “scholarship” rather than śakti.
• His mission becomes “devotional mysticism” rather than a divine commission.
• His position in the disciplic succession is omitted altogether.
• His books are framed as scholarly works, not revealed scripture.
This is the language academics use to describe a respected religious figure. It is not the language used to describe a mahā-bhāgavata delivering Kṛṣṇa’s message unchanged.
The change is intentional, ideological, and foundational.
Why This Change Is a Philosophical Change — Not a Stylistic One
It may look like the back-cover text was simply “updated,” but the shift is far deeper. In Vaiṣṇava theology, the way an ācārya is described is not marketing — it is philosophy. Changing that description changes the conceptual foundations of revelation, authority, and paramparā.
Here is why the newer BBTI description constitutes a genuine philosophical shift:
• The original text affirms Prabhupāda as a self-realized, divinely empowered ācārya standing in a guru-paramparā beginning with Kṛṣṇa. This is core Vaiṣṇava siddhānta.
• The newer text removes all transcendental claims and replaces them with the vocabulary of academic religious studies: teacher, practitioner, exemplar, scholar. This reframing is ideological, not neutral.
• When divine empowerment is replaced by “scholarship,” the source of authority is relocated—from Kṛṣṇa and paramparā to human effort, experience, and education. That is a direct shift in epistemology.
• The original presentation makes Prabhupāda’s books śabda-brahma—untouchable, uneditable, preserved by ārṣa-prayoga.
• The new presentation makes his books appear to be religious literature written by a competent teacher—therefore open to “correction,” “improvement,” and posthumous editing.
• How you describe the guru governs how you treat his words. Reduce him from an empowered ācārya to a spiritual author, and the editorial boundaries disappear.
• Redefining Prabhupāda’s ontological position automatically redefines the ontological status of his books. This is the very heart of philosophy—not of style.
The shift from “empowered ācārya delivering divine revelation” to “scholarly teacher presenting devotional mysticism” is not cosmetic. It is a change in philosophy.
• The newer text removes all transcendental claims and replaces them with the vocabulary of academic religious studies: teacher, practitioner, exemplar, scholar. This reframing is ideological, not neutral.
• When divine empowerment is replaced by “scholarship,” the source of authority is relocated—from Kṛṣṇa and paramparā to human effort, experience, and education. That is a direct shift in epistemology.
• The original presentation makes Prabhupāda’s books śabda-brahma—untouchable, uneditable, preserved by ārṣa-prayoga.
• The new presentation makes his books appear to be religious literature written by a competent teacher—therefore open to “correction,” “improvement,” and posthumous editing.
• How you describe the guru governs how you treat his words. Reduce him from an empowered ācārya to a spiritual author, and the editorial boundaries disappear.
• Redefining Prabhupāda’s ontological position automatically redefines the ontological status of his books. This is the very heart of philosophy—not of style.
The shift from “empowered ācārya delivering divine revelation” to “scholarly teacher presenting devotional mysticism” is not cosmetic. It is a change in philosophy.
And such disobedient philosophical changes form the groundwork for most of what the BBT International has done to Prabhupāda’s books since 1978.
Why the Shift Happened: The Institutional Motives Behind the New Description
These changes do not emerge from nowhere. They serve specific institutional incentives inside BBTI and the modern ISKCON structure. When you examine the newer description, the motives become obvious:
These changes do not emerge from nowhere. They serve specific institutional incentives inside BBTI and the modern ISKCON structure. When you examine the newer description, the motives become obvious:
Secular respectability
Kṛṣṇa consciousness must appear “safe” to academics, journalists, and interfaith circles. Divine claims are removed. Authority is softened. The ācārya becomes an acceptable subject of Religious Studies rather than a representative of God.
Institutional flexibility
Institutional flexibility
If Prabhupāda is framed as a scholar, then the institution replaces him as the ongoing authority. Once his transcendence is removed, reinterpretation and doctrinal adjustment become easy. Editorial intervention becomes normal.
Legal and social safety
Legal and social safety
Absolute guru claims make institutions nervous. Removing transcendence reduces risk — legal, social, and political.
Justifying textual alteration
If Prabhupāda is merely a scholar, editors become co-scholars. Posthumous editing becomes an “academic duty.” “Fixing,” “refining,” and “modernizing” the Gītā becomes justified.
Every one of these motives requires the same thing: a quiet lowering of Śrīla Prabhupāda’s divine identity.
The Weberian Pattern: How Institutions Tame Their Founders
Max Weber described exactly what happens after a charismatic spiritual founder departs. The patterns are precise:
Max Weber described exactly what happens after a charismatic spiritual founder departs. The patterns are precise:
• The founder is reinterpreted as a historical figure.
• Absolute authority is replaced by bureaucratic authority.
• Revelation becomes “tradition.”
• Radical spiritual demands are softened for institutional comfort.
• Doctrines are edited to fit new cultural expectations.
• The living spiritual fire becomes the institution’s heritage instead of its guiding force.
This is not speculation. This is exactly what unfolded in ISKCON after 1977 — and the rewritten Gītā description is one of the clearest examples.
