Our Affectionate Guardiansby Srila Bhakti Raksaka Sridhara Maharaja
Our Relationship is
Very Intimate Chapter 2: Exalted
Glorification
by Srila B. P. Puri Goswami Chapter 3: A
Short History of Srila Sridhara Maharaja and the Gaudiya Math Kuruksetra Chapter 4: Srila
Sridhara Maharaja Glorifies Srila Prabhupada and Iskcon
Chapter 5: Srila
Prabhupada's Regard for Srila Sridhara Maharaja Is
Srila Sridhara Maharaja's Preaching Different Than Prabhupada's? Is
Srila Sridhara Maharaja's Mood Different than Prabhupada's? But
Srila Sridhara Maharaja Was Outside of Iskcon Zonal
Acarya System Did
Srila Sridhara Maharaja Reinitiate Srila Prabhupada's Disciples? Purity
is the Force (GBC Allegations) Further
Insubstantial Accusations Chapter 6: Aparadha,
The Vaisnava's Greatest Enemy Introduction Guru
Deviation ~ Symptoms ~ Kanak, Kamini & Pratistha
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Srila Prabhupada & Srila
Sridhara Maharaja Transcripts |
Our Affectionate Guardians: Introduction
"The devotees always
offer respect to everyone, but when there is a discussion on a point of sastra,
they do not observe the usual etiquette, satyam bruyat priyam bruyat.
They speak only the satyam,
although it may not necessarily be priyam
[palatible]."
(Srila Prabhupada letter to Sumati Morarji-7 August 1976)
Before reading this book
we ask our readers to reflect upon the nature of the devotees' quest in this
material world. We are interested in the Absolute Truth (Sri Krsna); therefore,
we must fearlessly pursue Him, no matter what the consequences. Let us approach
the Supreme Absolute Truth with an unbiased mind, so that we may certainly find
Him. We will not find the truth if we don't want to find the truth.
A major portion of this
book (chapters one thru five) was originally prepared for presentation to the
1995 International Society for Krsna Consciousness (ISKCON) Governing Body
Commission (GBC) Meeting in Mayapur. Although we felt that there was little
scope for the reconciliation of our two societies, we nevertheless took the
invitation of the ISKCON GBC to meet with the Gaudiya Vaisnava Society as an
impetus to clarify many misunderstandings. Indeed, we found reconciliation
difficult, if not impossible, on an official level. Therefore we have
undertaken the writing of this book, in an attempt to reconcile with the
devotees on an unofficial level. We hope that it is appreciated by
thoughtful-minded devotees. Herein we have presented portions of relevant
conversations, letters, and other verifiable evidence to substantiate our
belief that Srila Sridhara Maharaja as well as Srila Prabhupada are "Our
Affectionate Guardians." Doing so brings many truths regarding
the intimate relationship between Srila Prabhupada and Srila Sridhara Maharaja
to the attention of the devotees in general and in particular to the attention
of those who have at one time or another been associated with ISKCON. We hope
that this will diminish the ongoing offensive [and intolerable] attitudes that
we observe in many devotees around the world and help relieve them of the
effects of these attitudes by causing a change of heart. It is not our
intention to force Srila Sridhara Maharaja on anyone nor are we trying to
disturb the ISKCON devotees. We simply feel very strongly that the enlightening
and previously unknown (to many) facts contained within this book will serve to
clarify past, present, and future misunderstandings on this subject. This will
help clear the air of the predominantly offensive attitude toward Srila
Sridhara Maharaja, help devotees relieve themselves from offenses they may have
committed, and also provide welcome and needed encouragement in the devotional
lives of many.
The form of this book is
continuously evolving as per the suggestions of many similarly concerned
devotee friends. Almost unanimously they have advised that we "tell it
like it is," so please forgive us if in the process we have offended
anyone. Our aim is not to spew out a tirade of angry accusations mixed
haphazardly with inappropriate sastric quotations as we have seen in some
publications, but rather to present the truth such that it will stand the test
of time. We felt that it was necessary to document specific incidences so that
our readers would have criterion for understanding why we came to the
conclusions that we did. In doing this, almost all names have been left out wherever
unpleasant events are mentioned. Although some would rather "let the past
rest," we felt that misinformation about what really happened was causing
devotees to continue to commit aparadha into
the present. Thus we felt that we had a duty to carry out and "to neglect
it would be an offense to Mahaprabhu." Also, as stated in Perfection of
Yoga
(Ch. 4), "A real sadhu is one who uses sharp words to cut the mind from
its attachments." And many have grown accustomed to an offensive attitude
toward Srila Sridhara Maharaja. It is high time to tell the story and clarify
this once and for all. We do not feel that we are airing our dirty laundry in
public but clarifying the many misconceptions already manifest and providing a
truthful explanation of previously misconstrued information and improper
propoganda.
We feel strongly that the
elucidation of many points of siddhanta
by Srila Sridhara Maharaja has been an absolute necessity in our evolving
spiritual lives--our gain is immeasurable. Many of these points were drawn out
by force of great need at the time of the disappearance of Srila Prabhupada.
The intense searching and questioning of the devotees at that time drew down
such mercy that even disciples of Srila Sridhara Maharaja for forty years said
that they were hearing things that they had never heard before. Also, much siddhanta
was given by Srila Prabhupada in seed form and not having the adhikari
to figure it out on our own, we find that many times we need the help of a more
highly situated Vaisnava. Innumerable quotes by Srila Prabhupada and sastra
overwhelmingly support the conviction of seeking proper answers by higher
association.
We are firmly situated in
the conviction that the instructions of Srila Sridhara Maharaja are God-sent
and are an invaluable asset in the evolving and precarious spiritual lives of
the disciples and grand disciples of Srila Prabhupada--mahajano yena gatah
sa panthah. Further,
we see in our scrutiny of the transcripts of the meetings of ISKCON GBC members
with Srila Sridhara Maharaja that at the time of receiving instructions from
Sridhara Maharaja all the ISKCON stalwarts were genuinely appreciative and time
and time again responded, "Very clear, very clear." This went on for
several years. We have taped recordings of these stalwarts' heartfelt
statements that "you are our siksa-guru,
you are nondifferent than our Srila Prabhupada. We take it that Srila
Prabhupada is speaking to us through you." And many more heartfelt
statements were made.
The clear instructions of
Srila Sridhara Maharaja in regards to gurus, godbrothers, disciples, worship,
and proper Vaisnava etiquette were well-received by the GBC, partially
implemented, then ignored and later used as a excuse for the GBC's rejection of
Sridhara Maharaja. Pertinent excerpts from the most comprehensive question and
answer sessions of the GBC representatives with Srila Sridhara Maharaja are
presented throughout. The GBC appears to have used Srila Sridhara Maharaja as a
source of information which they then picked over and chose what they liked,
rejecting that which did not suite their desires. That this is the case is
self-evident upon examination of the advices given and the subsequent decisions
taken by the GBC. Once the GBC found that Srila Sridhara Maharaja's advisory
capacity was far far higher and more Krsna conscious than they bargained
for-that they would then have to expand the guruship, treat godbrothers
equally, tone down their excessive puja,
etc., etc.-- they started to vilify him in so many ways.
Year after year
blasphemous statements and condemning invectives were shouted from the vyasasana
and distributed as authoritative GBC papers [such as Vaishnava Ke
and Purity Is the Force],
interspersed with a few private half-hearted apologies--half-hearted in that
absolutely no attempt was made to undo the negative impressions continuously
hammered into the minds of the majority of ISKCON's devotees. One well known
devotee, upon reading the GBC publication, Purity Is the Force,
quipped, "If this has anything to do with Krsna consciousness, I don't
want anything to do with it." For fifteen years an atmosphere of
negativity has been maintained within ISKCON towards Srila Sridhara Maharaja
and continues to this very day. So strong is this blasphemous propaganda that
many adopt it without even knowing anything about the issues. Thus it is not
surprizing that one ISKCON guru recently contended, "we [the GBC gurus]
didn't do anything wrong-it is all Sridhara Maharaja's fault-all ISKCON's
problems can be blamed on him." The disastrous effects of this kind of attitude
are documented in chapter six, Aparadha, The Vaishnava's Greatest Enemy.
That grievous vaisnava-aparadha
has been institutionalized within ISKCON and blocks the advancement of so many
we have painstakingly documented. Its effects are there whether we like it or
not, whether we recognize it or not-it is wreaking havoc in the devotional
lives of so many devotees. Real devotees happily see their ongoing progress in
Krsna consciousness as proof that it is a real process, bhaktih
paresanubhavo viraktir anyatra (Bhag.
11.2.42). This proof comes in the form of ever-increasing realizations (anubhavah),
higher taste for serving our Lordships (bhaktih), detachment from
material endeavors (viraktih), etc. Conversely, we also (unfortunately)
find real proof of the validity of the process of Krsna consciousness in the
practical demonstration of devotees being covered by ignorance, mayayapahrta-jnana
(Bg. 7.15), losing their taste for Krsna consciousness, the inverse of param
drstva nivartate
(Bg. 2.59), and being swallowed up by maya, buddhi-nasat pranasyati
(Bg. 2.63)-slowly as a result of not following strictly and properly, bhogaisvarya-prasaktanam
tayapahrta-cetasam
(Bg. 2.44), and rapidly as a result of offenses, yadi vaisnava-aparadha uthe
hati mata (Cc.
Madhya-lila
19.156).
We are trying our best to
present the facts as they are. We have found heartfelt evidence amongst our
dealings with many Vaisnavas that one's love for a Vaisnava is usually
increased as a result of association with yet another high Vaisnava. Raghunatha
Das Goswami, the Gaudiya Vaishnava prayojana acarya,
after the disappearance of Sri Chaitanya Mahaprabhu journeyed to Vrndavana,
experiencing the greatest pain of separation. Yet he found Mahaprabhu
wonderfully present in Rupa and Sanatana. "Mahaprabhu is working through
them. He is in their literature, in the literature of Rupa and Sanatana, in
their deeds, in their movement, they were fully possessed by Mahaprabhu."
In this way he found inspiration and consolation. Siksa
of advanced Vaishnavas is a fundamental necessity of Krsna consciousness. Here
also we are not at all talking about ordinary personalities. The majority of
devotees are unanimously in agreement as to the exalted position of Srila
Prabhupada yet cannot accomodate another exalted personality. We see this as a
lacking.
Whether
or not Srila Sridhara Maharaja is a great exalted personality whose lucid
instructions are invaluable, in no way at all reflects upon or minimizes the
supremely exalted position of Srila Prabhupada.
It is indeed an offense
to try to compare them in this way.
"One should not be envious,
considering one preacher to be very great and another to be very lowly. This is
a material distinction and has no place on the platform of spiritual
activities. Krsnadasa Kaviraja Goswami therefore offers equal respect to all
the preachers of the cult of Sri Chaitanya Mahaprabhu, who are compared to the
branches of the tree." (Chaitanya-caritamrta Adi-lila
10.7, purp,)
We are speaking of adding
love and affection to our lives, not taking any away. It must be the nature of
a real Vaishnava to be so accomodating.
We beg the Vaisnava's
mercy in that we may commit some offenses ourselves in writing this book. We
have tried to avoid all traces of envious criticism and to just present the
facts in a scholarly yet devotional way. We are proceeding with this book under
the assumption that the truth being self-effulgent will be recognized for what
it is, when it is properly presented. In the words of Srila Bhaktisiddhanta
Saraswati Thakura: "If we have undaunted faith--we shall achieve all
perfection. Therefore you should preach with fearlessness and with utmost
energy the message of Rupa and Raghunatha under the guidance of the followers
of Sri Rupa." With a straw between our teeth, we humbly beg our readers to
please give fair consideration to our presentation and contemplate the
significance of the grievous far-reaching effects of the vaisnava-aparadha
to Srila Sridhara Maharaja.
Our
Affectionate Guardians
Chapter One: A
Transcendental Friendship
Srila A. C. Bhaktivedanta Swami
Prabhupada and Srila Bhakti Raksaka Sridhara Deva Goswami first met sometime in
the year 1930 in
Our Relationship is
Very Intimate
[To Srila Sridhara
Maharaja] "Maharaja, I think you remember the incident when you went to
Herein, we find the
history of a transcendental relationship between these two pure devotees of the
Lord. Intimately associating and discussing Srimad-Bhagavatam
together for a concentrated period of over five years, often for five to seven
hours daily, Srila Prabhupada considered that "Krsna and Prabhupada
[Bhaktisiddhanta Sarasvati Thakur] liked him to prepare me" for his future
expansive missionary activities in the Western world. Satsvarupa Maharaja
writes in the Srila Prabhupada Lilamrta,
"Here Abhay and Sridhara Maharaja and his followers could remain aloof
from the warring factions [of the Gaudiya Math] and together pursue their plans
for spreading Krsna consciousness." [Lilamrta,
Vol. 1, p. 100] While remembering their intimate talks, specifically in regard
to Bhagavad-gita,
Srila Sridhara Maharaja recalls the depth in penetration of their discussions.
"Once while discussing the verse dadami buddhi yogam tam yena mam
upayanti te
[Bg. 10.10 "I give them the understanding by which they can come to
Me."] I submitted to him that here, upayanti
is indicative of parakiya-rasa
[paramour relationship]. On this point he agreed with me, saying, 'Yes, at this
point there cannot be anything but the parakiya-rasa
of Vraja. The conclusion of Bhagavad-gita
must come to this."
Please Look After
Them
In March of 1982 Srila
Sridhara Maharaja said, "When he [Srila Prabhupada] began his translation
of the Bhagavad-gita,
it was in consultation with me in a very deep way. Anyhow, he requested me many
a time that, 'Please look after them; I am taking them this side. You have got
some responsibility to look after them.'"
Recognizing Srila
Sridhara Maharaja as "a pure Vaisnava, a pure devotee" since the
beginning of their relationship, Srila Prabhupada most highly valued his
instructions and advice. He would often consult with him regarding the
spiritual significance of his failing business and family relationships. Srila
Sridhara Maharaja confirmed the profound significance of Srila Prabhupada's
suspicion that Krsna's special mercy was especially being shown to him by
taking away all his material possessions as per the Srimad-Bhagavatam
10.88.8 verse, yasyaham anugrhnami.
[Lilamrta, Vol.
1, p. 88]
An example of Srila
Prabhupada's helping with Srila Sridhara Maharaja's preaching work is seen in
his appreciation of Srila Sridhara Maharaja's exceptional brilliance for
extracting the essence of the scriptures [Lilamrta,
Vol. 1, p. 87] by helping to finance the publication of Srila Sridhara
Maharaja's original Sanskrit-Bengali work entitled Prapanna-jivanamrta:
Life-Nectar of The Surrendered Souls.
[Lilamrta, Vol.
1, p. 103] This book, as well as containing many original Sanskrit verses
composed by Srila Sridhara Maharaja, is a compendium of supporting verses from
various Vaisnava scriptures such as Srimad-Bhagavatam,
and includes excerpts from the works of Srila Rupa Goswami. It is divided
according to the six divisions of surrender.
Often associating,
whether in
"In my householder
life I had opened an office in Vol.
1, p. 81]
In the Srila
Prabhupada-lilamrta,
Satsvarupa Goswami writes, "Abhay would often accompany Sridhara Maharaja
and his assistants at preaching programs, where he would play the mrdanga. And
when Sridhara Maharaja fell ill, Abhay led the other devotees on preaching
engagements, performing kirtana,
playing mrdanga, and giving lectures on the Bhagavatam."
[Lilamrta,
Vol. 1, p. 100]
While still in
upon his return from
the sikha
of a Vaisnava, as well as the traditional robes, they still eagerly inquired in
regard to the preaching field in the West. The sannyasi
remarked, "They ask questions that cannot be answered." Prabhupada
inquired further as to the nature of those questions and one after another
Sridhara Maharaja answered them all. At last, the sannyasi
was left dumbfounded and Prabhupada boldly declared, "Today,
Further confirmation of
Srila Prabhupada's implicit trust of Srila Sridhara Maharaja is found in his
letter of 30 January 1970 to Satsvarupa Maharaja, the editor of Back to Godhead:
"Regarding Sridhara Swami's article: I do not know what sort of article it
is, but whatever it may be, the writer's name should be Swami B. R. Sridhara.
Besides that, there is no need of giving any short introductory note at the
present moment. Whoever sends an article for publication in our paper, and if
we publish such article it is to be understood that the version of such article
is not different from ours." In other words, even without seeing Srila
Sridhara Maharaja's article, he understood that his article was philosophically
sound and in agreement with Prabhupada's mood of presentation of philosophy.
After the disappearance
of Bhaktisiddhanta Saraswati Thakura, the Gaudiya Math gradually diverged. With
full knowledge of the events surrounding the disintegration of the Gaudiya
Math, Srila Prabhupada told his disciples in the same 1973 conversation,
"Our relationship is very intimate. After the breakdown of the Gaudiya
Math, I wanted to organize another organization, making Sridhara Maharaja the
head."
Srila Sridhara Maharaja
advised the leaders of the Gaudiya Sangha to confer the title
"Bhaktivedanta" upon the then Abhay Caran. [Lilamrta,
Vol. 1, p. 103]. Later, his sannyasa-guru,
Sripada Bhakti Prajnana Kesava Maharaja, one of the seniormost disciples of
Srila Bhaktisiddhanta Saraswati Thakura, and the third sannyasa disciple
of Sridhara Maharaja gave sannyasa
to Abhay Caran, retaining the title "Bhaktivedanta,"
and conferring the sannyasa
name "Swami."
What I Came to Say,
Will Remain
During the lifetime of
Srila Bhaktisiddhanta Saraswati Thakur, Srila Sridhara Maharaja once composed a
ten stanza poem describing the ontological position of Bhaktivinode Thakur and
the line of disciplic succession stemming from Sri Caitanya Mahaprabhu.
Bhaktisiddhanta Saraswati Thakura was so pleased with the poem's ontological
depth and its happy style that he remarked to his sannyasa
disciple Goswami Maharaja, "Bhaktivinode Thakura has written this through
him. Now I am satisfied that after me what I came to say, that will stay, that
will remain, I find in these slokas
the siddhanta."
And in appreciation of Srila Sridhara Maharaja's writings, Bhaktisiddhanta
Saraswati Thakura informed the editors of the Gaudiya Math's periodicals,
"If you include articles written by Sridhara Maharaja, the quality of your
publications will be greatly improved." Further confirming Sridhara
Maharaja's profound erudition in the sastras,
Srila Bhaktisiddhanta Sarasvati Thakura gave the title Sastra-nipuna
[one who has very deep knowledge of the scriptures] to Srila Sridhara Maharaja.
Among other original compositions of Srila Sridhara Maharaja are the ten
stanza, pranamami sada prabhupada-padam
poem, glorifying Srila Bhaktisiddhanta Sarasvati Thakura, which was requested
by our Srila Prabhupada to be sung regularly in all his temples, and the
sublimely beautiful 72 stanza prema-dhama deva stotra,
divinely presenting the full-fledged theistic conception of Sri Caitanya
Mahaprabhu's blessed lila.
It is about this offering that the late Niskincana Krsna dasa Babaji Maharaja
said he found the presence of Srila Rupa Gosvami Prabhupada, the very leader of
our sampradaya.
Senior sannyasi
godbrothers would often invite Srila Sridhara Maharaja to explain the words of
Srila Bhaktisiddhanta Prabhupada. Sridhara Maharaja explains, "I explained
and they were satisfied. Prabhupada's discourses were very deep. The general
public could not understand. It was deep philosophy, so I was requested to
repeat his message by the elevated servants of our guru maharaja. I could
repeat this at least to their satisfaction. Gaura Hari Bol. Gaura Hari Bol.
Madhusudhan Maharaja and others were always of a very skeptical nature, not
prepared to rely on anyone else. But they also spoke that when they listened to
me that it was as if they are hearing Prabhupada. So, my type is very akin to
that of my guru maharaja. By his grace. Many persons have told us this. That is
the ontological color, the ontological representation. The nature of my
delivery about spiritual things, I think is that I always talk from the plane above
that of knowledge, jnana. Bhakti
transcending jnana,
the sphere of knowledge. Never on this side, on the side of exploitation.
Exploitation, renunciation and dedication. Renunciation is the negative side
and then the positive side, the land of dedication. It must be of that
characteristic."
Lord Chaitanya's
Prophecy Fulfilled
Additionally, when Srila
Prabhupada returned to
celebration. At that time, Prabhupada wrote a letter to Satsvarupa Maharaja
saying, "Yesterday, we have all come to Navadvipa-dhama. This place is an
establishment of one of my Godbrothers. It is a very nice and extensive place,
and my Godbrother B. R. Sridhara Maharaja has spared one entire house for our
stay. He has also agreed to cooperate with our society. We shall observe his
birthday celebration, and the brahmacaris
shall learn how to celebrate the spiritual master's birthday." (
Vol. 3, p. 203-4]
Srila Prabhupada wrote
his godbrother Bon Maharaja on
would remain a dream only, but he congratulated me that I have done it
practically."
During the Vyasa-Puja
celebration, Acyutananda Swami saw Prabhupada and Sridhara Maharaja fully
absorbed in a deep discussion in Bengali. Upon inquiry as to what was the
nature of their talk, Prabhupada replied, "If I were to tell you, you
would faint. Sridhara Maharaja has very high realizations." [Lilamrta,
Vol. 3, p. 205]
Live Forever
That Srila Prabhupada
regarded Srila Sridhara Maharaja as his confidential friend and well-wisher
throughout his life is clear in the following letter written by him. Concerned
about his failing health, he had written Sridhara Maharaja asking whether he
should continue living in the United States or return to India to live his last
days in Vrndavana. After receiving Sridhara Maharaja's reply, he wrote,
"What Sripada Sridhara Maharaja has directed, I take it on my head. He is
my always well-wisher. After the departure of Prabhupada [Bhaktisiddhanta] it
is appropriate that I should accept his direction. I got direction from him
that I shall live in this country forever." [Letter to Govinda Maharaja~
Srila Sridhara Maharaja
travelled and preached extensively all over
My Siksa Guru
Throughout his life,
Srila Prabhupada always maintained the highest respect and confidence in Srila
Sridhara Maharaja. He considered that sometimes, when it was not possible for
his disciples to proceed directly under his guidance, that they should take
direction from Sridhara Maharaja. On
For spiritual advancement of life, we must go to someone who is actually
practicing spiritual life; not to some head of a mundane institution, not to
someone who has offended his spiritual master in so many ways. I do not wish to
go into details here . . . So, if you are actually serious to take instructions
from a siksa-guru,
I can refer you to the one who is the most highly competent of all my
godbrothers. This is B. R. Sridhara Maharaja, whom I consider to be even my siksa-guru,
so what to speak of the benefit that you can have by his association. So, if
you are serious about the advancement of your spiritual life, I will advise you
to go to Sridhara Maharaja. It will be very good for your spiritual benefit,
and I will feel that you are safe. When I was in
In March of 1981 it was
related to Srila Sridhara Maharaja that Acyutananda dasa had written about him
in his book, Autobiography of a Jewish Yogi:
He compares you to a
great general, when he met you. And he tells of the instructions, how Srila
Prabhupada told him that he regarded you as his siksa-guru,
and that Acyutananda should come here, should come for your instructions. He
was in some spiritual difficulty. So, he describes the nine months that he was
living here, and his hearing from you, the many different subjects you would
speak about. For all these years we have wondered how Acyutananda Swami knows
so many things. Everyone has always wondered. And now we can understand, by
your association where he learned so many things. His conclusion was that your
instructions were nondifferent than our Prabhupada's instructions. But at the
same time different. This is my understanding, this is the spiritual sweetness
of variety. It's nondifferent but at the same time it's different. And I didn't
know that it could be like that. Because as you said in your poem to Srila
Bhaktisiddhanta about this world being filled with the cheaters and the
cheated. So, Srila Prabhupada was the only person that I ever met who did not
cheat me, until I met Your Divine Grace also.
Additionally Hansadutta
dasa has revealed that Srila Prabhupada told him twice that he had learned
"everything I know" from Srila Sridhara Maharaja.
We are Happy, We
are Glad, We are Proud
Although it may be said
that Prabhupada encouraged his godbrothers in general, no one anywhere can
produce similar statements of endorsement. The fact is that Srila Prabhupada
possessed the highest respect and appreciation for Srila Sridhara Maharaja, and
Sridhara Maharaja is unparalleled in his understanding and admiration of
Prabhupada, as evinced in the following eulogy. "So our Swami Maharaja has
done a miracle! Thakura Bhaktivinode conceived and Bhaktisiddhanta Saraswati
Thakura began to translate this conception into action. And we find that
through Swami Maharaja, in his last days, it has been fulfilled to such a great
extent. We are happy, we are glad, we are proud!"
In response to this,
Prabhupada with great humility, his voice choked with emotion, tearfully
replied, "So, by guru and Vaisnava, whatever position I have got it is by
guru's mercy and the blessings of the Vaisnavas. Otherwise, how I may have? So,
I wish that Sridhara Maharaja may bestow his blessings as he was doing always,
and may guru maharaja
help me so I can do some service. By his grace it has become successful. I have
no credit. I do not know how things are happening, because I am not at all
qualified: chadiya vaisnava seva, nistara payeche keba.
[Without serving an ideal Vaisnava, who can be delivered from the clutches of maya
?]"
And after the
disappearance of Srila Prabhupada, Srila Sridhara Maharaja declared,
I consider him to be saktyavesa
avatara,
and it is confirmed in his writings on his spiritual journey through the
we find him pleading with Krsna, 'My dear Brother, Your good fortune will come
to You only when Srimati Radharani becomes pleased with You.' Seeing his gurudeva,
Srila Bhaktisiddhanta Saraswati, as Radharani's delegation and his order as Her
divine service, he humbly submitted that he did not feel himself worthy or fit
to discharge the divine service, so he enlisted Krsna in the service of his
guru. He had completely dedicated himself to the purpose, he was so earnest in
his prayer to Krsna that he may discharge the duty that he has been given by
his guru maharaja--that divine force, power, came down to help him.
Otherwise, it is impossible. It is not a thing of the ordinary level that
anyone will do, but the highest thing has been taken down to the lowest
position so extensively. It cannot but be the divine power, embodied and in a
great intensity and magnitude! So, saktyavesa-avatara,
I cannot but take him to be so.
With such appreciation,
there should be little doubt why Srila Prabhupada had implicit faith in Srila
Sridhara Maharaja. He had even heard directly from Srila Bhaktisiddhanta
Sarasvati Thakura of the exceptional qualifications of Sridhara Maharaja. In
their last known recorded meeting in 1977, just prior to Prabhupada's leaving
this mortal world, we find him imploring Srila Sridhara Maharaja to take up
residence at his temple in Sridhama Mayapura.
Please Stay With Me
Excerpt of 1977 Room Conversation in Navadvipa.
Srila Prabhupada: I do not know for how long I will
be able to carry on. So, I came to see Sridhara Maharaja.
Devotee: If you all go away, then the
world will become dark.
Srila Sridhara
Maharaja: [to
Prabhupada] It is so wonderful that the will of the Lord becomes manifest
through someone.
Srila Prabhupada: I want very much, Maharaja, that
you come and stay at Mayapura. Because Prabhupada always desired that you
preach. He told me quite a few times, "Why don't you pull him out?"
[They both laugh.] You know, I also tried to some extent before, but somehow or
other it did not work out. Now, why don't you come and stay at Mayapura? Srila
Prabhupada [Bhaktisiddhanta Sarasvati Thakura] told me also, "Sridhara
Maharaja is one of the finest preachers." I want to take you everywhere.
At least at the place we have in Mayapura, people are coming from all over the
world. If you just agree, then whatever kind of building you want, I will
arrange it for you. They are trying to build a house for me. So both of us will
stay there. And whenever you want, you can come here to your math.
Srila Sridhara Maharaja: Yes, as long as I am alive to
fulfill Prabhupada's desire.
Srila Prabhupada: This is my earnest desire. Since
you could not go around the world and preach, at least stay there and people
will come to you. I shall make that arrangement. If you stay, then it will be
helpful to me also. Sometimes I need to consult with someone and there is no
one. There is no one that I can consult. I feel this deficiency very greatly.
Devotee: If he stays in Mayapura, then, all
kinds of people will get to hear from him.
Srila Prabhupada: Yes, that's right.
Srila Sridhara
Maharaja: Yes,
people from all kinds of cultural backgrounds will come there.
Srila Prabhupada: Yes, and they are already coming.
And in that house I will make arrangements for an elevator so that you won't
have to go through the difficulty of walking up and down the stairs. You won't
even have to move a step yourself. I'll make arrangements for a car and a lift.
My disciples are telling me that they will build a house for me. So, both of us
will stay in that house. Most of the time I am traveling around, so if you are
there, then they can get some guidance. So, Maharaja, please, give me the order
and I will make all the arrangements for you.
That Planetarium [The
Temple of Understanding] also will be built under your direction. My idea is to
combine the Indian culture and the American money-the lame man and the blind
man policy. I tell them also that this will be very beneficial for the world.
He Can't Be
Converted
In a talk on
Here, in their final
meeting, Srila Prabhupada prophetically refers to his imminent disappearance
and reveals that it is in this connection that he has come to see Srila
Sridhara Maharaja. In friendly jesting, they discuss Sridhara Maharaja's
reticence regarding large-scale preaching work. Of himself, Sridhara Maharaja
had remarked,
I did not want to become
a big person. That is not my nature. I did not want to move around with many
people. I am just satisfied with whatever I have. My spiritual thinking is my
life. The conclusions of the scriptures, the advices of the mahajanas, to
relish them and practice them and to discuss them in a small confidential
circle, that is the main goal of my life.
Prabhupada testifies to
his having personally heard Srila Bhaktisiddhanta Sarasvati Thakura mark the
high qualifications of Sridhara Maharaja, whom he first chose to go to the
West. Many of the mission stalwarts recommended Sridhara Maharaja to preach,
"He is the fittest man to preach in the West." In this regard,
Sridhara Maharaja once remarked,
My guru maharaja wanted
me to go to the West for preaching, but I don't consider myself a fit person to
preach in the West. Because, you see, I can't follow your intonation. So,
[laughing] I must listen clearly, then I shall tell. So, in this way, I told
that if you order, I must go, but I don't think that I am fit to preach in the
West. Anyhow, it was stopped, and Goswami Maharaja was sent to the West. I am
of reserved type, of reserved mood. I am a man of more thinking and less
speaking.
When Sridhara Maharaja
had been selected, one of his godbrothers came to him and revealed the reason
why Bhaktisiddhanta Saraswati Thakura had chosen him to preach in the West.
This godbrother explained,
Do you know why
Prabhupada wanted you to be sent to the West? He said, 'Because he can't be
converted. You have checked such an ambitious chance. If you went to the West,
a big name you could acquire easily as a preacher, but you left it so easily.'
I simply told, 'Yes, Maharaja, you please bless me that no other ambition may
enter into my heart but to become a servant of Mahaprabhu. I pray for such a
benediction from you. I have no ambition for a big name, only that Mahaprabhu
may capture the whole of my heart. In this way I pray for your blessings.'
Bhakti Raksaka
And just twenty-four
hours before his departure from this mortal world, Bhaktisiddhanta Saraswati
Thakura called for his beloved disciple Sridhara Maharaja, and asked him to
sing the song of Narottama dasa Thakura: Sri-rupa-manjari-pada(the
lotus feet of Rupa Manjari are my treasure). Sridhara Maharaja recalls:
"So I did, hesitatingly. My nature is always hesitating, pushing back.
Then, Kunja Babu asked me to stop. I was not a good singer, so as soon as he
suggested, I stopped. Then, Kunja Babu asked Puri Maharaja of Kalna, 'You
sing.' So he began. Then, Srila Prabhupada was a little disturbed. 'I don't
like to hear the sweet tune of the song,' he said. Then, he stopped singing,
and I had to begin again with Sri-rupa-manjari-pada, sei mora sampada.
He wanted me to sing that song." That is the fulfillment of life of everyone
of us, to be rupanuga
followers of Sri Rupa.
Senior godbrothers who
witnessed this exchange [notably Srila Bhakti Promod Puri Maharaja] have
described it as a "mystic transmission" in which Sridhara Maharaja
was given admittance into the eternal entourage of Sri Rupa Manjari. Srila
Sridhara Maharaja's humble vision, however, is that he was posted as the
gatekeeper, the guardian of devotion (bhakti-raksaka), to protect the
storehouse of conclusive truths about the full-fledged theistic conception of
Sri Krsna, as given by Sri Caitanya Mahaprabhu. Senior godbrothers were of the
opinion, that when listening to Srila Sridhara Maharaja's nectarean krsna-katha,
it was as if they were listening to Srila Bhaktisiddhanta Saraswati Thakura.
Regularly they requested Srila Sridhara Maharaja to explain Srila
Bhaktisiddhanta Sarasawati Thakura's lectures.
Further expressing his
appreciation for Srila Sridhara Maharaja's "high realizations" in
Krsna consciousness, Srila Prabhupada says, "I want to take you everywhere.
At least to the place we have in Mayapura, people are coming from all over the
world. Why don't you stay there?" Six times during this conversation Srila
Prabhupada implores Srila Sridhara Maharaja to please come and stay with him in
Mayapura. Sometimes it is wondered why Sridhara Maharaja apparently did not
take up Prabhupada's offer. Sridhara Maharaja explains, "I said, 'Of
course I shall try to help you. Sometimes I shall go and stay there with you.'
But I really did not think at the time that I shall survive [live longer than]
him."
Also, Srila Prabhupada
refers to "that planetarium." Srila Sridhara Maharaja is very fond of
Sanatana Goswami's most famous work, the Brhad-bhagavatamrtam,
in which devotees, devotional service, and Krsna are described very
scientifically. On the basis of this transcendental literature, Sridhara
Maharaja had contemplated an elaborate preaching exhibition, showing
graphically, with the use of dioramas depicting the varieties of material and
spiritual planetary systems, how the ultimate spiritual destination is Krsna's
own abode, Goloka Vrndavana. Due to insufficient funds, Sridhara Maharaja
humbly submitted his idea to Srila Prabhupada, who approved, saying, "It
will be built under your direction."
In spite of Srila
Prabhupada's sometimes strong criticism of his godbrothers in response to their
activities Prabhupada wrote on
none of them deviated from the transcendental loving service of Krsna." In
his last days Srila Prabhupada instructed that the policy of ISKCON's
non-cooperation with the Gaudiya Math was changed and that we should
cooperate-"The war is over." Prabhupada created the Bhaktivedanta
Swami Charity Trust to "bring unity amongst the Gaudiya Vaishnavas
especially the followers of His Divine Grace Srila Bhaktisiddhanta Saraswati
Thakura." The purpose of the Trust was to develope Gauda-mandala-bhumi.
The first two projects were to finish Sridhara Maharaja's darsana mandapa
[Natha-mandira] and build the darsana mandapa at
Yoga pitha. [771030R2.VRN & 771106RC.VRN]
We are also happy to
report that our Godbrother, His Holiness B. A. Paramadwaiti Maharaja has
persisted in the same mood of cooperation, in spite of a lack of initial response,
in forming a World Vaishnava Association for unifying all of Srila
Bhaktisiddhanta Saraswati Thakura's spiritual children and grandchildren and is
having some real success.
Divine Qualities
The innumerable high
qualities and praises of our Srila Prabhupada are well known and accepted by
the vast majority of Vaisnavas around the world, so there is no necessity of
repeating them here. We would however like to list a few of the divine
qualities of Srila Sridhara Maharaja:
- High recognition by other saintly personalities
including Srila Bhaktisiddhanta Saraswati Thakura, Srila Prabhupada,
Niskincana Krsna dasa Babaji Maharaja, Srila Bhakti Promod Puri Maharaja
and a host of godbrothers.
- His immumerable literary contributions [given above]
— especially his madhurya
commentaries.
- Brahma-gayatri Commentary — unprecedented in our sampradaya.
- Spotless character — personally and publicly.
- Freedom from envy and faultfinding.
- Ability to always harmonize the environment.
- Kind and affectionate nature in dealing with
subordinates.
- Great attachment for discussing the pastimes of the
Lord and Krsna conscious siddhanta
for hours on end.
- Superexcellent realization and clarity of
presentation of Gaudiya siddhanta
thereby earning title of sastra-nipuna
- Blessing of Srila Bhaktisiddhanta Saraswati Thakura
with the position as the Guardian of Devotion (Bhakti Raksaka) and
further as the representative of the Rupanuga-siddhanta
(Rupanuga-acarya).
Just prior to his
departure from this mortal world, Srila Prabhupada advised his senior disciples
that in his absence, when the necessity arose to consult higher authority for
clarification of certain philosophical points, that they should consult
Sridhara Maharaja. We humbly submit that the transcendental relationship
between Srila Prabhupada and Srila Sridhara Maharaja be viewed and respected in
terms of their eternal spiritual positions, and long standing appreciation and
affection for each other.
Our Affectionate Guardians: Chapter Two
Exalted
Glorification
of Parama-Pujyapada Srila Sridhara
Dev Goswami Maharaja
by His Holiness Srila Bhakti Promod Puri Goswami
Maharaja
Srila Bhakti Raksaka
Sridhara Dev Goswami Maharaja exhibited profound natural and intrinsic
spontaneous genius in the field of Sanskrit language, literature and thought.
Thus a natural affinity was seen in him for composing articles and prayers in
Sanskrit and reading Sri Gita, Sri Bhagavata,
and all other lofty scriptures which have spontaneous relations with the nature
of his divine original self.
In light of his Divine
Knowledge, qualities, devotional services, realization in the field of pure
devotional siddhantas and his having more advanced access in the opulent,
mysterious world of transcendental devotional service, along with limitless
devotional qualities as well as the extraordinary capability of retaining
(storing up) the super excellencies of the devotional practices and preaching
campaigns by special blessings of Srila Prabhupada (refers to Srila
Bhaktisiddhanta Prabhupada throughout this chapter), he is always most
worshipable to this insignificant jiva
soul as one of my siksa-gurus.
We have especially seen the most
brilliant example of Pujyapada Sridhara Maharaja's service in visrambha
mood (i.e. with full, firm wholehearted confidence and faith in Sri Guru). He
has been unendingly blessed by our Paramaradhya Srila Prabhupada for his grand
preaching campaign showing the superexcellency of the teachings of Sri Sri Guru
and Gauranga. By the grace of Sri Guru the most efficient analogies, logical
arguments and expert systems and techniques of establishing the susiddhanta
(the higher truthful devotional conclusions) would always appear in his heart,
with effulgent spontaneity, enabling the convincing refutation of opposing
opinions and assertions.
Thus Srila Prabhupada was
always glad to see the presence of Srila Sridhara Maharaja in any conference or
sophisticated debating assembly. Srila Prabhupada highly praised the quality
and poetic beauty of his many invaluable compositions. His explanation of Sri
Brahma Gayatri,
the mother of all Vedas, signifying
devotional worship unto Srimati Radharani is deeply appreciated by those
fortunate intelligent devotees who are aware of the relishable beauty of pure
devotional service. I am bereft of the proper language to elucidate the
profound meaning of Sri Gayatri as
expressed by Pujyapada Maharaja in the depth of realization, which is that of
exclusive devotional servitude to Srimati Radharani.
I have no adequate words
to express the pain of separation in the absence of such a rare personality and
exalted devotee of the Lord. During his lifetime the wealth of ever-new,
beautiful, glorious hari-katha which
emanated from the lotus lips of Pujyapada Sridhara Maharaja captured my heart.
He is Srila Prabhupada's own associate and he remains by his lotus feet in the nitya-lila,
deeply pleasing him by his charming devotional services. Now it is my earnest
prayer that he graciously take me over there and engage me in the service of
Srila Prabhupada.
Srila Prabhupada has
directly defined Pujyapada Sridhara Maharaja as Sri Rupanuga Bhakti Raksaka--The
Guardian of Pure Devotion in the line of Sri Rupa and thus also the Guardian of
the pure devotional line of Srila Thakur Bhaktivinode. Therefore, this lowly
servitor of servitors prays for his grace. How will I be able to attain that
most high Sri Vraja Prema without
submission and devotion unto him whom Srila Prabhupada has directly and
eternally absorbed into the Rupanuga
family of Srila Bhaktivinode Thakur.
From the very beginning
of Pujyapada Sridhara Maharaja's Math life, his adherence to the devotional
services of his own Guru, Srila Prabhupada, was super-resplendent. His calm,
quiet nature and bright, beautiful, divine appearance accompanied by full
simplicity, solemnity and complete freedom from egoistic emotions, would always
attract our hearts. He would so superbly explain each and every word of Sri
Gurudeva (Srila Bhaktisiddhanta) in such an intensely devotional melodious way
that we would be charmed. Although he was born in a high-class, wealthy family,
was handsome and became famous for his scholarly achievements, no trace of
false pride was ever found in his life or character. He was never known to give
trouble to anyone in any way and never felt himself to be the loser when taking
troubles from others. He was completely free from any tinge of malicious anger,
which is opposed to pure devotional service. He would always heartily try, with
great patience, to resolve any problems arising from the conflicts or disputes
between his godbrothers. A natural, simple and most cordial behavior was always
seen on the part of this spotless personality setting an exemplary standard for
the brahmacaris
and sannyasis
of our mission.
He is an exalted devotee
of the Supreme Lord, Sri Gaurasundara, and is always beautified with the
affections of his guru vargas, Sri Guru, and
the Vaisnavas. He possesses pure devotional qualities and benevolently blesses
all with the Divine Message and matchless wealth of Sri Srila Prabhupada
thereby fulfilling his desire.
He is all glorious,
forever glorious, everywhere.
Our Affectionate
Guardians: Chapter Three
A
Short History of Srila Sridhara Maharaja & The Gaudiya Math
Prabhupada [Prabhupada
refers to Srila Bhaktisiddhanta Prabhupada throughout this chapter] first saw
me on the birthday celebration of Mahaprabhu in Mayapur. He was giving a
lecture to so many gentlemen who had come from Krsnanagar--educated persons.
When the celebration was finished, Prabhupada told the guests not to cheat him
by engaging in service to Krsna and then going home and engaging in worldly
affairs. He was saying that, next you will say, "Oh, I have some important
business, after that I will come." No, no. If there is a fire and we say
that only after extinguishing the fire I am coming, that is also not necessary.
If the fire bothers the whole world, you do not lose anything. Rather, you can
help the world by discriminating what is burning, and you will be happy.
Forcibly Prabhupada was speaking. At that time I felt so much intense necessity
for Krsna bhajan.
I didn't want to be anywhere else in this living world. So, I had to throw my
head here. I selected the restriction that I must be a disciple here. After
that, my wife and my mother died. And then in the last part of April, I joined
the Math. Bharati Maharaja, Yadav told me, "Oh, you have a better chance."
I answered, "I have only two younger brothers. They will finish their
reading and take to their vocation and then I shall come away." "No,
No," he said, "Your wife is gone. Krsna has removed your wife and
Krsna has removed your mother. He has done enough for you. Again if you
neglect, perhaps some other austerity will come and this life will be
spoilt--no hope." I asked him what he thought I should do? "Come
immediately." I took that advice and joined immediately. I was living
together with my two brothers in a hostel and they came with me there and they
went back crying. I remained in the Math, the Calcutta Math, for some time.
Then I was taken preaching. I was requested to do some service in the press
there, but I had no liking for the press work, proofreading, etc. I had much
liking for the preaching, to go on kirtana
and preaching. So, next I was sent on a preaching tour. First stop was
Dunmarkanda Math and from there to
Then I was taken to
Kuruksetra
Then Kuruksetra Math was
established and I was made the Math commander there. I was there alone.