How the New Description Enables Posthumous Editing
Once Prabhupāda is reframed as a respected “teacher” rather than a divinely empowered ācārya, everything changes:
• His books appear to be literature, rather than revelation.
• Literature can be edited, updated, and modernized.
• Editors become authoritative intermediaries.
• ārṣa-prayoga is discarded as outdated superstition.
• Post-samādhi editing is normalized.
• Authority shifts from the guru to the institution.
The new Gītā description is the theological justification for the changed Gītā — and for every other altered text.
The Consequence: Two Descriptions, Two Theologies
These two descriptions of Śrīla Prabhupāda represent two incompatible worldviews.
• The original description safeguards the purity of Prabhupāda’s teachings.
• The newer description prepares the ground for reinterpretation and revision.
• The original affirms revelation.
• The new one reduces revelation to scholarship.
• The original protects the guru-paramparā.
• The new one replaces it with institutional authority.
• The original makes posthumous editing unthinkable.
• The new one makes it inevitable.
This shift is not a detail. It is the philosophical foundation of the entire posthumous editing project.
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• Absolute authority is replaced by bureaucratic authority.
• Revelation becomes “tradition.”
• Radical spiritual demands are softened for institutional comfort.
• Doctrines are edited to fit new cultural expectations.
• The living spiritual fire becomes the institution’s heritage instead of its guiding force.
This is not speculation. This is exactly what unfolded in ISKCON after 1977 — and the rewritten Gītā description is one of the clearest examples.
How the New Description Enables Posthumous Editing
Once Prabhupāda is reframed as a respected “teacher” rather than a divinely empowered ācārya, everything changes:
• His books appear to be literature, rather than revelation.
• Literature can be edited, updated, and modernized.
• Editors become authoritative intermediaries.
• ārṣa-prayoga is discarded as outdated superstition.
• Post-samādhi editing is normalized.
• Authority shifts from the guru to the institution.
The new Gītā description is the theological justification for the changed Gītā — and for every other altered text.
The Consequence: Two Descriptions, Two Theologies
These two descriptions of Śrīla Prabhupāda represent two incompatible worldviews.
• The original description safeguards the purity of Prabhupāda’s teachings.
• The newer description prepares the ground for reinterpretation and revision.
• The original affirms revelation.
• The new one reduces revelation to scholarship.
• The original protects the guru-paramparā.
• The new one replaces it with institutional authority.
• The original makes posthumous editing unthinkable.
• The new one makes it inevitable.
This shift is not a detail. It is the philosophical foundation of the entire posthumous editing project.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Srila Prabhupada said, "Don't make me small" to his personal secretary, Tamala Krishna Goswami, and the assembled Governing Body Commission (GBC) members.
This statement was recorded during a room conversation in Vrindavana, India on July 17, 1977. During this discussion, Srila Prabhupada was giving instructions regarding the future management of the society. He warned the leaders to maintain their current progress rather than over-expanding, specifically stating:"You tackle, GBC men. At least, don't make me Alexander the Great in my lifetime. They say, 'You are great, great, great.'
But don't make me small while I am living... And people have recognized I am great. Don't make me small."
Srila Prabhupada explained that Alexander the Great expanded his empire rapidly, but because he couldn't manage what he conquered, he lost his previously held territories. Similarly, by excessive, unauthorized edits, the integrity of Srila Prabhupada's original books have become compromised, and can no longer be praised by scholars praises about the original books, because that praise is no longer applicable to the changed books, becuase those scholars NEVER read the books changed after Srila Prabhupada's departure.
It is a form of cheating.
Whether the GBC, BBT Trustees / The BBTI Trustees or Editors will ever seriously consider any of these points is doubtful and remains to be seen. What are your thoughts? Has the post humous editing which Srila Prabhupada never authorized made Srila Prabhupada greater or smaller?
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REAL AIM OF ISKCON?
PADA: Making everyone a devotee is not the real objective of the GBC. The GBC removes us and our friends from the temples on an ongoing basis. The GBC spent $20,000,000 trying to remove the Bangalore devotees from their temple, so they can make it another ghost town.
They lost that case and now they are spending another $20,000,000 to start another brand new $20M case all over again. The GBC calls the police on my friends, and made a legal restraining order on another friend just recently. They don't want us devotees on the premises, they want their ghost town scenario. And they will spend unlimited amounts of money getting rid of us.
They want to encourage their Hindu congregation hall program nearly exclusively, and that means, we have to go. The Jayapataka people complained to me that my making lawsuits has cost ISKCON $100,000,000. That means, making ISKCON empty is a costly enterprise. As long as the GBC wants to banish the devotees, sue the devotees, legally restrain the devotees, call the police on the devotees, exile the devotees, and speak ill of these devotees to discourage them from participating, there won't be many devotees, because they don't want that. They are also spending millions suing us for printing original books. They do not want our book printing and distributing process. On the other hand, people who are getting oral s*x in the temple room from female followers like Giriraj swami, they are given Saudi Prince treatment in ISKCON, and are given the Vyasa seat recently to speak in the temple, because those are the people they want to keep, not us. Until this dynamic changes, all the rest is window dressing. ys pd
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