Kuruksetra, was a solitary place at that time. When there was a solar eclipse,
it was a great rush affair-lakhs of people thronged there. Otherwise it was a
solitary place. First
Meanwhile, I was recommended for sannyasa
by Bon Maharaja. My duty was to approach the people and introduce the sannyasis
and the work of the canvasser, more or less. Bon Maharaja said, "He is not
a good canvasser, but he is a good preacher. He can speak Hari-katha
very well." Then I was given sannyasa
in 1930, October. We preached in
the whole Vrndavana parikrama,
and we chanted there. Then Bon Maharaja went to
Rasa-seva
When Prabhupada was sick
I attended his sick bed. Anyhow, just one day before his departure he called
for me and he asked me to chant Sri Rupa Manjari Pada
and at that time I was not sitting in the front. I was hesitating and Kunja
Babu, Tirtha Maharaja, asked Puri Maharaja to sing. Then he began singing and
Prabhupada, he felt dissatisfaction, "I don't like to hear the tune, the
sound. " So Puri Maharaja stopped and I had to chant Sri Rupa Manjari
Pada. And the others said that Prabhupada has given you admission to Sri
Rupa Manjari rasa. Rasa-seva
section, you have been given admission thereby. Before this, about one year
back, I composed a Sanskrit poem about Bhaktivinode Thakur and he was very
happy to find this sloka. When
I first showed it to him he remarked, "very happy style." Then next I
heard that he told Sravati Maharaja that, "this poem is so fine, it is not
written by him, it is written by Bhaktivinode Thakur himself, through him, it
is so very nice." Then once he told to another gentleman, Aprakrta Prabhu,
Bhakti Yadav Goswami, that "I am satisfied that after me what I came to
say, that will stay, that will remain, I find in this sloka
the siddhanta. " Then, before this also, I wrote some article in Gaudiya
Prakash.
And he remarked to Sramana Maharaja, the editor of Gaudiya Prakash,
"If you can gather these types of articles and publish them in your paper,
then the standard of your paper will be raised. Such articles are desirable to
be published." Anyhow, Prabhupada appreciated my understanding, my
realization.
Sastra-Nipuna
Sridhara Maharaja
What I would read, I
would read carefully. So I caught some errors in The Gaudiya,
the weekly reading paper and also in the Brahma Samhita that
we published. I took the errors in the Brahma Samhita
to Vasudeva Prabhu, but he said, "You have found some errors, but I cannot
find hundreds of errors in my own work." In this way; and I did not take
it to Prabhupada's notice. But it must have come to his notice, that Sridhara
Maharaja detected all these things. So, on the Vyasa-puja
occasion, Prabhupada published an address and there he mentioned before my name
Sastra-nipuna Sridhara Maharaja--that he has very deep knowledge of the
scriptures.
In Rajavjabor I collected
funds for the
area [original primative inhabitants], so the British introduced there a
special sort of rule. The Diwan is more powerful than the King. I came from
of Bhagavatam,
vikriditam vraja-vadhubhir idam ca vishnu
sraddhanvito 'nusrnuyad atha varnayed yah
bhaktim param bhagavati pratilabhya kamam
hrd-rogam asv apahinoty acirena dhirah
Anyone who faithfully
hears or describes the Lord's playful affairs with the young gopis of Vrndavana
will attain the Lord's pure devotional service. Thus he will quickly become
sober and conquer lust, the disease of the heart. (Bhag.
10.33.39)
Straight
Preaching
I know that you want to
help the Adi-vasis.
I also want to help the Adi-vasis.
But your help is in a particular way, my help for them is in another way. It
has been said in the scripture that to hanker for a thing is heart disease.
Sukadeva Goswami mentions in the Bhagavatam: kamam, hrd-rogam,
"I want this, I want that, I want thousands, I want crores,
millions." That is heart disease and not real. When I was a hog, I
devoured a hillock of stools, but hunger is not abated. When I was an elephant
I finished a whole forest, but hunger not finished, so hunger can never be
finished in this way. So this is heart disease. Sukadeva Goswami in Bhagavatam
has given the medicine for this: vikriditam.
When you
can accomodate the Absolute to have His full play, unrestrictively, He has the
use, His ownership is with everything, every atom, if you can accomodate with
such conception of the environment, of the Absolute, then we can get out of
this heart disease.
The man was impressed.
With tears he said, "Swamiji, I believe in God." I said, "Your
eyes are giving evidence to that." "I shall pay your money. You go to
GBC
Elects Vasudeva as Acarya
After the disappearance
of Guru Maharaja, there were the trustees and they said that a Governing Body
(GBC) must be formed, so on the tenth day after his departure a Governing Body
was constructed. The governing body decided to elect an acarya and
the majority of the Governing Body voted for Vasudeva Prabhu to be acarya. [Srila
Sridhara Maharaja declined being a member of the Governing Body].
One of the trustees was
Vasudeva Prabhu and the other two trustees wanted Kunja Babu to become
acarya.
Many senior disciples like Nemi Maharaja objected. He said that when a branch
is directly connected with the trunk and he is then asked to connect himself
with another branch, is that possible? This was the argument he forwarded. My
advice was asked by Professor Sanyal [as impartial and respected by all]. I
started pleading the case of Vasudeva because he was like my elder brother. I
said, "According to Srila Rupa Goswami the service to a devotee is the
greatest and it is at the same time service to the Supreme Lord. Although the bhakta
is only a part, but yet by serving the bhakta
even Lord Krsna is receiving the service, is being served. By trying to serve the
Lord directly, the Lord might be served or may not be served. But by serving
the Lord's devotee, definately both the devotee as well as the Lord, is served
thereby. The Srila Rupanuga vicar according
to Srila Rupa Goswami is that once you serve the sadhu,
the guru, vaishnava, then the Lord is also being served. So that is how I
approached this particular situation. That if an elder godbrother is being
served and through him our guru is being served, then we are being successful
in our devotional life and when the senior godbrother is a very favorite of the
Lord, is dear to the Lord, then I am serving the guru through him and ultimately
the Lord Himself. This is the conclusion. My own speculation might say so many
things but this is the actual conclusion of the sastras.
So when I am approaching such a subject I should be very careful so as to not
commit any mistake. I should always see the brighter side to avoid any mistake.
We must eliminate all the undesirable elements and try to see the brighter side
of everything. Judging it very exhaustively in order not to make any mistake
and then even if we fail in that endeavor, then of course there is nothing left
for us to do. There is no recourse to that. Do you understand?"
Srila Sridhara Maharaja
further related, "I do not know sannyasi
or grihasta
or anything else. We are attracted not by the external grandeur of Gaudiya
Math, but by the teachings. The siddhanta
has attracted us and whoever knows the siddhanta,
he must be acarya,
whether he be a brahmacari
or any other thing. The siddhanta, according
to that; therefore, Vasudeva Prabhu [who could best represent the siddhanta ]
is the best choice." And Professor Sanyal and Sundarananda all supported
Vasudeva Prabhu. But several older sannyasis
were already very eager to get independence, they and both the trustees were on
the other side, opposing Vasudeva Prabhu. Bon Maharaja was excluded from the
Governing Body at first--he had been passing his days in something of a revolt,
with some difference of opinion with Prabhupada about western preaching. He was
living a little separately from the mission. But after the demise of
Prabhupada, when he came he hankered so much, so he was included on the
Governing Body. There were already twelve in the Governing Body and when Bon
Maharaja was added it was thirteen. Then Bon Maharaja went against the side of
Vasudeva Prabhu, making five votes on that side and eight votes on the side of
Vasudeva Prabhu. That meant a three-fourth majority or more on the side of
Vasudeva Prabhu. So, they were defeated. They left and rented a house. But
unfortunately, later a defect was found in the character of Vasudeva Prabhu.
Worldly
Elements
Then I thought, I tried
my best to purify the mission according to my conscience but it is not to be
so, so I must leave the mission, go on, go outside the mission, go and try to
fight again to purify the mission according to my ability. That was my
mentality, but Madhava Maharaja, Vinod Babu, Kesava Maharaja, and Goswami
Maharaja said "No, we can't tolerate that a false man will be in the place
of our Guru Maharaja. We can't tolerate that. He is the Acarya of the Gaudiya
Math. That is the next position of Guru Maharaja. That this position is
overthrown by such a character as Vasudeva Prabhu, we can't tolerate that. I
was indifferent and they were fighting. Then Vinod Babu and others made a case.
But like a coward, I couldn't meet them at that time. [Satsvarupa Maharaja writes
in The Lilamrta, Vol.
1, p. 100, that "Sridhara Maharaja disaffiliated himself from the factions
of the Gaudiya Math."] I went to Vrndavan leaving the association of the
Math. I didn't fight. They tried their best to keep me with them, but I told,
"No, it is not possible for me to remain in the association of these
worldly elements." Then I went to Govardhana and stayed in Vrndavana for a
month, finishing the Kartikka there. I took Govardhana shila and came here and
rented a house for two rupees a month. And here I began my life.
Sri
Chaitanya Saraswat Math
Sakhi Babu secured this
plot [in Navadwip], by his own money he purchased. And here I began my heart,
in that cottage. In 1942, on Ratha-yatra day, I entered the cottage here with
Govardhana shila. Before that, I waited for some time with Kesava Maharaja in a
rented house and sometimes in Nagpur Math with Yadhava Maharaja and Madhava
Maharaja. In this way, when I came here I was separated from them. Only one,
Gopinandana Prabhu, was here. Then gradually more came, Narasing Kaviraja with
a few Oria gentlemen and also Bhuterea Narasinghadeva. Then Govinda Maharaja,
who at that time was called Gaurendu Brahmacari, and others came. Krsnadasa
Babaji asked me, "you please give attention to this Gaurendu Brahmacari,
he is very intelligent and qualified." I started to give a little more
attention to Gaurendu Brahmacari and two of the temple devotees could not
tolerate that. I wanted to give Gaurendu Brahmacari my education, Sanskrit
education, training, etc., and they could not tolerate. They gave a proposal
that we must prepare a deed. By this time, 1943, this building had been constructed.
They demanded a document, three trustees, two godbrothers and myself. I asked
them by what law it would be managed according to them. The reply
came--according to the majority of the trust. Then, that means that you two
when combined, can do anything and everything with me that you like. Then I
told that, "I avoided so many others. I came to live alone. That does not
mean that you both will guide me. I can't accept this." Then they began to
revolt and disturb. Then there was a compromise. Madhava Maharaja and Goswami
Maharaja came and gave a few thousand rupees. Five thousand rupees was in the
bank and also some seven thousand or something was to be paid to them and I
could be here with absolute proprietorship. Goswami Maharaja came to my help.
He gave some loan, four thousand and Yadava Maharaja and others collected some
funds from different parts and seven thousand was given out. From that time, I
am here in this way. And I do not go for preaching very often. I am always
sitting here and very rarely do I go out, from that time. And Madhava Maharaja
was always accusing me, "You are deceiving the educated section of the
people. Sitting here idle, you are deceiving the people. You have quality,
capacity to preach Mahaprabhu's instructions to the educated section
especially, but you don't do so. You are deceiving them." His charge was
always with me, whenever he came. Almost every year after finishing Gaura
Purnima celebration, he used to visit me and he was charging. And also every
year at the Calcutta Math celebration where I used to go and deliver lectures
in Madhava Maharaja's Math. In this way days passed.
Back
to Godhead Magazine Starts
I met with Swami Maharaja
in
Prabhupada came back to
and at that time, Back to Godhead was
first issued--about 1944 or so. We had very intimate relationship with him at
that time. He used to come here, we used to live there, very close connection
with him at that time. Perhaps in the first issue of Back to Godhead,
one of my articles is there: Guru and His Grace. And
then another issue also. Vyasadeva was a great dictator of the scriptural
world. Another article was there perhaps. We have connection. Hare Krsna Hare
Krsna. Gaura Haribol, Gaura Hari. And afterwards, I think my relationship with
Swami Maharaja, you are already acquainted with that. Gaura Haribol. Gaura
Haribol. Nitai-Gaura Haribol.
Only
Sridhara Maharaja Can Approach Vasudeva
Krsnadasa Babaji was sent
to me. No one could approach Vasudeva Prabhu, they are all very much afraid of
his personality. "Only Sridhara Maharaja can approach him. Though he is
his greatest enemy, still he has some affection for Sridhara Maharaja."
Vasudeva told me that Prabhupada had done many things that cannot be supported
according to the scriptures and he incited that, "your name is Sridhara
Maharaja. Where is this name mentioned?" I told him "in Gaudiya
Kanthahara, you
have all printed this and Ananta Samhita. You
have this collection of quotations and one hundred and eight names of sannyasis."
Vasudeva said, "Oh, that is all false, concoction. No Ananta Samhita.
We have concocted this name and Sachin Pandita has given the Sanskrit. So, it
is all false. Therefore, we cannot follow strictly the principles of
Prabhupada." Then I gave him this answer. In the Veda
and Upanisad,
there is sin also. The first consideration is Risi,
but if we consider that Srimad-Bhagavatam
is full-fledged theism and that it is the primary conception of theism-full
fledged theism is given in Bhagavatam
and Mahaprabhu. And those persons who preach that full-fledged theism and find
expression within their heart, anything added to that, it appeared to me, is
greater sastra
than the Veda
and Upanisad.
I asserted this before him. Then he remarked, "of course what you say may
be true, but that man who feels any suggestion to create new things to help
this movement of full-fledged theism must be svarupa-siddha.
If he is svarupa-siddha, then
what you say is true." That means that he thinks that Prabhupada is not svarupa-siddha.
I thought that this was a hard thing, so I became silent. He also became
silent. But anyhow, in my talk with him, I found that he may have some
compromise with Kunja Babu. I wrote to Madhava Maharaja, saying that I have talked
with Vasudeva Prabhu and I felt that a compromise may be affected very soon.
Compromise
Affected
After some time a
proposal came to me that I approach Vasudeva and try to make a compromise;
otherwise, by the way of litigation we won't be able in our lifetime to reach
the solution. Then I approached Bhag Bazaar Math and I asked them that if any
compromise was possible, I had come to take that. They said that they were not
bold enough to approach Vasudeva with any proposal or compromise. They said
that if I was, I could write him in
I told
Vasudeva that "you are in the chariot, well equipped and Kunja Babu is on
the earth standing with no weapon, but the law is on his side. Still he will
compromise. I also think you should do that. They also rendered important
service at the time of Prabhupda as you did, we think.
They should not be
cheated from their future service of the mission. Kunja Babu is almost the
co-founder with Prabhupada. And the court case will come very soon and attract
many people and a few things will come against you, your character. You mind
that." "I don't care for that," he said. "That also I know,
that you don't care for anything, but there is another party that has got their
society--high society--and they will be very much blasphemed in faith. Will you
be able to tolerate that? The blasphemy of the other party who has got their
good society in
I put a
proposal, in other places outside
Only Bhag Bazaar Math on
one side and all other Maths including Dakka, Mayapura, and others. Then they
consulted and the devotees at Bhag Bazaar Matha did not leave Bhag Bazaar Math.
And Kunja Babu reluctantly took Mayapura. I told him, "the Bhag Bazaar
Math can again be created in
During negotiations some
promise had been given that we could again form a Governing Body--that we shall
go on preaching together again, but after the case they did not agree that it
would be taken to the Governing Body. Later, another litigation was started,
and that is in the court, going on, espoused by others. A 92 case, that is in
high court going on, whatever, moving slowly. Hare Krsna. And now Kunja Babu is
gone [left this world] and again there is a split. Anyhow, they continued in
the possession of Mayapura. That is there. Hare Krsna.
Our Affectionate Guardians: Chapter Four
Srila Sridhara
Maharaja Glorifies Srila Prabhupada and ISKCON
Srila Sridhara Maharaja
has on numerous occasions resolved problems that arose between Srila Prabhupada
and his godbrothers. Some of Srila Prabhupada's disciples, in the early days of
ISKCON, while visiting the Caitanya Sarasvata Math, heard Niskincina Krsna dasa
Babaji Maharaja chant "Pranamami sada prabhupada-padam,"
composed by Srila Sridhara Maharaja. At the end he started singing "Jaya
Prabhupada, Jaya Prabhupada." The disciples liked that very much and
introduced it in all of Prabhupada's temples. When Prabhupada's godbrothers
heard of our usage of "Prabhupada" they raised strong
objections and it was Sridhara Maharaja who explained to them that it was
written in the sastra
that the disciple should pronounce the name of his guru with the titles, "om
visnupada, Prabhupada,
etc.," giving all respect to his guru. He explained that since our Srila
Prabhupada was actually fullfilling the desires of their Srila Prabhupada he
deserved this title, which was reserved for great personalities.
That Srila Prabhupada's
attempts to obtain land in Mayapura were strongly opposed is well known to his
disciples. What is not so well known is that Srila Sridhara Maharaja, upon
Srila Prabhupada's request (letter to SM-June 6, 1976) spoke with those
godbrothers opposing the acquisition of land (350 acres) and convinced them to
stop their opposition. In addition, as a result of Srila Sridhara Maharaja's
preaching, they became favorably disposed towards Srila Prabhupada. Later, one
of those godbrothers, who apparently opposed Prabhupada as early as 1970
(Letter, May 13, 1970), told the leader of the Janata party to give ISKCON full
support (BBT Folio~771106RC.VRN) and further, sent a telegram to Prabhupada
that he was anxiously praying for his health (771012RC.VRN). In their 1977
meeting in Navadvipa. Srila Sridhara Maharaja inquired from Srila Prabhupada as
to the present status of this land acquisition.
CIA
Srila Prabhupada: That's what I say. With much
difficulty I translate the books at night and they print it and sell it and
send seventy, eighty thousand dollars every month to me here. Is
Srila Sridhara
Maharaja: A man
from the Central Intelligence Department took initiation from me. He was asking
me about your movement. I told him, "These are nothing but rumors. I know
Swami Maharaja since a long, long time. I know him very well and this movement
is nothing but a purely spiritual movement." Actually, what they are
thinking is that previously they [the British, etc.] used to send the
missionaries, then they used to send the merchants and then the army used to
come and take over, but those days are no more. Christianity has become much
less effective now. Through such a faith of universal religion, if a net could
be cast throughout the world--that can be utilized in the future.
Saktyavesa-Avatara
And after the
disappearance of Srila Prabhupada, Srila Sridhara Maharaja declared,
I consider him to be saktyavesa
avatara,
and it is confirmed in his writings on his spiritual journey through the
In his poem, "Prayer
to the Lotus Feet of Krsna," we find him pleading with Krsna, 'My dear
Brother, Your good fortune will come to You only when Srimati Radharani becomes
pleased with You.' Seeing his gurudeva
Srila Bhaktisiddhanta Saraswati as Radharani's delegation and his order as Her
divine service, he humbly submitted that he did not feel himself worthy or fit
to discharge the divine service, so he enlisted Krsna in the service of his
guru. He had completely dedicated himself to the purpose, he was so earnest in
his prayer to Krsna that he may discharge the duty that he has been given by his
guru maharaja,
that divine force, power, came down to help him. Otherwise, it is impossible.
It is not a thing of the ordinary level that anyone will do, but the highest
thing has been taken down to the lowest position so extensively. It cannot but
be the divine power, embodied and in a great intensity and magnitude! So, saktyavesa-avatara,
I cannot but take him to be so."
Vision of ISKCON
When asked what should be
the vision of ISKCON, Srila Sridhara Maharaja replied that Raghunatha Dasa
Goswami gives the real acquaintance of what is ISKCON in his prayer namasrestham
manum api saci-putram atra svarupam,
I am fully indebted to sri gurudeva.
Why? He has given me so many things, the highest conception of the holy name of
Krsna, the highest form of sound which contains the highest form of thought,
aspiration, ideal, everything. And he has given me the service of our great
savior Sri Caitanya Mahaprabhu, and His dearmost assistant, Svarupa Damodara.
Then he has brought me in connection with Sri Rupa, who was ordered to
distribute the hearts innermost dealings, the highest devotional love, raganuga-bhakti.
Then gurudeva
has given me Srila Sanatana Goswami who gives us sambandha-jnana,
a proper acquaintance with the environment, and he has given me Mathura Mandal,
which will help me in my remembrance of Radha and Govinda wherever I shall cast
my glance. By his grace gurudeva has revealed the superexcellent position of
Radha-kunda, the favorite place of Radha and Govinda for their pastimes and
this great Govardhana. And lastly he has given me the hope that one day I can
get the service of Sri Sri Radhika and Madhava. I have been given all these
assurances by my gurudeva,
so I bow my head with all my respects to his lotus feet." If we are
conscious of all these spiritual matters, then we can think that we have
approached our gurudeva
properly. What is our guru? What is his mission? It is filled with all these
things. Devoid of that, what is our interest?
ISKCON must not deviate
from this line. We have not come here to deceive ourselves, but to fulfill
ourselves. ISKCON will fulfill everyone's inner demand, even extenting to the
vegetables and stones, taking them to the feet of Mahaprabhu and the goswamis.
From village to village, everyone, in every place, should be hunted and
approached, "Take the name of Krsna! Come under the flag of Mahaprabhu!"
This grand worldwide mission will thrive like anything; it will touch the
heavens and cover the earth, and other planets also. That was the aim of
Bhaktivedanta Swami Prabhupada, and we understand and appreciate that.
Srila Sridhara
Maharaja: I heard
from different people that Swami Maharaja has told his disciples that in
fell down in Bengal at one time, the Adisur brought the brahmanas
from Kanoj and then he reestablished the varnasrama
system here like that. He has also done something like that. I heard from
Krsnadasa Babaji Maharaja that before leaving this planet, Swami Maharaja
requested him to beg forgiveness on his behalf from his godbrothers--that, at
times, he might have offended his godbrothers while preaching. This he said, I
heard it from Krsnadasa Babaji Maharaja. He said that although he had due
respects towards his godbrothers, but still while preaching he might have
offended them a little bit. So, he should be forgiven. Like, I heard once
Akincan Maharaja asked him, "What are your other godbrothers doing?"
So he replied, "Well, they just eat and sleep and ring the bell."
Hearing this they became very offended, and then they came to me. But my
observation is neutral. So I said,
The drum that he is
playing, if he accepts you as a player of the bell in that band, then you
should consider this to be a great honor.
I told this. My view is
different. I saw that he is playing a huge drum, a battle drum, so if you get a
chance to play the kasi, or cymbals, along with that, that is a great honor to
you. A more dignified position you get. This I am speaking from absolute
consideration.
[A few Gaudiya Math
sannyasis had many hundreds of disciples, had opened many temples and were at
that time preaching with vigor, so they were understandably irritated. For
example, in a room conversation in Bhuvanesvar in 1977 Srila Prabhupada,
hearing the report of his disciples that Madhava Maharaja had a whole village
enthusiastically engaged in Krsna conscious activities, suggested that we
should do likewise. (770121R2.BHU)]
Keeping ISKCON
Together
Srila Sridhara
Maharaja: I am
open to all. Generally, I want that both parties will come and I shall try to
help that it may not be broken asunder, torn asunder. Such a great thing has
been done by Swami Maharaja, I love it very much. That a worldwide movement,
organization, that will be broken into factions, I can't tolerate this. So, I
like that both parties will come and I shall try to find out a middle solution.
But the party in power may not care to come. For a long time I am feeling that
whenever I have come upon a person going [away] dissatisfied, dissatisfaction
is going within the party-I am unhappy. But the party in power does not care to
come to me. I am sufficiently old but I don't like to see that Swami Maharaja's
great work is disturbed in such a way. So laudable a thing. Prthivite ache yata
nagaradi gram, sarvatra pracara hoibe mora nama. This great action undertaken
by Swami Maharaja effectively successful, that is going to be ruined by
internal feud? Intolerable. So, if both parties come I shall try my best before
I die, that I want to see a united front and a healthy thing. Healthy
institution, that is my heart's desire.
Bhakti Caru Swami: That is what most of the
godbrothers also feel [At this time, in 1980, this includes many GBC members].
They feel that whatever Srila Sridhara Maharaja says, we will accept that
decision.
Srila Sridhara
Maharaja: In the
core of my heart I desire such. That it may be broken is intolerable. It should
remain a united front and be victorious over the other religious principles.
There are so many enemies in the name of religion, they are flourishing and
such a great future will be lost? It is intolerable. And especially Prabhupada
asked me to go to the West. I could not go, but Prabhupada has brought the West
to me, so I must, I have got some holy duty to discharge about that, I feel. So
anyhow, it may not be broken into pieces. United we stand, divided we fall. But
if hopeless, then no alternative. For the sake of the truth-we must always side
with the truth and not with the falsehood. Hare Krsna. Gaura Haribol. Swami
Maharaja took the responsibility of that great unfinished work and did
wonderfully successful work and we feel proud for him, we feel pride for his
activity and how can we tolerate in our lifetime, within two or three years after
his departure it will be broken into pieces? It is intolerable. Hare Krsna. But
if for the sake of quality, for the sake of truth, we are to face such a
situation, it can't be helped, truth is everything, satyam param dhimahi.
Gaura Haribol. Jaya Caitanya.
We would like to point
out that in the above discussion Srila Sridhara Maharaja refers to the two
parties who are engaged in internal feuding and ruining ISKCON-namely the
ruling party, the GBC, and the dissatisfied godbrothers. Srila Sridhara
Maharaja clearly wants to help solve their problems but "the party in
power does not care to come to me," so he can only advise the
disenfranchised. However, the GBC in line with their policy of intolerance to
any talk of reform or constructive criticism feared this siksa
of godbrothers other than themselves with Srila Sridhara Maharaja and
ultimately condemned it.
Our Affectionate
Guardians: Chapter Five
Srila
Prabhupada's Regard for Srila Sridhara Maharaja
Shortly before he left us
in 1977, Srila Prabhupada advised his disciples that they should go to Srila
Sridhara Maharaja if they had questions about philosophical matters. This
instruction was accepted by the entire GBC at that time and from 1977 until
1981 they did approach Srila Sridhara Maharaja with many important questions. A
major portion of this presentation is composed of excerpts from recordings and transcripts
from these question and answer sessions with the GBC members.
The GBC Guru Position
Paper of March 1978, the GBC's official statement published after their initial
question and answer session with Srila Sridhara Maharaja is taken directly from
Srila Sridhara Maharaja's instructions to the GBC, with a few noteworthy
additions and subtractions.
That it was actually the
instruction of Srila Prabhupada to approach Srila Sridhara Maharaja for
spiritual instruction is corroborated by taped statements in our possession of
Jayapataka Maharaja, Satsvarupa Maharaja, Bhakti Caru Swami, Tamal Krsna
Maharaja and many other GBCs [some of whom later changed their minds regarding
the validity of their previous statements], as well as by Tripurari Maharaja
who was personally massaging Srila Prabhupada's lotus feet when he heard this
instruction directly from Srila Prabhupada. Over the years we have seen various
facts mysteriously change overnight, according to the political climate, so we
have taken the trouble to substantiate our statements with hard copy, taped
transcripts and similar irrefutable evidence. Understandably one may change his
opinion regarding certain things, but this does not change the essential facts,
the actual truth—satyam param dhimahi. "This word [satyam]
means that one should not distort the truth for some personal interest."
(Bg. 16.3, purp.) Let us not forget that there is an overseer—hrdi
sannivisto
(Bg. 15.15) and He witnesses our every activity-upadrastanumanta ca
(Bg. 13.23) and will give us our just do-karmana daiva netrena
(Bhag. 3.31.1). Better to be daivim prakrtim asritah
(Bg. 9.13), under the shelter of His divine embrace. One's position in
devotional service is after all classified according to one's faith-sraddha-anusari
(Cc. Madhya-lila 22.64)
and ones ultimate fate is indeed dependent upon qualifying ourselves for the
Lords mercy.
Logically speaking, on
the basis that this was the last instruction in regards to Srila Sridhara
Maharaja and considering that Srila Prabhupada was always very careful, fully
aware of what he was doing and that these were his final days with his
disciples, this must be regarded as the most authoritative or substantial
statement made by Srila Prabhupada in regards to Srila Sridhara Maharaja.
Most Highly
Competent of My Godbrothers
Despite Srila
Prabhupada's final and conclusive statements regarding Srila Sridhara Maharaja,
some take Srila Prabhupada's letter to Rupanuga in 1974 as the conclusive
statement about Srila Sridhara Maharaja. In this well-known letter, Srila
Prabhupada said that Srila Sridhara Maharaja was responsible for selecting an
acarya who proved
to be a failure. Srila Prabhupada then warns not to make the same mistake in
ISKCON. Then Srila Prabhupada warns that his disciples must be careful in
mixing with his godbrothers. That ISKCON did in fact make the same mistake that
Srila Prabhupada warns about in this letter to Rupanuga (unauthorized acarya
appointments) has been documented by Ravindra Svarupa, a prominent and
respected member of the GBC and initiating guru, [known for being one of the
deep thinkers of ISKCON] in his paper, "Under My Order," portions
of which are presented below in the section entitled, Is Srila Sridhara
Maharaja's Mood different than Prabhupada's.
The above mentioned
personal instruction of Srila Prabhupada to approach Srila Sridhara Maharaja
for philosophy was given three years after the Rupanuga letter was written.
This letter of Srila Prabhupada's must be harmonized with the other statements
by Srila Prabhupada in order to get an accurate picture of Srila Prabhupada's
feelings about Srila Sridhara Maharaja. In addition to Srila Prabhupada's final
statements about Srila Sridhara Maharaja (above) there is Srila Prabhupada's
letter to Hrsikesa (1969):
I can refer you to one
who is most highly competent of my godbrothers. This is B. R. Sridhara Maharaja,
whom I consider to be even my siksa-guru,
so what to speak of the benefit that you can have from his association.
Srila Prabhupada
repeatedly tried to get Srila Sridhara Maharaja to come to his temple in
Mayapur (see letter to Srila Sridhara Maharaja in 1976 and Room Conversation in
1977--excerpts in chapter one). In the 1977 Room Conversation, Srila Prabhupada
offers to build Srila Sridhara Maharaja a house at the Mayapur temple so Srila
Sridhara Maharaja can preach to Srila Prabhupada's disciples-imploring Sridhara
Maharaja six times to please do so.
One Important
Godbrother, He's Sincere
In his
would remain a dream only,' but he congratulated me that I 'have done it
practically.'" A year and a half earlier, during a morning walk in "That
one of my important godbrothers says. He's sincere. All others, [not]. He says
that, 'In the Caitanya-Caritamrta
it is said prthivite ache yata nagaradi-grama.
So we were thinking that this is imagination, that Chaitanya Mahaprabhu's cult
would be spread all over the world, every one will chant. So you have done it.'
So, he's appreciating in that way. 'But we are simply thinking that it is not
possible, it is simply imagination. But that you have made it possible.' So
that is his appreciation."
When there is a conflict
between opposing statements, they must be reconciled. Since we, the disciples,
take the instructions of our Srila Prabhupada as nondifferent from sastra, we
may resolve his apparently conflicting statements as Rupa Goswami did for sastra.
virodho vakyayor yatra napramanyam
tad isyate
yathaviruddhata ca syat tatharthah kalpyate tayoh
When two scriptural
statements contradict each other, one is not taken as inauthentic. One should
give the meaning in such a way that the contradiction is removed. (Laghu-bhag.
1.212)
To harmonize this in an impartial way, we may consider that in the Rupanuga
letter Srila Prabhupada was using the apparent activities of Srila Sridhara
Maharaja to make a particular point to us, namely that "to elect an acarya"
was not an authorized activity of the Governing Body of the Gaudiya Math and
that it was contrary to Srila Bhaktisiddhanta Sarasvati Thakura's expressed
desire. In Srila Prabhupada's own words, "Therefore we may not commit the
same mistake in our ISKCON camp." Srila Prabhupada was also warning us
that at least four of his godbrothers had on occasion tried to pollute and
steal his disciples, so we must be very careful about them. He made it easier
for us by simply saying, "all godbrothers." Although Srila Prabhupada
may have in his intense preaching campaign criticized some of his godbrothers,
in light of proper sastric vaishnava
etiquette, it is improper for his disciples to criticize them, what to speak of
publishing criticisms, thereby creating opportunity for repeated vaisnava-aparadha--for
which one will be held accountable. Srila Prabhupada also did say that,
"the war is over now." Still we see that certain ISKCON devotees have
the habit of openly and freely criticizing any and all of Srila Prabhupada's
godbrothers as they like. We feel that this is very unhealthy spiritually for
them.
The overemphasis on Srila
Prabhupada's letter to Rupanuga and minimizing of substantial statements to the
contrary merely makes Srila Prabhupada out to be duplicitous-to Srila Sridhara
Maharaja he showed great respect but behind Srila Sridhara Maharaja's back he
really did not trust him.
Please refer to chapter
one, A Transcendental Friendship,
for a detailed account of the long and intimate association of these two great
devotees. A Transcendental Friendship
was originally published in another form as The Guardian of Devotion.
An account of Srila Sridhara Maharaja's activities in the Gaudiya Math has been
given in chapter three, A Short History of Srila Sridhara Maharaja and the
Gaudiya Math.
A careful reading of these documents will greatly help us clarify our
understanding of these dealings between godbrothers. When we take into account
all of Srila Prabhupada's loving exchanges with his dear godbrother Srila
Sridhara Maharaja it becomes evident that this letter to Rupanuga is completely
inconsistent with their actual relationship and thus must be seen as a warning
only.
We point out here that
the mistakes made by the leaders of ISKCON were much graver than the alleged
apparent mistakes of Srila Sridhara Maharaja [ supposedly incorrect advice and
desires to control ISKCON], and they have been forgiven easily whereas Srila
Sridhara Maharaja is still to this day maligned. In light of an unbiased look
at Srila Prabhupada's letters, room conversations, etc. it can be concluded
that Srila Prabhupada did not discourage his disciples from receiving
instruction (siksa) from Srila Sridhara Maharaja, on the contrary he
encouraged it.
Our Swami Maharaja
Has Done a Miracle
When told of the Rupanuga
letter, Srila Sridhara Maharaja replied,
Just see the preaching of
Swami Maharaja, he has not even spared me, his intimate friend!
When we examine the
hearts of these two Vaisnavas we see the real intentions of these pure devotees
of the Lord, fully absorbed in devotional service. One must examine all the
facts impartially, not just make a superficial estimation based on one letter
and general statements and pass a decree for all time. Srimad-Bhagavatam 11.25.3
warns us of this sort of thing, that to forcibly justify one's actions by one's
strength is in the mode of passion and thus leads to misery.
Srila Prabhupada many
times mentioned that his godbrothers were envious. A scan of the Srila Prabhupada
Folio shows that he mentions the names of certain godbrothers repeatedly as
envious, consistently excluding the name of Srila Sridhara Maharaja. That
Sridhara Maharaja is nonenvious is self-evident (for example) upon listening to
the recording of their meeting in 1973 after Prabhupada's triumphant return to
India from his successful preaching in the West:
So our Swami Maharaja has
done a miracle! Thakura Bhaktivinode conceived and Bhaktisiddhanta Saraswati
Thakura began to translate this conception into action. And we find that
through Swami Maharaja, in his last days, it has been fulfilled to such a great
extent. We are happy, we are glad, we are proud!
In the same conversation
Srila Prabhupada revealed his thoughts at the time,
Our relationship is very
intimate. After the breakdown of the Gaudiya Math, I wanted to organize another
organization, making Sridhara Maharaja he head.
In the Lilamrta, Vol.
3, page 203, Satsvarupa Maharaja writes of events six years earlier, "In
fluent English he [Sridhara Maharaja] began praising Prabhupada's preaching in
America, repeatedly using Prabhupada's phrase 'Krsna consciousness.' Swamiji's
work, he said, was the fulfillment of Lord Caitanya's prophecy that Krsna
consciousness would one day spread all over the world. He laughed and smiled
and praised the Krsna consciousness movement with no trace of jealousy."
[Room Conversation~October 1967]
Our Affectionate
Guardians: Chapter Five ~ Doubts
Is
Srila Sridhara Maharaja's Preaching Different Than Prabhupada's?
That Srila Prabhupada and
Srila Sridhara Maharaja's understanding of the philosophy is congruent is clear
from the following excerpt from chapter one: A Transcendental Relationship:
Krsna and Prabhupada
[Srila Bhaktisiddhanta] liked [him] to prepare me. Sridhara Maharaja lived in
my house for many years [at the time of the breakup of the Gaudiya Math and
afterwards], so naturally, we had very intimate talks and he was my good
advisor. I took his advices, instructions, very seriously because from the very
beginning I know he is a pure Vaisnava, a pure devotee, and I wanted to
associate with him and I tried to help him also. Our relationship is very
intimate. (Srila Prabhupada, 1973 Room Conversation)
Contradictions:
Real and Apparent
Apparent contradictions
between Srila Prabhupada and Srila Sridhara Maharaja provide us with a chance
to more deeply scrutinize our understanding of Krsna consciousness and help us
make progress towards our infinite Lord. Srila Prabhupada himself wrote in a
letter on
cannot differ on certain points." Generally speaking, apparent
contradictions can be eventually understood to be either a difference based on rasa
or preaching techniques-wherein preaching and siddhanta
may not always be the same. An example of the former is the disagreement that
eternally exists between vatsalya
and madhurya
rasas. Simply put, Yasodamayi very much wants her son Krsna to have a good
nights sleep, while the
gopis headed by Srimati Radharani want him to leave the house and dance with
them in the Vrndavana night. In the case of the latter, preaching is surrounded
by contradictions, as the preacher may say different things at different times
to awaken divine faith in the hearts of the fallen jivas.
Thus, preaching and siddhanta
are apparently not always in concert. The highest truth is to give Krsna
consciousness. In the field of preaching, at one time one instruction may be
given; at a later stage we may be told the opposite.
In a Conversation on
Madhudvisa: In the eighteenth chapter of the Bhagavad-gita,
in one of your purports, you say that a sannyasi
should never discourage a young man from getting married. But on the other
hand, we understand that a sannyasi
should encourage young men to remain brahmacari.
So it seems to me like there's some kind of contradiction.
Prabhupada: According to time and
circumstance. Just like Krsna says, nityatam kuru karma tvam: "Always
be engaged in your prescribed work." (Bg, 3.8) And at last he says, sarva-dharman
parityajya mam ekam saranam varja.
(Bg. 18.66) So now you adjust. That is not a contradiction. It is just suitable
to the time and circumstance.
Madhudvisa: But is there some conclusion?
Prabhupada: The real aim is that you have to
become the eternal servant of Krsna.
When apparent
contradictions are not resolved by the advancing devotee, they give rise to
real contradictions. Real contradictions deviate one from the pure devotional
conclusions. These real contradictions are based on anarthas and
they must be transcended. Rasam-anandam
is the purest white, and material desire is the darkest black. In the
transition from the dark black of material life to the pure white of our
highest spiritual prospect, there are many shades of gray through which we must
pass, resolving apparent contradictions along the way.
What follows is an
example of an apparent contradiction in the writings of Srila Prabhupada and
Srila Sridhara Maharaja. Resolving this is a valuable exercise of our Krsna
consciousness. In Srila Prabhupada's translation of Bhagavad-gita As It Is,
he translates the following verse thus:
aparyaptam tad asmakam
balam bhismabhiraksitam
paryaptam tv idam etesam
balam bhimabhiraksitam
"Our strength is
immeasurable, and we are perfectly protected by grandfather Bhisma whereas the
strength of the Pandavas, carefully protected by Bhima is limited." (Bg.
1.10) The same verse, however, is translated quite differently by Srila
Sridhara Maharaja in his Bhagavad-gita
(Hidden Treasure of the Sweet Absolute).
Here, we find the verse reads as follows: "Our army, headed by Bhisma, is
inadequate, whereas the army of the Pandavas, protected by Bhima, is
competent." Which translation is correct? Could both of them be correct?
Srila Prabhupada
dedicated his Gita
commentary to Baladeva Vidyabhusana (who gave the world Govinda bhasya)
because his concern was to give the overall siddhanta
of our sampradaya
to the world, rather than focus on a few of the precious jewels of our
devotional conclusions in his commentary. Many previous translations of the Gita
had not produced a devotee, yet, Srila Prabhupada's Gita
produced and continues to produce thousands of devotees. No doubt he had
something specific in mind as he set out to translate and comment on the Gita.
The Gita
is a deep book, from which even the highest truth of parakiya-bhava can
be drawn directly from the text by those who are themselves deeply immersed in
the mellows of pure devotion. Srila Prabhupada relished these finer points of siddhanta
with Srila Sridhara Maharaja when they lived together at
translation. Srila Prabhupada appreciated Sridhara Maharaja's perception of the
catur-sloka
of the Gita. When
it was brought up to Srila Prabhupada for his opinion, he remarked to Sridhara
Maharaja, "Yes, it must be." Yet, in his own treatise, Srila
Prabhupada had something different in mind-wide-scale distribution of Krsna
consciousness.
Srila Sridhara Maharaja
however, preferred to keep close company with fewer devotees and examine and relish
the finer points of Gaudiya siddhanta. He
tended to discuss the mood of the circumstance rather than relate the circumstance
itself, much like Visvanatha Cakravarti Thakura, the contemporary of Baladeva
Vidyabhusana. Their differences are only apparent, and they are analogous to
the differences in emphasis and style of Baladeva Vidyabhusana, who gave the siddhanta
as it is, and his substantial guru Visvanatha Cakravarti, who consistently
presented the hidden treasure in his commentaries. On this particular text,
Baladeva Vidyabhusana translates aparyaptam
as immeasurable; thus, giving the upper hand to Bhisma, and paryaptam
as limited, while Visvanatha Cakravarti gives the upper hand to Bhima. The
Sanskrit dictionary tells us that both these words, aparyaptam
and paryaptam,
can have opposite meanings, and can therefore be used to support either
translation.
Bhisma was the greatest
of ksatriyas; thus,
he certainly strengthened Duryodhana's army, in accord with Srila Prabhupada's
translation. Yet, Bhisma also was a weak element in the military arrangement of
Duryodhana, for although outwardly the strongest to oppose the Pandavas, he was
inwardly the weakest. Bhisma was formally on the side of Duryodhana, while at
heart and in spirit he was a member of the Pandavas army. Bhisma loved the
Pandava brothers and Sri Krsna with all of his heart. How could such a person,
however strong militarily, be someone Duryodhana could count on?
The straight truth as it
is, is that Bhisma was a formidable fighter and an asset to Duryodhana. The
hidden treasure is that he was weakened in his support for Duryodhana because
of his deep love for the Pandavas. This sweet truth is also alluded to in Srila
Prabhupada's commentary on text eleven of the first chapter of the Gita. There
Srila Prabhupada says, "Although he [Duryodhana] knew that the two
generals [Bhisma and Dronacarya] had some sort of affection for the Pandavas,
he hoped that all such affection would now be completely given up by them, as
was customary during the gambling performances."
When discussing the lives
and writings of the acaryas, we
should enter into such discussion with a feeling for what Vaisnavism is all
about, otherwise we may become victims of offenses to Vaisnavas (aparadha).
Their lives are all about love, which resolves all contradictions. Love
harmonizes all things as nothing else can. The lives of Srila Prabhupada and
Srila Sridhara Maharaja and their relationship with one another are something
from which we can learn about the spirit of love. To date, there has been
considerable debate about the nature of their relationship. Be assured it is
one of absolute love, which as Ujjvala-nilamani tells
us, moves in a crooked way. Thus, it is not understood by all, and certainly
not without looking beneath the surface. In love there must be differences,
apparent differences. The higher harmony is that which we seek, beyond the
material conceptions of friends and enemies.
In the Madhya-lila
of the Caitanya Bhagavat, Vrndavana
dasa Thakura writes, "Sometimes there are differences of opinion among the
Vaishnava devotees of the Lord which might appear like an argument, but in fact
it is an amazing relationship between devotees. Foolish rascals, who do not
understand this exchange, praise one Vaishnava and denounce the other. Such a
mentality will lead to destruction of faith and knowledge." And in Antya-lila:
"The Vaisnavas are extensions of the Lord's limbs, so how can one benefit
by serving him with one hand and inflicting pain on Him with the other? One who
hears, glorifies, and understands these transcendental subjects can always
avoid vaisnava-aparadha."
Madhurya Rasa
Some say that Srila
Sridhara Maharaja's tasteful illuminations of the most sublime aspects of
madhurya-rasa and the tantamount importance of Srimati Radharani and Her
dearmost Rupa Goswami [Manjari] are not in line with Srila Prabhupada's
teachings. One GBC even requested Srila Sridhara Maharaja to not introduce madhurya
topics into ISKCON. But the fact of the matter is that we cannot deny that we
are a madhurya-rasa sampradaya--and it is just this which distinguishes
us from other sampradayas. It
is our Gaudiya Sampradaya's prominent teaching and was dealt with skillfully
and tastefully by Srila Prabhupada. He continually warned us not to read Tenth
Canto neglecting the first Nine Cantos but presented Krsna Book early
on, showing us the standard. We invite our readers to
read Loving Search For the Lost Servant
by Srila Sridhara Maharaja in this light. Srila Sridhara Maharaja's article Fools
Rush In Where Angels Fear to Tread [Bookmark
for later] clearly shows him upholding the dignity of the Rupanuga
Gaudiya Sampradaya.
Srila Prabhupada wrote,
Oh! It is not that the gopis
are boycotted. The policy should be that because people may not understand the gopis--they
may think they are ordinary girls--we should be careful how we present the
gopis.
It does not mean that we shall not even utter the word gopis, that
we have taken a vow to boycott the gopis. No.
They are worshipful devotees. How can we avoid them? [Srila Prabhupada Conversation,
One who has not been
attracted by the transcendental beauty of rasa
will certainly be dragged down into material attraction, thus to act in
material contamination and progress to the darkest region of hellish life but
by understanding the conjugal love of Radha and Krsna one is freed from the
grip of attraction to material so-called love between man and woman. Similarly
if one understands the pure vatsalya, sakhya
and dasya
love for Krsna one will not be attracted by their material counterparts. [Caitanya-caritamrta
Adi-lila 4.35]
Another testiment to
Srila Sridhara Maharaja's preaching being in concert with Srila Prabhupada's is
that many of Srila Prabhupada's stalwart sannyasis
formerly greatly appreciated Srila Sridhara Maharaja's penetrating
realizations:
For example, Jayapataka
Maharaja, hearing Srila Sridhara Maharaja's explanation of Bhag. 10.82.49
wherein the innermost hearts' feeling of Srimati Radharani is poignantly
expressed said, "Please go with us to
of Bhagavatam
you have to explain there."
Also, Jayadvaita Maharaja
responded with, "Yes, that's very clear. Thank you very much," in appreciation
of Srila Sridhara Maharaja's lucid explanation of how to see the guru in light
of the nikunjo yuno rati keli siddhai verse
of the samsara
prayers [Our spiritual master is very dear because he expertly assists the gopis
in tastefully arranging the conjugal loving affairs of Sri Sri Radha and
Krsna].
And in 1980 Satsvarupa
Maharaja was so encouraged by the depth and clarity of Srila Sridhara
Maharaja's realizations that he made copies of Sridhara Maharaja's darshans
and freely distributed them to his disciples along with a taped introduction by
himself, "I think its very encouraging for everyone to hear how our
spiritual uncle Srila Sridhara Maharaja . . . [is helping us]."
Bhakti Caru Swami
revealed confidence in Srila Sridhara Maharaja's capabilities at the time,
"That is what most of the godbrothers also feel. They feel that whatever
Srila Sridhara Maharaja says, we will accept that decision."
In March of 1981, Tamal
Krsna Maharaja happily expressed his appreciation for Srila Sridhara Maharaja's
nectarean krsna-katha,
"The babies are full of milk now. We are well fed. We have been fully fed
today. We think you are like a surabhi
cow."
Giriraja Maharaja wrote
in September of 1978, "Both in terms of relative rank and absolute
realization, Sridhara Swami is far beyond any of us."
Srila Sridhara Maharaja
was especially qualified to speak of the higher dealings of Krsna and his
confidential associates, always doing so in the most tasteful way. His
explanations are readily available to all in any of his innumerable books and
tapes.
The acaryas
in our parampara
are predominantly of madhurya-rasa. Sri
Caitanya Mahaprabhu's lila is audarya-lila--the distribution of
spontaneous love of God [samarpayitum unnata ujjvala-rasam sva-bhakti-sriyam].
(Cc. Adi
1.4)
prema-rasa-niryasa karite asvadana
raga-marga bhakti loke karite pracarana
Sri Caitanya Mahaprabhu
desired to taste the sweet essence of the mellows of love of God [madhurya],
and He wanted to propagate devotional service in the world on the platform of
spontaneous attraction. (Cc. Adi
4.15)
The very name of Srila
Bhakti Raksaka Sridhara Deva Goswami Maharaja--Bhakti Raksaka,
means literally Guardian of Devotion, a name given by his Guru Maharaja, Srila
Bhaktisiddhanta Sarasvati Thakura, in recognition of his purity in the line of
Srila Rupa Goswami. Srila Sridhara Maharaja's penetrating
explanation of Sri Brahma Gayatri [Bookmark
for later] as signifying the summit of devotional worship unto
Srimati Radharani [Radha-dasyam] revealed his profound depth of
realization and is deeply appreciated by those fortunate and intelligent devotees
who are aware of the relishable beauty of pure devotional service. He revealed
the precious gift of the hidden treasure of the internal purport of Sri
Bhagavad-gita, revealing
profound inner-truths — that are the very life-nectar for the devotees hearts
and spiritual senses. His brilliant and penetrating madhurya
commentaries charmed and captured our hearts but Srila Sridhara Maharaja always
gave us a pound of caution with every ounce of madhurya
nectar. His distaste for the sahajiya
section was well known-referring to the premature siddha-pranali advocates
as pukura-curiwale — pond thieves, their so-called sakhi
identity being false and imaginary and their achievement sheer concoction — the
anartha-nivrti stage is not effected thereby — they are trying to
jump over the many planes of consciousness without recognizing the ontological
gradation from Viraja to Brahmaloka, Vaikuntha and Goloka.
Examine the quality of
Srila Sridhara Maharaja's writings-one cannot help but realize his substantial
connection with the topmost object of our aspirations, his total internal
absorption and dedication to the highest ideals of Vaisnavism. That Srila
Sridhara Maharaja continuously presented the most profound realizations and
deepest knowledge of the scriptures is self-evident to the unbiased observer.
And this is the critereon for judging a Vaishnava as given by Srila Rupa
Goswami Prabhupada, to evaluate his internal absorption not judge his external
activities. One simply has to read his literatures or listen to recordings of
his talks to see that his unique presentation of the Gaudiya siddhanta
is unprecedentedly crystal clear and worthy of the title Sastra-nipuna
[one who has very deep realization of the scriptures] awarded by Srila
Bhaktisiddhanta Sarasvati Thakura.
Those who have nourished
their wilted creeper of devotion in the divine elixer spontaneously everflowing
from Srila Sridhara Maharaja's humble personage cannot properly and
sufficiently express his endless glories. Srila Sridhara Maharaja tirelessly
preached to the dissatisfied, the disinterested and faithless who were headed
for the unknown quarter. Such a grand affinity for Krsna-katha is indeed
difficult to achieve--a symptom in itself of his noble and lofty position. For
a glowing eulogy of Srila Sridhara Maharaja by the seniormost Gaudiya Vaisnava
on the planet, we refer the readers to chapter two: [Exalted Glorification of]
Parama-Pujyapada Srila Sridhara Dev Goswami Maharaja by His Holiness Srila
Bhakti Promod Puri Goswami Maharaja.
As a final substantiation
in this section we present an excerpt illustrating the expert manner that Srila
Sridhara Maharaja explained to one of Srila Prabhupada's disciples, Srila
Prabhupada's statement in Chaitanya-caritamrta, Madhya-lila 1.46:
"In all the ancient literatures of devotional service and in the more
recent songs of Srila Narottama dasa Thakura, Srila Bhaktivinode Thakura and
other unalloyed Vaishnavas, the spiritual master is always considered either
one of the confidential associates of Srimati Radharani or a manifested
representation of Srila Nityananda Prabhu."
Srila Sridhara
Maharaja answers:
We may see this according to rasa-vicara.
In madhurya-rasa,
the guru is the representation of Radharani, and in other rasas,
he is the representation of Nityananda Baladeva. Two divisions. Representation
of Himself, representation of the highest servitor in a particular department,
and also representation of any of the special servitors in any of these camps.
These threefold rasas
may be discussed and understood. The three phases. First, the Lord Himself is
guru. Next, we are told the most favorite and that most favorite may be in a
different rasa.
Then, the three there: in the first darsana--only the top of Everest.
And next, the nearby peaks, and then, what is suitable for my special
personality according to the atmosphere, so much cold, where I can take
shelter, what is suitable to me-what cave will be suitable for me, for
permanent living; in this way, it is to be adjusted at least in three different
planes. First to the Lord Himself, then in the next stage we find the first
class servitor, the head of every department of service and finally, thirdly,
my particular department. One servitor may have different departments, then any
particular department there is head Under his care, I shall begin my eternal
life. The manjari
class. Radharani-Rupa Manjari. First Krsna, Radharani, Rupa Manjari,
-madhurya-rasa.
Krsna, Baladeva and then Subala or any other friend-sakhya-rasa.
In this way. In vatsalya-rasa,
Krsna and Yasoda, Nanda, and then any other helping hand to Yasoda, Nanda. In
this way, the location is to be traced. And there are three stages.
Devotee: So, there are different groups . .
.
Srila Sridhara
Maharaja: There
are different groups. And then fighting between the groups: Radharani's group
and Candravali's group, they are of fighting temperament. That is also there .
. .
Devotee: There, all are harmonized in the
transcendental plane, there is complete harmony within.
Srila Sridhara
Maharaja: But
that harmony, that difference is there also to promote the intensity of
service. There, it is harmonized. The competition; there, there is competition.
Swami Maharaja utilized this competitive spirit in his propaganda. That
competition there enhances the central capital. So, that has been given, that
plan, that design has been accepted there. The competition, the Yogamaya,
the competition enhances the degree of serving mood. And that is utilized. What
is here is a perverted reflection. So, competition is also utilized, the spirit
of competition. And because that is all harmonizing, that is all good
Origin of the Jiva
The controversy
concerning the origin of the jiva has been undecided for many years. We are
amazed that not only hasn't this issue been resolved satisfactorily but a considerable
number of devotees have reached the wrong conclusion. Although one's ego
perhaps doesn't like to accept that Srila Prabhupada sometimes preached down to
us or we are unable to personally adjust his conflicting statements on this
subject, we nevertheless are more or less forced to accept the siddhantic
conclusions as enunciated by all the acaryas in our line
(and even those out of our line for that matter). At the time, Gour Govinda
Maharaja, who was a prominent and respectfully situated ISKCON acarya was so much disturbed by
the GBC's ongoing superficial handling of this and other issues, that he very
privately revealed to several of his closer disciples that he was seriously
considering leaving ISKCON. Pejwara Swami, one of the most respected and well
known swamis in the line of Madhva, who is especially respected
and sought after by many ISKCON leaders, in a visit to Sridhama Mayapura just
prior to Gaura Purnima 1995, responded upon hearing of this controversy with,
"the siddhanta is clear [that we do not fall from Vaikuntha],
how can there be any question?"
Proponents of the
"Fall from Vaikuntha Theory" say that they cannot tolerate that
"we" say that Srila Prabhupada says things which are not true. Isn't
it the maxim of the Krsna conscious preacher, to convince others one way or
another, "by hook or by crook" -- yena tena prakarena manah krsne
nivesayet? -- Somehow or other bring them to Krsna consciousness and
later gradually introduce the rules and regulations [and finer philosophical
points] (Rupa Goswami) Didn't Srila Prabhupada continuously do this? So many
examples come to mind, such as tricking the child to take medicine --
"it's candy." What "we" really say is that we can't
tolerate that they say that -- "when Srila Prabhupada says something which
is not in accordance with sastra,
that it is not a preaching strategy -- that he has introduced (manifested) a
new siddhantic conclusion" (which just happens to be in
opposition to all existing sastra ).
The bottom line is that
nowhere does sastra state that "the living entity falls from
the spiritual world." There are many ambiguous quotes which can easily be
misconstrued and misunderstood and in the bhakti-sandarbha
there is the scant single reference that states that a person who eats grains
on Ekadasi becomes a murderer of his mother, father, brother and spiritual
master, and even if he is elevated to a Vaikuntha planet, he falls down. This
is however a far cry from the many many quotes that directly and clearly state
that the living entity never falls from the spiritual world. This subject has
been covered more thoroughly in a separate presentation entitled, Origin
of the Jiva. Bookmark for later.
Even in cases such as
King Citraketu being cursed, his bhakti
was not covered as is clear from his prayers as Vrtrasura. Or consider Jaya and
Vijaya, the gatekeepers in Vaikuntha who are often given as examples of fall
down to the material world. Srila Sanatana Goswami states in Brhad-bhag. 2.4.183,
saktya sampaditam yat tu sthiram satyam ca drsyate, that all the
manifestations of the internal potency are stable and real--once one attains
bhakti it becomes part of the devotees essential nature and cannot be destroyed
or reduced. Additionally, Srila Jiva Goswami states in his Priti-sandarbha,
7, that when Jaya and Vijaya became demons, within they knew themselves and
kept their spiritual form. They came down as part of the Lord's lila.
And Srila Prabhupada writes, "Therefore it is to be understood that when
Jaya and Vijaya descended to this material world, they came because there was
something to be done for the Supreme Personality of Godhead. Otherwise it is a
fact that no one falls from Vaikuntha." Bhag.
7.1.35, purport.
Some advocates of the Fall
Theory, theorise
that since there are so many emphatic scriptural statements that once going to
the spiritual world, one never leaves [i.e. Bhagavad-gita] -- that fall
is only possible for those nitya-muktas who are already in the
spiritual world but not for the nitya-baddhas who perfect their
devotional service in the material world and thereby qualify for entrance into
the spiritual world. There exists not one shred of evidence in sastra
to support this theory [nor do sanskrit terms exist for it] and it is
offensive. This theory implies that nitya-muktas (eternally
liberated residents of Vaikuntha) are inferior to baddha-muktas
(the bound who become liberated). Nitya-muktas must come to the
material world to become really fall-proof-to get a better education-i.e., one
cannot be a gentleman unless he visits a prison house. It also implies that bhaya-bhakti,
devotion produced by fear or suffering, is superior to prema-bhakti, for
only bhaya-bhakti gives complete protection to a devotee. It also
introduces the unallowable concept of fear into the spiritual world, for if one
can fall down and witness others fall down, certainly there must be fear-which
decries the very name Vaikuntha (without anxiety).
Ideas such as falling
from Vaikuntha are illogical. They are based on one's material conception
projected upon the transcendental reality. Arguments given in support of fall
down-which ultim-ately seek to impose an imperfection on the perfect world or
on the perfect devotees-are only kutarka,
false logic. They stem from a poor understanding of the Lord's svarupa-sakti.
Srila Bhaktisiddhanta Saraswati Thakur in his Vivrti on Bhagavatam
3.7.11 emphatically states exactly this. All planets in the material world are
places of fall down and by the influence of maya,
people equate Vaikuntha to these material planets. If this was correct, then
what would be the significance of Lord Krsna's statement, abrahma-bhuvanal
lokah . . . punar janma na vidyate ? What would be the value of His
statement that in the material world all beings are fallible and in the
spiritual world all beings are infallible?
We have personally
witnessed prominent leaders, unable and/or unwilling to answer the overwhelming
evidence against their conclusions, shake their heads and say "anyway, we
accept what Prabhupada says." But Srila Prabhupada says both things. It is
not possible that both theories are true, as they are contradictory (and not
examples of acintya-bhedabedha-tattva ), so this is an embarrassing
position for the Fall advocates, having been strongly advocating the Fall
Theory for so long. Prabhupada has given us what is clearly the siddhanta,
that the living entity never falls and he has sometimes told that we should "be
careful, you can fall from any position, even from Vaikuntha," sometimes
stating this strongly, etc.-the primary emphasis being on getting fixed up and
only secondarily that you can fall. In Srila Prabhupada's books [referred to as
the spiritual lawbooks for the next 10,000 years], he mostly supports in his
purports the no fall-down from Vaikuntha and sometimes his statements appear to
be ambiguous. Most of Srila Prabhupada's statements which appear to favor the
Fall theory are found in letters, lectures and conversations. Thus it could be
said that it appears to not be a clear case either way -- as the confusion of
many devotees attests. So, we must harmonize these conflicting statements.
Those who know the siddhanta have no problem with this, however many
devotees do not understand or are not aware of the actual siddhanta.
We have seen GBC
proponents of the Fall Theory change their position on the jiva issue in
midstream. Formerly they postured that the living entity fell from Vaikuntha.
In light of (surprising to them) sastric evidence to the contrary,
they changed their view to the ambiguous 'we both fell and we didn't fall,'
with the GBC mandated stipulation that no one can state anything definitive
regarding this matter, as we are judging Srila Prabhupada's intention from our
lower position. However, because the statements of Srila Prabhupada that we
fell from the nitya-lila of the Lord differ from the siddhanta
it is very clear (providing we know clearly what is the siddhanta )
that it is a preaching strategy. To think that Srila Prabhupada invented a new siddhanta
[which is diametrically opposing all existing siddhanta ] is
incorrect and is no credit to Srila Prabhupada. This is adequately
substantiated with quotes from Srila Prabhupada below. Certainly we recognize
that Srila Prabhupada added many divine realizations to the existing
siddhanta, providing further enlightenment, but it is not at all
Srila Prabhupada's mood to directly oppose Vedic authority and the parampara
in this presumed way. Hardly is it a glorification of Srila Prabhupada to
present him as the origin of a new "siddhanta " which
contradicts the direct words of Krsna Himself. We find this idea very
disturbing. Aside from above mentioned manytimes ambiguous statements of fall [and
equally no fall] by Srila Prabhupada in his own writings and talks, it is not
the conclusion of sastra that the living entity falls from the
spiritual world. To think that after so much purification and seva
in the progressive elevation of Krsna consciousness-finally obtaining the
platform of ecstatic perfection of love of God (krsna-prema), that we can in a
second be thrown down to repeated births and deaths and entanglement in lust
and greed and other material qualities-qualities which we have spent our lives
purifying ourselves of, is also absurd. To claim this, means that we do not
understand this progressive development in Krsna consciousness from sraddha
to anartha-nivriti to nistha, ruci, bhava and finally
krsna-prema --one cannot understand the ultimate goal of life and
claim that "that place from which having gone, one never returns" is
fallible. We have dealt more thoroughly with this topic in our separate Jiva
Presentation. Interested devotees desiring to understand the origin and
bondage of the jiva are recommended to study this subject thoroughly. The truth
is what it is and will not be hidden for long, despite so many arguments to the
contrary. As the Sat-sandarbhas,
it is difficult to refute. We are all hopefully looking for the Absolute Truth
(Krsna) so we must pursue it. Personal investigation has revealed that most
devotees do not understand the philosophical points presented therein nor
really care to. The arguments presented against this line of siddhanta
seem to be based more on sentiment than logic and philosophy. Fair and open
discussion is discouraged in spite of the great controversy. We would venture
to say that opponents would be made to look completely foolish in an open
debate where both sides are represented equally. We are reminded of many
preaching encounters with the fanatical section of Christians who, when
defeated, either walk away or change the subject. What is our position if in
the name of blindly following the guru we go against sadhu and sastra .
Those who are real sadhus (fixed up devotees who know the siddhanta ),
are very upset by the authorities decision in this regard. One prominent GBC
acarya in a private conversation
responded to the statement that "there are a great many statements (both
texts and purports) which clearly and definitively state that the living entity
never falls from the spiritual world," with, "that's in Prabhupada's
books?" It was then revealed that he seldom reads Srila Prabhupada's
books.
To try to separate Srila
Prabhupada from his guru and from the predecessor acaryas such as
Jiva Goswami is unthinkable, yet there are those who propose just such a thing,
that Prabhupada is the origin of a new sampradaya -- a new siddhanta.
Srila Prabhupada emphasized over and over again that his only credit was that
he did not manufacture anything, that he followed his guru and sastra
exactly. A few notable quotes by Srila Prabhupada follow:
Guru must come from the parampara
system by disciplic sucession (and) five thousand years or five millions of
years, what was spoken by the Supreme God or guru, the present guru also will
say the same thing. That is guru. That is bona fide guru. Otherwise he's not
guru. Simple definition. Guru cannot change any word of the predecesssor.
[730822LE.LON]
My only credit is that I am
presenting Krsna as He is. That's all. I am not diluting Krsna. And therefore
because it is pure, everyone accepts . . . So many swamis came before but no
devotees, now they come by the thousands because we present the pure thing . .
. We have not manufactured anything. [721130BG.HYD]
I am not perfect. None of
us claim to be perfect; we have so many faults. But because we don't speak
anything beyond Krsna's teachings, our teaching is therefore perfect.
[Consciousness: The Missing Link, pages 13-14]
The parampara system does
not allow one to deviate from the commentaries of the previous acaryas. By
depending upon the previous acaryas, one can write beautiful commentaries.
However, one cannot defy the previous acaryas . . . This system of commenting
in one's own way is fully condemned by Sri Chaitanya Mahaprabhu."[Chaitanya-caritamrta,
Antya-lila
7.134. purport]
You cannot change even a
single letter of the sastra.
They cannot be changed."[Lecture
Don't be lazy. Always try
to understand Krsna. Siddhanta,
by siddhanta,
by Vedic conclusion. Not by manufacturing ideas-siddhanta.
[760909SB.VRN]
Personally I have no
credit for myself, but I am trying to act as a faithful servant of my
predecessors and just presenting without any adulteration the message which I
have received from my spiritual master. [Letter to Krsnadasa,
Actually I cannot claim
any credit for myself, but I say if any credit is due, it is due to the fact
that I have not deviated from the original instructions. Whatever I have
learned from my spiritual master I have presented before you and similarly
whatever success you are having only it is due to the purity of the message
which you are carrying. [Letter to Krsnadasa,
I also thank you very
much for your appreciation of my books and letters and for my speaking in the
meetings. They are not my words, as I have repeatedly informed you that I am
simply the bearer of the message from Lord Chaitanya through the disciplic
succession and I do not make any addition or subtraction. [Letter to Bhagavan
dasa,
In a 1971 conversation
with Revatinandana, Srila Prabhupada said,
These questions are not
to be discussed in public. They require a much higher understanding. For the
public it should be, 'This is matter, this is spirit.' That's all.
This is one example of a
preaching technique by Srila Prabhupada. A well known example of preaching
something other than siddhanta
is that of Jiva Goswami's advocation of parakiya-rasa
over svakiya-rasa for
the spiritual benefit of his disciples, while simultaneously always following
Rupa Goswami internally. Srila Prabhupada writes,
He could understand that sahajiyas
would otherwise exploit the parakiya-rasa, as they are actually
doing at the present. Caitanya-caritamrta Adi-lila
10.85, purport
A further example is that
of Bhaktivinode Thakura's Sri Krsna Samhita wherein he states that
the lilas
of Lord Krsna are not to be taken literally and further that the descriptions
of the planetary systems in the fifth canto of the Srimad Bhagavatam
are allegorical. How are we to view these statements? Certainly he has a
particular preaching purpose in mind. Srila Prabhupada wrote in 1968, "The
statements of Bhaktivinode Thakura are as good as scriptures because he is a
liberated person." [Ltr Janardhana
Also, Jiva Goswami states
in his Tattva-sandarbha that he cites only those portions of the
revered Sridhara Swami's commentary that follow the natural spirit of the Bhagavatam
and its Vaishnava conclusions. This is because Sridhara Swami interspersed his Bhagavatam
commentaries with monistic advaitin interpretations not as
conclusions, but as a tactic to attract the followers of Sankara from their dry
cakes of impersonal philosophy to the Bhagavatam's nectarean
descriptions of Krsna-lila.
Sri Chaitanya Mahaprabhu Himself greatly appreciated Sridhara Swami's Bhagavatam
commentaries and became very much disturbed when Vallabacharya did not show
proper respect to Sridhara Swami.
Most of our readers must
also be aware that the siddhanta presented by Srila Sridhara Maharaja
[and the entire Gaudiya Math] is the same as In Vaikuntha Not Even the
Leaves Fall, which is the Gaudiya Vaisnava siddhanta.
Not understanding this jiva-tattva properly many called Srila
Sridhara Maharaja a liberationist and even accused him of being a Mayavadi
for putting forth that which is clearly and repeatedly enunciated by Srila Jiva
Goswami in his Sat-sandarbhas. Not having access to these
literatures, most devotees are not aware of the extent, nor the depth of Srila
Jiva Goswami's description of Vaikuntha and its innumerable glorious
transcendental qualities. Chapter after chapter he gives crystal clear explicit
explanations of all these points discussed above and many more intricate
points, leaving no room for doubt as to the infallibility of the spiritual
world (unfortunately, only for those who are aware of these points) -- thus the
controversy goes on. Srila Prabhupada writes that, "one should be
enchanted by this information [wondrous all inviting glory of Vaikuntha]."
As far as the efficacy of
the Sat-sandarbhas are concerned, Krsnadasa Kaviraja Goswami
writes
Srila Jiva Goswami
compiled the book named Bhagavata-sandarbha, or Sat-sandarbha,
which is the essence of all scriptures. From this book can can obtain a
conclusive understanding of devotional service and the Supreme Personality of
Godhead. Caitanya-caritamrta Antya-lila 4.229
And in
Personally, we feel that
this issue is basically not so important -- however it has become important by
virtue of a fundamental lack of overall understanding of the siddhanta
underlying this issue by a great many devotees. Srila Sridhara Maharaja hardly
spoke on this subject but when he did, he was not hesitant to give the siddhanta
-- especially when requested to clarify this misunderstanding.
Similarly, all the Gaudiya Math acaryas that we have knowledge of
[B. R. Sridhara Maharaja, Bhakti Promod Puri Maharaja, Bhaktivedanta Narayana
Maharaja, Vamana Maharaja, Bhakti Vallab Tirtha Maharaja, etc] have
emphatically stuck to this same siddhanta
that they heard either directly from Srila Bhaktisiddhanta Sarasvati Thakura or
from a disciple who heard it directly from him.
The logic of the GBC
position eludes us. In the opening statement of the GBC position paper
regarding this decision it is stated that the living entity does not fall from
the spiritual world. However, they go on to say that as Srila Prabhupada
preached sometimes one way, that the living entities never fall from Vaikuntha
and sometimes that we can fall, that the policy in ISKCON will be that we will
preach both things as Prabhupada did. The question is whether or not they
understand what is the actual siddhanta and that for preaching we
can preach something else. It appears that they do not seem to accept this
logical point. When we are preaching to neophytes, non-devotees and the likes
we should tailor our preaching such that we most easily capture their faith, as
Srila Prabhupada did--yena tena prakarena. However, when
elucidating the finer points of siddhanta to mature devotees or in
discussions with scholars who in many instances are fully aware of the siddhanta
we must preach the siddhanta. The mature sincere devotees will
settle for nothing less and the scholars will simply think we are foolish and
don't understand our own philosophy. We have already mentioned earlier the
comment of a prominent acarya of the Madhva sampradaya.
Another case in point is a recent revue of Bhaktivinode Thakura's book Prema-pradipa
in the ISKCON World Review Vol 13, No. 6, March/April 1995. Herein a passage is
quoted from this book apparently revealing that Bhaktivinode Thakura supports
the Fall Theory, as though this is the siddhanta. The translater
of this book, a well known proponent of the Fall Theory, has been shown to have
previously given his own interpretation of certain passages during his
breakneck translations of the Brhad-bhagavatamrta and other books
in a manner so as to favor the Fall Theory. One example of this is his
translation of Brhad-bhagavatamrta 2.6.76, "Having attained
me, a friend more dear than life He had not seen for a long time, taking my
hand in His left lotus hand, asking me wonderful questions . . . " Here
the Sanskrit word "iva " translated in this author's word
for word "as if" has been conveniently left out of the translation,
thus completely changing the meaning from "as if He had not seen for a
long time."
In Search For Sri
Krsna, Srila Sridhara Maharaja explains:
How does the soul first
appear in this world? From what stage of spiritual existence does he fall into
the material world? This is a broad question, which requires some background
information.
There are two classes of
souls, jivas, who come into this world. One class comes from the
spiritual Vaikuntha planets by the necessity of nitya-lila, the
eternal pastimes of Krsna. Another comes by constitutional necessity.
The brahmajyoti,
the nondifferentiated marginal plane, is the source of infinite jiva
souls, atomic spiritual partices of nondifferentiated character. The rays of
the Lord's transcendental body are known as the brahmajyoti, and a
pencil of a ray of the brahmajyoti is the jiva. The jiva
soul is an atom in that effulgence, and the brahmajyoti is a
product of an infinite number of jiva atoms.
Generally, souls emanate
from the brahmajyoti which is living and growing. Within the
brahmajyoti, their equilibrium is somehow disturbed and movement
begins. From nondifferentiation, differentiation begins. From a plain sheet of
uniform consciousness, individual conscious units grow. And because the jiva
is conscious it is endowed with free will. So, from the marginal position they
choose either the side of exploitation or the side of dedication.
Srila Prabhupada
writes the same thing:
The symptoms of the rainy
season may be compared to the symptoms of the living entities who are covered
by the three modes of material nature. The unlimited sky is like the Supreme
Brahman, and the tiny living entities are like the covered sky, or Brahman
covered by the three modes of material nature. Originally, everyone is part and
parcel of Brahman. The Supreme Brahman, or the unlimited sky, can never be
covered by a cloud, but a portion of it can be covered. As stated in the Bhagavad-gita,
the living entities are part and parcel of the Supreme Personality of
Godhead. But they are only an insignificant portion of the Supreme Lord. This
portion is covered by the modes of material nature, and therefore the living
entities are residing within this material world. The brahmajyoti --
spiritual effulgence -- is just like the sunshine; as the sunshine is full of
molecular shining particles, so the brahmajyoti is full of minute
portions of the Supreme Personality of Godhead. Out of that unlimited expansion
of minute portions of the Supreme Lord, some are covered by the influence of
material nature, whereas others are free." [
. . . nor can one come
back from Vaikuntha after once taking birth there. All these incidents,
therefore, were designed by the Lord Himself for the sake of His pastimes in
the material world. Thus he plainly says that it was done with His approval.
Otherwise, it would have been impossible for inhabitants of Vaikuntha to come
back to this material world simply because of a brahminical curse. The Lord
especially blesses the so-called culprits: 'All glories unto you.' A devotee,
once accepted by the Lord, can never fall down. That is the conclusion of this
incident.
(Bhag. 3.16.29, purport)
The conclusion is that
the origin of all life is the bodily effulgence of the Supreme Personality of
Godhead.
(Bhag. 4.30.5, purport)
Thus the body is
considered material and the soul is considered spiritual. The origin of them
both, however, is the same Supreme Personality of Godhead. . . Everything is
born of the Supreme Brahman, from which everything emanates as different
energies.
(Bhag. 8.12.8, purport)
The all-pervading feature
of the Lord which exists in all circumstances of waking and sleeping as well as
in potential states and from which the jiva-sakti (living force) is
generated as both conditioned and liberated souls-is known as Brahman.
(Isopanisad, Text 16, purport)
In the sruti-mantra it is
stated that the absolute whole, or Brahman, is the ultimate source of
everything. Everything emanates from Him, ...
(Teachings of Lord Chaitanya, Chapt. 23, 17th paragraph)
We do have more to say.
Please Bookmark for later our more
complete presentation, on the Origin
of the Jiva.
Number of Rounds
Most of the controversy
surrounding the subject of how many rounds Srila Sridhara Maharaja recommended
one to chant centers on a misrepresentation of Srila Sridhara Maharaja's
teachings for various reasons. In the following section we present selections
from his book Search for Sri Krsna, Reality The Beautiful, which
give his actual instruction.
One should chant sixteen
rounds, as recommended by Bhaktivedanta Swami Maharaja, but if there is any
emergency, he must chant at least four rounds; the mala should not
be kept fasting.
This harinama
maha-mantra
is found in the Upanisads, as well as in the Agni Purana
and the Brahmanda Purana. In the Kalisantarana Upanisad,
it is recommended as the highest mantra, and scholars have mentioned this
mantra as a means of address only; no appeal should be attached to it. This
Hare Krsna maha-mantra is the yuga dharma nama, or the
process of God realization especially meant for the present age: Kali-yuga.
Srila Bhaktisiddhanta
Sarasvati Thakura emphasized that kirtana means not only loudly
singing the holy name, but preaching. There is a difference between the
preaching mission of Srila Bhaktisiddhanta Sarasvati Thakura and the so-called bhajana
of the sahajiyas, or imitationists.
Once, one of our
godbrothers (Niskincana Krsna Dasa Babaji Maharaja) was the subject of our
guru maharaja's stern remark. He was a man of good character, but his
tendency was generally towards nama bhajana. He did not like to do
any other service, but was only inclined to chant the name of Krsna on his
beads. I was in charge of the
If you can bring him
there and make him help you in the work of preaching, then you will be doing
the service of a real friend to him. I don't recognize that sitting in the
jungle of Balihati only chanting, counting beads, is krsnanusilanam,
the proper cultivation of Krsna consciousness.
So, kirtana
means preaching, sravanam, kirtanam. Kirtana does not simply mean
loudly chanting, but preaching. And preaching means there must be a fight with
the opposition party. Kirtana means a fight. Kirtana
creates the divine vibration which will fight with all the ordinary vibrations
that are floating in this world in subtle and gross waves. So, our Guru
Maharaja told us that our tulasi beads should not fast. His minimum advice was
that we must do some service in the form of chanting Hare Krsna while counting
on beads, at least once daily. His exact words were malika upabasa na:
'The beads should not fast.' And his general instruction was to preach as much
as possible.
GBC Guru Not
Chanting
Bhakti Caru Swami: If one deviates from the strict
disciplic succession that means...
Dhira Krsna: His guru and the predecessor
acaryas
Srila Sridhara
Maharaja: Yes,
deviation in the particular case can be overlooked to some degree. Some degree,
he may again recoup. It may be possible. That this is deviation in whose sight?
That will be the first thing, whether it is deviation or not? Any change in the
policy, may not be deviation.
Dhira Krsna: Let me give you an example. One of
the requirements to be an initiated disciple of Srila Prabhupada is to chant 16
rounds of maha-mantra daily.
Bhakti Caru Swami: (Bengali) Repeats Dhira Krsna's
question that it's a deviation.
Dhira Krsna: Prabhupada said that this was the
most important instruction of the spiritual master.
Srila Sridhara
Maharaja: (Bengali)
Bhakti Caru Swami: (Bengali translated)
Maharaja is telling that, say for instance, Caitanya Mahaprabhu, he said that
one should chant at least 64 rounds. Right? But if somebody due to his other
activities, engagements and other services cannot chant that many rounds, that
can be tolerated. Like so it has to be understood.
Srila Sridhara
Maharaja: If
busily engaged in other services, we should not hurry, we should not hurry.
Bhakti Caru Swami: But Maharaja, Prabhupada gave us
16 rounds as a minimum. Like he said that we must, everybody in this line
Srila Sridhara
Maharaja: (Bengali
translated)
Srila Sridhara Maharaja insists on knowing whether it's the only deviation. Is
there any further deviation than that? This deviation is not sufficient criteria
to be considered a deviation. Mahaprabhu has advised all of us to chant at
least 64 rounds. Even better than a lakh is three lakh names. But that is not
possible because of overwhelming practical devotional service; it's not
possible. So the question that I am asking, is why has he reduced the number of
rounds? Is it because of negligence or apathy? Maybe he has turned his
attention more towards other practical services. But the consideration of the
other service is, with what depth of sincerity and intensity that service is
being executed. That must be measured. We simply cannot judge by saying that he
has deviated. All these things have to be taken into consideration. Mahaprabhu
said that until and unless a devotee chants a minimum of 64 rounds I shall not
accept any prasadam from his hands.
Bhakti Caru Swami: Srila Prabhupada being a devoted
servant and servitor of Lord Caitanya is more merciful than Lord Caitanya
Himself and so he recommends only 16 rounds.
Srila Sridhara
Maharaja: But at
the same time, he said that it is better to chant one lakh names. Generally, it
is seen that it is not possible for missionaries to complete that many rounds.
At least four rounds minimum should be chanted so that we see that the mala
does not get starved.
Bhakti Caru Swami: But if this is a case of
negligence?
Srila Sridhara
Maharaja:
Negligence. If it is a clear example of negligence not due to other engagement
of service then we may wait for some time to see the next future stage. We may
be slothful for some time and again he may have redoubled energy to do the
thing. It may be possible.
Srila Prabhupada's letter
to Paramananda on
But wherever you go,
either in New Vrindaban or
Sixteen Rounds
Srila Sridhara Maharaja
continues,
Once I had a talk with
one of the big spiritual leaders of the Udipi temple in
So, the preaching mission
of Srila Bhaktisiddhanta Sarasvati Thakura, the Gaudiya Math, has declared
totalitarian war against maya, illusion, and even all other existing
conceptions of religion. What is really all-important is the spirit of service.
We are not told that the gopis always count the name on tulasi
beads, yet they possess the highest position in the service of Krsna in
Vrndavana.
So, krsna nama
will help us greatly to go towards Vrndavan. Its importance is there. Like an
express train, the holy name of Krsna carries us to the goal without stopping
at any other station. My guru maharaja's general recommendation
for his initiated disciples was to chant twenty-five thousand names, sixteen
rounds daily, or at least four rounds minimum. When someone had no work, he
could chant one hundred thousand names, or sixty-four rounds.
Srila Sridhara Maharaja
is enunciating the teachings of his Guru Maharaja Srila Bhaktisiddhanta
Saraswati Thakura, so one should be careful not to simply criticize these
instructions of our param guru.
Our Affectionate Guardians: Chapter Five ~ Mood
Is Srila Sridhara Maharaja's Mood different
than Srila Prabhupada's?
A pertinent question to
ask first is whether the GBC's mood is different than Srila Prabhupada's. Srila
Prabhupada was always ready to show with reason, logic, and scriptural
references how all his plans and decisions were solidly Krsna conscious. The
mood of the leaders of ISKCON has been so much different than that of Srila
Prabhupada that the vast majority of Prabhupada's disciples have left the
formal ISKCON society, while not necessarily leaving Krsna consciousness.
Undoubtedly many would have left anyway but it was greatly accelerated by what
many considered to be less than proper activities of the GBC.
In the beginning,
godbrothers of the "chosen eleven" generally cooperated in a loving
nonenvious mood, but soon found many improprieties. Thoughtfully these godbrothers
first made their reform attempts personally and privately so as to not disturb
the disciples of their godbrothers (as recommended by Srila Sridhara Maharaja)
but eventually were forced to go to the public mode of expression due to a
complete lack of any positive response. Similarly we are forced from within by
virtue of the ongoing intolerable offensive attitude towards Srila Sridhara
Maharaja to try to change this.
Paramadwaiti Maharaja in
his book Search For Purity states
that he finds the activities of the GBC over the years to be exactly like that
of a well known very large church organization, in that, internal management
interests and power control are foremost above the considerations of the
members. All attempts for reform by godbrothers were met with formidable
opposition and usually with removal from one's service or at least discredit or
ostricization by the local GBC authority--the first one being Pradyumna from
his appointed (by Srila Prabhupada) ongoing translation of the Srimad
Bhagavatam. Srila
Prabhupada many times mentioned how he very much appreciated Pradyumna's
dedication and competancy in his translation service and wished that he finish
his unfinished translation of the Srimad-Bhagavatam:
Regarding the work of
Pradyumna, now he is working very hard to finish those missing portions, and he
will send you very soon. Actually, whatever else he may be doing, I very much
appreciate Pradyumna's work.
Ltr Prabhupada to Karandar ~
Further, Srila Prabhupada
indicated that Pradyumna could consult Srila Sridhara Maharaja to check his
translations. This last statement is also substantiated by the fact that the
subsequent translator did in the beginning have the accuracy of his
translations checked by Srila Sridhara Maharaja.
GBC Apologizes?
Pradyumna's 'envious
crime' was a well-documented and thoughtful letter to Satsvarupa Maharaja (see
below) expressing concern for the anomalies [such as acarya
grandeur, oversized vyasasanas,
zonal acarya
restrictions and improper treatment of godbrothers] appearing in ISKCON's
leadership, the same anomalies which greatly distressed a majority of ISKCON
devotees over the years and which were many years later openly admitted to be
anomalies and still later corrected to some extent. Further discussion of this
letter is given later in this section.
The GBC stated
officially:
In the spirit of the
Srila Prabhupada Centennial the GBC formally extends apologies to any devotees
who have been hurt by poor treatment or mistakes made by ISKCON leaders.
Somaka Maharaja, a
formerly respected sannyasi
preacher in ISKCON who recently left his post in a discouraged state, in his
paper entitled, In Search of Harmony
asks pertinent questions in light of this GBC statement above:
What is the plan to
approach the devotees and actually beg pardon from them, admit our mistakes,
give them a strong embrace and try to solve the differences? Is the GBC body
going to approach Pradyumna Prabhu and apologize to him and give him back his
service as translator as given to him specifically by Srila Prabhupada? Is the
GBC going to recognize that in the letter that Pradyumna Prabhu wrote to
Satsvarupa Maharaja in 1978 he pointed out all the defects that in 1987 [sic
1985 ?] due to so many fall downs they had to admit? Are the GBC men going to
approach Paramadvaiti Maharaja to recognize that all the defects that he was
presenting in his letter of 1984 were forcibly accepted in 1987? Vaisnavas do
not get stature by beauracracy and diplomacy, Vaisnavas get stature based on
humility, simplicity, meekness, detachment and so many other godly
qualities."
Pradyumna's letter of
1978 (presented below), wherein he paraphrases numerous instructions from Srila
Sridhara Maharaja received during a series of question and answer sessions in
1978, has finally been formally recognized by the GBC as entirely correct. In
the 1999 GBC resolutions it was resolved:
The GBC Body extends its
heartfelt apologies to Sriman Pradyumna-dasa Adhikari for any offences caused
in its dealings with him in 1978-9. During this period Pradyumna Prabhu wrote
to the GBC via Satsvarupa-dasa Goswami warning them of serious repercussions
with the Zonal Acharya system in his letter dated
A Letter of Pradyumna Prabhu to Satsvarupa Goswami
Sri Sri Guru Gauranga
Jayatah
Dear Satsvarupa Maharaja,
Please accept my most
humble obeisances. Maharaja, I am writing you this letter with great anxiety in
my heart and after days and days and long nights of thought and careful
consideration.
I have been staying in
Vrindavan now for some time and have not visited any other center recently
except
He simply instructed that they may now accept disciples. Otherwise, as it was
understood and practiced at that time, there was no special position given to
these eleven, either in the society as a whole or in relation to their other
Godbrothers. Management would depend on the joint GBC and among godbrothers and
sisters. All are on the same level, with the exception of some special regard
and respect shown to older (senior) disciples by these godbrothers and
godsisters who are junior. Now at present, I understand that the eleven gurus
are all
1) adopting the title of acharya,
2) sitting on high Vyasasanas
in front of Srila Prabhupada's Vyasasanas
and their own Godbrothers,
3) accepting worship and great respect normally reserved for a guru from the
rest of their Godbrothers and
4) that the previous GBC zones have all been given by mutual agreement or by
invitation among the different acharyas.
First of all, the word acharya
may be taken in three senses. Etymologically the word acharya
means "one who practices" or "one who practices what he
preaches". This is the general meaning and may be used in relation to any
pure devotee. Secondly, the word means "one who grants initiation to a
disciple." This is specifically indicated one who is guru. Anyone who
grants initiation or is a guru may be called as "acharyadeva",
etc.-by his disciples only! Whoever has accepted him as a guru must give all
respects to him in every way, but this does not apply to those who are not his
disciples.
Thirdly, the word acharya
indicates that "the spiritual head of an institution or pitha."
This meaning is very specific. It does not mean just anyone. It means only one
who has been specifically declared by the previous acharya
to be his successor above all others to the seat of the spiritual institution
which he heads. He alone, among all of his Godbrothers is given a raised seat
and special honor. No other Godbrother may receive such respect and he is the
authority in all spiritual and material matters. This is the strict tradition
in all of the Gaudiya Sampradayas.
Now Srila Prabhupada, it is clear, did not appoint any such successor because
not one of his disciples at present is advanced to the level of Krishna
Consciousness necessary to assume such, a position. Nor did Srila Prabhupada
make eleven such acharyas.
This was never mentioned by him. They were only given permission to make
disciples and the GBC was to jointly manage, materially and spiritually. There
was never any distinction made by Srila Prabhupada between material management
and spiritual management. Both are the concern of the GBC. The eleven gurus may
be only known as acharyas
only in the second sense of the word to their disciples as mantra-giving gurus,
not in the third sense, as "the spiritual successors of Srila
Prabhupada." That was never meant to be by His Divine Grace.
Secondly, among
Godbrothers it is not correct that any one of them sit above the others,
especially in the presence of Gurudeva. If Gurudeva is not present, sometimes
the sannyasi Godbrothers may be given an asana, but that asana
does not mean a huge gigantic seat. It simply means a square piece of cloth or
wool not more than 1/8" or 1/4" thick. This is asana. If one
Godbrother or many Godbrothers sit above the others it is not at all proper.
Sometimes in an assembly
there may be a raised platform or table on which the sannyasi
speakers sit, but all sannyasi
godbrothers must be invited to sit in an equal place on the speaker's platform.
Sometimes a grihasta
or brahmacari
godbrother may also be invited to sit there if they are deserving by their
advancement. If there is an appointed acharya
as mentioned before (third sense of the word) than he alone may sit higher than
the other godbrothers. Indeed in the different Gaudiya Mathas, even if one godbrother
is in the position of acharya,
he usually, out of humility, takes only a thin cloth asana, not anything
higher. It is the symptom of a Vaisnava to be extremely humble. He must always
be extremely careful of not putting himself in a position to become conceited.
A guru may take a higher seat than his disciple-that is bonafide. But he cannot
illegally take a higher seat than his godbrother. The relation between the guru
and his godbrothers and a guru and his disciples is entirely different. He
should not sit higher than godbrothers other than if he is a sannyasi,
on a thin cloth as already mentioned if offered by his godbrothers, or accept
respect from them without offering respect in return. This is the general niti
or etiquette. Besides this there are, among godbrothers some further rules to
be observed among those who are senior and those who are junior. Seniority is
calculated according to the time of receiving first (Harinam) initiation
or by his ability to perform bhajana.
If one godbrother has
disciples, the guru-puja and
Vyasa-puja of
that godbrother should be conducted in a separate place or his private room-not
in front of all his other godbrothers. In an assembly of Vaisnavas, all sit on
the same level together, Godbrothers along with their sisyas. No
one is permitted to accept separate respect from their disciples in any
gathering of other godbrothers In Gaudiya Math, the Vyasa-puja
of one godbrother who has disciples is usually performed in the following
manner. The guru takes his raised seat in his private place and invites all his
godbrothers to come to the function also. If his Godbrothers come to offer him
some flowers, that guru godbrother immediately first worships his other
godbrothers and offers them garland, candana,
etc., and in some cases presents, like cloth, umbrella, etc. They honor each
other and are seated properly, then that guru's disciples can come forward and
offer their worship. This is the system being observed. Incidentally, the words
of Om Visnupada Srila Bhaktisiddhanta Sarasvati Thakura found in the English
book Sri Chaitanya's Teachings regarding the sitting above everyone else are
from a speech delivered in response to the offerings of his disciples on the
occasion of his vyasa-puja. Those
words are in relation to his disciples-not to his godbrothers, of which there
weren't any. The niti
in regard to godbrothers is completely different from that to disciples.
One who is actually guru
may make disciples anywhere he finds someone who is worthy. The connection
between guru and disciple is made by
Secondly, no GBC who is
guru may make that zone of which he is temporarily in charge by appointment of
joint GBC, into his own private place.
If some other guru visits
there and some newcomer wishes to accept him as spiritual preceptor, how can he
be prohibited?
Furthermore, all the
temples of ISKCON are to be run by the GBC. No one GBC who is a guru may use
the title acharya
of such and such a zone. Srila Prabhupada never appointed one acharya
of the whole ISKCON nor did he appoint several acharyas
for parts of ISKCON. This will only lead to an ultimate division of the one
ISKCON into many different fragments and destroy our united preaching work.
If someone sets up his
personal seat as acharya
in different temples, how can it be removed? Who else can sit in it? Then does
that temple belong to that guru or does it belong to the GBC? That means the
power or control is switched from joint GBC to the eleven gurus. Srila
Prabhupada never intended this arrangement. Moreover in the future, in
accordance with His Divine Grace's instructions, other qualified godbrothers
may also become gurus. Where will they go? In Srila Prabhupada's temple no
raised seat should be given to anyone but Srila Prabhupada-all Godbrothers
should sit on the same level. One exception may be made in the case of one
speaking from the sastras
like Srimad-Bhagavatam, Bhagavad-Gita, Chaitanya Caritamrta,
etc. during the class. But that seat is very special. It is not for the
reader--it is meant for the book. After paying obeisances to that seat, he who
is to read may, after taking permission from his senior Godbrothers and sannyasis,
ascend
to read from Bhagavatam.
After finishing, he may again pay his obeisances. Much of the knowledge written
here is not found in sastras,
but is called sistacara--that which has been taught by the conduct of
the past guru parampara. It has not been specifically mentioned in the sastras,
but still it is accepted as authoritative because of being seen to be the
conduct of previous acharyas and their disciples.
Maharaja, after much
consideration and consultation and also confirmation by older members of our sampradaya
I am writing to you to see if you can rectify the present situation. Many of us
here, older godbrothers, are very concerned in two ways
1.That the eleven gurus
not having been appointed to the position of acharya
and for which they are unqualified both by a) the insufficient knowledge of sastra
and b) the incomplete realization of Krishna Consciousness, are accepting
worship on that level-and this may lead to anomalies in the society and
personally, because of lack of complete detachment in atma-jnana,
to a build up of pride and subsequent falldown, and
2. That the united
society ISKCON, because of illegal division and control by a few members,
instead of the joint GBC will become broken up in separate societies and the
unified preaching effort very much hindered.
Hoping for your immediate
attention and kind reply,
Pradyumna das Adhikari
P.S. These are not good
signs for our society. Older godbrothers and sannyasis
here are very concerned that if the present trend is not checked immediately,
it will have passed beyond that point and ISKCON will be in chaos in the near
future.
I hereby formally request
that all these points be immediately brought to the attention of the GBC so
that a very tactful solution for all concerned may be decided and amicably
implemented in our society. Please note that there is nothing personal in this
letter. It is some pertinent spiritual knowledge meant for the good of all. If
anyone takes offense, I very humbly beg pardon at their feet. Hoping that this
meets you in the best of health.
In the service of Srila
Prabhupada
Pradyumna das Adhikari
This letter of Pradyumna
Prabhu dealing with all the above mentioned points in a most astonishingly
accurate manner was written after several consultations with Srila Sridhara
Maharaja. Thus the 'lucidity and accuracy' of this letter are for the most part
attributable to the deep realizations and experience of Srila Sridhara
Maharaja. For those who wish to understand the principle of guru and the points
raised in this letter we invite them to read Sri
Guru and His Grace by Srila Sridhara Maharaja [A presentation of
the essential teachings on guru-tattva].
Acarya Godbrother
Relations
In March of 1978 Srila
Sridhara Maharaja spoke of acarya
relations with godbrothers:
If you think that the
person who is doing the function of acarya, in the tatastha vicar-absolute
consideration, that his adhikara is lower than yours, still you should formally
give special honor to him because he is in that position. For example, the son
may be a judge and the father the lawyer, so the father is giving honor to the
chair of the judge-nirod. Like that you should do, otherwise the social fashion
will be disturbed, is it not? That adjustment should be kept in the mission.
And when you are alone, the acarya brother and the non-acarya brother when
alone, you can mix freely. You can give a slap to his cheek. [the acarya's
cheek] But when publicly amongst his disciples, you must show respect.
Acarya Grandeur
On
According to my
consideration, as I hear it, the grandeur of the acarya, the puja of the
present acaryas, it is undesirable and too much and that will create some
difficulty. It should be modified. The way in which the acarya puja has been
established, that should be modified to suit the circumstances and some
adjustment with the godbrothers should be made. A protocol, a spiritual
protocol should be evolved which may not be very harmful to the body, to the
association, the ISKCON organization. It is a very difficult thing tackling the
fine point of divine sentiment. So, very carefully the adjustment in the
spiritual protocol should be observed. Not only adjustment with the sentiment
of the godbrothers of the acaryas, but also the disciples of the acaryas
amongst themselves, this difficulty will continue. So, a very sober and well
thought conception should be evolved by the help of the scriptures and the
statements of the Vaisnavas and their experience-all these things must be considered.
Adjustment may help the mission to grow-adjustment such that it may not be
detrimental to the missionary activity. It is a very difficult thing to adjust.
Then there is acarya puja-afterwards they should also show some respect to all
others, the godbrothers of the gurudeva. In this way the respect will be
shown-the guru with his parsada-with his friends (paricaraka sahitam). . . .
But puja in a gorgeous way whenever an acarya will come, that gorgeous puja
that will create havoc and disembarkment in the mission, so much grandeur. And
now another thing in the opposite. Mat guru si jagat guru-a newcomer, he should
be given such understanding that my guru is not less in capacity of divinity
[than Srila Prabhupada].The newcomers should be given the highest attraction-to
draw their maximum faith. Acaryam mam vijaniyam-sastra has got no mean mantra
for a small guru and a big mantra for a big guru. Guru should be looked at by
the disciple with maximum reverence. And to draw the maximum reverence or
sraddha, faith, from the disciple, it is not a very easy thing. So, two things
should be considered and an intermediate process should be evolved.
Another less known case
was that of a GBC overseeing the Bhaktivedanta Book Trust. Sincerely concerned
that the worship being received by himself and the other ten "appointed
acaryas" was excessive, he wrote a long paper on this subject and removed
his vyasasana from the temple room, preparing for a more reasonable and less
excessive worship by his disciples. This was met publicly by another long paper
countering his. One of the principle arguments in this second paper was that
you can prove anything, right or wrong, by sastra. Then the authors (three GBC
acaryas) attempted to show that the acceptence of a humbler position was
improper.
Privately, this GBC guru
was told that if he did not drop the whole thing and tow the party line
(continued excessive worship) he would lose his life blood, the controlling guardianship
of the BBT (Srila Prabhupada's book publishing arm)-he would be fired from his
beloved service by the GBC. Left with little choice, he curbed his reform. This
also entailed opposing Srila Sridhara Maharaja, whom he had previously
approached in good faith with heartfelt questions and had been satisfied (March
1981).
This GBC guru's situation
was explained to Srila Sridhara Maharaja on
Under My Order
In the following section
we present relevant extracts from Ravindra Svarupa's 1985 paper, "Under My
Order," Reflections on the Guru in ISKCON. Ravindra's paper confirms that
the same feelings conveyed above by [ name of GBC guru ] were felt by the
entire North American Temple Presidents and resident sannyasis present:
At the June, 1985 North
American temple presidents meeting in Towaco, N.J., subsequent to hearing and
discussing a paper presented by Trivikrama Maharaja, it was determined that
Srila Prabhupada's order establishing how the parampara should continue in
ISKCON after his departure was not clearly understood and hence not properly
followed-and was in fact contrary to his desire and incompatible with his plans
for ISKCON. The assembly agreed that this deviation from Srila Prabhupada's
order lies at the crux of ISKCON's most grave and intractable problems.
The assembly asked
[Ravindra Svarupa Prabhu] to undertake a closer investigation of the
"apppointment issue" with the aim of 1) precisely ascertaining the
actual order of Srila Prabhupada, 2) clearly understanding the nature of our
deviation from that order, and 3) examining the consequences of that deviation
for ISKCON.
Ravindra Svarupa then
presents the following evidence:
On
In his discussion at
They [the GBC]
immediately [thought] these eleven people are the selected gurus. I can say
definately for myself . . . that there was some degree of trying to control.
There's a degree of this in most GBC's part, in most temple president's part.
This is the conditioned nature and it came out in the highest position of all.
"Guru, oh wonderful. Now I'm guru and there's only eleven of us. This is
what lead us into this pitfall.
Because the appointment
of ritvik was taken as equivalent to the appointment of guru, the geographical
considerations relevant to the institutionalization of ritviks became carried
over to the establishment of diksa-gurus, and thus the exclusive guru zones
came into being, and the initiating gurus took possession of their territories
as their exclusive and private domains over which they held all spiritual and
material authority.
Prabhupada gave eleven
men permission to make disciples. His order was misunderstood. Thus, in the
Introduction of a 1979 Vyasa-puja book for one of the original eleven acaryas
we read, "Desiring to prepare his disciples for his departure, Srila
Prabhupada very wisely selected eleven of his most intimate disciples to become
both his material and spiritual successors."
Thus, the appointment of
ritviks is interpreted as the appointment, not merely of diksa-gurus, but of successors,
and not merely of successors, but material and spiritual successors, which is
to say, acaryas. Consequently, ISKCON itself now passed into the hands of
eleven appointed "successor acaryas."
The formation of
exclusive and private zones over which the "zonal acarya" exercises
total material and spiritual authority is one symptom of the illicit creation
of "successor acaryas." A second symptom is the way special asanas
have been established for the initiating gurus.
In this way, through our
misunderstanding of Srila Prabhupada, the initiating gurus assumed a position
which was not granted to them, or to anyone, by Srila Prabhupada, and which
came into direct conflict with his instructions for ISKCON. The initiating
gurus illegitimately became acaryas-in the very specific meaning of the word
acarya: the spiritual head of an institution; one who is elevated above all
others to the seat of the institution he heads.
I have taken this
definition of acarya from the letter of
We mention again that the
substance of Pradyumna's letter was based on Srila Sridhara Maharaja's
substantial answers to Pradhumna's many questions regarding proper standards
regarding the gurudisciplegodbrother-relationships.
Ravindra Svarupa's paper,
"Under My Order," with attached letter of Pradyumna Prabhu,
was endorsed by all North American temple presidents and sannyasis present as
representing an accurate accounting and critical analysis of events within
ISKCON.
Further emphasizing the
seriousness of the deviation of ISKCON's leaders, Ravindra Svarupa writes,
"If we do not
change, some future acarya, emerged out of the shambles of a dismantled ISKCON,
will pass the same kind of judgement on us that Srila Prabhupada passed on his
deviant Godbrothers. If we do not change, this future acarya will be able to
write:"
"Bhaktivedanta Swami
Prabhupada, at the time of his departure, requested all his disciples to
conduct missionary activities cooperatively under the authority of a governing
body. He did not instruct any particular men to become the next acaryas. But
just after his passing away, his leading secretaries made plans, without
authority, to occupy the post of acarya. The single, international society
established by Bhaktivedanta Swami Prabhupada gradually split up into many
small, local movements, each headed by a single self-made acarya. Consequently,
all these factions were asara, or useless, because they had no authority,
having disobeyed the order of the spiritual master."
Ravindra's statement
above, 'If we do not change . . . then . . . asara,' seems to imply that
already ISKCON is in a questionable area in this regard.
Machiavelli's
Princes
Formerly, the political
doctrines of Machiavelli were very much in vogue with several of our GBC
leaders. According to the New Encyclopaedia Brittanica, Machiavelli advocated
that,
Even religion-for which
he had a deep feeling though he was not outwardly pious—was subordinated by him
to the state's iron necessity and made into a tool of power.
In his principal work,
The Prince, Machiavelli writes:
It is unnecessary for a
prince to have all the good qualities I have enumerated, but it is very
necessary to appear to have them — to appear merciful, faithful, humane,
religious, upright, and to be so, but with a mind so framed that should you
require not to be so, you may be able and know how to change to the opposite.
One is often forced, in order to maintain the state, to act contrary to faith,
friendship, humanity, and religion. Every one sees what you appear to be, few
really know what you are, and those few dare not oppose themselves to the
opinion of the many, who have the majesty of the state to defend them; and in
the actions of all men, and especially of princes, which it is not prudent to
challenge, one judges by the result.
In his private dealings
with his subjects let him show that his judgements are irrevocable, and
maintain himself in such reputation that no one can hope either to deceive him
or to get round him.
This is a far cry from trnad
api sunicena and the mood of Srila Prabhupada. Needless to say, two of
Machiavelli's most ardent fans are no longer with us. At least one GBC guru
even went so far as to rent videos of Hitler to learn how to manipulate the
masses [of devotees].
Srila Prabhupada repeatedly
asked his fellow countrymen to please accept his Western disciples as bonafide
devotees, but after Srila Prabhupada left us, suddenly we are the only
Vaisnavas— anyone outside ISKCON is asara, useless. This is very offensive to
so many bonafide devotees who are sincerely serving Krsna (and for many Srila
Prabhupada) according to divine arrangement.
For many years, our
godbrothers have found their dealings with the leaders of ISKCON frustrating
(to say the least) and unproductive. We are not alone in our societal problems
however. Studies of the group dynamic by the social psychologist Irving Janis
(Yale & Berkeley Universities) showed a phenomenon called 'groupthink.' In
groupthink, decision makers tacitly conspire to ignore crucial information
because it somehow challenges a collective view with which everyone is
comfortable. Loyalty to the group requires that members not raise embarrassing
questions, attack weak arguments, or counter softheaded thinking with hard
facts. Janis sums it up: 'The more amiability and espirit de corps among the
members of a policy-making in-group, the greater the danger that independent
critical thinking will be replaced by groupthink. The most likely result is a
faulty decision.'
Groupthink, according to
other organizational experts is a danger inherent in the structure of a
corporation [albeit material or spiritual], where the success or failure of an
employee [aspiring devotee] depends to a large extent on his immediate
superior's evaluation. Thus the junior is more than happy to support the senior
one's opinions, even when he sees they are wrong. Independent experimenters
tested the 'boss' in various groups to see how much he was motivated by the
need for power. People high in this motive do things for the sake of making an
impact on others, rather than to meet an inner standard of excellence.
In actual discussions,
those leaders high in the need for power sought fewer facts from other group
members and were offered fewer proposals. Once the leader had expressed his
views, members fell in line, deferring to him. They seemed to be democratic in
the way they ran things-but actually they subtly reinforced compliance with
their own opinions.
The more often the
symptoms of groupthink crop up, the worse the resulting illusions, and the
poorer the decisions that that group will make. The healthy alternative is a
group that balances unity with an openness to all relevent information-even at
the risk of a fracas from time to time. [Science of Business, October 1985 pp.
18-20]
Kanistha Society
Surprisingly, these
studies sound all too familiar, unfortunately applicable. Again this does not
at all reflect the mood of Srila Prabhupada. Ravindra Svarupa Prabhu gives a
still applicable description of ISKCON in his paper, Ending the Fratricidal War
(written in the mid 1980s):
"The root of all
problems now facing ISKCON is that we, the disciples of Srila Prabhupada, have
not established proper Vaisnava relationships among ourselves. While Srila
Prabhupada was here with us, we did not enjoy such relationships, and our
spiritual master plainly told us that our greatest fault was our tendency to
quarrel with each other.
"A society of
devotees in which proper Vaisnava relations are not yet the norm is called a
kanistha-adhikari society. It's distinguishing characteristic is
contentiousness arising from envy. Envy is a product of false ego. Because of
false ego, the members are unable to establish spiritual friendship among
themselves. Instead, they vie with each other for prestige, power, and
perquisites (special favors). Intensely desiring the honor and respect of
others, the contentious neophyte pretends to be more advanced than he actually
is. He tries to conceal his shortcomings and falldowns, and in so doing he
develops a secretive mentality and holds himself back from entering into open
and honest relations with his godbrothers. Because he cannot reveal his mind in
confidence, he remains aloof from real fellowship. He strays from the path of
devotional service and cuts himself off from hearing and becomes impervious to
instruction and good advice. Because he has many secret misgivings about
himself, he becomes eager to find the faults of others.
"Spiritual
immaturity often leads a kanistha-adhikari to identify spiritual advancement
with organizational advancement. He thinks that attaining prestige, power, and
the perquisites of office is evidence of spiritual advancement In this way
competition becomes institutionalized in kanistha-adhikari societies.
"The tragedy of
ISKCON at the present time is that while the society contains many advanced
devotees of the stature of madhyama and even uttama-adhikaris, the society as a
whole is still operating on the kanistha platform. Although they know and
intend better, the leaders of ISKCON repeatedly find themselves, to their
dismay, involved in highly immature patterns of relationships with others. This
anomolous situation can only be attributed to an inheritance from the
past."
Ravindra Prabhu then
mentions that the only means to rise to the madhyama platform is through a
determined vow of strong sadhana, thereby gradually destroying the false ego.
Further, he states that due to the long-standing political power-game, reform
may be treated as an opposing element to be defeated. However, "any devotee
who wants to institute reform must begin with himself. The prerequisite for
coming to the madhyama stage is to be a strict follower of the regulative
principles and concentrate on offense-avoiding japa. A reformer should
recognize sense gratification and false ego as the two great impediments to
Vaisnava fellowship."
Here, Ravindra Prabhu
indicates that there are indeed many deep problems, even at the highest level,
like the top "spiritual" leaders not following the basic principles
of Krsna consciousness-the same things which were repeatedly emphasized
strongly by Srila Prabhupada. Other major problems revealed by Ravindra Svarupa
Prabhu are the leaders entanglement in the "political power game,"
forcing their control on all ISKCON devotees and intolerance of all reform
attempts-completely crushing time and time again the enthusiasm of so many
sincere godbrothers. Certainly, the first prerequisite for advancing beyond
this point is to admit that we do indeed have these problems and subsequently
take the necessary steps to correct them. Then we can get on to the real
business-Krsna consciousness. Will these types of activities help one become
Krsna conscious?
The Weeds of
Diplomacy & Duplicity
"Unnecessary and
unacceptable creepers growing along with ones bhakti-lata creeper of
devotion are kutinati-diplomatic behavior, jiva-himsana-animal
killing, labha-mundane profiteering, puja-mundane adoration and pratishta-adi-mundane
importance. All these are unwanted creepers." (Chaitanya-caritamrta,
Madya-lila 19.159) In the purport of this verse Srila Prabhupada writes, "Kutinati,
or diplomat behavior, cannot satisfy the atma, the soul. It cannot even
satisfy the body or the mind. The culprit mind is always suspicious; therefore
our dealing should always be straightforward and approved by Vedic authorities.
If we treat people diplomatically or duplicitously, our spiritual advancement
is obstructed." Krsnadasa Kaviraja Goswami writes further, "If one
does not distinguish between the bhakti-lata creeper and the other creepers,
the sprinkling of water [in the forms of hearing and chanting and serving etc]
is misused because the other creepers are nourished while the bhakti-lata
creeper is curtailed." (Chaitanya-caritamrta, Madya-lila 19.160) Further,
untruthfulness enters in when one is not straightforward in his dealings with
other devotees and is condemned in the Srimad-Bhagavatam with the admonition
that, "There is nothing more sinful than untruthfulness. Because of this,
mother earth once said, 'I can bear any heavy thing except a person who is a
liar.'" (Srimad-bhagvatam 8.20.4) "As for actual advancement in
spiritual science, one should have a test to see how far he is progressing. He
can judge by these items: Humility; pridelessness; nonviolence; tolerance; simplicity;
etc; etc . . . Simplicity means that without diplomacy one should be so
straightforward that he can disclose the real truth even to an enemy."
(Bg. 13.8-12, purp.) "The mind should be devoid of duplicity, and one
should think of the welfare of all . . . One should be straightforward in his
dealings and thereby purify his existence." (Bg. 17.16, purp)
In Los Angeles Srila
Prabhupada spoke,
In the path of Krsna
consciousness the first principle is enthusiasm. If you lack enthusiasm then
other things will not happen. And you can keep enthusiasm if you follow the
rules and regulations and chant regularly Hare Krsna mantra. Otherwise that
enthusiasm also will dry. So six things are required for advancing Krsna
consciousness. The first thing is enthusiasm. Utsahan dhairyat. And patient.
And niscayad, with conviction, firm conviction. Utsahan dhairyat niscayad tat
tat karma pravartanat. Following the rules and regulation, chalked out plans.
And sato vrtteh, dealing very straightforward. No diplomacy, no politics, no
duplicity. That will not help. Sato vrtteh. Vrtteh, his profession should be
very straightforward. No underhand dealings. Sato vrtteh and sadhu sanga, and
in the association of devotees. Six things. Enthusiasm, patience, firm
conviction, following the rules and regulations, dealing straightforward, no
duplicity, and in association of devotees. If you can keep these six principles
always in front then your progress in Krsna consciousness is sure. There is no
doubt about it. So as far as possible I've tried to train you and you are doing
nice. I'm satisfied. So keep the standard and go on. March forward and Krsna
will bless you. Thank you very much. Hare Krsna. (700802NP.LA)
Living GBC
Committee Wanted
In the Prabhupadanuga
Newsletter, Vol 1, No. 1, Sivarama Swami suggests that the GBC members should
be more in touch with the rest of ISKCON, then "the GBC could actually be
leaders or sources of inspiration. Instead, they get there once a year, and try
to be just simply administrators, and try to solve problems through
administration."
Srila Sridhara Maharaja's
advice was similar,
Not just a formal meeting
for two days, three days. But it must be a meeting to satisfy the real
necessity of the day. That is a living committee that we want. Living committee
we want. Not a formal meeting. After one year, a formal meeting and some
resolutions passed and everyone has gone to his own field and is doing as he
likes. Hare Krsna. Gaura Hari Bol.
Somaka Maharaja has
quoted in his paper entitled, In Search of Harmony,
a statement of Tamal Krsna Maharaja made during a class given in
We are a movement of
brahmanas, but actually the mode of dealing with one another appears to be more
the mode of a ksatriya. Brahmanas are very softhearted and feel very much for
the misery of others, but all the time we hear that softness is sentimentalism,
and just looking to many of our bylaws it just reflects the ksatriya mode. I
very strongly feel that we should do less legislation and develope more deep
personal relations and deepen our love for each other-but to be able to get to
that platform we should give up the ambition for name and position.
I Told Them Right
at the Beginning
Srila Sridhara Maharaja
advised in March of 1981:
I say that the ideal is
all-important, and next, unity. Administration is the position of the ksatriya,
and the acarya's work, that is for the brahmana who does not care for this
worldly achievement. That is for the brahmanas, and administration is with the
ksatriya, finance with the vaisya. This should be the general conception. So,
those with brahmanic temperament, they should be concerned about sastric
knowledge; that is their laksana [symptom]: sabde pare ca nisnatam [ The
qualification of a spiritual master is that he must have realized the
conclusion of the scriptures by deliberation and arguments. (Bhag. 11.3.21) ]
Life cannot be ruled by
only law. Vitality must also be accomodated. Law and vitality. Law is there,
but merit or vitality cannot be checked. Merit must have proper field. But law
should not check the proper person and only encourage the improper one. Both
sides must be there; regulative law is also necessary but must be subservient
to the natural growth. Suppose a boy requests more food, he will grow and be
more strong. If you give enough food, then this is justice-according to his capacity
he should be given food, he will get more strength and do more work. So this
sort of provision must be in the law, is it not? This will make the movement
quite living. That is my opinion. So it must be a living Governing Body, not a
mechanical Governing Body. Fair field. As much as possible, our aim should be
towards that. Seva is necessary, but who will be the general? Only seniority?
That may be reckoned, but always seniority man not do the work. Even a younger
man may be promoted to general. Just as Rommel was given the position and he
showed his capacity. So, the body should be formed in such a way that a fair
field is created, and the qualified persons may have a better chance, otherwise
they will be jealous of one another and the work will be lost. The merit must
be given freedom and help. I think it should be like that. A fair field. So,
they are to take decision on that point in this meeting, a very important
meeting.
Satsvarupa Das
Goswami: They
will, Ramesvara Maharaja, has proposed on this question of the extension of the
acaryaship that the GBC come to take your advice.
Srila Sridhara
Maharaja: I told
them right at the beginning [March 1978]
when they came to discuss with me about this after Swami Maharaja departed.
Then I suggested that this should be made into a dynamic practice so that every
year during Gaura Purnima some new gurus can be included. Then the other party,
the non-initiating godbrothers will have their confidence on the initiating
godbrothers and give their support to them. Otherwise if they maintain some
rigid practice then the relationship will be cracked. This was my suggestion
but they did not care about that. On the other hand, emphatically they said
that "No, only these eleven that Srila Prabhupada has selected will
remain. Outside these eleven they will not include anybody else. I pointed out
that if you include some more initiating gurus that will be more favorable. As
it is now, when you are all going to leave [pass away], then you will have to
appoint your disciples as initiating gurus. You have to empower your disciples
so why can't you do that to your brothers? Can there be a more qualified
person? So, better you keep it open. This practice will be very dynamic. If
needed, you eliminate some people also from their position of guru and include
also somebody when he is qualified.
We Must Not Go
Outside the Eleven
But anyhow, they went
away, did not oppose me here, but after going away from me, I heard they
expressed that no, these eleven, we must not go outside the eleven. That was
their decision and so they go on and are rather avoiding me. That was the cause
of their avoidance, and indifference towards me. I think like so. Sometimes they
come with particular cases, but not for general advice. They do not want to
listen to the uncle gurus."
Bhakti Caru Swami: Chaitanya Mahaprabhu told Vallabha
Acarya that the one who does not recognize the superiority of the spiritual
master is like a prostitute. At least there was some scriptural understanding.
But here there is no scriptural understanding. . . . Maharaja, the main
consideration is that many of Prabhupada's disciples are leaving the movement.
They are quite unable to tolerate all this nonsense any more.
Sridhara Maharaja: The primary consideration is
Krsna's will.
But, they didn't come and
for many years against all advice and godbrother complaints, the GBC voted to
not extend the number of gurus-a decision which was to discourage so many
devotees and further shake their faith in the GBC's management. Additionally,
when Sridhara Maharaja expressed his dissatisfaction with their "
injudicial and potentially disastrous" decision, the GBC, rather than
consider that perhaps their actions might be unfair to the godbrothers, stated
that Srila Sridhara Maharaja was trying to destroy ISKCON.
Truth Seekers are
Fearless
Surely many of our
readers have their own viewpoints to add. Those wishing to contribute to the
ongoing Modern History of Vaisnavism are encouraged to communicate with us. We
are open to thoughtful considerations. We feel that our intentions are well
meant, we would like to see reform--substantial reform, but judging from the
mood during recent encounters with the GBC we more or less consider that
unlikely. So, we hope to inspire devotees to progress enthusiastically in the
evolution of their Krsna consciousness by providing inspiration in the form of
this presentation and ongoing enlightening discussion. We are looking for the
Supreme Absolute Truth, satyam param dhimahi, so what objection can there be to
enlightenment, unless we are hiding something? Are we engaged in a real
process? Do we really believe in Krsna? If so, then we must act like it. If we
are actual seekers after truth we will be fearless. To quote Srila Sridhara
Maharaja,
What we have received
from our spiritual master we understood only in a rough estimation. Now, things
have come in such a way that we have to scrutinize ourselves in every position.
We have to analyze ourselves. Atma-niksepa,
self-analysis has begun. We are under trial. The fire has come to test whether
we can stand. Is our acceptance real? Or is it a sham, an imitation? This fire
will prove that. Posterity will judge and history will stand witness.
And it is.
Srila Prabhupada asked us
to show our love for him by cooperating with one another, but one should
realize that he meant to cooperate with those who are cooperating with him
[with his actual mood towards all aspects of devotional service], who are
following strictly, are exhibiting proper Vaisnava qualities, and whose
activities are in accordance with sastra as Srila Prabhupada always was. Srila
Prabhupada said, "our movement is based on love and trust, so if we do not
cooperate, then how is that love and trust?" [Ltr Krsnavesa dasi,
GBC Suspended
Srila Prabhupada himself
personally fired the entire GBC on at least two occasions and always reviewed
and rejected decisions by the GBC which were not Krsna conscious. A memo was
sent to all ISKCON temples on
. . . I also understand
that immediate actions are going to take place even prior to my permission, and
that also, 'without divulging to the devotees!' . . . Under these
circumstances, I AUTHORIZE YOU TO DISREGARD FOR THE TIME BEING ANY DECISION
FROM THE GBC MEN UNTIL MY FURTHER INSTRUCTION. . . . Finally, I beg to repeat
that ALL GBC ORDERS ARE SUSPENDED HEREWITH BY ME UNTIL FURTHER NOTICE. Your
ever well-wisher, A. C. Bhaktivedanta Swami.
Three days later,
Prabhupada wrote to Hansadutta,
. . . there was to be
immediate action without divulging the matter to the devotees. And I am
surprised that none of the GBC members detected the defects in the procedure.
It was detected only when it came to me. What will happen when I am not here,
shall everything be spoiled by GBC? So for the time being, let the GBC
activities be suspended until I thoroughly revise the whole procedure. . . So
our view is that we shall be strictly following the rules and regulations.
Monetary matters are secondary.
And what is the recourse
for us? We have seen repeatedly that we have very little. By preaching and
bringing the conditioned souls to devotional service we please Caitanya
Mahaprabhu and thereby we also get some benefit and advance in Krsna
consciouness. Conversely, we must consider the consequences of causing servants
to go away from the Lord. Certainly, He must be very displeased. And this will
surely bring much distress on the heads of those who are responsible.
An objection will
undoubtedly be raised by the powers that be, that this book will disturb the
minds of many devotees. Our answer is that these leaders have been greatly
disturbing the minds of many sincere devotees for about thirty years to the
extent that a majority of thoughtful minded devotees have had no choice but to
leave this sphere of power to try and pursue Krsna consciousness without the
politics and other un-Krsna conscious influences. And the bottom line is that
the leaders are directly responsible for this exodus and must answer above (to
Krsna). So many devotees have been cheated from a full healthy conception of
Krsna consciousness.
This book is addressed
mainly to the mass of devotees outside ISKCON as well as inside--mainly to
those previously in ISKCON, who are already troubled, to those who are looking
for some answers, some stability in all of this, those who are just hanging on,
out there somewhere. We are seeking in the words of Srila Sridhara Maharaja, to
do some "relief work." To the discouraged we say, don't "throw
out the baby with the bathwater," there are viable alternatives. We are
not fooled by the thousands running in the front door of ISKCON, we are
lamenting the thousands, who for many years have been running out the back door
of ISKCON with a bad taste, unable to find proper shelter. Nor are we attracted
by the heavy faultfinders, whose "food and drink is
vaisnava-aparadha," although we must admit that their unfortunate
situation is caused by these same wrongdoings. The situation is so discouraging
that many sincere devotees in their desperation have turned to a more drastic
and offensive mode of life. While we can understand their frustration we do not
think, that if one's motives are sincere and pure, that they will follow such a
path. Rather, we propose a more moderate, thoughtful path-"the power of
positive thinking," yet not one of tolerating wrongdoing.
Boil the Milk
Srila Prabhupada told us
many times to "boil the milk," that is that we must concentrate on
all becoming better devotees. His concern was that the process not become
watered down but we all become strongly situated in Krsna consciousness. In a
letter to Hansadutta (
On a deep and substantial
Krsna conscious level, Srila Sridhara Maharaja and Srila Prabhupada's mood is
very similar-perhaps not so easily discernible to many of Srila Prabhupada's
disciples. Our contention is that Srila Sridhara Maharaja's sastrically perfect
advice is an invaluable asset in our continuous and progressive evolution of
Krsna consciousness. Considering the change in mood and behavior of the ISKCON
leaders following the departure of Srila Prabhupada, any differences between
Srila Prabhupada and Srila Sridhara Maharaja are paled in comparison.
Our Affectionate
Guardians: Chapter Five
But
Srila Sridhara Maharaja Was Outside of ISKCON
While it is true that
certain institutional considerations must be maintained, we cannot forget that
it was Srila Prabhupada himself who opened the door for his disciples to hear
from Srila Sridhara Maharaja. And how can we forget that Srila Prabhupada sent
Acyutananda Maharaja and others to Srila Sridhara Maharaja to receive siksa
from him, "Then I will feel that you are safe." This has been
previously documented in chapter one. The principle of siksa guru, essential in
our evolving Krsna consciousness — is discussed in detail in
Sri Guru & His Grace
by Srila Sridhara Maharaja. There are many GBCs, gurus, sannyasis, prabhus,
etc. within formal ISKCON who privately take siksa at many levels outside of
ISKCON (even today after the 1995 GBC prohibition), although they are not
advertising it. The question then arises, "What comprises ISKCON and what
is outside of ISKCON?" Some, such as ourselves, who are not allowed within
formal ISKCON due to managerial policies, think of ISKCON in a much broader way
than the institutional walls. We tend to think of ISKCON conceptually as an
ideal dedicated to spreading Krsna consciousness under the inspiration and
direction of Srila Prabhupada. In this way we include ourselves within the real
ISKCON — the spiritual ISKCON and understand that we have substantially
continued our service to Srila Prabhupada. Numerous quotes from Srila
Prabhupada indicate that this position has its validity, although working
within the institution, when it is possible, is obviously more pleasing to His
Divine Grace. Previously, one of the quotes below was misrepresented by the GBC
in an attempt to falsely try to prove that those outside ISKCON were un-bona
fide, asara.
"Disunity between
individual souls is so strong within this material world that even in a society
of Krsna consciousness, members sometimes appear disunited due to their having
different opinions and leaning toward material things. Actually, in Krsna
consciousness there cannot be two opinions. There is only one goal: to serve
Krsna to one's best ability. If there is some disagreement over service, such
disagreement is to be taken as spiritual." [Bhag. 4.30.8, purp.]
In
"If the same
principles can be adopted here, wholly or partially, then it is also Vaikuntha.
So it is with any society, such as the International Society for Krsna
Consciousness. If the members of the International Society for Krsna
Consciousness, putting faith in Krsna as the center, live in harmony according
to the order and principles of Bhagavad-gita, then they are living in
Vaikuntha, not in this material world." [Bhag. 3.15.33, purp.]
"Regarding sects-I
was present (at
"In Bhagavad-gita
Lord Krsna refers to bhagavata-dharma as the most confidential religious
principle . . . There are four lines of disciplic succession: one from Lord
Brahma, one from Lord Siva, one from Laksmi, the goddess of fortune, and one
from the Kumaras. One must take shelter of one of these four sampradayas in order
to understand the most confidential religious system. In the Padma Purana it is
said, sampradaya-vihina ye mantras te misphala matah: if one does not follow
the four recognized disciplic successions, his mantra or initiation is
useless." [Bhag. 6.3.20-21, purp.]
"There are many
societies and associations of pure devotees, and if someone with just a little
faith begins to associate with such societies, his advancement to pure
devotional service is rapid." [NOD Ch 19, p. 146]
"Anyone who is
trying to be aloof from this Krsna Consciousness Society and yet engage in
Krsna consciousness is living in a great hallucination, for this is not
possible. From this statement by Dhruva Maharaja it is clear that unless one is
associated with devotees, his devotional service does not mature." [Bhag
4.9.11 purp.]
As Srila Prabhupada is
speaking from within his society you would expect him to refer to his society
of Krsna consciousness. Sastra refers to the association of devotees and in the
purport to the Srimad Bhagavatam 3.15.33 (above), Srila Prabhupada states that
it is Vaikuntha for those living in harmony, with Krsna in the center, for any
society such as
ISKCON. He then states in the same purport that if the members of ISKCON live
in this way, they are living in Vaikuntha. Clearly, Srila Prabhupada is
sometimes making a distinction between ISKCON and other societies as we would
expect him to [to encourage his disciple's dedication to ISKCON, as the
founder-acarya of ISKCON], and sometimes not. If we then try to use the
statement of Srila Prabhupada in the purport of Srimad Bhagavatam 4.9.11
(quoted above), that one aloof from this Krsna Consciousness Society is living
in hallucination, to prove that devotees in any Gaudiya Vaishnava Society
outside of ISKCON are not bona fide, it is not consistent with Srila
Prabhupada's many other statements. It is contradictary and does not represent
the Gaudiya siddhanta nor Srila Prabhupada's intentions.
Better to Bloop
Some criticized those who
left ISKCON while others boldly advised that it is better to bloop than take
siksa from Srila Sridhara Maharaja. Even more audacious--the GBC priviledge
committee suggested to Paramadvaiti Maharaja in 1984 that he would be better to
commit suicide than leave ISKCON if no changes were made. Another prominent
devotee quipped that it is better to become a meat-eating karmi than hear from
Srila Sridhara Maharaja. The GBC guru who often said this later married a
non-devotee due to these offenses. Even much worse things were advised and
propagated by highly posted devotees, including the taped instruction
distributed to all disciples by one GBC Guru that to murder a particular
sannyasi follower [in good spiritual standing] of Srila Sridhara Maharaja would
incur no karma, and therefore was advisable. And a gundha (gangster) was paid
and sent to inflict great bodily harm on Srila Sridhara Maharaja, but
recognizing Sridhara Maharaja's exalted saintly qualities he revealed the plot.
And it is not as if the godbrothers didn't try for reform; the fact is well
known, as to the harsh reactions to any inclination for reform within ISKCON
for many many years. In addition to those mentioned in the beginning of this
book, the saga of Paramadvaiti Maharaja's endless attempts for
reform-cooperation-frustration-are documented in his booklet entitled, The
Search for Purity,
which surprised a great many devotees with its revelations.
We Thank Our Stars
According to ISKCON's
previous policy: "They left Srila Prabhupada and are thus asara,"
many who left should have dried up long ago-for one who actually leaves his
guru in spirit-his future is not bright. On the contrary we see that some
devotees have greatly matured in their Krsna consciousness outside of ISKCON
and are looked up to as stalwart pillars. In the words of Srila Sridhara
Maharaja,
"we thank our stars
that we have had a glimpse of Krsna consciousness proper,"
if even from
afar-nevertheless we have had a glimpse, and our hearts have been charmed and
captured. If we are actually Krsna conscious, thoughtful, mature and
unmotivated, then in our honesty we must submit to the Truth, from wherever and
however it springs. Our quest is a great search for the Supreme Absolute Truth
and our Lord will not neglect us if we are sincere.
It is noteworthy to
mention here that some did not leave ISKCON because they did not want to be in
ISKCON, nor did they consciously make the decision, "I do not want to be
in ISKCON." They simply could not neglect their siksa guru, Srila Sridhara
Maharaja, therefore they "are severed from ISKCON." We humbly submit
that this policy is not in keeping with Srila Prabhupada's kind and
accommodating nature, nor can we expect ISKCON to mature toward a "house
in which the whole world can live," a supposed goal of the Srila
Prabhupada Centennial. Additionally, in light of the considerations presented
within this book, it cannot be considered srota pantha (divine descending
dispensation from the Supreme Absolute).
Society
Consciousness and God Consciousness
Responding to the
necessity of the times Srila Sridhara Maharaja lucidly explains the absolute
societal conception of Krsna consciousness:
Devotee: Within a religious mission,
sectarian policies may appear to bar the path of progress and pragmatic
concerns take precedence over spiritual ideals. Should one risk leaving the
formal institution or should he try to remain within and work out the problems?
Srila Sridhara
Maharaja:
Progress means elimination and new acceptance. So, when there is a clash
between the relative and the absolute standpoint, the relative must be left
aside, and the absolute accepted. The example is given of a socialist in a
country of capitalists. When there is a clash, one will not express their creed
for the sake of peace. But to maintain the purity of their faith for the
socialists they will try to leave and join the socialists.
Higher Ideal
So, the absolute and the
relative are two different classes of interest. And we find more importance in
the absolute interest. We must be sincere to our own creed. The form is
necessary to help me in a general way to maintain my present position. At the
same time, my conception of the higher ideal will always goad me to advance, to
go forward, and wherever I do, I must follow the greater model, the greater ideal.
Spiritual life is progressive, not stagnant. We are in the stage of sadhana,
and we want to go ahead, not backwards. The formal position will help me to
maintain my present status, and my extraordinary affinity for the ideal will
goad me towards the front. The search for Sri Krsna is dynamic and living, so
adjustment and readjustment is always going on. And we should also change our
present position accordingly, so that we may not have to sacrifice the high
ideal for which we have come. Einstein had to leave
Many things are
recommended in the scriptures, but they are meant to promote us towards the
truth in an indirect way (sva-dharme nidhanam sreya). [Bg 3.35] It is
recommended at a certain stage that for the sake of our close friends, we
should give up our ideal. But in the Bhagavad-gita, Krsna's final instruction
is sarva dharman parityajya mam ekam saranam vraja: "If it is necessary to
maintain the highest ideal, you must give up your friends. Surrender to me. I
am the real purport of the scriptures." The highest kind of idealists give
up their country, their family, their friends, and everything else, but they
can't give up their ideal.
In the Bhagavad-gita,
[3.35] Krsna says, "It is better to die while performing one's duty that
to try to do another's duty." That is one stage of understanding: the
relative consideration. The absolute consideration is also given in the
Bhagavad-gita: sarva dharman parityajya mam ekam saranam vraja [Bg. 18.66].
Krsna says, "Give up everything. Come to Me directly." This is the
revolutionary way. This is absolute. And this is relative: "Stick to your
own clan. Don't leave them." That is the national conception. There is
nation consciousness and God consciousness; society consciousness and God
consciousness. God consciousness is absolute. If society consciousness hinders
the development of God consciousness, it should be left behind. This is
confirmed in the Srimad-Bhagavatam (5.5.18):
gurur na sa syat sva jano na sa syat
pita na sa syaj janani na sa syat
daivam na tat syan na patis ca sa syan
na mocayed yah samupeta mrtyum
Even a spiritual master,
relative, parent, husband, or demigod who cannot save us from repeated birth
and death should be abandoned at once.
What to speak of ordinary
things, even the guru, may have to be abandoned. One may even have to give up
one's own spiritual guide, as in the case of Bali Maharaja, or one's relatives,
as in the case of Vibhisana. In the case of Prahlada, his father had to be
given up, and in the case of Bharata Maharaja, it was his mother. In the case
of Khatvanga Maharaja, he left the demigods, and in the case of the yajna
patnis, (the wives of the brahmanas) they left their husbands in the endeavor
to reach the Absolute Personality.
Sincere Never
Deceived
We need society only to
help us. If our affinity to the society keeps us down, then that should be
given up, and we must march on. There is the absolute consideration and the
relative consideration. When they come into clash, the relative must be given
up, and the absolute should be accepted. If my inner voice, my spiritual
conscience decides that this sort of company cannot really help me, then I will
be under painful necessity to give them up, and to run towards my destination,
wherever my spiritual conscience guides me. Any other course will be hypocrisy,
and it will check my real progress. If we are sincere in our attempt, then no
one in the world can check us or deceive us; we can only deceive ourselves (na
hi kalyana-krt kascid durgatim tata gacchati) [Bg. 6.40]. We must be true to
our own selves, and true to the Supreme Lord. We must be sincere.
Devotee: After the disappearance of the
spiritual master, how should the disciples continue the mission?
Srila Sridhara
Maharaja: You
must not neglect your conscience. Otherwise you have no faith in your own
cause. There may be disturbances but we should not leave the preaching of
Mahaprabhu, despite all differences. Disturbances must come, and we must
undergo them. Still, we must remain sincere; we must face the difficulty in a
proper way. It has come to train us to go in the right direction.
The Fire has Come
to Test Us
What we have received
from our spiritual master we understood only in a rough estimation. Now, things
have come in such a way that we have to scrutinize ourselves in every position.
We have to analyze ourselves. Atma-niksepa, self-analysis has begun. We are
under trial. What we have received from our spiritual master, in what way have
we received it? Properly, or only showingly? The time has come to purify us, to
test whether we are real students, real disciples, or his disciples only in
face and confession. What is the position of a real disciple? If we live in a
society, what is the depth of our creed? In what attitude have we accepted his
teachings? How deep-rooted is it within us? The fire has come to test whether
we can stand. Is our acceptance real? Or is it a sham, an imitation? This fire
will prove that.
So, this is the real
field of sadhana, or practice. Our practice, our advancement needs these
difficulties. Otherwise, we may not know what is progress, and we will become
hypocrites, and give the adulterated thing to others. So, to purify ourselves,
it is necessary that so many disturbances come.
And God has no error. He
commands the environment. It is not our responsibility. The responsibility of
the environment does not rest upon us. If I am sincere, then I have to adjust
myself with this environment and put my faith before Him. "Everyone may
leave me, but I shall stand alone!" With this attitude we must march on,
whatever the circumstances may be. Then the recognition may come in my favor,
that "Yes, under such trying circumstances he is still there." Our
superiors will be pleased with us.
The relative and absolute
considerations are always coming in clash. The absolute should be accepted and
the relative sacrificed. Still the relative is necessary. After graduation from
primary school another teacher is accepted for higher education, but that does
not mean that the primary teacher is neglected or insulted. For our own
interest, whatever we find which is akin to what was given to us by our guru
maharaja, whatever we find that will enlighten us further, and whatever will
help us to understand more clearly what we heard from our guru maharaja, must
be accepted. Is my realization a living thing, or is it dead? Anyone who has
come in connection with the infinite cannot but say this: "I am
nothing." That should be the salient point.
We have left all social
concerns and so many other shackles. For what? For the Absolute Truth. And
wherever I shall find that, I must bow down my head. And if a great soul shows
us, "This is the path to where you will find your thirst quenched. The
line is in this zigzag way," we must accept that for our own interest. We
are worshipers not of this form, but of substance. Wherever I feel the presence
of my Lord in an intense form, I must be attracted to that side. Krsna says,
sarva dharman parityajya mam ekam saranam vraja. Wherever we shall find Him, we
must run in that direction. My interest is with Him. Not that we can challenge,
"Why did Krsna appear here, and why is He appearing there?" If a man
in a boat is passing through the current and finds himself in danger, then from
whatever side help may come, he must run to that side.
If we are worshipers of
Siva, when we understand the special superiority of Narayana, should we stick
to Siva? And then Krsna? In the Brhad-bhagavatamrta the story is told of how
Gopa-kumara, by chanting his Gopala mantra, gradually leaves one stage and
progresses to the next. There, the gradation of devotion is traced from the
karma-kanda brahmana, to a devotee king, then to Indra, then to Brahma, then to
Siva, from him to Prahlada, then to Hanuman, then the Pandavas, then to the
Yadavas, to Uddhava, and finally the gopis. In this zigzag way he is passing.
In the sincerity of his quest, his thirst is not being quenched until he goes
to Vrndavana. So, the Brhad-bhagavatamrta has shown us the line of guru
parampara, or the real line of our quest, of our search.
Sincere Hankering
for the Truth is Our Guide
If we are sincerely
searching after real truth, then wherever we go may be a contribution to our
experience for further preaching in the future. We may cross many guru
paramparas before ultimately attaining the Vraja-lila of Krsna, as given by Sri
Caitanya Mahaprabhu.
Sometimes the father may
not be our guardian. Our uncle may be our guide, and not the father. It is
possible. The line of interest is to be considered the most important. So, our
line is the siksa guru parampara.
I am thankful to those
that are helping my spiritual understanding not only in a formal way, but in
the real sense. Whoever is untying the knots of our entanglement in this
material world, giving us light, and quenching our thirst for inner
understanding and satisfaction is our guru. In this way, we live on the
contribution of all these spiritual masters. They are all our siksa gurus. All
the Vaisnavas are more or less our instructing spiritual masters.
And our own sincere
hankering for the truth will be our guide. That is guru parampara. So the real
disciplic line provides practical knowledge in support of the divine love which
is coming down. We must bow our heads wherever we find support of that. We
should not become formalists, but substantialists; not fashionists, not imitationists,
but realistic thinkers. That should always be our temperament.
And what sort of saintly
persons shall we try to mix with earnestly? In the Bhakti-rasamrta-sindhu
(1.2.91) Rupa Goswami has said, sajati-yasye snigdhe sadhau sangah svato vare:
Those who are in our line, who have the same high spiritual aspirations as we
do, and who hold a superior position. To associate with such saintly persons
will help us the most to progress towards the ultimate goal.
There may be some
obstacles, but if at heart we are sincere, the environment cannot deceive us,
because God's inner help is there, cooperating with our sincere, inner need (na
hi kalyana krt kascit durgatim tata gacchati) [Bg. 6.40]. What we want from our
innermost hearts cannot but come true, because Krsna knows everything. There
may be some obstacles, but by Krsna's help, they shall all be eliminated and
our innermost aspiration will be crowned with success.
The formal societal
position helps one to maintain their present status while our affinity for the
high ideal will always push us to advance in Krsna consciousness. In the
Srimad-Bhagavatam 5.5.18 it is stated that whatever hinders our advancement
must be left behind, even society consciousness. The society is there to help
us, not hinder us. Our process is Krsna consciousness not society
consciousness.
Commentary: An analysis
of the articles in the Back to Godhead Magazine reveals an excessive use of the
word ISKCON whereas a study of articles written by Srila Prabhupada within the
same magazine will show that he rarely used the term ISKCON. This
overidentification with societal consciousness appears to reveal an inner
insecurity of the devotees wherein they must repeatedly reassure themselves. We
also find that many devotees take the name of Srila Prabhupada very freely and
cheaply as if to show their sincere dedication to Srila Prabhupada, while at
the same time they may or may not be actually engaged in activities pleasing to
Srila Prabhupada.
Follow the Line
From the examples of our
previous acaryas we see that they follow the ideal of Krsna consciousness not
the external form. Chastity to one's guru cannot be judged by whether or not
one remains in the formal institution. If the institution deviates from the
high ideal that it is to represent, then the sincere should not follow. Srila
Prabhupada said that the Gaudiya Math fought amongst themselves and became asarauseless.
Prabhupada himself left this formal mission of his guru.
Deviation Produces
Devotion?
ISKCON has also deviated
from pure devotional service. This has been clearly explained in a previous
section in this chapter entitled, Is Srila Sridhara Maharaja's Mood
different than Prabhupada's
and throughout this presentation. Srila Sridhara Maharaja assures us above that
if the disciple follows the ideal given by his guru then success will follow.
If, however, one deviates from this ideal they will not achieve success. Only
bhakti produces bhakti —bhaktya sanjataya bhaktya
( Bhag. 11.3.31
). Deviation will not produce devotion.
Our Affectionate
Guardians: Chapter Five
Zonal
Acarya System
Excerpt from first
meeting of GBC with Srila Sridhara Maharaja (March 1978 ~ Full Transcript
available):
Jayapataka Maharaja: The first question was, that some
of the disciples of Bhaktivedanta Swami Maharaja, his hari-nama initiates, then
when they approach one of these eleven and take initiation then they would like
to know who is the guru amongst the eleven.
Srila Sridhara
Maharaja: A
disciple, he may like one-first or third or fourth or fifth, how to solve that.
Tamal Krsna Maharaja: That we must solve.
Free Guru Choice by
Sraddha
Jayapataka Maharaja: He can take who he likes, he may
take whichever one he wants?
Srila Sridhara
Maharaja: According
to his sraddha.
Devotee: His faith.
Srila Sridhara
Maharaja: According
to his sraddha a newcomer should be given some time. Who will come to be
initiated, he should be given some time for a fair period of time to hear from
different persons and then the sraddha, the faith . . .
Devotee: . . . will be awakened.
Srila Sridhara Maharaja:
Ah, will be considered to whom he will submit. Do you follow?
GBC Assembly: Yes.
Srila Sridhara
Maharaja: After
sravan, then varan, five stages there are; first is to hear. The first stage is
to hear and the second stage, that is varan, that is, acceptance by the guru
and the sisya, both the preceptor and the disciple. That is the second stage,
varan dasa. Then the sadhana or the attempt for realization will begin. First
stage, to hear openly, open field-fair field to hear-then the connection should
come between the guru and sisya-preceptor and disciple, both sides. Then that
should be better. Sravan dasa, then varan, then sadhana dasa, apan dasa, prapan
dasa-five stages in sadhana in spiritual life.
Submission to guru is
unconditional. So when I shall see that my guru is being oppressed by another
guru, another Vaisnava, it will create a great disturbance in the mind of the
sisya. But our Krsna conscious conception of Godhead has come to relieve you.
Whom we think the Supreme-most Krsna, Yasoda is whipping Him and Nanda's paduka
(shoes), He is taking them on His head-the Supreme-most devata, Deity. So in
this way also, we can adjust-both the absolute faith and the relative position
of the non-absolute. These two things should be harmonized. After the departure
of our gurudeva, it was thought that one acarya should be made-then, naturally,
different acaryas came. Then when some of us proposed many acaryas, I told one
thing. If someone marries, a separate room is necessary. Do you follow?
Whenever a Vaisnava does not initiate he does not want any special place or
special respect, but whenever he initiates, he is absolute in the eyes of his
disciples. The sisya cannot tolerate that any other Vaisnava will come to
disturb the absolute position of my guru. This heart's feeling-sentiment. How
to adjust, it is a very difficult thing.
(Background discussion)
Difficult to Manage
Practically
Srila Sridhara
Maharaja: So, it
will be very difficult to manage practically the democratic, absolute
characteristic. Difficult, but still we shall have to go on and make, according
to the will of Krsna it will be adjusted.
Jayapataka Maharaja: So, the initiating gurus, then,
it would be more practical for them to have a separate board to decide on
addition of new gurus?
Srila Sridhara
Maharaja: No;
what I came to conclusion with these experiences -- but how in this great
universal institution that should be applied? At least one place should be
there where the disciples can get their guru exclusively, but that will not be
possible practically.. . . Go with fair feeling, go on with fair feeling, this
utmost I can suggest to you.
Tamal Krsna Maharaja: Maharaja, we are so much grateful.
GBC Assembly: Jaya.
Srila Sridhara
Maharaja: That
will be fair for you, that you will extend it from the ritvik board. Who is
already empowered, they will extend, their consideration. They can extend their
scope. If you move in this way it will have spiritual characteristic. Do you
follow?
Devotee: Yes.
Srila Sridhara
Maharaja: These
eleven, they will extend themselves. From this point, it will be -- the area of
the acaryaship will be extended. Then gradually twenty-four or more, but it
will spread from this point, extend-bigger, bigger, bigger. That you may do, to
keep the spiritual characteristic of the extension of the acarya board.
Commentary:
Here Srila
Sridhara Maharaja clearly gives sound advice. Although he mentions that in his
experience and according to sastra the disciple requires freedom and space to
properly worship his guru, he further indicates that this principle is very
difficult to apply in such a large institution as ISKCON. He emphasizes that the
management must have spiritual characteristic and this will be so if the number
of gurus is extended. Further the ISKCON management must try to be fair and
just in their decisions.
Free Guru Choice by
Sraddha ~ Reiterated
Later, Srila Sridhara
Maharaja spoke further:
Srila Sridhara
Maharaja: It
should be the duty of the godbrother, not holding the position of acarya, to
show the disciples how to give special regard for their gurudeva. But, the
acarya, he is obligated to teach the newcomers that they must respect their
brother. Then only can it go in a harmonious way for some time. So you have to
show some respect. They also have received grace of my gurudeva. My gurudeva's
grace, if it is in me, it is in them also. So you must look at them with
respect.
Devotee: But these acaryas, they are not
teaching their disciples to show respect to their godbrothers. Sometimes the
oppposite.
Srila Sridhara
Maharaja: Then my
suggestions to keep the unity are that a person of one zone may accept a guru
of another zone. Free choice by sraddha. He who has preference for one acarya
but is compelled to accept one whom he considers to be lower, that is an
anomaly. That zonal arrangement is against free choice. Also, new appointments
of acaryas from amongst the brothers who are considered fit, that sort of
position should also be there. . . By sacrifice we come together. By serving
attitude we come together. By assertion we part off, distance is created by
self-assertion. By self-sacrifice we unite.
Did Srila Sridhara
Maharaja Reinitiate Srila Prabhupada's Disciples?
Srila Sridhara Maharaja
has been portrayed as eager to collect Srila Prabhupada's disciples, as several
of his godbrothers were. The following section includes excerpts from various
darshans of Srila Sridhara Maharaja. These excerpts reveal that Srila Sridhara
Maharaja's mood was in fact just the opposite. Srila Sridhara Maharaja
expressed many times, however, that he could not ignore those having a faith
crisis-he felt it his duty to give them strength, to nurture them and in some
cases connect them to the source of their newfound faith-a natural spiritual
progression.
Many Came to Take
Sannyasa
Darshan with Srila
Sridhara Maharaja: August 19, 1980:
" Swami Maharaja had
earlier approached me to train up some boys, but first he sent them to Bon
Maharaja, disciples like Acyutananda, Ramanuja and some others. But Bon
Maharaja, he took one away from your guru maharaja and made him into his own
disciple and then he wrote to me in the name of Govinda Maharaja asking me to
look after the boys. That letter I still have. So Acyutananda and Ramanuja came
first and he wanted me to train them up. As he always had great trust in me
that I will not make a disciple out of his disciple. For this reason he would
come to me and also he knew me from earlier days. Pisima had taken hari-nama
diska from Bhaktisiddhanta Srila Prabhupada and she had come to me for the
second initiation. At that time I decided not to give any diksa because I
thought myself unfit. But yet on the other side there was Bhaktisiddhanta Srila
Prabhupada's order to give diksa pracar. So I was wavering between these two
points. On one side, my guru's orders and on the other side I thought myself
unfit and not to give diksa. But more the point that I did not want to give was
more prominent. I went to Sripad Nityananda Prabhu's place and there I felt an
urge to give diksa. And then reading Srila Jiva Goswami I came across a point
where it said that I should give what I have. If I don't give what I have then
I am a cheat, short. All these points, and Bhaktisiddhanta Srila Prabhupada was
always in favor of kirtan and pracar. All these points, so when Pisima came I
had to turn her away. Many people had come, many many nice people had come, but
I had to turn them away, all of them. They all wanted me to become acarya.
Madhava Maharaja, Goswami Maharaja and Kesava Maharaja would not have become
acaryas if I had taken up this post of being acarya. They all wanted me to
become the acarya and if I had become acarya then they would not have become.
Especially Madhava Maharaja and Kesava Maharaja, and many others, even Jagjivan
Maharaja. They started initiating because I did not want to initiate. So your
Srila Prabhupada had great faith in me that I will not try to lure away one of
his disciples. I did not want to become a big person. That is not in my nature.
I did not want to move around with many people. I'm just satisfied with
whatever I have. I am only concerned about my high thinking. That is my life.
My spiritual thinking is my life. The conclusions of the scriptures, the
advices of the mahajanas, to relish them and practice them, and to discuss them
in a small confidential circle, that is the main goal of my life. That's why he
used to trust me."
The following is from a
darshan on 2nd October 1981:
"Many came to take
sannyasa from me but I didn't give consent. I am told that Swami Maharaja came
here with that view [to take sannyasa] but he hesitated to put it before me.
Then I heard that he had taken sannyasa from Kesava Maharaja. And Kesava
Maharaja himself, he took sannyasa from me. First, Goswami Maharaja, the
founder of Gaudiya Sanga, he took sannyasa from me. And the third person to
take sannyasa from me was Kesava Maharaja. And then many big men came to take
sannyasa from me but my conscience would not allow me to give sannyasa to
them."
We Will Be
Responsible to Mahaprabhu
11th January 1982
"I told that so many
good souls that came under the flag of Mahaprabhu through Swami Maharaja-they
will fast and die? So, some relief work should be done, that was my intention,
avoiding all possible clashes with the main distribution [preaching of ISKCON],
no clash with the main distribution, but only relief work, that is my only
concern-the big souls, the great souls, they are being aloof, and going away
and becoming indifferent to Swami Maharaja and Mahaprabhu and our Guru
Maharaja, Srimad-Bhagavatam and Krsna. And I shall stand and tolerate all these
things-seeing that, I shall feel that I won't see. That is difficult for me.
So, I ask my friends, 'Start some relief work, to save your own friends, those
who are not encouraged by the present organizers.' It is obvious that they will
rely more on the sons than on the brothers. It is a general thing, and we have
the sad experience in our own distribution like that. So, I could conjecture
that such things should occur, and indifferently we shall try to help them
somewhat, otherwise we will be responsible to Mahaprabhu, although personally I
am not fit to carry on with the responsibility of many devotees, especially in
this old age.
It is very deplorable
that that gentleman [former leading devotee] has turned into an atheist. He
came so far and now suddenly bankrupt? No faith in Krsna? It was all just a show,
mere show? Otherwise, how is such sudden degradation possible? Unless he has
committed vaishnava-aparadha, such sudden degradation is not possible-almost
atheist. Maybe some despair, dejection may come, he may suffer from dejection,
despair, but atheist?"
"His sraddha
bankrupt, and his sraddha was only a show? Only an imitative play-a dramatic
show? Hare Krsna. He may quarrel with the institution as a whole, but
separately he must go on in his own way. How can he live and he has become an
atheist? It is all so inconceivable to me. Gaura Hari bol Gaura Hari bol.
Nitai."
Prabhupada's
Disciples Never Reinitiated
Srila Sridhara Maharaja
never re-initiated any of Srila Prabhupada's initiated disciples. Some of Srila
Prabhupada's disciples, out of their great love and affection for Srila
Sridhara Maharaja, recognizing his unlimited grace, felt that they wanted some
sort of affectionate connection with him. So, he gave a name or spoke a mantra
to them-in the spirit of encouragement-hardly could this be called a re-initiation.
We may recall that it was Srila Sridhara Maharaja himself who suggested the
name 'Bhaktivedanta' for Srila Prabhupada-confirmed by the assembled
godbrothers. This was after Srila Prabhupada's name had been changed to
Bhaktisiddhanta Adhikari Dasa by another godbrother (see Jansi League of
Devotees Registration certificate for two such signatures of Srila Prabhupada).
So Srila Prabhupada had his name changed twice and the second time Srila
Sridhara Maharaja adjusted Prabhupada's name in response to complaints of other
godbrothers, that the guru's name was not proper for the disciple. Srila
Sridhara Maharaja is also the sannyasa guru of Srila Prabhupada's sannyasa
guru, so in this way, he is substantially connected to our parampara prior to
Srila Prabhupada and as such his activities should not be questioned in this
way. Many have wished to deny this essential truth. Our heart charmed we also
requested our sannyasa guru [H H Bhaktigaurava Narasingha Maharaja] for a name
change by Srila Sridhara Maharaja in a loving spirit of reciprocation and were
happily accomodated.
Pisima Came For
Initiation
March 1981
Satsvarupa Dasa
Goswami: Some
people, they came to you and you were telling that you felt yourself unfit and
you sent them away in the beginning?
Srila Sridhara Maharaja:
Yes, I sent some, Madan's mother, Swami Maharaja's sister [Pisima] came to me,
she had harinama from Prabhupada [Bhaktisiddhanta]. For initiation, she came to
me, but at that time I was hesitating. I sent her to Goswami Maharaja. If I am
not going to take up this duty, and he has taken up, if you have faith in me, I
recommend that you go there. I did, and many I did.
Reinitiation: Grand
Disciples Only
Those who were disciples
of our godbrothers who had lost faith in their guru were sometimes given
re-initiation. Srila Sridhara Maharaja was most careful in this regard. Many
were refused. Mukunda Mala dasa, a first initiated disciple of Srila Prabhupada
with diksa (gayatri) from a disciple of Srila Prabhupada, had lost all faith in
his mantra guru and taken off his brahmana thread. In a disparaged state he had
approached Srila Sridhara Maharaja. His faith in this divine process rekindled
by the potent hearing sessions of Srila Sridhara Maharaja he requested diksa
initiation. Srila Sridhara Maharaja then requested that his mantra guru be
approached first for permission. Later he was initiated as Swami Bhakti Vidhan
Mahayogi. Many within ISKCON, having lost their taste for Krsna consciousness,
found great inspiration and renewed enthusiasm in the words of Srila Sridhara
Maharaja. And subsequent to giving initiation to devotees whose faith had been
rekindled, Srila Sridhara Maharaja sent them back to ISKCON with the
instruction to continue their service there as before. The response of ISKCON
to this was complete intolerance--the GBC issued an ultimatum that if these
devotees wished to continue their service in ISKCON then they must reject their
initiation. No proper attempt was made to approach Srila Sridhara Maharaja in a
mature mood of trying to understand and work this out. Nor was consideration
given to these devotees developed faith in their guru. These devotees then had
no choice but to join completely with Srila Sridhara Maharaja. So, Srila
Sridhara Maharaja's mood was that of relief work for the discouraged and in no
way was he 'trying to collect ISKCON's devotees as disciples.'
Three disenfranchised
ISKCON devotees left ISKCON to hear from Srila Sridhara Maharaja. After hearing
from Srila Sridhara Maharaja for some time they were given sannyasa--a natural
spiritual progression in their ongoing intimate relationship. This was
interpreted by the ISKCON leaders as an intolerable attack--that he was
stealing their men.
|
Our Affectionate Guardians: Chapter Five Purity is the Force Following the Mayapur
GBC meetings in 1982, a paper entitled, Purity is the Force, was
published by the GBC in an attempt to justify their harsh legislation in
regards to Srila Sridhara Maharaja. This paper was written anonymously by two
GBC members. One author’s previous lavish glorification of Srila Sridhara
Maharaja is presented earlier in this book. The substance of this paper, Purity
is the Force, consists of accusations formulated from commonly
misunderstood issues, purposeful misinformation, gross distortion of the
truth and bold-faced statements which bear no semblance of truth. The
ontology of these accusations is strikingly similar in methodology to the
deprogrammers anti-cult techniques of propagating fear. In Larry D. Shinn’s
article, "Religious Freedom and the Psychology of Fear: The Hare Krsnas
on Trial," published in the Iskcon Communications Journal, Issue Number
1, 1993, four tried and true techniques are given: –Guilt
by association –Manipulation
of public opinion by exaggerated stories –Dismissing
contradictory and scholarly evidence by name-calling –Lastly
the most "insidious" technique to engender cult fear is the
"Big Lie." If we make an honest
comparison between the ontological presentation herein and that of
"Purity is the Force" we submit that one will see a vast
difference. In the former (this book) we have tried our level best to present
the truth logically and respectfully as it is, whereas a close look at the
latter reveals that although it may have served the apparent needs of the
moment, it fails miserably to "stand the test of time," apparently
utilizing the techniques mentioned above by Mr. Shinn. In consideration of
just this method of presentation one Prabhupada disciple quipped, "If
this has anything to do with Krsna consciousness, I don’t want anything to do
with it." In the following
section the accusations contained in the official GBC paper "Purity is
the Force" are answered. We hope that our readers are able to understand
that this unfortunate and offensive publication has been presented in a
biased way, written in a very strong accusatory and inflamitory manner, in an
attempt to discredit the good character and exhaulted spiritual standing of
Srila Sridhara Maharaja. Books are the Basis In the paper
"Purity is the Force," it is alleged that Srila Sridhara Maharaja
says that Srila Prabhupada’s books are for the masses, and insufficient for
reaching the perfection of Krsna consciousness. This is a complete fabrication.
It is of course well known that Srila Prabhupada said that everything was in
his books: In
my books the philosophy of Krsna Consciousness is explained fully so if there
is anything which you do not understand, then you simply have to read again
and again. By reading daily, the knowledge will be revealed to you and by
this process your spiritual life will develop. So the cleansing process is
this chanting and hearing and doing some service and trying to please the
Spiritual Master. By this process our consciousness becomes clear and we are
able to understand everything. You may please me the most by reading my books
and following the instructions therein and by becoming fully Krsna Conscious
in this life time. (Ltr Bahurupa 74-11-22) Maintain
your activities and increase gradually. I have instructed everything in my
books. (Ltr Dina Dayal 76-02-25) I
have given my ideas and direction in my books. People appreciate. I think
from my side I have done everything. (770429RC.BOM) If
they (the GBC) cannot answer from their experience, then I have given answer
in my books–and still if they cannot answer, they may ask me. (Ltr Kirtika ~
72-02-16) And
if Srila Prabhupada isn’t available, whom shall we ask? Numerous quotes by
Iskcon stalwarts, presented in the beginning of chapter five, attest to the
veracity of Srila Prabhupada’s instruction that we should approach Srila
Sridhara Maharaja when we have questions. Additionally, many quotes of Srila
Prabhupada attesting to his high regard and absolute faith in Srila Sridhara
Maharaja have been presented throughout this document. ".
. . who is the most highly competent of all my godbrothers. This is B. R.
Sridhara Maharaja, whom I consider to be even my siksa guru." "What
Sripada Sridhara Maharaja has directed, I take it on my head . . . it is
appropriate that I should accept his direction." (SP Ltr Govinda Mj ~
69-01-29) What
Govinda Maharaja has said is true. I consider him my dear son, and his guru
as my siksa guru. (SP ~ Iskcon Mayapur Candrodaya Mandira opening ceremony
1974) Those
who are intelligent, they are making something, Sridhara Maharaja and others.
(770113RC.ALL) One
of my important Godbrothers says. He’s sincere. If we follow the
instructions in Srila Prabhupada’s books then we will find that he also
strongly recommends reading other books, provided of course that one is
qualified: .
. . False devotees think that studying books of the previous acaryas is
inadvisable, like studying dry empiric philosophies. But Srila Jiva Goswami,
following the previous acaryas, has inculcated the conclusions of the
scriptures in the six theses called the Sat-sandarbhas. False devotees
who have very little knowledge of such conclusions fail to achieve pure
devotion for want of zeal in accepting the favorable directions for
devotional service given by self-realized devotees. (Cc. Adi-lila 2.117,
purport) "Sri
Sanatana Goswami Prabhu, the teacher of the science of devotional service,
wrote several books, of which the Brhad-bhagavatamrta is very famous;
anyone who wants to know about the subject matter of devotees, devotional
service and Krsna must read this book." (Cc. Adi-lila 5.203) Within
the past five hundred years, many erudite scholars and acaryas like Jiva
Gosvami, Sanatana Gosvami, Visvanatha Cakravarti, Vallabhacarya, and many
other distinguished scholars even after the time of Lord Caitanya made elaborate
commentaries on the Bhagavatam. And the serious student would do well to
attempt to go through them to better relish the transcendental messages.
(Bhag. 1.1.1. purport) Bhaktivinoda
£hakura happens to be acaryas, one of the acaryas. And he has left behind him
many books. Caitanya-siksamrta, Jaiva Dharma. These are very important
books. They’re in Bengali, in Sanskrit. And many songs. He has prepared many
books of song. The song, Ei nam gaya gauracand madhura svare, that is
Bhaktivinoda Thakura’s song. So we are trying to present Bhaktivinoda
Thakura’s books also in English translation. Gradually you will get it.
(690923BA.LON) We
have to worship the acaryas. That is recommended in the Bhagavad-gita, for
making advancement in spiritual life, acaryopasana. So this is acaryopasana,
by reading their books, nana-sastra-vicaranaika-nipunau
sad-dharma-samsthapakau. Why studying so many books? For the sake of
establishing real religious life. Sad-dharma. (710628LE.SF) Amogha:
That we should not try to read Bhaktivinoda’s books or earlier books of
other, all acaryas. So I was just wondering... In chapter one, in the
section entitled "Temple of Understanding" we have presented excerpts
from two room conversations between Srila Prabhupada and Srila Sridhara
Maharaja wherein it is disclosed that the idea for a very large Vedic
Planetarium originated from Srila Sridhara Maharaja and that he has taken its
conceptual ontology depicting the gradations of theistic evolution from his
favorite book, the Brhad-bhagavatamrta. Similar other quotes
substantiating the necessity to scrutinize books other than his can be found
throughout Srila Prabhupada’s books. Thus it is not only the opinion of Srila
Sridhara Maharaja and his present followers, but Srila Prabhupada himself has
also recommended the study of the teachings of the other Vaisnava acaryas. Of
course, study of the scriptures must be done under the direction of the
spiritual master, otherwise one may become distracted to the path of jnana,
which is opposed to the path of bhakti. It is also a well known fact that the
majority of senior Iskcon leaders all extensively read books other than Srila
Prabhupada’s books to supplement their preaching and writing activities. A
careful reading of Srila Sridhara Maharaja’s "Sri Guru and his
Grace" provides one with a plethora of perfect sastric advice tailored
exactly to the necessity of the troubled times. Those who categorically
disregard this book are precisely the ones who need to read it. And Srila
Prabhupada, having implicit faith in Srila Sridhara Maharaja instructed us
that we should approach Srila Sridhara Maharaja. Reinitiations? It was purported in the
paper "Purity is the Force" that Srila Sridhara Maharaja had
awarded sannyasa and brahmana initiation to Iskcon devotees who were
initiated by Srila Prabhupada, thereby committing an offense to Srila
Prabhupada. This fabrication, in respect to reinitiation, is soundly refuted
in chapter five in the section entitled, "Did Srila Sridhara Maharaja
Reinitiate Srila Prabhupada’s Disciples?" It was also claimed in
"Purity is the Force" that giving sannyasa initiation to Iskcon
devotees was a violation of Srila Prabhupada’s direction to the GBC that any
nomination for sannyasa must come from the GBC as advised by Srila
Prabhupada. The fact is that these three devotees who took sannyasa had lost
complete faith in the GBC and had been staying in Srila Sridhara Maharaja’s
asrama for many months absorbing his high level talks. The GBC as a result of
their unannounced 1981 decision to stop taking siksa from Srila Sridhara
Maharaja were not available for discussion. Previously Srila Sridhara
Maharaja had always given due consideration to the GBC’s policies as much as
possible. Srila Sridhara Maharaja could not easily dismiss the genuine
desires of these devotees to embrace the high ideals of sannyasa life. Nor,
as admitted by the very GBC themselves, was Srila Sridhara Maharaja expected
to come under their jurisdiction. Gaudiya Matha
Breakup The authors of
"Purity is the Force" attempt to blame Srila Sridhara Maharaja for
the fighting amongst Gaudiya Matha factions after the disappearance of Srila
Bhaktisiddhanta Saraswati Thakura and the Gaudiya Mathas subsequent breakup.
The primary evidence cited for this supposition is Srila Prabhupada’s 1974
letter to Rupanuga. We have discussed this letter in chapter five in the
section entitled "Most Highly Competent of My Godbrothers," wherein
it is revealed that this letter is out of concert with the overall entirety
of Srila Prabhupada’s loving relationship with his dear godbrother Srila
Sridhara Maharaja. Additionally, chapter three comprises a detailed history
of events pertinent to this issue, all of which greatly clarify Srila
Sridhara Maharaja’s actual position. The truth of the matter is that time and
again Srila Sridhara Maharaja was asked to settle disputes amongst the
Gaudiya Math’s warring members, to arrange compromises when no-one else dared
approach certain members out of fear. In the purport of Caitanya-caritamrta
Adi-lila 12.8, Srila Prabhupada writes: The
words daivera karana indicate that by dint of providence, or by God’s
will, the followers of Advaita Acarya divided into two parties. Such
disagreement among the disciples of one acarya is also found among the
members of the Gaudiya Matha. Thus, the cause of the
split in the Gaudiya Matha is clearly indicated by Srila Prabhupada to be
"by dint of providence, or by God’s will." One year previous to
writing the Rupanuga letter, Srila Prabhupada addressed his disciples, in the
presence of Srila Sridhara Maharaja at Srila Sridhara Maharaja’s temple in
Navadvipa. Srila Prabhupada, with full knowledge of the events surrounding
the disintegration of the Gaudiya Matha, stated: .
. . our relationship is very intimate. After the breakdown of the Gaudiya
Matha I wanted to organize another organization making Sridhara Maharaja as
the head." (730317RC.MAY) In the Srila Prabhupada
Lilamrta, Vol. 1, page 100, Satsvarupa Maharaja clearly mentions Srila
Sridhara Maharaja’s non-involvement in this entire affair: Sridhara
Maharaja’s establishment of a Matha in Mayapur with a branch in Calcutta was
his response to the Gaudiya Matha split . . . Here Abhay and Sridhara
Maharaja could remain aloof from the warring factions and together pursue
their plans for spreading Krsna consciousness. Here the Lilamrta is
referring to the subleasing by Srila Sridhara Maharaja of four downstairs
rooms from Srila Prabhupada at Sita Kanta Bannerjee Lane in Calcutta. If
Srila Sridhara Maharaja was in actuality responsible for the splitting of the
Gaudiya Matha, why would Srila Prabhupada ask him to be the president of
Iskcon? Why did Srila Prabhupada say that we should go to Srila Sridhara
Maharaja after his disappearance, if he didn’t trust him? Rather than belabor
this point we refer the readers to the innumerable additional heavily
documented arguments presented throughout this presentation. Further
Insubstantial Accusations Accusation 1: Guru Puja Excessive "Sridhara Maharaja
has said that the daily guru-puja performed for Srila Prabhupada in Iskcon
temples is excessive and unnecessary. Therefore, Srila Prabhupada’s followers
disobey Prabhupada’s order to follow this when they stay in the Matha of
Sridhara Maharaja, although Srila Prabhupada said it was necessary for his
disciples." The Fact: When queried on the
subject of guru-puja by an Iskcon acarya who humbly felt reluctant to accept
such elaborate worship as was being offered to him (on March 5th, 1981),
Srila Sridhara Maharaja replied that the function of guru-puja was conducted
for Srila Bhaktisiddhanta Saraswati Thakura only once a year on his
appearance day, and this was the general practice. Sometimes individual
details vary amongst different acaryas, although the essence and goal of
their teachings are one. There
is no reason why acaryas cannot differ on certain points. The majestic mood of
our Srila Prabhupada was more manifest than that exhibited by Srila
Bhaktisiddhanta Saraswati Goswami Thakura Prabhupada, but we are fully aware
that Srila Prabhupada never minimized Srila Bhaktisiddhanta’s glories by
accepting such a gorgeous guru-puja daily. Similarly, Srila Sridhara Maharaja
never claimed that Srila Prabhupada’s guru-puja was excessive or unnecessary.
On the contrary, he stated that Srila Prabhupada offered that worship cent
per cent to his guru maharaja, Srila Bhaktisiddhanta Saraswati £hakura. Furthermore, Srila
Sridhara Maharaja was the first person amongst all his own godbrothers (and
amongst Srila Prabhupada’s disciples) to acclaim Srila Prabhupada as a
Saktyavesa Avatara: One
thing is that he was jagat guru. Jagat guru, he has some special inspiration,
saktyavesa avatara as I like to tell about him. He was saktyavesa
avatara, the abode of some special potency of the Lord. Otherwise, with
whose work would not have been possible, by any ordinary acarya,
saktyavesa. So a special consideration for him. In chapter four
numerous quotes and other evidence is presented substantiating the extremely
high regard of Srila Sridhara Maharaja for Srila Prabhupada. In regards to
the necessity for guru-puja, Srila Prabhupada wrote in his Vaisistastakam: But
simply a festival of flowers and fruits does not constitute worship. The one
who serves the message of the guru really serves him. And let us not forget
that it was at the Matha of Srila Sridhara Maharaja that Srila Prabhupada’s
disciples were instructed by Prabhupada to learn how to observe guru-puja.
(Ltr Satsvarupa Oct. 26, 1967) Srila Sridhara Maharaja
did say on August 18, 1980, According
to my consideration, as I hear it, the grandeur of the acarya, the puja of
the present acaryas, it is undesirable and too much and that will create some
difficulty. It should be modified. The way in which the acarya puja has been
established, that should be modified to suit the circumstances and some
adjustment with the godbrothers should be made. A protocol, a spiritual
protocol should be evolved which may not be very harmful to the body, to the
association, the Iskcon organization. Earlier Pradyumna’s
1978 prophesy of difficulties due to this overzealous worship was recognized
by Ravindra Svarupa Prabhu as perspicuously accurate in its predictions. Also
in the 1985 publication of Satsvarupa Maharaja, "Terms and Policies for
Revised Guru Worship" it is stated: "It
has become more apparent that daily guru-puja [for the present Iskcon gurus]
is questionable." The very much revised
policies for guru worship in themselves admit that the former worship was
excessive and inappropriate. The "Revised Guru Worship"
presentation states: "It
is not required in the sastras or in the Gaudiya tradition, that there be the
formal full arati/guru-puja in the temple every day. This daily puja was not
apparently offered to recent acaryas such as Srila Bhaktivinoda Thakura or
Srila Bhaktisiddhanta Saraswati Thakura." Ironically, elsewhere
in the same "Revised Guru Worship" paper it is written, "If
the different worship systems we have instituted are excessive, my answer is
that we did not know what to do because there was no precedent or scriptural
rule that told us specifically what to do." Yet, this same topic
was articulated by Srila Sridhara Maharaja precisely and substantially for
years on end to these very same gurus and GBC members, as we have earlier
shown. And similar advice based on his many discussions with Srila Sridhara
Maharaja was suggested by Pradyumna Prabhu in 1978, for which he was for all
practical purposes, kicked out of Iskcon. Let us also not forget that several
times various Iskcon gurus, genuinely feeling that it was excessive, tried to
tone down their own worship but due to the pressure of their fellow gurus had
to give up their reform. So, it is rather Srila
Sridhara Maharaja's accurate no-nonsense sastric advice that the GBC objected
to, which they felt was a threat to their unbridled and un-inhibited free
reign of the Iskcon kingdom, that which was at the root of the
dissatisfaction of the majority of the guru's godbrothers. Accusation 2: Sakhya-Rasa Guru "Sridhara Maharaja
theorizes in his talks that Srila Prabhupada was in sakhya-rasa, whereas he himself
feels to be more in the mood of madhurya-rasa. The insinuations whereby
Sridhara Maharaja is made to appear as a higher Vaisnava make a disciple in
Iskcon think that he has to go beyond Srila Prabhupada and Iskcon. The Fact: Such misconceptions have
no basis in fact. Although Srila Sridhara Maharaja had remarked in passing (4
January 1982) that Srila Prabhupada had installed Sri Sri Krsna-Balarama and
Sri Sri Gaura-Nitai in some of his temples, a practice generally not so
widely conducted in the sampradaya previously–that this merely indicated some
element of sakhya-rasa. "Where
Radharani is, Baladeva cannot stay there by the side of Krsna because there
will be clash in the service or rasa. There is a clash in vatsalya, sakhya
and madhurya-rasas. And Prabhupada [Bhaktisiddhanta] closely followed this
line, that Mahaprabhu can stay, both Radha and Krsna combined, nothing else.
So I heard that he had installed Radha Govinda and there some sakhis also by
their side. But where Krsna Baladeva and Gaura-Nityananda also–not
Radharani." Srila Sridhara Maharaja
mentioned this in regards to the empowerment of Srila Prabhupada as a
Saktyavesa Avatara in Prabhupada’s preaching campaign—that it had been
successful by the grace of Nityananda Prabhu and Baladeva. "So
to show his real gratitude to Baladeva, Nityananda, he installed them
special. Gaura Hari Bol. That I can see, to harmonize his ways and our guru
maharaja, from whom he got his spiritual beginning." In February of 1982
Srila Sridhara Maharaja spoke further: Let
them capture the whole of the world. But at the same time they should not
banish the very Deity of their worship. That is one and the same. Swami
Maharaja has clearly written that his guru is Radharani. It is there:
"Krsna, Radharani will be pleased if you help me in this campaign."
Is it not written there? "Radharani khusi habe e-punya koribe
jabe." [Prayer to the Lotus Feet of Krsna]So, he has admitted that his
guru is Radharani. So, we aspire after the service of Radharani, under the
direction of Sri Rupa and others, not committing any wrong, and we are seen
as. "Give a dog a bad name and shoot him." Nitai Gaura Hari Bol.
(Laughing) Let Mahaprabhu bless them that they may not shoot their desired
end of life. Trying to shoot me, [we hope that] they may not shoot the very
end for which they are aspiring after. Hare Krsna. Bhakti
Caru Swami: Yes, we are also afraid of that Maharaja . . . Srila
Sridhara Maharaja: I feel that I am not their enemy. I am their friend. I am
their friend. But not a flatterer. I am a friend, but not a flatterer. Aksayananda
Swami: That is a real friend. Srila Sridhara Maharaja
never claimed, as accused, that Srila Prabhupada was wholly and solely
immersed in, or dedicated to sakhya-rasa. Such an unfounded claim is a complete
fabrication. In fact, Srila Prabhupada in chapter 34 of the Nectar of
Devotion warns us not to try and judge the internal position of elevated pure
devotees: No
one, while remaining on the material platform, should discuss these different
descriptions of bhava and anubhava. One should simply try to understand that,
on the spiritual platform there are many varieties of reciprocal love. Such
loving exchanges should never be considered to be material. In the
Mahabharata Udyama-parva it is warned that things which are inconceivable
should not be subjected to arguments. Actually the transactions of the
spiritual world are inconceivable to us in our present state of life." Accusation 3: Godbrothers Asara "Srila Prabhupada
thinks, and therefore all his disciples and grand-disciples should also all
think that all of his godbrothers are useless (asara), because of his remarks
in his books and letter of 1974 to Rupanuga Dasa (e.g. ‘None of my
godbrothers are fit to be acarya, etc.’) The Fact: Regarding Srila Prabhupada’s
statement in the 1974 Rupanuga letter, "Actually,
amongst my Godbrothers no one is qualified to be acarya," It may be noted that he
had written a few lines before, "If
guru maharaja could have seen someone who was qualified at that time to be acarya,
he would have mentioned. Because in the night before he passed away he talked
of so many things, but he never mentioned an acarya." By this statement,
Srila Prabhupada infers that even he, himself, was not apparently ‘fit’ to be
acarya at that time, in the eyes of his guru maharaja. Or, more properly, the
divine ordinance had not yet manifested for his acaryaship which was to shake
the world. Still we, his disciples, know him as the nitya-siddha or eternally
perfect pure devotee of the Lord. If later, some of his disciples become
acarya, we cannot similarly delve unceremoniously into their ‘past’ to say
‘when’ they became fit. Srila Prabhupada’s statement about his godbrothers
being unfit to be acarya does not exclude the possibility of daivera karana,
or the will or divine ordinance of God, by which they are later recognized as
acarya, especially when Srila Prabhupada himself practically considers
himself as being ‘unfit’ at the time of Srila Bhaktisiddhanta. Additionally,
we have adequately documented the extremely high regard of Srila Prabhupada
for Srila Sridhara Maharaja throughout, leaving little room for doubt as to
the veracity of this fact. Most of Srila Prabhupada’s disciples are well
aware of Prabhupada’s expressions of his godbrothers’ shortcomings in
general, yet there are also many statements by Srila Prabhupada which seem to
neutralize these negative statements, especially in regards to Srila Sridhara
Maharaja. If Prabhupada’s negative statements are to refer to all his
godbrothers indiscriminately, then what about Bhakti Prajnana Kesava
Maharaja, Srila Prabhupada’s sannyasa guru, whom Srila Prabhupada also is on
record as having much affection for, or Niskincana Krsna dasa Babaji
Maharaja, who is the only other godbrother besides Srila Sridhara Maharaja to
sit on the vyasasana with Srila Prabhupada? Clearly then, we cannot make such
sweeping generalizations. So
unwillingly I accepted. And then I remembered that he wanted me to go to the
Western country. So I am feeling now very much obliged to my, this Godbrother
[Kesava Maharaja], that he carried out the wish of my spiritual master and
enforced me to accept this sannyasa order . . . So he did this favor upon me
because he was an ocean of mercy. (681021DK.SEA) "The
disciples of Srila Bhaktisiddhanta Saraswati Goswami are all godbrothers, and
although there are some differences of opinion, and although we are not
acting conjointly, every one of us is spreading this Krsna consciousness
movement according to his capacity and producing many disciples to spread it
all over the world." (Bhag. 4.28.31) "Even
amongst our godbrothers we have misunderstanding, but none of us is astray
from the service of Krsna. My guru maharaja ordered us to execute his mission
combinedly. Unfortunately we are now separated. But none of us have stopped
preaching Krsna consciousness. Even there was misunderstanding amongst the
godbrothers of my guru maharaja none of them deviated from the transcendental
loving service of Krsna. The idea is that provocation and misunderstanding
may remain between one man and another. But our staunch faith in Krsna
consciousness may not allow any material disruption. Please therefore try to
be sympathetic with any person, even if they differ. The only qualification
we have to scrutinize is if one is acting in Krsna consciousness as far as
one is able to do it." (Ltr November 18, 1967 ~ Brahmananda) Just prior to his
departure in 1977, Srila Prabhupada asked Narayana Maharaja and Krsna Dasa
Babaji to request his godbrothers to forgive him if he had committed any
offenses against them while preaching. This is an example of Srila
Prabhupada’s perfect behavior in conformity with the scriptures, as a perfect
spiritual master (acarya) instructing his disciples in the proper code of
conduct in relation to the spiritual master’s godbrothers. One must also very
carefully consider that although Srila Prabhupada may have sometimes spoken
roughly about his godbrothers he strongly rebuked his disciples whenever they
followed suite. This is of course the sastric advice that "one
should respect one’s spiritual master’s godbrothers as one respects one’s
spiritual master." (Cc. Adi-lila 5.147, purport) This was strictly
followed by Sri Caitanya Mahaprabhu in regards to Advaita Acarya (Cc.
Adi-lila 6.40) and even the most offensive Ramacandra Puri. (Cc. Antya-lila
8.46) Srila Prabhupada told us in 1977 that "the war is over" and
he formed the Bhaktivedanta Swami Charity Trust to "bring
unity amongst the Gaudiya Vaisnavas, especially the followers of His Divine
Grace Srila Bhaktisiddhanta Saraswati Thakura." Accusation 4: Authority Rejected "Sridhara
Maharaja’s followers are minimizing Srila Prabhupada by rejecting their
natural authorities in the Iskcon family, thereby avoiding their
responsibilities in Iskcon and creating an overestimation of Sridhara
Maharaja as equal or superior to Srila Prabhupada. They say that he should
become the new world acarya for Iskcon." The Fact: This is a misconception
based on the erroneous assumption that the followers of Srila Sridhara
Maharaja were insincere and politically motivated rather than aspiring for
genuine spiritual guidance when they approached him. The followers of Srila
Sridhara Maharaja never claimed that he was superior to Srila Prabhupada,
although they do claim, as stated in Srila Prabhupada’s books, that the diksa
and siksa gurus should be known as equal, otherwise offense is committed (Cc.
Adi-lila 1.48, purport) Furthermore, it was never claimed that Srila Sridhara
Maharaja should become the new world acarya for Iskcon. This statement in the
paper "Purity is the Force" is a complete fabrication. Most of
those who were hearing regularly from Srila Sridhara Maharaja were ready to continue
working under the Iskcon authorities, as directed by Srila Prabhupada and as
directed by Srila Sridhara Maharaja, but could not do so because they were
rejected by the GBC. That is, to continue their service they would have to
completely reject everything even remotely related to Srila Sridhara
Maharaja. To hastily reject Srila Sridhara Maharaja is an underestimation of
his natural authority in the family of the entire tree of the
Brahma-Madhva-Gaudiya Vaisnava Sampradaya, of which Iskcon is a branch. Srila
Prabhupada warns us of this in his Bhaktivedanta purports, that we must give .
. . equal respect to all the preachers of the cult of Sri Caitanya
Mahaprabhu, who are compared to the branches of the tree. Iskcon is one of
these branches." (Caitanya-caritamrta Adi-lila 10.7, purport) Although
one may be well versed in the transcendental science, one should be careful
about the offense of maryada-vyatikrama, or impertinently surpassing a
greater personality. According to scriptural injunction one should be very
careful of transgressing the law of maryada-vyatikrama because by so doing
one loses his duration of life, his opulence, fame and piety and the
blessings of all the world. To be well versed in the transcendental science
necessitates awareness of the techniques of spiritual science . . . The rule
is that in the presence of a higher personality one should not be very eager
to impart instructions, even if one is competent and well versed . . . The
Lord never tolerates the impertinence of maryada-vyatikrama. [Bhag. 3.4.26,
purp.] At the same time, Srila
Sridhara Maharaja’s advices were never and can never be seen to be motivated
in respect of becoming or imposing himself as a "new leader." Srila
Sridhara Maharaja was well known for his disinterest in becoming involved
with many devotees or becoming a big leader. Many quotes in this regard have
been given throughout this presentation. Srila Sridhara Maharaja refused to
become president of Iskcon, he refused to accept disciples for a long time
and repeatedly stated that he wished to have only his spiritual thinking and
not move with many devotees. He instructed the devotees who had already left
Iskcon to form their own society separate from his, regulate themselves
separately and come from time to time to him for spiritual advice. |
|
|
"Srila
Prabhupada’s godbrothers minimize him by calling him "Swami
Maharaja." The Fact: Throughout this
presentation we have amply documented the repeated exalted glorification of
Srila Prabhupada by Srila Sridhara Maharaja. We have more than amply
documented that Srila Sridhara Maharaja was not in the least envious of Srila
Prabhupada and that he always spoke most respectfully of Srila Prabhupada.
And Srila Prabhupada’s sannyasa name is "A. C. Bhaktivedanta Swami
Maharaja," or simply "Swami Maharaja" for short. And this is
the standard kept throughout the Gaudiya sampradaya. It is a natural and
affectionate address of one godbrother to another. We, his loving disciples,
have out of affection added the "Prabhupada." It is absurd to
demand that Srila Prabhupada’s godbrothers call him "Prabhupada."
Yes, some objected to our use of the name Prabhupada, but it was Srila
Sridhara Maharaja himself who preached to them and made them favorable. (see
chapter four) If one of our godbrothers becomes a self effulgent acarya and significantly
spreads Krsna consciousness, his disciples may similarly want to call him
"Prabhupada." And certainly we will all object vehemently–that his
position is insignificant in comparison with our Srila Prabhupada. But we
must ask ourselves if it is fair to think that Srila Bhaktisiddhanta
Prabhupada is seen as any lesser in the eyes of his disciples than Srila
Bhaktivedanta Prabhupada in ours. And Srila Sridhara
Maharaja when conversing with Iskcon devotees, often referred to "your
Prabhupada" and "my Prabhupada" (Srila Bhaktisiddhanta), and
then always in a mood of great admiration and affection. Accusation 6: GBC Criticism "Sridhara
Maharaja’s constant criticism of the GBC minimizes the devotees’ faith in the
GBC and consequently in Srila Prabhupada, who ordered everyone to follow the
GBC." The Fact: Iskcon stalwarts
complained for years about the GBC and were continuously frustrated in their
attempts for reform. Many who approached Srila Sridhara Maharaja for advice
in this regard were surprised to hear him many times support the GBC position
and encourage these devotees to try and cooperate with the GBC. And when
Srila Sridhara Maharaja pointed out the deficiencies in the GBC he did so
with no motive other than concern for the many disheartened senior devotees
who were going away to the unknown quarter in genuine disappointment with the
progress of the movement after Srila Prabhupada’s disappearance. Relevant
excerpts from various transcripts quoted throughout this book consistently
show a very concerned, cautious sastric approach from the very beginning by
Srila Sridhara Maharaja. In Iskcon itself, senior stalwart devotees
complained repeatedly about the undesirable situation within Iskcon and in
1985 the North American Temple Presidents instigated an investigation into
these apparently unauthorized activities of Iskcon’s leaders, which they felt
were contrary to Srila Prabhupada’s desires and plans for Iskcon. This has
been discussed in detail in Ravindra Svarupa’s 1985 paper, "Under My
Order," Reflections on the Guru in Iskcon, portions of which we
presented earlier in this chapter. A careful reading of the section entitled
"Is Srila Sridhara Maharaja’s Mood different than Srila
Prabhupada’s?" in chapter five will leave little doubt in the readers mind
that there were indeed at that time (early to mid 80’s) grave and malignant
problems within the Iskcon management system–problems which deeply troubled
the devotees. The deplorable
condition is that although Srila Prabhupada had initiated more than 3,000
disciples, after his disappearance in 1977, only a few hundred remained in
the formal movement by the mid 1980’s. Although Srila Prabhupada emphasized
that it was the leaders duty to maintain the enthusiasm of the devotees such
that they did not leave Krsna consciousness, we present throughout many
statements of respectable godbrothers showing that the leaders style of
management was overbearing and served to have the opposite effect, that of
discouraging the vast majority of Srila Prabhupada’s disciples: .
. . so in the future we can form a Central Governing Body for the whole
institution. Therefore the management should be done very cautiously so that
everyone is satisfied in their autonomous managing capacity . . . You should
always deal things so tactfully that people may not fall away. Every being is
important in Krsna conscious service, and we must take all precautions that
one may not fall away.(SP Ltr TKG: October 18, 1969) There
must be always individual striving and work and responsibility, competitive
spirit, not that one shall dominate and distribute benefits to the others and
they do nothing but beg from you and you provide. No . . . I am little
observing now, especially in your country, that our men are losing their
enthusiasm for spreading on our programs of Krsna Consciousness movement . .
. The whole problem is that they are not following the regulative principles,
that I can detect. Without this, enthusiasm will be lacking . . . I do not
think that the leaders are themselves following, nor they are seeing the
others are following strictly . . . Our leaders shall be careful not to kill
the spirit of enthusiastic service, which is individual and spontaneous and
voluntary. They should try always to generate some atmosphere of fresh
challenge to the devotees, so that they will agree enthusiastically to rise
and meet it . . . Forget all this centralizing and bureaucracy. (SP Ltr
Karandhara Dec. 22, 1972) The
first business should be to preach to the devotees. It is better to maintain
a devotee than to try to convince others to become devotees. It is the duty
of the GBC to maintain the devotees, keep them in the highest standard of
Krishna Consciousness . (SP Ltr Satsvarupa: 16 June, 1972) Amongst
ourselves there must be very liberal and friendly dealings. This is not an
ordinary thing that if somebody has got some fault he should be cut. He
should be reformed by amicable dealings. We are training our men since a long
time. It is very difficult to get trained up assistants. (SP Ltr
Bali-mardana: Sept. 5, 1974) In this respect, a vivid example of sincere concern for the many
problems within Iskcon by a senior disciple of Srila Prabhupada is seen in a
letter addressed to the Governing Body in 1982, by His Holiness Jayadvaita
Swami, at that time former editor of "Back to Godhead" Magazine and
chief editor of practically all of Srila Prabhupada’s books, as follows: "One
of our sannyasi godbrothers has committed suicide, Srila Prabhupada’s seniormost
daughter has become bitter to the point of frenzy, the man Srila Prabhupada
appointed to complete the Srimad Bhagavatam has left us in frustration and
disappointment, an enthusiastic preacher has become discouraged and ensnared
by lust and ambition, a main builder of our Vrndavana temple is living like a
hermit, several staunch brahmacaris have sought shelter in marriage and a
depressingly large number of our godbrothers and sisters have quietly or not
quietly left Srila Prabhupada’s society. Now some devotees are turning in
desperation to Sridhara Maharaja. And others are holding on in Iskcon, deeply
dissatisfied but nurturing a hope that things will change . . . Somehow or
other, large numbers of Srila Prabhupada’s disciples feel strongly disturbed,
discouraged, bitter, offended, confused, angry, or unhappy because of their
relationship with their godbrothers who have ‘accepted the mantle’ as
initiating gurus." Mistreatment of one
sannyasi godbrother by his zonal authority was so blatant that it elicited
strong responses from several respected senior Vaisnavas: 21 January, 1985 Dear
XX1 Swami, Please
accept my humble obeisances. All glories to our eternal master, guide and
well-wisher, Srila Prabhupada. I
am usually not one to enter political frays, waving banners and storming
barricades, but I am so shocked and sickened by your recent blood-cry against
XX2 Swami’s, sent in the form of a letter and "report" to Iskcon
leaders, that I feel compelled to articulate my personal reaction . . . You've
come to warn us all–decent citizens of the kingdom–of the doom to come, of
traitors in our midst, of "conspirators," ''blasphemers,''
"poisoners," "murderers," "honey-tongued
snakes," and "demons." We are informed that the Devil has now
incarnated as His Holiness XX2 Swami, and that he is to be shunned and
disgraced. We must not, you warn, talk with him nor hear what he says, nor
let him darken our doorways, for even the best of us may fall under his magic
spell, bedeviled by his sweet and confounding lies. In
my fifteen years in Iskcon, I've never heard such dangerous nonsense.
Devotees throughout the world who know Bhakti Dayal Swami have the utmost
respect for him and will not be stampeded into unthinking condemnation of
him, as you seem to insist. I am no controversy monger, and might not even
have had a great curiosity to hear from XX2 if not for your hysterical
anathemas ("The lady doth protest too much!"). Myself
and others recently met your "devil" and spoke with him at
considerable length and found him to be not at all worthy of your fervid
denunciations. One need not be a highly gifted discerner of spirits to see
that Bhakti Dayal Swami is a sincere and benign Vaisnava of high moral
character, a devoted disciple of Srila Prabhupada, a loyal supporter of Iskcon
and its institutions, and one of our most expert and successful preachers. He
is no "international political revolutionary" or sinister
conspirator as you claim. Rather, he is a self-effacing, disarmingly humble
devotee who, even in the face of the absurd torment you all are subjecting)
him to, seems disinclined personally to seek a vendetta. I
have read your version of the events and heard Bhakti Dayal Swami's.
Employing my very best instincts for discerning sincerity and honesty, I have
to say that I find myself more inclined to believe him than yourself. There
is such a tone of frivolous and malicious exaggeration (and who knows how
much sheer inventiveness) in your report that you yourself cast serious doubt
on your whole case. This
man's only crime seems to be his willingness, after much suffering and
silence, to seek rectification for what he sincerely views (I think quite
reasonably) as fundamental violations of sacred principles of Krsna
consciousness and of human decency. Whatver
the facts of the case, it is clear that you are subjecting Bhakti Dayal Swami
to a horrendous campaign of persecution and defamation which is almost
impossible to conceive occuring within a society of devotees. He and XX3
Prabhu present what appear to be fairly compelling documented evidence of
considerable wrongdoing on the part of the leadership in your zone (including
some rather irregular behavior on the part of Harikesa Swami). To
the extent that the movement, especially its leadership, sells its principles
short, to the extent that decisions are made on a passionate, expedient,
self-serving basis, to the extent that devotees are dealt with inhumanely, to
the extent that power and control are exercised through threat, deceit,
intimidation, witch-hunts and Gestapo tactics–to that extent it is difficult
to represent Iskcon with a clear conscience and with enthusiasm. I cannot be
a glorified P.R. cover-up man. Whatever I speak or write about the movement
is taken seriously in academic circles only to the extent that I am perceived
not as an apologist, but as an objective and honest interpreter of it. Please
do not make my task an impossible one . . . Yours
in the service of Srila Prabhupada, Ravindra Svarupa Prabhu
wrote similarly, condemning the treatment of this sannyasi preacher by his
GBC authority: It
is with great regret that I have read your 1/4/85 letter (and the
accompanying report) to "all authorities in ISKCON" regarding
Bhakti Dayal Swami, and I want to register my strongest objections to your
procedure for dealing with this issue. You should realize how much you have
damaged yourselves by your own actions. I
am not, of course, in a position to adjudicate the disputes that have erupted
in your zone. That is a matter for the GBC. Yet you have advanced an
aggressive and widespread propaganda campaign in [geographical area] against
Bhakti Dayal Swami and XX3 Prabhu thus making the issue a public one. In
Vienna alone, XX Prabhu was subjected to two lengthy telephone harangues by
XX3 Swami with a follow-up from XX1 Swami. And now this letter and report. In
forcing this issue into the public arena, you have proceeded with such
passionate unrestrained vehemence and produced such an awesome display of
overkill, that many of us became very inquisitive to hear the other side. I
went out of my way to do so, and I am at least quite satisfied that there are
two sides to this case. In
your letter and report you prosecute, judge, and sentence Bhakti Daya Swami
before all Iskcon and at the same time try to frighten and bully us into not
hearing him. Any honest devotee will respond to this cheating by wanting to
hear Bhakti Dayal’s side of the case . . . All
intelligent devotees will recognize the perverted logic by which you try to
establish your assertion that Bhakti Dayal Swami is part of a demonic plot
against Iskcon. The obvious evidence of his loyality–that he has not left
ISKCON like others but is keeping the association of Iskcon devotees–is, you
say, only proof of how devious his plot is. I suppose the fact that he is
putting his case to the GBC through due process and submitting himself to its
authority only show how even more insidiously devious he is! In other words,
your assertion that he is part of a demonic plot is wholly metaphysical, for
no possible experience could disprove it. The only thing you would accept as
proof of his innocence is his confession of guilt. Interestingly enough, this
is the same tack taken by the Puritan divines in the Salem witchcraft trials,
by Sen. Joseph McCarthy in his communist witch-hunt, and by Joseph Stalin in
the Moscow purge trials. However, none of these people should be accepted as
models for Vaisnava behavior. Finally,
you proclaim that anyone who "supports" Bhakti Dayal Swami is
"falling under the spell of psychological intimidation." Since the
letter we have just read is a masterpiece of psychological intimidation, we
are lead to wonder whether this whole demon-hunt in Eastern Europe is an
egregious instance of the unfortunate practice of scapegoating, i.e.,
projecting one’s own sins onto others and then "purifying" one’s
self by destroying the others . . . It is especially unfortunate that a
devotee of Srila XX5 Swami’s stature [GBC Guru] has signed his name to this
letter and endorsed the enclosed report. One can only hope that he has been
the victim of very bad advice. I
pray that this finds you well. Your
servant in the service Ravindra
Svarupa dasa Needless to say, this
sannyasi was dealt with very harshly by the GBC and forced out of the Iskcon
movement. An excerpt from his recounting of incidents follows: 6th January 1985 Respected
Privilege Commitee Dear
GBC Godbrothers! Please
accept my humble obeisances at your feet, all glories to Srila 'Prabhupada. As
you are probably all aware already, during the last month we (myself and
about 30 other devotees, mostly disciples of Harikesa Swami) have been thrown
out of his zone, our temple has been raided by his men, practically all of
our things have been confiscated while the devotees have been threatened
several times both physically and spiritually. As another criminal act, they
broke into our boutique and preaching center (which is owned by one of us
privately) stole all the items for sale etc. All this has happened in my
absence as a suprise attack and only after this did I hear from others in
other zones that I am accused with being a leading figure in a world
conspiracy that is meant to destroy the whole Iskcon society and that I
destroyed the faith in the disciples of Harikesa Swami etc. These accusations
were unheard before. Since this tragic happening I tried to contact Srila
Harikesa Swami several times but everyone refuses to talk with me or with the
rest of us. I wrote two letters to Harikesa Swami but no reply came. Up til
the present day I have not heard from them anything so I do not-know why we
were and are treated like this. As at this point I do not have any other
choice, I would like to turn to the Privilege Commitee for help. The
situation right now is very tense. A big campaign is launched against us with
the aim of forbidding us to enter any other Iskcon temple or that we present
our case to other devotees. Around 30 devotees have been forced by the violent
actions of Harikesa Swami and his men to seriously doubt his spiritual
leadership. The
story of the raid: On Christmas day I called our boutique and preaching
center. Somebody picked up the phone but did not reply. From the back
the-sounds of smashing things and tearing things down came. I thought it
must-be the wrong number. I called again.The 5th time finally somebody
answered, but didn’t speak. Finally, XX1-Swami replied: "This is XX1
Swami. "We broke into your place, got all of your documents and finished
off your empire. This is a war and you will be killed." I was so
perplexed that the only thing I could utter was "thank you" and I
hung up. The worst is that some senior devotees heard the phone conversation
and immediatly their faith in the leaders of our zone was greatly shaken.
They told me they cannot accept such an unjust and criminal-act. I tried to
calm them down and told them that the only thing they should do in this
regard is to pray to Krsna so that everything will be corrected. But they
should not give up the guru (that’s what they wanted to do upon hearing what
has happened). They said that only because of our faith in your words that we
accepted Harikesa Swami as our guru. If he rejects you and acts so strange
then we will follow you instead . . . I went to the apartment of a
householder couple (disciples of Harikesa Swami) and there I found all the
devotees of our temple. Some were crying, some were devastated and hopeless
while others just stared at the walls. They have been all greatly shaken by
the (for them unexplainable) behavior of Harikesa Swami especially that he
forced them to accept something which is not the truth and when he saw that
they hesitated, he immediately kicked them out into the street . . . They
never told me why they did this against me.There are of course some
accusations but let me point out that they were never heard before, noone
told me anything and all this came up only after this chain of violant
actions . . . Sincerely,
This devotee was
ultimately forced against his desires to continue his service outside of
Iskcon. More recently Somaka Maharaja wrote in his 1994 paper, In Search of
Harmony, of other less than ideal managerial policies: Is
the GBC going to recognize that in the letter that Pradyumna Prabhu wrote to
Satsvarupa Maharaja in 1978 he pointed out all the defects that in 1987 due
to so many fall downs they had to admit? Are the GBC men going to approach
Paramadwaiti Maharaja to recognize that all the defects that he was presenting
in his letter of 1984 were forcibly accepted in 1987? Vaisnavas do not get
stature by bureaucracy and diplomacy, Vaisnavas get stature based on
humility, simplicity, meekness, detachment and so many other godly qualities.
.
. . the reform of our movement has not begun yet. In 1987 due to the pressure
exerted, some mistakes were admitted, but not publicly and things weren’t
very widely presented, just some new GBCs were made, and some new gurus and
that’s all. There was no real change of heart. For example in 1987 the zonal
acarya thing was recognized to be a mistake. So actually there was no real
reform, only a show bottle reform; get some of the dissatisfied and opposing
men into the group and that’s all. Real reform will appear when a preacher that
is working hard in a place to get the movement established and to make
devotees and spread Krsna consciousness will be recognized as the GBC for
that area, not that there are GBC with enormous zone that they can’t control
and somebody else is doing all the hard work. Please do not take this as an
offense, just try to see that our movement is becoming stagnant due to so
much centralization and ‘power-trips. Recently,
a godbrother was telling me that he read in a newspaper that in a survey
about religious movements it was reported that the "Hare Krsna
Movement" was a more impersonal one. It is shocking that the movement
with the most personal philosophy is considered to be actually more
impersonal. But actually, in reality, I have personally experienced in the
last 16 years that this is terribly true; the relations between ourselves are
very impersonal, diplomatic, political and generally with no real love. There
is no real feeling of family as at the time of Srila Prabhupada. For example,
I remember that at the beginning when a young devotee would bloop I would go
to look for him and try everything to get him back. Now, if even a stalwart
devotee that has twenty or more years of service goes away, it is just a
matter of conversation during breakfast. Just
a few days ago I was speaking to a godbrother explaining to him the situation
of a devotee who is now very dissatisfied and lacking faith in the
institution. This godbrother was telling me of the very wrong mode that the
devotee in question has, and also that this devotee was not making sufficient
effort to regain his strength. Although I may agree on many points, in the
whole conversation he did not consider for one second what we could do to
help him regain faith. The only consideration was what he should do to regain
faith. So,
always the entire fault is on the dissatisfied, the dissatisfying party is
always fully innocent and the dissatisfied fully guilty. It is also to be
lamented that, due to the intractable problems within Iskcon at the time, the
revered writer of the first letter above, Jayadvaita Swami, had felt a
necessity to resign from his responsible post as the senior editor of BTG, a
post which he had faithfully held for at least ten years. So we can see that
Srila Sridhara Maharaja’s comments are simply a sincere expression of his
paternal concern for the majority of Srila Prabhupada’s disciples, who are
non-GBC members. This paternal concern is due to Srila Sridhara Maharaja’s
intimate relationship with Srila Prabhupada. In chapter one we have documented
the extent of this intimate relationship as well as the fact that Srila
Prabhupada requested Srila Sridhara Maharaja many times to look after his
disciples. From the very first signs of dissension (Pradyumna 1978), we find
Srila Sridhara Maharaja cautioning the dissenting party to "wait and
see," remain tolerant and not do anything that would go against the
decisions of the Governing Body: November, 1978 Pradyumna: Generally, there is one practice in our temples, that every morning
in front of Guru Maharaja’s vyasasana, the disciples conduct Gurupuja. They
offer arati and some puspa and pranama. So, just next to Guru Maharaja’s
seat, the new acarya is taking his seat, and at the same time as Guru
Maharaja’s puja is going on, that puja for the new acarya is going on. So . .
. Srila Sridhara Maharaja: One thing you will remember, that to your gurudeva, you
give the maximum respect, and his guru, how do you give above him, flower,
fruit, our guru maharaja. So his guru maharaja is Bhaktivedanda. How do you
praise your gurudeva and Prabhupada and Bhaktivedanta, his guru, Bhaktivinoda
Thakura, Gaura Kisora. What difference do you find? Pradyumna:
We do not question the sisya to give respect to his guru. That is granted.
But in front of everyone else, there is some public pressure and force that
Godbrothers also should worship as the sisya worships. Because it is in the
public place of worship, when Gurubhai comes, there is public pressure. Why
don’t you worship, he is acarya? Srila Sridhara Maharaja: You should respect that my Godbrother, meaning that
they would worship and that also may be formal. Pradyumna:
There is some pressure in that way. Srila Sridhara Maharaja: We are meeting only you, you are non acarya. I want to
meet the acarya class also. At the same time I told Svarupa Damodara, the
leaders of both the parties may come to me and I shall try to help. As much
as I can help you, I shall do my best. Both the parties should be there.
Before the big meeting, they must come in a private meeting to me, and there
should be some adjustment, then you have the big meeting, otherwise there
will be a clash. I have said like that to Svarupa Damodara and others. We
must have a private meeting here. And we shall try to help you all to
minimize the differences. And having harmony here amongst the leaders, then
you will attend the big meeting on Gaura Purnima. It is a disturbing thing.
Before that we must have agreement. To save the glory, the good name of your
guru and your mission, you must come to an understanding and it must be
sincere understanding, good understanding. Then you will go in the sabha.
Before that we must compose ourselves . . . You
see, we want two parties to have a say. Then it will be easier for me; that
will be good. What are their feelings, what are their demands. They will also
say that they don’t like this thing, this sort of facility. How can we go on
with our service that has been entrusted to us? They are creating hindrances
in our way . . . There
are also differences amongst them also. But still we must go on with some
differences and we shall try to minimize the differences. Looking at the feet
of the great gurudeva will remove any stress of differences. Still we can go
out, but we should not leave them. Our guru maharaja asked us, "How will
you be able to perform sankirtana? Kirtana means mixing in the company of
those of different adhikari. And with the spirit of harmony you have to go
on. So don’t think others are superior to you, or all of you are of the same
category, same mentality. You can’t expect that. There will be some
differences and difficulties. Still you must go on, looking up. You are given
the benefit of going to Him according to status. So, accordingly you must
receive others also with sympathy. What is the difference between yourself
and the supreme? In that way, the difference between yourself and the other
people is very less, very insignificant. I want to have the admiration, the
love, the affection of the Supreme Being. And in the case that there is a
little difference between yourself and him, you cannot tolerate him, then how
can you expect the Absolute to tolerate yourself? Better if the differences
can be harmonized . . . Next
day you may be an acarya. What are the facilities the acarya should get
minimum? When you and I will be placed in his position, you will feel that
necessity is the mother of invention. Then you will see how these things are,
this minimum demand, to maintain the position of the acarya. So, the acarya
they should also be represented. And before you all what I shall have to
speak I shall speak then. They may also complain here. Then I will recommend
some sort of adjustment which will help you all and mostly the followers of
the mission. All over the world. It is so important, the movement, all over
the world, it will be a most valuable thing for us. We could not even think
or dream that this type of preaching we shall see in our lifetime, prthivite
ache yata nagaradi grama . . . Pradyumna:
One question is, whether the instructions of the new guru-godbrother or
acarya, are their instructions considered absolute for the godbrother? Srila Sridhara Maharaja: The sastra is there, the guru’s statements are there,
sadhu, sastra guru vakya sistaka koriya aikya. These three things, the
guru vakya, the Vaisnava vakya and the sastra, with the help of these three
we have to come to a solution, try to come to a solution. sadhu sastra
guru vakya cittete koriya aikya, ar na koriho mane asa . . . I
don’t think that this is mine, this is my guru’s. It comes from gurudeva and
you are all his vaibhava. This is also service, service for the whole, the
mission. It is a favor to me, given by my gurudeva . . . Try to acquire the
position of a Vaisnava. Vaisnava dasa. So, we create this varnasrama, this
sannyasa. The fourth order is sannyasi. The sannyasis are servants of the
Vaisnavas. They take the lower position, sannyasi preachers, and they should
preach to greatness, the nobleness of the paramahamsa Vaisnavas. And what is
the object of our preaching? We have to fight with the Mayavadis. Mayavada is
the mother of all pseudo conceptions of religion. Mayavada is the foundation
and the basis, the mother polluting all this line of thought. And Ramanuja,
Madhvacarya, Nimbarka are one in the fight against Mayavada. We also must
combine together as Maharaja Yudhisthira had the Pandavas join with
Duryodhana to fight Citraratha and the Gandharvas . . . So, for common
enemies, Ramanuja and others united. We are common in fighting with Mayavada.
And then we may fight one another to adjust our position as Gaudiya Vaisnava.
Mahaprabhu gave acintya-bhedabheda. This one is advaitavada, another
suddhadvaitavada and we differ here. And then for differences we shall fight
with one another. But in Mayavada we are one to fight. We are weeping, we
cannot allow it . . . This
is the wonderful characteristic of Krsna bhakti, that externally there is so
much burning sensation, but within we are breathing in nectar, taking bath in
a tank of nectar. It is the quality that it is so good, that when we get a
little we think, "I want more, give me more, give me more." So this
is very fortunate, union in separation. Without hunger, any quality of food
won’t taste good. So, real hunger, that I may get real hunger for the
infinite. The infinite is coming in the finite. That sort of hunger should be
created there that he can accommodate the infinite in him, being a finite
being. The hankering is creating a vision, the will to go there. As much as
you can get His touch, the slightest touch you can relish it so much. In the
discourse of Ramananda Raya and Mahaprabhu there is so much hunger. As much
hunger as there is, so much is the satisfaction by preaching. So, the hunger,
the degree of hunger is the cause, necessary cause. So, fill the heart with
satisfaction, happiness, anandam. The negative and the positive. The negative
in that stage is present is Sri Radhika. To attract Krsna, rasa, the
devourer, first place devourer. The highest devourer of that rasa, Radharani.
And all is joining the rasa of Krsna . . . Pradyumna: A question is, that usually in any organization, like maybe this
Matha, Gaudiya Sanga, or Gaudiya Vedanta Samiti, whoever is acarya, he is
like a pope, he is all-powerful. His word, he is the ultimate spiritual
authority. Srila Sridhara Maharaja: Not all-powerful. Madhava Maharaja is also under
governing body. This [inaudible] Maharaja is also under governing body. This
Audolomi is also under governing body. When the founder acarya expired, then
the governing body was formed, and really the governing body is ruling the
mission. But when there are many acaryas under one governing body, there will
be some trouble raised there . . . If
you can construct different zones with one acarya, then their position will
be like that. But you have one governing body to govern different zones, and
this position of acarya is minor. There are many. Now the difference between
the governing body and the acarya is there, but in near future there will be
differences between the acaryas. Pradyumna:
Yes, I think that also. That is why I am not satisfied, there is some
difference between us and them, also in the future between them, I think. Srila Sridhara Maharaja: Gradually the acarya will quarrel with one another . .
. I was thinking, that just as in India, there should be three phases of
government. One, the Vaisnava sabha, another the eligibility government and
another the court of justice. Pradyumna:
In America also they have this–the executive, the judicial and the
legislative. Srila Sridhara Maharaja: They are independent. Always respecting the
GBC as the "ultimate managing authority for the entire International
Society for Krsna Consciousness," Srila Sridhara Maharaja, as a third
party, has most often expertly pleaded the position of the GBC, much to the
surprise of the challenging party. Regrettably by the ‘80’s the majority of
Srila Prabhupada’s disciples were already losing faith in the GBC. Srila
Sridhara Maharaja’s advice was intended to rectify this situation. After
repeatedly ignoring all advice and godbrother complaints for years on end,
the GBC stated in their 1981 resolutions that "we
agree in principle that we must extend the number of gurus but do not feel
the inspiration at this time." Srila Sridhara Maharaja
clearly understood that this was an improper decision and said so without
hesitation. "Let
us hope that their decision may help Iskcon, by the will of Krsna it may not
bring any disaster to the organization. Let us hope and pray. Last
time also I asked them what they wanted me to do–should I give ditto to
whatever they will do. Then I asked them, "do you think that I am under
your committee." "No, no, that we don’t think." Then the day
before yesterday, again the same thing. "We had a meeting and in our
meeting we accepted the principle that the number of acaryas may be
increased. But we did not receive any inspiration this year for extension.
But this was not told to you, so we have been told that you remarked that our
decision is injudicious and unfortunate." Yes, I did remark in such a
way because I want to clear my position to you now that, I am not wholly one
with Iskcon and even not wholly one with Swami Maharaja. I have got my special
consideration and inclination and thinking. With other godbrothers also I
differ in many ways. So everyone has his special characteristic and I also
have such. So, what you think to be srota-pantha, your meeting unanimous
verdict, what you think the right thing coming down, I am not bound to
pronounce the same thing–that it is infallible. The meaning is like that.
According to my consideration your combined decision was a faulty one, but I
did not say so clearly. Nor can one be expected
to blindly agree with the wisdom of the 1982 decisions. This does not
necessarily imply a loss of faith in Srila Prabhupada or his orders, nor even
a loss of faith in the Governing Body. It merely echoes what was felt by so
many devotees for so many years –that the GBC had serious problems that
needed to be dealt with. To not agree with the resolutions–1981 non-extension
and 1982 severance of Srila Sridhara Maharaja and those taking his siksa,
which in retrospect were indeed disastrous, does not mean that one is
anti-GBC or anti-Iskcon. Rather it pains the heart of any genuine follower of
Srila Prabhupada to see such calamitous activities in his society. And we
must not forget that Srila Prabhupada himself rejected many many GBC
resolutions when he felt that they were not up to the standard. He even
rejected the entire GBC itself on two occasions, as documented earlier in
this chapter. Accusation 7: Against Prabhupada "Although Sridhara
Maharaja’s followers claim that Srila Prabhupada is speaking through him,
Sridhara Maharaja is actually speaking against Srila Prabhupada." The Fact: In a conversation
between Srila Sridhara Maharaja and an Iskcon GBC guru concerning the
relationship of the new Iskcon gurus and their godbrothers, on March 5, 1981,
the Iskcon guru remarked at the end of their conversation, "I
take it that Prabhupada is speaking to us through you." Additionally, Tamala
Krsna Maharaja stated on February 26, 1981: I
find no difference at all [from Srila Prabhupada] in how you are blessing us.
Numerous other statements
by Iskcon’s stalwarts have been presented throughout this presentation. So it
is the Iskcon leaders themselves who are making such statements. Earlier in
this chapter under the section entitled Madhurya Rasa we have presented
Satsvarupa Maharaja’s taped appreciation of the expert guidance of Srila
Sridhara Maharaja in troubled times. This tape was distributed at the time to
all Iskcon temples in the Mid-Atlantic and New England zones in America. We have also presented
Giriraja Maharaja’s letter of 16th September 1978 wherein he states that
Srila Prabhupada told us we should consult Srila Sridhara Maharaja and that
other than himself Srila Sridhara Maharaja was the only one qualified to
write Srimad Bhagavatam purports. In chapter five, in the
section entitled Our Swami Maharaja Has Done a Miracle, we have documented
the many statements of Srila Sridhara Maharaja demonstrating beyond a shadow
of a doubt his absolute respect and utmost appreciation of Srila Prabhupada. In chapter four we have
presented numerous examples of Srila Sridhara Maharaja’s preaching on behalf
of Srila Prabhupada and Iskcon. Repeatedly we see Srila Sridhara Maharaja
tirelessly giving expert advice in troubled times. A detailed study of this
advice as we have presented throughout this book overwhelmingly shows Srila
Sridhara Maharaja’s advice as consummately perfect and conducive to the
well-being of Iskcon. Additionally, the
remark by Srila Sridhara Maharaja, "Swami Maharaja (Srila Prabhupada)
and I are not one," should be seen in the light of sastra. For example, "If
one is following the instruction of his spiritual master and that instruction
is different from the instructions of another spiritual master, this is
called detailed information. But the basic principle of acceptance of a
spiritual master is good everywhere, although the details may be
different." (Nectar of Devotion, Ch. 6) Similarly Srila
Prabhupada writes in Caitanya-caritamrta Adi-lila 7.37: "Every
acarya has a specific means of propagating his spiritual movement with the
aim of bringing men to Krsna consciousness. Therefore, the method of one
acarya may be different from that of another, but the ultimate goal is never
neglected." Srila Prabhupada wrote
to Upendra on 19 February 1972 that, "there
is no reason why acaryas cannot differ on certain points." In other words, Srila
Sridhara Maharaja or any bona-fide Vaisnava does not have to be a stereotyped
carbon-copy of Srila Prabhupada in order to be eligible to uphold the dignity
and purity of the Gaudiya Vaisnava Sampradaya. While details and individual
devotional moods may vary, the substance of Srila Prabhupada’s instructions
and those of Srila Sridhara Maharaja are very similar, as we have
demonstrated in chapter five in the long section entitled Doubts. No one is
saying that Srila Sridhara Maharaja replaces Srila Prabhupada, rather that
his instructions embellish those of Srila Prabhupada and that the elucidation
of many points of siddhanta by Srila Sridhara Maharaja has been a wonderful
addition to so many devotees’ precarious spiritual lives. Innumerable
devotees adamantly credit a revival of devotional fervor to the nectarean
krsna-katha of Srila Sridhara Maharaja. Accusation 8: Sridhara Maharaja Not Advanced "Sridhara Maharaja
is not more advanced than many senior Iskcon devotees. Firstly, in dedication
to Srila Prabhupada and his order, Sridhara Maharaja is not more advanced
than many devotees in Iskcon." The Fact: Since Srila Sridhara
Maharaja is Srila Prabhupada’s senior godbrother, his param sannyasa guru, it
is natural that Srila Prabhupada never expected him to follow any order of
his. Nonetheless, we do find that Srila Sridhara Maharaja is dedicated to
assisting Srila Prabhupada, as revealed by the following quote: Swami
Maharaja himself requested me, not only once but several times, that you are
to look after them. I did not think at that time that I shall survive him, so
I did not give much attention to his words then, but repeatedly he told me
that you are to look after those that I have brought to this side (Krsna
consciousness). This I heard. And his plan was also that ‘I shall live there
in Mayapur, construct one quarter there and I have asked that another quarter
just side by side for yourself, and you will have to stay there and I shall
go abroad . . . you will have to take care.’ I told him it is not possible
always, but sometimes I shall go there and stay there with you. (1977 Room
Conversation) Again, numerous quotes
given throughout this publication substantiate Srila Sridhara Maharaja’s
genuine concern and perfect sastric advice time and time again. Giriraja
Maharaja’s quote from the Caitanya-Caritamrta in his 1978 letter to the GBC
warns us of just the sort of mentality expressed in this accusation(see next
section). Accusation 9: Sridhara Maharaja Not Empowered "Secondly, in the
matter of spreading Krsna consciousness around the world, he is not more
advanced than those empowered directly by Srila Prabhupada to do this and who
are carrying it out factually." The Fact: We find this accusation
offensive as it is not an appropriate comparison. Srila Prabhupada is on
record as stating that he considers Srila Sridhara Maharaja as his siksa guru
(Ltr Hrsikesa ~ 69-01-29) and that "what Sridhara Maharaja says, I take
it on my head." (Ltr Govinda Mj ~ 69-01-29). Additionally, we find the
only recorded instances of Srila Prabhupada being corrected by another
Vaisnava in the June 27, 1973 room conversation between Srila Prabhupada and
Srila Sridhara Maharaja in Navadvipa. Prabhupada:
Both sides [of Viraja] he’s a devotee [Lord Siva]. Sridhara
Maharaja: This side, he’s not such a devotee. But that is pure devotee on the
other side, Vaikuntha. Srila Sridhara Maharaja
is the param sannyasa guru of Srila Prabhupada and a senior godbrother of
his. Srila Prabhupada said that Srila Sridhara Maharaja was the only one
outside of himself qualified to translate the Srimad Bhagavatam and give
commentary. In commenting upon statements such as the accusation above: "Now
we have surpassed Sridhara Swami and we are in a position where we can
improve upon Sridhara Swami’s conception." Giriraja Maharaja in
his 16 September 1978 letter to the GBC stated: "I
am simply reminded of the words of Sri Caitanya Mahaprabhu, ‘swami na mane
yei jana vesyara bhitare, tare kariye ganana,’ that now we must remain
faithful to our swami." [otherwise we will be prostitutes] (Cc.
Antya-lila 7.115) This reference by Sri
Caitanya Mahaprabhu to the Bhagavatam commentator Sridhara Swami has been
aptly applied to B. R. Sridhara Swami by Giriraja Maharaja. This minimization
of Srila Sridhara Maharaja amounts to maryada-vyatikrama: "Although
one may be well versed in the transcendental science, one should be careful
about the offense of maryada-vyatikrama, or impertinently surpassing a
greater personality . . . The rule is that in the presence of a higher
personality one should not be very eager to impart instructions, even if one
is competent and well versed . . . The Lord never tolerates the impertinence
of maryada-vyatikrama. [Bhag. 3.4.26, purp.] Srila Sridhara Maharaja
had more than one thousand disciples at the time of his passing in comparison
to Srila Prabhupada’s more than three thousand and his widespread preaching
and substantial devotional accomplishments have been documented in chapters
one and three. Srila Sridhara Maharaja’s penetrating devotional realizations
presented in his Brahma Gayatri Commentary are unparalleled in the entire
history of our sampradaya. That Srila Sridhara Maharaja was himself also
capable of giving a unique contribution in no way diminishes the position of
Srila Prabhupada. And just this type of comparison as given in this
accusation is condemned as offensive by Srila Prabhupada himself, "One
should not be envious, considering one preacher to be very great and another
to be very lowly. This is a material distinction and has no place on the
platform of spiritual activities. Krsnadasa Kaviraja Goswami therefore offers
equal respect to all the preachers of the cult of Sri Caitanya Mahaprabhu,
who are compared to the branches of the tree. Iskcon is one of these
branches." (Caitanya-caritamrta Adi-lila 10.7, purport) Accusation 10: Iskcon the Best "Thirdly, the
community of Iskcon devotees is more advanced in carrying out the central
desire of our founder-acarya, to keep our movement from being split. Sridhara
Maharaja may consider it a good principle to divide and have small movements,
but this was neither the desire of Bhaktisiddhanta Saraswati or Srila
Prabhupada." The Fact: On no less than three
occasions Srila
Sridhara Maharaja assisted Iskcon in averting the calamity of splitting,
involving the difficulties faced by three initiating gurus. Finally, the GBC
by their 1982 resolution, disconnected themselves from their previous cordial
relationship with Srila Sridhara Maharaja. This disconnection was actually
the cause of Iskcon’s splitting into two camps. Out of dire necessity,
because of this resolution, those who remained loyal to Srila Sridhara
Maharaja formed separate institutions. It should also be pointed out that, as
previously described, Srila Sridhara Maharaja does not have a history of
instigating factions, as was being propagated. In fact he was appreciated by
all the various members of the Gaudiya Matha as a principle unifying force.
Many quotes substantiating this are given in the first three chapters of this
book. Srila Sridhara Maharaja was held in such high esteem by his godbrothers
that when he left the Gaudiya Matha amidst its turmoil many many stalwarts
such as Bhakti Prajnana Kesava Maharaja, Bhakti Saranga Goswami Maharaja and
Madhava Maharaja, to name a few, followed him. Srila Sridhara Maharaja never quarreled
over the disputed properties and buildings of the Gaudiya Matha, and in fact
to avoid such quarreling he left. We refer the reader to
the numerous examples previously quoted in chapter four, relating Srila
Sridhara Maharaja’s help both to Srila Prabhupada and Iskcon. |
Our Affectionate
Guardians: Chapter Six
Aparadha,
The Vaisnavas Greatest Enemy: Introduction
In this chapter we trace
the course of activities over the years from 1978, when the GBC first approached
Srila Sridhara Maharaja with many important questions, up to the present.
Excerpts are presented from relevant question and answer sessions of the GBC
representatives with Srila Sridhara Maharaja, showing the lucidity and sastric
appropriateness of Srila Sridhara Maharaja's advice. The GBC stalwarts openly
and enthusiastically expressed their satisfaction at the time of receiving
advices from Srila Sridhara Maharaja from 1978 to 1982 but over the years their
feelings soured toward him. The supposed reasons for this, widely propogated by
ISKCON leaders, were that Srila Sridhara Maharaja was trying to take control of
ISKCON, trying to destroy ISKCON and that some of his advice was misleading and
dangerous for ISKCON. In this section we present many samples of Srila Sridhara
Maharaja's advice on important issues in an attempt to bring to light the fact
that Srila Sridhara Maharaja was sastrically perfect and held the interests of
Srila Prabhupada and ISKCON formost in his considerations. In actuality, the
GBC's negative attitude toward Srila Sridhara Maharaja was primarily due to
three reasons: He clearly pin-pointed their deficiencies, wrongdoings and
shortcomings and advised proper courses of action, to which the GBC
continuously turned a deaf ear. Many devotees, dissatisfied and discouraged by
the ISKCON GBC's style of management, approached Srila Sridhara Maharaja for
advice. His wonderful advice evoked a higher more mature perspective in these
devotees which many times also included more tolerance and compassionate
dealings in regards to the ISKCON leaders. His expert advice and comforting
words which revived many a devotee's faltering faith, earned Srila Sridhara
Maharaja a fast rising popularity which the GBC feared would diminish their
position and control. Although ISKCON leaders man feel justified for their
ongoing institutional vilification campaign to this very day against Srila
Sridhara Maharaja, we find these activities vehemently condemned by all
sastra--as leading to the most dire and disastrous consequences for those
responsible.
We refer our readers to The Heart of Krsna,
Vaisnava Aparadha and the Path of Spiritual Caution
by Srila Bhakti Promode Puri Goswami Maharaja, for an in depth and substantial
presentation of the ontology of vaisnava-aparadha.
Therein it is irrrevocably established that vaisvava-aparadhis are
forever bereft of achieving the ultimate goal of life--krsna-prema.
It is said that offenses
committed at the lotus feet of the Vaisnava devotees of the Lord distance one from
devotional service of the Supreme Lord. In the highest sense, then, this means
to be removed from the service of Sri Radha-who is seen as the representative
of all servitors, the very embodiment of pure concentrated exalted devotional
service of the highest caliber. Since all divine service to Krsna is being
conducted under Her direction, to offend Her servitors is to make one unfit for
Her divine service-hence the name is given--apa-radha.
The Lord is overly
protective of His devotees (bhakta-vatsala). He cannot tolerate
any offenses against them. They have bhakti (devotion), and they can awaken it
within us. Bhakti is the sole means to attract Krsna, Who is a slave of
devotion. The same is true of Sri Chaitanya Mahaprabhu. In Chaitanya-bhagavata,
Madhya-lila 22.8,
Vrndavana dasa Thakur states ,
vaisnavera thani ya're haya aporadha
krsna-krpa hoileo tare prema-badha
"If a person commits
an offense at the lotus feet of a Vaishnava, even though he may have received
Krsna's mercy, he will never attain divine love, prema."
Srila Bhaktisiddhanta
Saraswati Thakura writes,
Even if one is a
Vaishnava, if he commits offenses to the Holy Name, he becomes unfit to render
pure devotion. Although it may appear that he is still being shown favor by the
Lord as he continues to make a show of chanting without difficulty, the Lord is
actually very displeased with him because of his antagonism toward devotees.
Therefore, to give up nama-aparadha we must first give up sadhu-ninda or
finding fault with devotees.
Regarding the phrase krsna
krpa hoileo ("even though he may receive Krsna's mercy"),
Srila Bhaktisiddhanta Saraswati Thakur comments: "People may think that
because an offender appears to continue to chant without difficulty, the Lord
must still favor him, but they are wrong. The Lord is not even slightly moved
by their sham devotion." The author of Sri Chaitanya-bhagavata, Vrndavana
dasa Thakur, says that these statements are not his alone; they are the verdict
of the Vedas.
Further, the
Chaitanya-caritamrta, Madhya-lila 19.156 states:
yadi vaisnava-aparadha uthe hati mata
upade va chinde, tara sukhi' yaya pata
"If a devotee
commits vaisnava-aparadha, his offense is like a mad elephant
uprooting and trampling his creeper of devotion; afterwards the creeper's
leaves dry up and become lifeless."
Because Krsna's mercy
descends only through the Vaishnavas-is embodied in the pure Vaisnava's heart, sadhavo
hrdayau mahyam
(Bhag. 9.4.68), those who offend the Vaisnava, what to speak of the pure
Vaisnava, are forever bereft of the Lord's mery.
Sri Chaitanya Mahaprabhu,
in one pastime freely distributed krsna-prema to all who approached, yet when
asked to give this to His divine mother Sacidevi, He refused because of a minor
offense in mother Sacidevi's mind to Adwaitacarya.
It is almost impossible
to be released from the consequences of vaisnava-aparadha. Without feeling deep
and substantial remorse, and without surrendering at the feet of the offended
devotee, one can never be forgiven. Without such forgiveness, the goal of life
is lost.
"The Lord refuses to
accept any worship from those who slight his devotees. Although the
characteristic of a pure devotee is that he excuses the offenses of the
ignorant, Krsna however -- bhakta-ninda sahite na pare -- never
tolerates an offense to the lotus feet of his devotee." (Chaitanya-caritamrta,
Antya-lila 3.213)
To even hear vaishnava-aparadha is damaging. The Srimad-bhagavatam 10.74.40
states that, "Any person who, on hearing blasphemy against the Supreme
Lord or his devotee, does not leave that unholy place, is implicated in the
offense and loses all sukrti (spiritual merit)." Srila Bhaktisiddhanta
Saraswati Thakur writes further, that not only is the vaishnava-aparadhi's
association to be strictly avoided, but also the association of the associates
of vaishnava-aparadhis. Sri Chaitanya Mahaprabhu Himself declares that,
"He who criticizes and offends my devotees even once will be destroyed by
chanting My holy name. Just because one is chanting is no guarantee of success.
I destroy anyone who tries to hurt my devotees. Even if a sannyasi offends a
pure devotee he falls down." (Caitanya-bhagavata, Madhya
19.207-214)
Not only have the GBC
members committed repeated Vaishnava-aparadha
and engaged in strong blasphemy of Srila Sridhara Maharaja, but they have also
committed guru-aparadha, in that many openly offered Srila
Sridhara Maharaja glorifying words of praise as their siksa guru, repeatedly
stating that his words were nondifferent than Srila Prabhupada's. To then
reject and vilify him for improper reasons of personal motivation is most
offensive. We have seen over the years so many harsh reactions to these
offenses. Many sincere devotees see a direct correlation between these
activities of the fifty-five percent of the original gurus and their horrible
falldowns and activities.
"Sridhara
Maharaja is Sincere; All Others Not"
We have documented the
very intimate and long-standing relationship between Srila Prabhupada and Srila
Sridhara Maharaja and their highest regard for each other in chapter
one: A Transcendental Friendship. In 1967 Srila Prabhupada asked Srila
Sridhara Maharaja to be the president of his newly formed Society-ISKCON. [Lilamrta,
Vol. 3, p. 203-5] And again in a 1973 Room Conversation [Transcript available]
Srila Prabhupada told his disciples, "Our relationship is very intimate. After
the breakdown of the Gaudiya Math, I wanted to organize another organization
making Sridhara Maharaja the head." One year later (1974) Srila Prabhupada
wrote the Rupanuga letter instructing us to not make the same mistake as the
Gaudiya Math. This has been previously shown in chapter one to be inconsistent
with Srila Prabhupada's actual intimate relationship with Srila Sridhara
Maharaja. In his July 7, 1975 letter to Bon Maharaja, one year after the letter
to Rupanuga, Srila Prabhupada related Srila Sridhara Maharaja's obviously
nonenvious praise of his successful preaching, "Sripada Sridhara Maharaja
also appreciated my service. He said that 'Caitanya Mahaprabhu's prediction: prthivite
ache yata nagaradi-grama, sarvatra pracara hoibe mora nama; would
remain a dream only,' but he congratulated me that I 'have done it
practically.'" A year and a half earlier, during a morning walk in Los
Angeles on December 14, 1973, Srila Prabhupada had also narrated how Srila
Sridhara Maharaja has said that he has done the impossible: mukham karoti
vacalam pangum langhayate girim.
"That one of my important godbrothers says. He's sincere. All others, they
are rascals. He says that, 'In the Caitanya-Caritamrta
it is said: prthivite ache yata nagaradi-grama.
So we were thinking that this is imagination, that Chaitanya Mahaprabhu's cult
would be spread all over the world, every one will chant. So you have done it.'
So, he's appreciating in that way. 'But we are simply thinking that it is not
possible, it is simply imagination. But that you have made it possible.' So
that is his appreciation." In 1977, Srila Prabhupada again made the same
distinction between Srila Sridhara Maharaja and envious godbrothers who, after
so many years had not learned how to correctly manage the Gaudiya Math
temples--that Sridhara Maharaja and others who are intelligent and nonenvious,
they are making something, they have a properly functioning Gaudiya Math .
[770113RC.ALL] Srila Prabhupada in a letter to Bodhayana Maharaja on November
9, 1976 confirmed Srila Sridhara Maharaja's nonenvious appreciation of Srila
Prabhupada as a "great powerful acarya in the Vaishnava world at
present." Satsvarupa Maharaja writes in the Srila Prabhupada Lilamrta,
"Srila Sridhara Maharaja praised Srila Prabhupada's preaching in America,
repeatedly using Prabhupada's phrase 'Krsna consciousness.' Swamiji's work, he
said, was the fulfillment of Lord Chaitanya's prophecy that Krsna consciousness
would one day spread all over the world. He laughed and smiled and praised the
Krsna consciousness movement with no trace of jealousy." [Lilamrta,
Vol. 3, p. 203-4]
Further glorification of
the supremely pure and spotless position of Srila Sridhara Maharaja
spontaneously manifests from his godbrother Srila Bhakti Promod Puri Maharaja.
Upon mentioning the name of Srila Sridhara Maharaja he becomes so very happy
and will endlessly and joyfully relate the glorious transcendental qualities of
Srila Sridhara Maharaja for hours on end, "Although he was born in a
high-class, wealthy family, was handsome and became famous for his scholarly
achievements, no trace of false pride was ever found in his life or character.
He was never known to give trouble to anyone in any way and never felt himself
to be the loser when taking troubles from others. He was completely free from
any tinge of malicious anger, which is opposed to pure devotional service. He
would always heartily try, with great patience, to resolve any problems arising
from the conflicts or disputes between his godbrothers. A natural, simple and
most cordial behavior was always seen on the part of this spotless personality
setting an exemplary standard for the brahmacaris and sannyasis of our
mission." We have presented a more complete glorification of Srila Sridhara
Maharaja by Srila Puri Maharaja in chapter
two: Exalted Glorification.
Srila Prabhupada's implicit
trust in Srila Sridhara Maharaja is revealed in Prabhupada's letter of January
30, 1970 to Satsvarupa Maharaja, editor of his Back to Godhead Magazine:
Regarding Sridhara
Swami's article: I do not know what sort of article it is, but whatever it may
be, the writer's name should be Swami B. R. Sridhara. Besides that, there is no
need of giving any short introductory note at the present moment. Whoever sends
an article for publication in our paper, and if we publish such article it is
to be understood that the version of such article is not different from ours.
In other words, even
without seeing Srila Sridhara Maharaja's article, he understood that his
article was philosophically sound and in agreement with our mood of
presentation of philosophy and therefore acceptable
"Please Stay
With Me"
In chapter one: A
Transcendental Friendship, excerpts from Room Conversations between Srila
Prabhupada and Srila Sridhara Maharaja in 1967, 1973 and 1977* are given as
well as numerous other verifiable references, all of which conclusively show
the extremely high regard of Srila Prabhupada for Srila Sridhara Maharaja and
the extremely high regard of Srila Sridhara Maharaja for Srila Prabhupada. In
the 1977 Room
Conversation (transcribed from the Bhaktivedanta Archives by Bhakti Caru
Swami) Srila Prabhupada repeatedly (six times) implores Srila Sridhara Maharaja
to please come live with him in Mayapura and preach to his disciples: "I
want very much that you come and stay at Mayapura . . . why don't you come and
stay at Mayapura . . . I want to take you everywhere . . . at least at the
place we have in Mayapura . . . Why don't you come and stay there? If you just
agree . . . This is my earnest desire . . . at least stay there . . . then they
can get some guidance . . . please, give me the order and I will make all the
arrangements for you."
Srila Prabhupada on
several occasions sent disciples to Srila Sridhara Maharaja to be trained and
on many occasions asked Srila Sridhara Maharaja to take care of his disciples.
This has also been established in chapter one.
"Please Look
after Them"
Srila Sridhara Maharaja
explains:
When he [Srila
Prabhupada] began his translation of the Bhagavad-gita,
it was in consultation with me in a very deep way. Anyhow, he requested me many
a time that, "Please look after them; I am taking them this side. You have
got some responsibility to look after them."
So, I started with this
idea, that so many sincere souls that came in my connection, they have become
dissatisfied, and indifferent to the present movement of ISKCON. The
authorities are avoiding them and they are going away. This touched my heart.
And I was repeatedly requested by Swami Maharaja: 'Look after them. I have
taken them, brought some raw things, to you, especially to you. Please look
after them.' I did not think at that time that he would pass away before me. I
also have some affinity for the cause of Mahaprabhu. So if anyone is coming to
seek Krsna consciousness but is going away frustrated, then naturally, some
sympathy should come in my heart to help him-to give him relief. With that
idea, I give help, whatever help I can, although it is very meager. I am simply
sitting here. I am not running hither and thither to disturb the brains of the
ISKCON followers, and those that are coming to me, how can I send them away?
How can I sit tight without giving what I know, what I feel, without extending
this sort of help to those persons? But the ISKCON administration has only some
formal consideration. These few gentlemen, whom I consider to be
students-students, not professors-speaking from my absolute consideration
standpoint I consider them to be students, not professors. And they have become
self-made authorities, thinking that whatever they dictate, I shall have to
obey that? I am not a person of that type. With my clear conscience to God;
that is to Krsna, Mahaprabhu, to my gurudeva, and to Swami Maharaja, what I am
doing, I think it is justified. Let them capture the whole world. I'll be
satisfied. I am not an enemy, because we have a common cause.
Don't Say that You
are Perfect
We are all seekers, all
students we are and none of us is perfect. We are always dependent on the
above. Always the life of a beggar, and not of a king. That the position of
acarya is not perfect, they have proved it already by their first action. The
acarya's position is vulnerable. But I gave caution before that: "Don't
say that you are perfect," but when there is an apparent clash with me,
they say that they are perfect? What is this? A foolish thing. Even Swami
Maharaja, their gurudeva, had some respect for me-I know it, we had many
confidential talks here-and he also had the courage to openly declare that
'Sridhara Maharaja, I have some respect for.' Still, they consider that I am a
criminal to stand on the criminal's box before their parliamentary
constitution.
They should try by their
combined effort to solve any problem facing their mission. And whenever they
are facing any difficulty, they should refer to me. I am affectionate to them,
they do not have to apprehend anything from me. I am eager to serve you, to
help you, but not against the principle, that which I understand to be the
truth. In that case, I would be a traitor to my own cause, to my own master.
na hi kalyana krt kascit
durgatim tata gacchati
[Bg 6.40] Be sincere, and
you'll understand everything. Arjavam brahmane saksad. Simplicity is the
qualification of a brahmana. And then, not only simplicity, but
serving-eagerness plus sincerity, that is the qualification of a Vaisnava. Not
to take but to give. Not to 'lord it over,' that was the favorite expression of
my gurudeva. Not to lord it over, but to be a servant, seeing that everything
belongs to my divine master. When that is added to simplicity and sincerity,
then one enters into the realm of Vaisnavism in general.
Real Seekers of
Truth are Fearless
Devotee: They are afraid that the
institution is breaking.
Srila Sridhara
Maharaja: If they
are seekers after truth, they'll be fearless. It is His movement [Krsna's], if
He likes, He will keep it. It is spread by His will. So spacious and
extensively, in such a small span of life, Swami Maharaja took it to the length
and breadth of the world. It is by divine will.
Devotee: Their position is that now they
are in so much difficulty that they are just looking for somebody to blame.
They don't want to blame themselves. They are just looking for someone outside.
Srila Sridhara
Maharaja: It is
human nature. General weakness of man.
On August 25, 1981 Srila
Sridhara Maharaja said,
Your vision is different
than mine. My vision is that a jiva is in the ocean and is going up and down
with the weeds. Going down gradually. And anyhow he has come to the shore. And
again I shall push him into the ocean? Consider his eternal life. This time he
has come to you in his eternal chain of life, birth and death and he can be
saved. Back to God, back to home. He is coming home and I shall push him back
into the ocean of this death and birth? I can't be so cruel.
In 1978 the GBC as a body
approached Srila Sridhara Maharaja for advice on many important
questions-questions for which he had proper answers. A complete transcript of
the first two meetings is given in Appendix A: The GBC Meets Srila
Sridhara Maharaja ~ March 1978
Siksa of Srila
Sridhara Maharaja Authorized
March 1978~Excerpt from
Meeting of GBC with Srila Sridhara Maharaja
Jayapataka Maharaja: After
the departure of our beloved spiritual master we came to offer our respects to
you as well as to hear your very esteemed upadesa on certain matters if you
would be kind enough. Maharaja, when our Srila Prabhupada left, he has given
instruction that for initiating and for carrying on the sampradaya there would
be eleven. In the beginning, he appointed eleven devotees, his disciples, to be
initiating spiritual masters or to accept disciples and in the future that
number would also be able to be increased. So we wanted to take your advice on
some points as to various details of how these initiating spiritual masters
should deal with certain questions. If we could ask questions to you then.
Srila Sridhara
Maharaja: yes,
you may ask.
We Should Approach
Sridhara Maharaja
Jayapataka Maharaja: He has given explicit desires, but
he told us that, on other technical points and other matters of philosophy, if
there was question we should approach you. He said that when he was very ill,
he had appointed eleven ritviks and he said that after he disappears that these
ritviks would continue as initiating spiritual masters and that they could be
increased later, that would be decided by the GBC or Governing Body Commission.
The first question was,
we wondered that some of the disciples had been initiated by Bhaktivedanta
Swami Maharaja. But this Hari-nama, so they will be taking diksa from one of
his disciples, so they wondered, what is their relationship in this type of
situation with each of the spiritual masters?
Srila Sridhara
Maharaja: A
Disciple, he may like one-first or third or fourth or fifth, how to solve that.
Tamal Krsna Maharaja: (background): That we must solve.
Srila Sridhara
Maharaja: A
person . . .
Guru Choice by
Sraddha
Jayapataka Maharaja: He can take who he likes, he may
take whichever one he wants?
Srila Sridhara
Maharaja: According
to his sraddha.
Devotee: His faith.
Srila Sridhara
Maharaja: According
to his sraddha a newcomer should be given some time. Who will come to be
initiated, he should be given some time for a fair period of time to hear from
different persons and then the sraddha, the faith . . .
Devotee: . . . will be awakened.
Srila Sridhara Maharaja:
Ah, will be considered to whom he will submit. Do you follow?
GBC Assembly: Yes
Srila Sridhara
Maharaja: After sravan,
then varan,
five stages there are; first to hear. First stage is to hear and the second
stage, that is varan,
that is, acceptance by the guru and the sisya,
both the preceptor and the disciple. That is the second stage, varan dasa.
Then the sadhana
or the attempt for realization will begin. First stage, to hear openly, open
field-fair field to hear-then the connection should come between the guru and sisya-preceptor
and disciple, both sides. Then that should be better. Sravan dasa,
then varan dasa,
then sadhana dasa, apan dasa, prapan dasa-five
stages in sadhana
in spiritual life.
Earlier, in chapter five
in the section entitled Zonal
Acarya System,
we have presented excerpts of Srila Sridhara Maharaja's advice from which it
has been alleged that this controversial concept of zonal acaryas arose.
Although Srila Sridhara Maharaja mentioned that a zonal preference for guru
would help to get out of the difficulty of many gurus in some temples, he later
in the same session adjusted this statement. A careful study of these
transcripts shows that while he stated that according to our Gaudiya siddhanta,
our process is an autocratic one, submission to guru is unconditional-that the
"sisya will be greatly disturbed if he sees any other Vaisnava disturbing
the absolute position of his guru"-therefore "at least one place
should be there where the disciples can get their guru exclusively," but
that he also added, "will not be possible practically." Further, he
said that "We cannot reach into a particular solution as all complete and
perfect." He related that his Guru Maharaja, Srila Bhaktisiddhanta
Saraswati Thakura had answered a similar question with the explanation that,
"'Krsna is adhoksaja, He is not bound to come into our fist.' We cannot
reach into a particular solution as all complete and perfect. Go with fair
feeling, this utmost I can suggest to you."
Srila Sridhara Maharaja
also said that if non-gurus were to govern gurus this would cause a difficulty,
so his suggestion was that if all the members of the GBC were guru then it
would be better. Then Sridhara Maharaja suggested that they carry out the
instructions of Srila Prabhupada for the time being and gradually gain
practical experience. Rather than giving all the GBC the position of gurus, the
eleven controlling gurus made the two gurus who were not GBC's into GBCs and
left it at that. They consolidated their power rather than take the path advised
by Srila Sridhara Maharaja, that of a dynamic process -- a fair field for all
-- preserving the spiritual characteristics. One might conjecture that the
remaining non-guru GBC's weren't qualified to be guru, to which we answer, then
they certainly were not qualified to have absolute rigid control of the
spiritual lives of so many. This neglect of Srila Sridhara Maharaja's advice
led to just the problems predicted by Sridhara Maharaja. In March of 1981 Srila
Sridhara Maharaja was told,
In Srila Prabhupada's
last will he established the GBC as the supreme managing authority of ISKCON.
But with the establishment of eleven spiritual masters the situation in the GBC
has become that actually eleven people are making the decisions and not the
full Governing Body. So the non-acarya section of the GBC is very discouraged
and unable to fully execute their voice as GBC members.
Sridhara Maharaja's
response, presented earlier in chapter five in the section I Told Them Right
at the Beginning,
was
Then I suggested that
this should be made into a dynamic practice so that every year during Gaura
Purnima some new gurus can be added. Then the other party, the non-initiating
godbrothers will have their confidence in the initiating godbrothers and give
their support to them. Otherwise if they maintain some rigid practice then the
relationship will be cracked. This was my suggestion but they did not care
about that. Emphatically they said, "No, only these eleven."
Synthesis Will Help
You Most
1978 Darshan continued:
Tamal Krsna Maharaja: How shall we deal with temples
with several acaryas?
Srila Sridhara
Maharaja: In the
major centers, problems will arise if one guru will take the central position,
because so many interests exist there. Those centers which Srila Prabhupada
personally established should keep a group photo with Srila Prabhupada in the
center on the altar. You may start with your gurudeva, Srila Prabhupada, in the
center and others as parsada. You must start in this way now. Then the time
will help you gradually.
Tamal Krsna Maharaja: This is in the main branches or in
the sub-branches? This is in the main Math or everywhere?
Srila Sridhara
Maharaja: This
will be maintained everywhere!
Tamal Krsna Maharaja: Everywhere?
Srila Sridhara
Maharaja: Everywhere!
Tamal Krsna Maharaja: Group Photo.
Srila Sridhara
Maharaja: Synthesis
will help you most. As much as we can synthesize that will come to help you
more. Your Prabhupada's Vyasasana should not be occupied by any of the
disciples nor by their picture. A second seat should be given a little below
for the present acarya. This will impress the disciple that even his [siddha]
guru, he is giving respect to his own guru.
Jayapataka Maharaja: But in those temples newly
established by zonal guru, in that place then, this would not be required?
(Bengali)
[Note that at the time of
this first official meeting of the GBC with Srila Sridhara Maharaja the zonal
acarya conception is already in place.]
Srila Sridhara
Maharaja: Even in
new organization also, the same thing will go on, because whatever you are
creating, that is with the impression, first impression is from him
[Prabhupada].
Tamal Krsna Maharaja: That's a fact.
Srila Sridhara
Maharaja: Go with
fair feeling, go on with fair feeling, this utmost I can suggest to you.
In his paper Under My
Order, (see chapter five) Ravindra Svarupa writes,
But, Tamal Krsna Goswami says,
'something else was added: the notion that the ritvik appointment of itself
conferred an exclusive and selected status, institutionally elevating these
devotees far beyond all others. The ritvik appointment was considered the
apppointment of guru.' Tamal Krsna Goswami continues, 'They [the GBC]
immediately [thought] these eleven people are the selected gurus. I can say
definately for myself . . . that there was some degree of trying to control.'
Free Choice of Guru
Reiterated
That the rigid zonal
acarya system (forced initiation by the local guru only) would be forced on all
to accept could hardly be expected, but when Sridhara Maharaja was informed of
this on Feb. 1, 1982, he reiterated his original suggestion of free choice by
sraddha :
"A person of one
zone should be able to accept a guru of another zone. Free choice by sraddha.
One who has preference for one acarya but he is compelled to accept an acarya
who he considers to be lower than another-that is some anomaly. That zonal
arrangement is against free choice. When one gets the comparative study of the
words and expressions of the different acaryas from the bottom of his heart, he
likes one acarya. But because he is in a particular zone, he is forced to
accept another acarya -- that is an anomaly -- in my opinion."
Srila Sridhara Maharaja
further suggested (again) that the number of gurus be increased. Finally in
March of 1982 three gurus were added for the first time [Gopal Krsna Maharaja,
Svarupa Damodara Maharaja and Panca Dravida Maharaja, who immediately all went
to Srila Sridhara Maharaja for his blessings in their new service. [This was in
the middle of a major GBC confrontation with Srila Sridhara Maharaja]. More
gurus were not added again until 1985.
You Must Become
Guru
In March of 1981 (Tape
#7c) Srila Sridhara Maharaja reiterated to Satsvarupa Maharaja his advice of a
few days earlier. Tamal Krsna Maharaja had stated that he did not feel quite
fit to take the position of initiating guru, so, should he go on and do so?
Srila Sridhara Maharaja answered, that, amara ajnaya guru haya;
by the command of Mahaprabhu and my guru maharaja, it is His order. We must be
so much careless of ourself, if it is possible, that I may go to hell, but I
must carry out my guru's order. So, through me, the work will go on. That is
one. And another instance is that of Krsna's headache, where the gopis supplied
their footdust for Krsna's headache even though they would go to hell for doing
this they didn't care as Krsna was cured. Another example quoted by Srila
Sridhara Maharaja was that of Ramanujacarya who freely distributed a mantra
that gave liberation, although forbidden by his guru. Here his guru admitted
that his disciple was greater than him. Further, Jiva Goswami says jnana sathya
vittha sathya, that if I have some money and another person is suffering and I
can't pay-if I keep tight that money, and he lies fasting without food, then
I'll be responsible for that. Vittha sata. So, jnana sata is there, I have got
some knowledge, I can help my neighbor, but if I don't do that, then I am
responsible. I shall commit an offense against the society and against the
cause. Srila Sridhara Maharaja also gave the example of a doctor who does not
have perfect knowledge of treatment of all diseases, yet he must treat his
patients or the whole method of treatment will vanish. So, in good faith with
whatever knowledge one has got, he must sincerely help others with that sort of
knowledge and guidance. In this spirit we may take it, otherwise we will be
blamed. However if a superior guru is available we must help others to take
help from him. We may feel ourselves the lowest of the low, but when
acarya-abhimana will flow, it will come through the order of Krsna. You have to
do it. If such a sincere urge comes within our heart, then we must do it. If I
do not serve the society, whatever I have gotten, then if I think again, no,
then I will be responsible to my guru-you have gotten so much energy from me
and you keep it within yourself, but the difficulty is there, that to become
guru, to capture the position of a guru, the respect of a guru, that is one
thing, and to discharge the duty that is another stage. Sincerity is necessary
in the conception.
Siksa & Diksa
Guru
Jayapataka Maharaja asked
Sridhara Maharaja the difference between siksa guru and diksa:
Srila Sridhara
Maharaja: Diksa
guru-siksa-guruke ta'jani krsnera svarupa (CC Adi 1.47) Diksa guru
and siksa guru are both extensions of Krsna. Guru is Krsna, acaryam mam
vijaniyam [CC Adi 1.46 ~ Bhag. 11.17.27]. Krsna has come there to
liberate me, in different appearance, representations. He is coming, Krsna is
coming, oneness in variegated position.
Tamal Krsna Maharaja(Background): Who can be a siksa
guru, who is qualified?
Jayapataka Maharaja: Who is qualified to be siksa guru?
Srila Sridhara
Maharaja: Whoever
sincerely will help me to go towards Krsna, he is siksa guru. Vaisnava is also
siksa guru, vaisnavas. Vaisnavas, siksa guru. Who will come in my connection
and will help me to go forward, he is siksa guru. And there is vartma
pradarsaka guru, siksa guru, mantra guru, nama guru and sannyasa guru.
Comment:
In the purport of
the first verse above (CC Adi 1.47) Srila Prabhupada writes, "There is no
difference between the shelter-giving Supreme Lord and the initiating [diksa]
and instructing [siksa] spiritual masters. If one foolishly discriminates
between them, he commits an offense in the discharge of devotional service. The
initiating spiritual master is a personal manifestation of Srila Madana-mohana
vigraha [representing sambandha], whereas the instructing spiritual master is a
personal representative of Srila Govindaji vigraha [abhideya]. Both of these
Deities are worshiped at Vrndavana. Srila Gopinatha vigraha is the ultimate
attraction in spiritual realization [prayojana]."
In Adi-lila 1.35,
Srila Prabhupada writes, "A devotee must have only one initiating
spiritual master because in the scriptures acceptance of more than one is
always forbidden. There is no limit, however, to the number of instructing
spiritual masters one may accept. Generally a spiritual master who constantly
instructs a disciple in spiritual science becomes his initiating spiritual
master later on."
Guru Selection
On 28 October, 1981 Srila
Sridhara Maharaja advises that we must be very cautious that we select the
right things in our devotional life-that we select a guru carefully, that we
make decisions based on correct critereon, etc:
"We must be very
much cautious, or we may not make real progress-cautious that we may not take
one thing for another. That is tama-guna. The nature of tama-guna is described
in Bhagavad-gita: to take one thing instead of another. That is the sign of
tama-guna. Tama-guna-there is selection, but the wrong selection. Wrong
selection is the nature of tama-guna. And the raja-guna is a little higher, one
cannot ascertain. And sattva-guna, one can pick the right thing. That is the
description. So this tama-guna influence urges us for the wrong selection. We
can't wait for proper selection. Selecton must be done, unforbearing. So wrong
selection comes out of the temperament of not giving the real value to a thing.
That is the greatest enemy. We should wait and see and get the proper time and
place to do the right thing. That sort of attitude we must have. trnad api
sunicena, taror api sahisnuna, that also teaches us, wait and see. taror api
sahisnuna, not like a voracious eater, whatever I shall get I shall swallow it
. . . Sastric knowledge, we have heard from our Guru Maharaja and experience I
have gotten during his stay and after his departure. I am sincerely trying to
put that before you all for your consideration. I consider that it is my reward
that I may preach to many different people. And I am forcibly engaged in
kirtana. My guru maharaja was very fond of kirtana. We saw that he can't speak,
still if anyone comes he cannot but speak."
Srila Prabhupada advises:
"Guru must be
transparent. The 100% servant of his guru, only he can be guru. This is the
criteria. Even a disciple may commit a mistake when accepting a guru, therefore
it is the duty of the other Vaisnavas to guide him. We find in the Caitanya-caritamrta,
Madhya-lila
24.330 that Sri Chaitanya Mahaprabhu instructs Sanatana to include in his book
of Vaisnava behavior the characteristics of the bona fide guru and the bona
fide disciple, guru-laksana, sisya-laksana, donhara pariksana,
so that the disciple can be assured of the spiritual masters position and
similarly that the guru can be assured of the disciples position."
"No one should be
allowed to sit on the vyasasana who is not spotless in character and who is not
freed from the above mentioned vices [4 Regulative Principles]" (Bhag.
1.1.6). In the purport of Cc Adi 1.46, Srila Prabhupada writes,
"If one poses
himself as an acarya but does not have an attitude of servitorship to the Lord,
he must be considered an offender, and this offensive attitude disqualifies him
from being an acarya.
In March of 1978, in the
first meetings with the GBC, Srila Sridhara Maharaja advised reading the
section in chapter six of Harinama Cintamani on guru tyaja, wherein
Bhaktivinode Thakura gives a detailed and elaborate description of guru
selection, guru falldown, guru rejection, etc. We have included this section
from Harinama Cintamani in Appendix I so our readers can further see the
efficacy of Srila Sridhara Maharaja's advice.
Madhyama-Adhikari
Guru
Devotee: Will the disciple of a
madhyama-adhikari guru achieve the same result as a disciple of an
uttama-adhikari guru?
Srila Sridhara Maharaja: Of course. There may be little
differences but according to one's previous sukrti we may recover the
differences-sincerity. That may be compensated, gradually. If we are sincere,
just as the connection of guru we may have by the arrangement of the absolute,
so also in our own case that madhyama-adhikari guru will give instruction
rightly. And also he may return and I can have justice. In one birth I may meet
one guru and in another birth I man meet another guru. But substantial
measurement will all be the same, only some difference in form. So, even in
this life also after getting some instructions from a particular guru I may get
another siksa guru where I can learn more. That may not be impossible. Because
that guru is one, acarya mam vijaniyam. Our sincerity and His grace, that is
one and the same thing. His grace-simultaneously there may be guru,
simultaneously many gurus.
Guru Deviation ~
GBC Acts
Srila Sridhara Maharaja
speaks on the removal of two acaryas in April 1980:
Srila Sridhara
Maharaja: They
have both been permanently removed?
Dheera Krsna: Out of the zone? It's permanent?
Bhakti Caru Swami: Permanent.
Srila Sridhara
Maharaja: Both
permanently removed?
Dheera Krsna: From America . . .
Bhakti Caru Swami: Permanently removed, by unanimous
vote.
Srila Sridhara
Maharaja:
Permanently removed. This has been a very serious mistake. It can be considered
a death blow. The position that was established by Swami Maharaja on the
strength of majority to dismiss it in just one or two years [Based on the
information given by the GBC to Srila Sridhara Maharaja]. This has been a very
bold step. This has been an interference into the "srota pantha." I
think that such bold step should not have been taken. To challenge the decision
of the spiritual master and give a verdict against his will -- to remove the
nominated acaryas of Swami Maharaja so soon, it has become very undeliberate
and is almost suicidal, almost suicidal step. It has challenged the very
nomination of Swami Maharaja.
Dheera Krsna: That's one of the questions. In
Prabhupada's books he never says that one is guru by appointment, but he says
one is guru by qualification. By qualification-not by appointment.
Srila Sridhara
Maharaja: Considering
the qualification, he gave recognition to the acaryas, is it not? Independent
of qualification, whimsically he appointed, did he? Did he do so?
Bhakti Caru Swami: Actually one of the questions is
that, whether Prabhupada really appointed them as guru. Because so far we
haven't found enough proof to confirm that.
Srila Sridhara
Maharaja: What is
the basis of the acaryas?
Bhakti Caru Swami: That Prabhupada said that they can
be ritviks.
Srila Sridhara
Maharaja: Ritvik.
Bhakti Caru Swami: Yes, on behalf of Prabhupada they
can initiate.
Srila Sridhara
Maharaja: During
his lifetime. During his lifetime these eleven were appointed as his
assistants. They could also initiate during his lifetime?
Bhakti Caru Swami: No, not during his lifetime.
During his lifetime they can initiate on behalf of Prabhupada. But, after
Prabhupada left, who will initiate, Prabhupada did not clearly mention. This
doubt is coming up now.
Srila Sridhara
Maharaja: At
least that is to be surmised that persons that were allowed during his stay,
who occupied the position or ritvik or mediator they should have some
recognition thereby -- there must be grave reason to remove. It is, of course,
removable but not so easily, not so easily. Once this has been accepted by the
GBC that they have gotten nomination from gurudeva in any way or another, they
should not be removed so easily. There must be grave cause to deal against
them. And it is mentioned in the scripture that with the help of a higher
Vaisnava, with the advice of a higher realized soul, the position of guru should
be challenged. And that is the most deplorable thing in the world, in the life
of any man, to change the guru or to see that his guru is charged or dismissed
or dishonored. Of course, it can never be permanent, only in the case of vaisnava-aparadha.
That is the most detrimentral thing on this path, without that any small
defects that can be seen in our eyes or felt by our ordinary conception that is
not sufficient cause to remove one from the position of acarya who has already
been selected by guru maharaja. To disbelieve the guru maharaja to such a high
degree, this is not an easy matter to play with.
Bhakti Caru Swami: Now that it has been done.
Srila Sridhara
Maharaja: Now,
that may be compensated, it is temporary and then to reinstate, to remove the
foolishness of the body. Of course, if there is sufficient cause, sufficient
cause including a sort of dishonor to guru and vaisnava, not ordinary
differences in policy or propoganda or preaching. The policy and the process of
preaching may vary, that does not matter much, but offense against a guru and
Vaisnava that should be considered as the serious point to remove an acarya.
Or, gross negligence about moral life. Something like that. A very heavy loss
of moral life, that is also sufficient, that may be a strong cause but the
offense to the guru parampara descent line of the divinity, that is generally
considered to be the cause of the removal of the acarya. Krsna.
GBC Enthused
On October 21, 1980,
following several such intense question and answer sessions, Satsvarupa
Maharaja, very much enthused by the sound sastric advice presented, prepared a
tape of these sessions with his own introduction and distributed it to all his
disciples:
"I thought the
issues they discussed were very significant for my disciples, especially
because of the answers given by Srila Sridhara Maharaja, and the way the GBC
members responded to him, bringing about a resolution under Srila Sridhara
Maharaja's guidance. Just before his disappearance, His Divine Grace Srila
Prabhupada, our beloved spiritual master and the Founder-Acarya of ISKCON, said
that we should go to his Godbrother Sridhara Maharaja for guidance on
philosophy, after the disappearance of Srila Prabhupada. So, this talk of
October certainly showed the GBC doing this, and Srila Sridhara Maharaja
fulfilling this role, as Prabhupada requested he do for the disciples of Srila
Prabhupada. I will summarize the talk briefly, up to a certain point, and then
I will play excerpts from the time when Sridhara Maharaja did most of the
talking."
"The members were
going to Sridhara Maharaja to settle big problems; particularly two GBC gurus
wanted to present their grievances. As most of you already know, back in April
[of 1980], the GBC had a meeting and took action against these two guru
Godbrothers for certain activities of theirs which were deemed improper. The
two gurus submitted to their decision, and left their zones in the care of
others, and they went to India. But there, when they heard from their different
disciples how things were going on in their absence, they became disturbed and
felt that the treatment by the GBC care-takers was causing a disturbance in
their relationship with their disciples."
"So, since the GBC
members couldn't settle this themselves, both sides agreed to let Sridhara
Maharaja judge what was an impasse for everyone else. So, both sides were
willing to go along with Srila Sridhara Maharaja. The gurus wanted a correction
in their relationship with their disciples, not to be interfered with; other
GBC members wanted Srila Sridhara Maharaja to fully hear their claims of
wrong-doings and the need for the GBC to manage the society by law, because
Srila Prabhupada did appoint the GBC as the final managerial authority. The
main meeting was at another time when GBC members came, including Srila
Bhagavan Maharaja, Jayapataka Swami, Srila Tamal Krsna Goswami, Prabhupada Krpa
Maharaja, Srila Hansadutta Maharaja, and Gopal Krsna prabhu."
"Sridhara Maharaja
proceeded by asking each of them to say what they thought was going on, and
what they thought should be done. He said that he wanted to help, but he wanted
them to help him, by expressing how they saw it. So, in this way, all the
issues were presented and brought out, expressing both the guru's disturbance
and the other GBC's concern that the movement had to be governed, and that even
a guru or a GBC member who misbehaves will cause a bad effect to the world-wide
movement's preaching. . . The principles of the issues, especially as seen by
Sridhara Maharaja, are important."
Position of Acarya
Sridhara Maharaja: The position of acarya is very
intricate. It is very difficult to bring an acarya under rule. You see, that is
our practical experience. You please hear and note: The position of acarya is a
relative thing, just as mother-child, father-child, wife-husband; so it s a
relative thing. the position of disciple is also relative. So, relative and
absolute and their position; to adjust between the two is a difficult thing and
it is an eternal [problem[. So, as in rasa, in the madhurya-rasa even there is
enmity between vatsalya-rasa and madhurya-rasa. Yasoda is thinking that,
"My son is lost! They have captured my son!" And the gopis in
madhurya-rasa see that vatsalya is always jealous of our free mixing. That is a
hindrance to the way of our free mixing. Still, two things to be continued. It
is clearly written in sastra that vatsalya and madhurya are two antagonistic
rasas. One is always suspicious that the other in encroaching on my rights.
Very jealous. Jealously, encroachment is coming from the other side, against
our rightful possession. This is an eternal truth. So, we have to accomodate
with such mentality, and such broadness of our hearts. When the Absolute
consideration will come, they will have to attach both rasas within the fold.
So, to the disciple, the acarya's position is Supreme, even more so than
God. In scripture we find it. The guru is more near and more affectionate than
God. God has many to deal with, but guru is only careful about my welfare.The
other day [August 18, 1980] I told to some of you that it is described in
sastra that guru is water around the lotus, and the sun is God. Remove the
water, and the sun will burn the lotus. And when the water is around the lotus,
the sun will foster the lotus. But if guru is removed, the very God, the sun
will burn the lotus. The guru's position is more helpful to the disciple. If we
have a natural growth, if we want a natural growth of the sraddha of the
disciple, the regard of the disciple toward the guru and the Absolute, such
room must be allowed in the constitution, if the constitution is to live at
all.
Some adjustment must be made
between the relation, and it is better that the acaryas themselves, they will
come to directly make all the necessary adjustments between acarya and acarya,
acarya and Godbrother, acarya, and his disciples, and the disciples and
disciples. All these fine points of sentiment. Sentiment is not to be
neglected. Law is not everything. Law should be accomodating to increase the
sentiment, otherwise this is no law. Law should come to promote the sraddha,
make room for the faith to develop. Such law should come to help us. Sastra.
Sastra's jurisdiction is limited. Only to promote love, and when love comes it
will be free. Smooth harmonious working is possible only in the area of love.
Spontaneous. That is also some sort of hitch, as in madhurya-rasa and vatsalya-rasa
. . . but all to please Krsna. Harmony is there. But ragavid bhava navadhi
vaidhi bhakti adhikaras tu ragavid bhava navdhi. Vaidhi bhakti:
devotion under the guidance of sastra, laws and rules, that is to a certain
extent necessary. It will only help the inner awakenment of love and affection,
and then it will retire. Law will retire giving room to the spontaneous flow of
love. Loving service to the Supreme. So, law is not all. Law is necessary and
especially in the lower stage. And it should make room for free movement
between the relationship, just as I once told that if one is not married, there
is no necessity of any separate room. He may lay down here and there. But,
whenever he marries, he wants some room to behave in a particular way. Some
private arrangement. So, when one is next to a disciple, that sort of
relationship should find some independent place to express its fullest
feelings, unbridled feelings towards the master. That should not be curbed by
law. There is also necessity of law, and law's object will be to work our
freedom for everyone. Freedom is the highest thing. Free service is raga-marg,
and that is service proper. Not regulated and coerced, and pressed by law. That
is not service. Expecially our aim is Vrndavana. So, free service. Without
freedom, service is not valuable. Forced labor is no labor. Labor of love, that
is required. and it is the thing for which all are out. Let us essentially
think that we are all not only for the constitution, but the thing for which
the constitution has been made, to that object. The constituation should
promote to that aim. With this feeling. The newcomers are coming with their
faith, and faith should be encouraged and also adjusted, that the faith of one
person will not disturb another."
Posterity Will
Judge — History Will Reveal All
Srila Sridhara Maharaja
told the story of Queen Victoria who as a new queen wanted to be lenient in
judging her first case. He suggested, "In the internal administration,
you'll give more to affection, and towards your dealings with the public, you
may proceed with some legal action. Legal, moral, all these things are to be
showed in public. But forgive and forget within you, internally. The
consideration of love and affection, that should be the greatest
consideration."
Further Srila Sridhara
Maharaja cautioned the GBC that posterity will judge them-history will reveal all,
so they should be very careful, that they are writing their Prabhupada
lilamrita so they should show the proper dignity of the acaryas.They will gain
the greatest confidence of the devotees and gain in power by dealing
magnanimously. Further, he pointed out that the restriction on the acarya must
come from the acarya himself, that the disciples should see that their guru is
not ruled by law-by others-"otherwise the disciples faith will
vanish." This is the ideal put forward by Srila Sridhara Maharaja. It is
not that this is the all in all-the acarya now is free to do any and all
nonsense. But the ISKCON "acaryas"
didn't regulate themselves-worse, the slightest mention of constructive
criticism was treated as if it was a demoniac attack. They did whatever they
wanted with the admonition that "the acarya cannot be regulated,"
placing themselves above any form of regulation, thus abusing these
instructions. Later they blamed Srila Sridhara Maharaja for their improper
activities.
Law Necessary but
not to Kill Enthusiasm
"The free love, free
faith, that is the only thing, the most valuable thing for which we have come
out of our own house, and joined the mission. That purity of purpose should always
be kept intact. Of course, some help from law, regulation is necessary. But not
so much as to check the growth of the vitality. Promote the vitality! The real
spirit, the real purpose of the mission, that should be given first hand. In
this way, you have to deal. And there, some lenient dealings are
necessary."
Srila Prabhupada
manytimes gave instructions similar to Srila Sridhara Maharaja's instructions
above. Perhaps the most well known instruction is Srila Prabhupada's letter to
Karandar das in 1972:
"The point is to be
engaged in doing something very much satisfying to the devotee, that he remains
always enthusiastic. He will automatically follow the regulative principles . .
. So the future of this Krsna consciousness movement is very bright, so long
the managers remain vigilant that 16 rounds are chanted by everyone without
fail, that they are all rising before four in the morning, attending mangala
aratik-our leaders should be careful not to kill the spirit of enthusiastic
service, which is individual and spontaneous and voluntary. They should always
try to generate some atmosphere of fresh challenge to the devotees, so that
they will agree enthusiastically to rise and meet it. That is the art of
management: To draw out spontaneous loving spirit of sacrificing some energy
for Krsna. But where are so many expert managers? All of us should become
expert managers and preachers . . . Forget all this centralizing and
beauracracy."
Srila Sridhara Maharaja
responds to the GBC's Centralization:
Devotee: Maharaja, they are arguing that
Srila Prabhupada wanted everyone to work under the GBC, but we are not doing
that, so therefore everything we do is unauthorized.
Srila Sridhara
Maharaja: Authorized
from the greater circle -- the general saying of the general call to go and
preach about Krsna. GBC committee resolution is recommendatory. But, to
facilitate that he appointed some gentlemen. That does not mean that he has
given everything within their fist, their whimsical fist. At present it is
dollars, diplomacy and despotism in the name of devotion, dedication and
divinity. God is within their fist, Krsna, and they think like that. But that
it is the opposite they will have to think. So much pride: "Whatever we
view, we'll dictate, and that cannot but be the opinion of Guru and Gauranga,
Krsna." So, limited narrow views. So much so, don't go beyond our guru
maharaja's books. His guru, other goswami's, no. Don't go. What is this? The
natural advice should be, "Read others to support what is written by our
gurudeva." By extensive study. Food, that is what our guru maharaja has
said, to support that. Our expansion is necessary. Otherwise you won't be able
to maintain your solidarity. This is defeatist mentality. It is not a dead
thing, it is a progressive living thing.
Below we present an
excerpt from the August 19, 1980 darshana wherein Srila Sridhara Maharaja,
hearing that many Godbrothers are leaving ISKCON in frustration, unable to
tolerate the mismanagement of ISKCON, advises not to be too rash, but
"Wait and see." Further he suggested that the Godbrothers should
"Call For A Meeting." He proposed that at this meeting the grievances
of the Godbrothers could be presented to the GBC and hopefully resolved. A
careful study off the transcripts shows that always Srila Sridhara Maharaja
advocates a moderate thoughtful path--don't be rash, consider the many
consequences of your activities-consider the best interests of the devotees,
not just the maintenance of the ruling power.
GBC Activities
Intolerable
Bhakti Caru Swami: Bengali:
Maharaja, the main consideration is that many of Prabhupada's disciples are
leaving the movement. They are quite unable to tolerate all this nonsense any
more.
Srila Sridhara
Maharaja:
Bengali:
Yes, the ones who won't
be able to check themselves, they will come forward. And the ones, those who
are wavering, those who can tolerate a little more, they can wait and examine
what actually is Krsna's desire for a little longer. The primary consideration
is Krsna's will . . . The ones who won't be able to control themselves, they
will dive into it. Without considering the good, bad, honor and infamy; without
considering the future, they will dive into it for reformation. From a distance
I am saying, "Wait and see." The ones, those who are the real lovers
of the institution, for them this is becoming intolerable. This is going beyond
their level of tolerance.
Bhakti Caru Swami: Bengali:
The main reason why we
came is because there are many devotees, those who are impatiently waiting to
hear what you have to say. Now, if you just show us the way. Now this has come
to this point and unless some rectification is made, must be done, then they
all will get together to do something about this.
"Call For a
Meeting"
Srila Sridhara
Maharaja:
Bengali:
If I have to say
something formally from outside, then I have to say that among you who enjoy
the greatest confidence of all the devotees, through such a man you "Call
For A Meeting" in America or wherever the field is the most important. And
in that meeting, the ones, those who are willing to boldly face the situation,
participate, the GBCs, those who you feel are dissatisfied inwardly, call them
and call a few acaryas like Ramesvara Maharaja who are sympathetic. And then in
the meeting, you record the feeling of different devotees and then with the
strength of that resolution you call for their explanation that, "What are
you doing in the name of Prabhupada? You are not absolutely infallible. Due to
your activities the mass of the disciples of Prabhupada have become very
bewildered. They are becoming very disappointed and they can see that a great
loss is going to be incurred by the ISKCON society. The ISKCON society is in
danger. So now, you all reconsider yourselves and appeal to them to readjust
themselves and thus this disaster can be saved. So many devotees are leaving
the movement. So many devotees have become half-dead, and so many devotees have
already died. And so many are lamenting and we cannot just sit idly without
trying to rectify the situation. We ourselves do not want any position, but
what is going on is intolerable. It shows that the major portion is going to
die. This must be thought out and accepted." So, with this idea, you form
a committee, make a resolution, and then selectively invite to come. In this
way you "Call For A Meeting," pass a resolution, and then call for
them and ask them to readjust their position and reconsider. Otherwise we shall
be in painful necessity to make progress independently. You can say this in
this line.
Finally, many years later
in 1985 a meeting was arranged in New Vrndavana-many issues were at
hand-godbrothers throughout the movement demanded reform. One of the many dealt
with-that of the grossly deviant and fallen condition of one of the eleven
original gurus. Which was finally admitted and dealt with, that which had been
hidden and covered up for so long-private bank accounts of huge amounts of
money, extravagant spending, illicit homosex, drugs, and many more things.
Extravagant guru worship was lowered, exclusive vyasasanas and acarya pictures
on the altar except during arotika were stopped, guru expansion was opened up,
and in the words of Satsvarupa Maharaja in his September 21, 1985 Guru Reform
letter to his disciples, "a near unanimous decision has been reached by the
senior devotees, that the present system of zonal acaryas should be
changed." Additionally the GBC resolved as a result of these meetings that
individual temples could make changes regarding guru-disciple-godbrother
relations, worship etc as they saw fit.
On the previous day,
August 18, 1980, Srila Sridhara Maharaja had addressed the problem of acarya
grandeur and stated that he thought it would create difficulty if it was not
adjusted. We have discussed this in chapter five in the section entitled, Is Srila
Prabhupada's Mood different than Srila Sridhara Maharaja's? [full transcript in
Appendix E], wherein we present the sound advice of Srila Sridhara Maharaja in
response to the complaints of the Godbrothers in regards to the GBC's
management and personal activities. Further, we give the history of one GBC
guru's attempts to adjust his worship to a moderate standard. He was forced by
the GBC to abandon his reform attempt or lose his post as guardian of the
Bhaktivedanta Book Publishing Trust.
Another guru took the
sastric instruction that one may see the nama-guru thru the mantra (gayatri)
guru (when they are different personalities) by Srila Sridhara Maharaja too far
and forcefully told his Godbrothers, who had both initiations from Srila
Prabhupada, that they had no relationship with Srila Prabhupada and must see
Srila Prabhupada thru him-that "you must serve a person, not a
concept," inferring that Srila Prabhupada was reduced to a concept and
that he, the GBC guru, was the living embodiment of this guru-tattva. Clearly
this is a misinterpretation of this instruction and severly shook the faith of
those Godbrothers in this guru and caused much disturbance. Srila Sridhara
Maharaja had warned the GBC in their first meeting in 1978 that they must
respect the faith of their godbrothers in Srila Prabhupada. And when he heard
of this misinterpretation of his instruction on August 19,1980 (Appendix F), he
very kindly replied:
Srila Sridhara
Maharaja: Guru
bhognike. This is
not objectionable to the extreme, but partially objectionable, because, suppose
there are five sons of a father and the eldest son says to the youngest,
"You don't know the ways how to satisfy the father. You must do what I
shall say. You do that to please my departed father. These things were very
favorite, to offer these things will be most pleasing" This sort of advice
may be given. If it is done in such color then of course it is innocent. That I
have got more experience about Prabhupada's nature so if you really want to do
favorite work of Prabhupada, you use my experience, that will help you a great
deal. Don't try to connect direct-have a direct relation with him. You'll be
deceived. You'll not be able to come to his concrete self, it will be only
vague.
Bhakti Caru Swami: Maharaja, we heard about the
characteristics of a paramahamsa, that he extracts the nectar. Separates the
milk from water, and he takes the milk. That now we can see in you the
manifestation of that quality, you are always taking the nectar
Srila Sridhara
Maharaja: Yes, I am
simply trying to see the brighter side of it so that we may not commit any
mistakes against the other party. We must always see the brighter side . . . So
all the arguments that the other party might want to give, we shall discuss
them in detail and bring out the salient points so that we might not make any
mistakes. We must be aware that we are not influenced by any prejudices. Just
like they are being influenced by prejudices, we should be careful not to
commit the same mistake. We must be well-guarded so that we are not led astray
of the path of truth.
Another guru prohibited
the guru-puja of Srila Prabhupada in his temples. Disciples of Srila Prabhupada
were not allowed to worship Prabhupada. Another wanted to live in Srila
Prabhupada's quarters and when he was refused a big fight ensued. Many of the
offerings to the gurus were refused as not being opulent enough.
GBC Must Be Living
Nor Mechanical
In March of 1981 (Tape #
7A), Srila Sridhara Maharaja advised the GBC representative that the GBC must
be a living organization, not mechanical-one cannot mandate affairs of the
heart with an iron fist, as per Machiavellian philosophy (see Machiavelli's
Princes
in chapter five):
"Some sort of
restriction should be there, but life cannot be ruled by only law. Both must be
accomodated. The scope to the merit. Scope to merit must be allowed, and there should
also be some sort of rules there. Law and vitality. Law is there, but merit or
vitality cannot be checked. They must have field, proper field, merit must have
proper field. By law one should not check the proper person and only encourage
the improper one. Both sides-regulation, law is also necessary to be
subservient to the natural growth. Suppose a boy requests more food, he will
grow, he will be more strong. If you give him more food, then it will bring
justice, according to his capacity he should be given food, he will get more
strength and do more work. So, this sort of provision must be in the law, is it
not? To make the movement quite living. That is my opinion. This facility is to
create a fair field, so it must be a living Governing Body, not a mechanical
Governing Body, but living Governing body."
Earlier in chapter five,
we quoted Sivarama Swami's suggestion that the GBC be more in touch with the
rest of ISKCON instead of trying to administrate all problems once a year.
Guru Deviation ~
Wait & See
Darshana continues:
Sudhira Goswami: If after initiation one sees some
problem in the behavior of his guru then?
Srila Sridhara
Maharaja: Then of
course he cannot but be indifferent to his present guru in the beginning, that
I see difference, it is not in the line. But I have taken initiation, so, wait
and see, that should be his behavior. Wait and see. I do not find any
encouragement in him to engage in the service with earnestness. It may be that
it is of course a disaster, calamity.
Sudhira Goswami: It may also be due to immature
understanding.
Srila Sridhara
Maharaja: But
those defects, they should be analyzed as to whether they are external or
internal. The difference that is being detected, is that external, superficial
or substantial. If they are superficial, he should be encouraged that this may
be neglected, but if internal, then of course it is a difficult case, and he
cannot but be indifferent for some time, and then gradually time will decide and
show what is the matter, and then he should take such steps accordingly.
A Fair Field is
Necessary
In March of 1981 Srila
Sridhara Maharaja responded to the following statement of a GBC guru, "So,
I have some questions about the position of our gurus. Prabhupada named me also
as one of the devotees who would begin initiating. So I have felt disturbed
that the position of the gurus was raised above all of our godbrothers because
of too much worship . . . It seems to me that many of my godbrothers, they are
equal or even greater-they can give Prabhupada's teachings just as well as
anyone, but they are not named as gurus, so there seems to be too much
difference between them and the gurus. So this has been a big disturbance to
me:"
"That is a very
serious question. They are making much of the position of the acarya. They are
misusing the position according to him [Prabhupada]. But that is a very serious
question and on that point I have discussed, I have given my opinion many
times. In brief, a system should be created or arranged for the proper
adjustment. Of course it is necessarymad gurusi jagad guru. He is the
suprememost, at least in a particular way. In a particular way he is the best: yar
ye rasa se haya sarva . . . Relative position. From the relative standpoint
the disciple will see his guru to be the best. And there he will think, that
the Lord has delegated him to come to me and to deliver me from the clutches of
maya. He has some particular affinity there. And there are many acaryas, and
what should be the behavior, the conduct of the disciples of different acaryas?
How and what should be the behavior or conduct towards the nonacarya,
godbothers of the acarya? That should be evolved. If direction is not given by
Swami Maharaja, there might be some signs, some hints. But if it is not found
there, then we shall have to evolve some rules and regulations for a proper
adjustment so that the mission may not suffer. Suffer from indifference or
negligence or abhorrance of the nonacarya disciples of Swami Maharaja. As you
say, there are more qualified disciples outside the acarya board, or GBC. It is
not impossible, not impossible. So, we should sit together and try to see that
valuable persons that came to serve Swami Maharaja with all their energy and
sincerity they will go away, it is very, very regretable. We should try to save
the mission from that great disaster. I hear that so many stalwarts they are
going away, being indifferent and going underground to the unknown quarter,
depressed because they do not see fair field. So these things should not be set
aside but it must be taken in and they should be discussed. Some salient
points, you should prepare a list-that this is a list of disadvantages,
inconveniences. The disease has entered into ISKCON and how to treat it. This
is our common cause, we are all interested in ISKCON, we are members, we have
given our life, dedicated our life for this mission. We are interested and we
don't like that our godbrothers will go astray dissatisfied with the
management. So try your best to evolve some rulings or some sort of laws, rules
which should guide us all, help us all. At the same time it will push the cause
of the mission of ISKCON. As dynamic as it is accomodative-comprehensive and
dynamic mission we want to have.
Recruiting a Farce
when Stalwarts Leaving Discouraged
We have a great field
ahead. We must go to the length and the breath of this world with the banner of
our Guru Maharaja Prabhupada, Swami Maharaja, and combined effort is necessary
for that. We do not like to lose anything. We should collect all our energy,
money, men, and we must go on with the banner of our Prabhupada. For this,
unity and fairness in the field is necessary. This will strengthen the hearts
of all the members of ISKCON. In this way you may introduce-that such an
accomodating and dynamic program we want to have. We would like to have. And
without doing that we won't allow you to dissolve your meeting. You must come
to such a conclusion and give us such a program. Otherwise we won't allow you
to go away from this Math. Do it. Make provision to feed all the members, such
that all can be satisfied, have food, proper food. Everyone must have proper
food to work on. Evolve such a program and give it to us. If you are efficient
enough, if you will consider yourself to be efficient, then give us this
thing-that we can march on with the flag with our head erect. We have to go and
capture the new, but the old is already going back. They are driven, they are
being driven and we are going. The old, the important members, who received the
grace of our Guru Maharaja, they are being discouraged and becoming
indifferent. And we are going to recruit new persons? Is it not a farce?"
Living GBC Meeting We
Want Not Formal
"I am speaking a
little strongly. But as a friend of your Guru Maharaja I feel this in my heart,
so I say, this worldwide grand mission will thrive like anything. It will touch
the heaven and cover the world and other planets also. And what is this? That
old persons they are going back? There may be one, a few exceptions, but
generally people came with a good and sincere heart and they are feeling
discouragement. Some encouraging program must be evolved, we want to have. So,
let us evolve. Not just a formal meeting for two days, three days. But it must
be a meeting to satisfy the real necessity of the day. That is a living
committee, that we want. Living meeting we want. Not a formal meeting. After
one year, a formal meeting and some resolutions passed, and everyone has gone
to his own field and is doing as he likes. Hare Krsna. Gaura Hari Bol."
Our Affectionate
Guardians:Chapter Six: Aparadha
Guru
Deviation ~ Symptoms ~ Kanak, Kamini & Pratistha
On October 7, 1981 Srila
Sridhara Maharaja spoke on guru deviations:
Generally the signs of
deviation may be of three types. The first thing is whether or not I can detect
that my gurudeva is losing gradually his attraction for his own guru. And sastra
upadesa, his previous way of expressing his advice by quoting the
scriptures and quoting the words of his own guru, that is becoming gradually absent
in him. His attraction is fading for the higher. Then that is pratistha.
Kanak, kamini, pratistha. These are the three tests to be put
everywhere for whether one is a sadhu or not, or what degree of sadhu he is.
The measurement will be pratistha, kanak, kamini -- three gross.
The first is the deviation of his higher gurus. That should be detected. That
is pratistha. Then more tendency to amass money and not to spend,
money may be collected but that must be distributed for the service of the sampradaya,
vaisnava; but amassing money, second. And the third is attraction
towards the ladies. Of course he may come in connection with money and women
and also with pratistha. Pratistha means the honor to him from the
disciples. That is also necessary but only for the purpose of divine object,
divine aim. Not for himself. But if we can detect that for his personal
interest and not for the cause of the sampradaya he is utilizing these things
then we should be careful. In the beginning we may neglect some occasions, some
instances we may ignore. But if we find that more, then we are to inspect that
carefully. And we should mention it to persons similar to our own position.
After consultation we can put it to higher sources -- other acaryas also -- who
are reliable. So we must not make progress in a slumber. But we must go forward
with our eyes open, always opened.
Sastra-Ninda
11 January 1982:
Yesterday, perhaps for
the first time I heard, I can't trust it even, that [name~GBC guru] trampled
down his foot on a book named the Gaudiya Kanthahara,
the very gist of all the Vaishnava scriptures prepared by our guru maharaja. Gaudiya
Kanthahara.
How? "We are only to go through the books given to us by our Swami
Maharaja, our Prabhupada." I can't trust [believe] that such heinous work
is being done by him. I can't believe that that scripture containing the very
gist of Bhagavatam, Gita, and all other Vaishnava scriptures, including the
Goswamis, that is the most useful weapon of the preachers, the sannyasis. It
was prepared for that line. And that has been trampled under foot. I can't
conceive-so much so I would be happy if I hear that "No, no, this is false
information." I'll be happy. Because I thought him to be a very simple
candid person trying his utmost to follow the line of Mahaprabhu. We may have
to be converted into stone if we are to hear these things from the acaryas of
Swami Maharaja, appointed by direct appointment. I shudder to think. It may be
false. I would like to hear that it is false.
And that must have
committed a great offense. A heinous offense. And I advised him, it may be
intimated to him that he should publish that Gaudiya Kanthahara in a very
beautiful way, and with repentance, and with all regard. Otherwise, he will
have to mourn to reap the result of such heinous actions, wherever he be. It is
not a matter to talk even in such a way. It is nama-aparadha. First
nama-aparadha, the vaishnava-aparadha, and the second, then sastra. The sastra,
that is giving the devotional process to us. If we dishonor that, then the Name
will be dissatisfied. Sadhu-ninda, and sastra-ninda. The sastra-ninda, to talk
against sastra, that is maya, and what he has done, that is demoniac, a heinous
thing. And he must beg to propitiate the sastra, and he should publish that
particular sastra in a very honorable way and distribute that to others. Then
he may escape from that sort of offense. Any friend of him may say to him in my
name. It is not a trifling thing. If Krsna is concrete reality, then sastra is
also so. The rule of Krsna, that is not to be belittled. It is so serious. It
is as real as Krsna. We shudder to hear such things. He must do some service to
that very sastra, Gaudiya Kanthahara. It is a very favorite book of our Guru
Maharaja. We have seen it. He collected the slokas as equipment -- a storehouse
of weapons for all the preachers. So, for the preachers, so many vital
quotations to support the Krsna consciousness, and that has been dealt with in
such a wrong insulting way. If ever I have heard it, my heart is aching to
think of that offense. If I did not inform him, I would be under offense
myself.
Gaudiya Math GBC
Srila Sridhara Maharaja
was portrayed as being against the formation of a GBC in the Gaudiya Math (i.e.
1974 Rupanuga letter) and that now he was trying to ruin ISKCON. A cronology of
events in this regard is given in chapter
three: A Short History of Srila Sridhara Maharaja & The Gaudiya Math,
which provides a higher perspective on this theory -- wherein it is revealed
that not only was a GBC formed by the trustees of the Gaudiya Math, membership
of which was declined by Srila Sridhara Maharaja, but Srila Sridhara Maharaja
helped advise the GBC when requested to. Further he repeatedly helped negotiate
between his godbrothers when asked. "None can approach Vasudeva Prabhu,
they are very much afraid of his personality. Only Sridhara Maharaja can do.
Though he is his greatest enemy, still he has got some affection for him."
Vasudeva Prabhu admitted that although Srila Sridhara Maharaja was his
"enemy" still he could trust him and wished to meet with him. It was
further revealed that even those who were opposed to him, said that his
specialty is that of strong common sense and disinterested nature-not partial,
not selfish-always open to truth-out of generousity and kindness. In chapter
three Srila Sridhara Maharaja relates how in spite of all opposition he was
able to bring together the two opposing parties of the Gaudiya Math and reach a
compromise. His preaching capacity is wonderfully illustrated therein.
It was revealed in August
of 1981 that the GBC fears Srila Sridhara Maharaja's popularity. Looking back
now, we can see clearly why they fear his popularity. He is giving such high
and perfect Krsna conscious advice at the same time that the GBC gurus are
engaged in all sorts of improper activities-many of which can be considered
deviation from the line of our sampradaya. We have seen over the years that the
GBC cannot tolerate any mention of reform, any constructive criticism even, and
especially proper sastric advice which they are fearful will expose their
wrongdoings. History has shown their ongoing faults continuing to this day, and
this is well known by all the disciples of Srila Prabhupada and many others as
well. Substantial documentation also exists for this as well. Additionally they
fear Srila Sridhara Maharaja's popularity, earned by his substantially potent
preaching. "Many devotees are discontent with the activities of the
acaryas and GBC. So, by hearing your (Srila Sridhara Maharaja's) instructions
they became more satisfied and wanted to give these leaders the benefit of the
doubt. But then the leaders began to speak against you."
Srila Sridhara Maharaja
responds to this:
Srila Sridhara Maharaja: I am not going anywhere, to do anything against
them. I am sitting here. People are coming, and according to my conscience,
what I have to say to them I am saying. I am not an aggressor.
Sudhira Maharaja: This has disturbed many of the
devotees who are appreciating your instructions.
Srila Sridhara
Maharaja: Is it
going against Swami Maharaja what I say?
Sudhira Maharaja: Not according to them. There is a
difference of opinion.
Srila Sridhara
Maharaja: But,
what I said was taped by you all. Was there anything which went against the
preaching of Swami Maharaja? I don't think that is the case.
Sudhira Maharaja: No one thinks like that.
Bhakti Caru Maharaja: But it is going against them. Actually
many of the godbrothers started to see things from a different perspective.
Srila Sridhara
Maharaja: Last
time also I told them that what they wanted me to do -- I should give ditto to
whatever they will do,. Then I asked them, "do you think that I am under
your committee." "No, no, that we don't think." Then the day
before yesterday, again the same thing. "We had a meeting and in our
meeting we accepted the principle that the number of acaryas may be increased.
But we did not receive any inspiration this year for extension. But this was
not told to you, so we have been told that you remarked that our decision is
injudicious and unfortunate." Yes, I did remark in such a way because I
want to clear my position to you now that, I am not wholely one with ISKCON and
even not wholely one with Swami Maharaja. I have got my special consideration
and inclination and thinking. With other godbrothers also I differ in many
ways. So everyone has his special characteristic and I also have such. So, what
you think to be srota pantha, your meeting unanimous verdict, what you think
the right thing coming down, I am not bound to pronounce the same thing-that it
is infallible. The meaning is like that. According to my consideration your
combined decision was a faulty one, but I did not say so clearly.
Relief Work
On January 12, 1982,
Srila Sridhara Maharaja responded to devotees that he would be responsible to
Sri Chaitanya Mahaprabhu if he didn't help the disenfranchised, the
disillusioned, the disheartened, who are going away from Krsna consciousness.
He stated that he has no aspiration, that he is only responding to those who
approach him. How can he refuse those in need of help?
Three disenfranchised
ISKCON devotees had left ISKCON to hear from Srila Sridhara Maharaja. After
hearing from Srila Sridhara Maharaja for some time they were given sannyasa --
a natural spiritual progression in their ongoing intimate relationship. This
was taken by the ISKCON leaders as an intolerable attack -- that he was
stealing their men. Srila Sridhara Maharaja's sweet and substantal answer to a
devotee disturbed by these initiations is presented in Appendix G: Conversation
on January 31, 1982.
The GBC found fault with
those godbrothers who sought help from Srila Sridhara Maharaja in the same way
that they themselves sought help from Srila Sridhara Maharaja in the beginning
(1978-80). They also found fault with Srila Sridhara Maharaja for giving advice
in regards to the many problems in ISKCON at the same time that the GBC was not
properly dealing with these problems, nor were they able or willing to give
proper sastric advice or encouragement to the disenfranchised. On the contrary
we see that anyone who wasn't 100% their sold out man was made to feel left out
of the mainstream of ISKCON. Those who sincerely wanted answers to the many
problems were consistently treated as troublemakers. Mostly the disciples of
Srila Prabhupada were frustrated that they had no voice, and that the GBC was
maintaining tight control of ISKCON, refusing to expand the number of gurus,
etc. Finally in March of 1982, the GBC reluctantly added three new gurus
(Svarupa Damodara Maharaja, Gopal Krsna Maharaja & Panca Dravida Maharaja)
who immediately came to Srila Sridhara Maharaja in search of his blessings. Not
until the meeting with godbrothers in 1985 did the GBC decide to add more gurus
beyond these three.
March 1981
Dheera Krsna: Maharaja: I am accused of being a trouble maker. When I am
mixing with my godbrothers the GBC feel that I create disturbance.
Srila Sridhara
Maharaja: They
are afraid of you.
Dheera Krsna Maharaja: I am against the policies of the
GBC. So, I thought maybe for a short time I should remain here.
Srila Sridhara
Maharaja: For the
time being you may stay here as you like. But what I understand in you is that
you should visit those that are dejected, disappointed and have relief work
with them to rescue them. To organize them, they should not leave the movement
of Swami Maharaja, or Mahaprabhu, or our Guru Maharaja. This divine movement may
not be loved. To keep up the standard. My words may be used to enliven them and
to keep them within the fold. Maybe here and there; and the leading persons
like Yasodanandana and others such as Pradyumna, who were some stalwarts
amongst Swami Maharaja, they are going away, they are going away hither and
tither like a ship without a rudder being scattered in different directions. To
connect with them, to encourage them in their service to guru-Gauranga, Swami
Maharaja, our Guru Maharaja, Bhaktivinode Thakura. And come now and then here
and take the necessary directions and similarly theoretical and practical, both
sides. To collect some things and to distribute to the patients.
You Are Forcefully
Engaging Me
So I am a peace-loving
man. Don't try to drag me onto the battlefield. I am of a ministerial habit.
Rather a minister than a king That was told to me by Madhava Maharaja, that you
can give us good advice but you cannot work as a king. My godbrother Madhava
Maharaja told me. You have got foresight. You can give good advice. But you
cannot take up anything at your hands direct and go on with the program. The
followers of Swami Maharaja who have affection for me, you will combine
yourself and do whatever you think good. I am ready to help you theoretically.
Devotee: To us the most important thing is
to get the association of your lotus feet.
Srila Sridhara
Maharaja: If you
think so, you may extort from me. Just as Das Goswami says, "I was blind,
I was unwilling but Sanatana Goswami was so kind with me that he tried his
utmost and forced me to drink the nectar -- vairagya-yug-bhakti-rasam
prayatnair
(Vilap. Kusam
6). Not only blind, but also unwilling and I was forced to take the medicine.
So I am unwilling. And you come and force, exact from me if you find anything
good. What is very akin to your masters gift. If you find that what you have
already received from your spiritual master, a similar thing is to be found
here, then of course you may come and try to snatch it and distribute it to the
world. You have got that right.
Devotee: We are situated in Das Goswami's
position and you are situated in Sanatana Goswami's position. You are forcing
us to relish the nectar.
Srila Sridhara
Maharaja: But you
are active, I am passive here. I am reluctant. and you are coming to me.
Jayapatakha Swami
Requests Sridhara Maharaja's Help
Jayatirtha Maharaja, a
GBC guru, had fallen from the principles of Krsna consciousness, and had been
forced by the GBC to take sannyasa against his will. We were present in Los
Angeles during the GBC's meeting there when they voted that Jayatirtha Prabhu
must take sannyasa -- very much against his will. Later he was found to have
again deviated and fallen. Srila Sridhara Maharaja had advised that Jayatirtha
should be dealt with delicately, as he had had many problems and continued to
have problems. On August 9, 1981 Srila Sridhara Maharaja asked about the
feelings of Jayatirtha Maharaja's disciples, whether or not they were favorably
disposed and maintaining their faith in their guru. He also asked about the
mood of Jayatirtha's godbrothers towards him.
Srila Sridhara
Maharaja: Godbrothers
are disturbed? Are they of the opinion that once one has left the sannyasa
asrama, then he should not be regarded as formerly. Is this their
mentality?"
Sudhira Maharaja: Yes. One point that I heard them
say is that they did not want to hear that this is some kind of lila. And
generally when such a thing occurs there comes doubt about turning over
newcomers to such a person.
Srila Sridhara
Maharaja: Accepting
sannyasa, and leaving that and then accepting it -- that's making trouble. Of
course there is such example amongst our previous godbrothers during the time
of Prabhupada. Sannyasa was taken up, off, and again sannyasa was given to him
by Prabhupada. After the departure of Prabhupada he got recognition in the
society and was accepted as an acarya by other devotees of Prabhupada. Sannyasa
has got a formal value. But the Vaishnava is seen according to the degree of
devotion, not in accordance with the dress; the garment is external.
Sudhira Maharaja: They want to reinstate him in his
former position. They want to give the benefit of the doubt. And they have made
some objection to his attributing some credit to yourself.
Srila Sridhara
Maharaja: That
sort of weakness is also on the part of ISKCON because they wrote a letter to
me to interfere with this case. A long letter by the instruction of Bhavananda
Maharaja and written by Jayapataka Maharaja requesting me to advise and help in
this matter and I did so. Fortunately I could convince him. So, I replied to
the letter of Jayapataka Maharaja that, I tried my best according to my best
understanding to reinstate him in his former position and now it is your duty
to adjust him with your institution. Something like that. And they also came,
Bhavananda and Jayapataka and Bhakti Caru Swami -- you might have heard.
Sudhira Maharaja: They are afraid that by devotees
hearing of Your Divine Grace's wonderful activities and your preaching that
many people will be attracted to you. So this has created a fear in them.
Srila Sridhar Maharaja
spoke further on August 30, 1981:
"Jayapataka Maharaja
wrote a long letter to me, stating that such and such things have happened. He
wrote that he had consulted with Bhavananda Maharaja who told him to consult
with me. He asked me for my opinion about all the things that have happened in
regards to Jayatirtha. I told him that I don't want to say anything before
meeting Jayatirtha Maharaja. I want to know what happened. And I had some
doubts. They told that Jayatirtha wanted sannyasa. Ultimately, we have not
forced. Reluctantly we gave sannyasa. Still I told him that I would like to
hear from him [Jayatirtha] first before making any remark. Then Bhakti Caru
Swami brought Jayatirtha Maharaja here from Puri, leaving his wife and son in
Calcutta, but I also wanted his wife and son to be here. Then they were also
brought here and I consulted with them all. I had had some apprehension that
Swami Maharaja had delegated him for acarya position as a grhasta. So, he might
have thought that ISKCON, the present managing committee has thrust sannyasa
upon him and in some uncareful moment he has accepted that. Then that should
not be continued. What Swami Maharaja has given, my gurudeva, I must stick to
that. I inquired and found his son thinking like that. So, I told him anyhow,
once you have taken up this role of sannyasa and so many acaryas are mostly
sannyasis, and any way, once you have accepted sasnnyasa you should not go back
formally. To go back, that won't look well. So I gave my opinion, that once
accepted, you must retain that. Otherwise it will give a bad name to ISKCON,
that is, to your guru-maharaja Prabhupada. Then he agreed. I also had to
convince his former wife. She is a good lady. She also told in the tapes what
happened. And I asked her, 'Did you come [to Krsna consciousness] before your
marriage?' Yes. You came to get the grace of Lord Krsna? Yes, then you are to
sacrifice for Swami Maharaja, you are to sacrifice your best beloved object for
the cause of Krsna consciousness, I think. And Krsna will look after you. You
sacrifice, give him up for fighting. He is a general. One of the big generals,
fighters in Krsna consciousness. I heard that he has a good name in his
propogation. It must not be taken back. In the beginning of course she wept,
shed tears. But anyhow, she got encouragement through my words and advice. The
boy also said yes-I also encouraged him and the mother. Finally they accepted
my advice. Then I asked that Jayatirtha send a letter to his previous sannyasa
guru Kirtananda Maharaja stating that he has again taken up the sannyasa order
given by him. Then I sent him to Katwa where Mahaprabhu took sannyasa. I sent him
with Bhakti Caru Swami and Govinda Maharaja. After taking bath in the Ganges,
he again took his former sannyasa dress at the place where Mahaprabhu took his
sannyasa."
The GBC however could not
tolerate this; especially they could not tolerate Jayatirtha Maharaja's lavish
praise of Srila Sridhara Maharaja for uplifting him. Although they had
personally requested just this thing themselves, they became extremely
irritated at this point and objectively speaking their activities became
irrational.
Following this, we see
the GBC at its passionate worst. They decided that Jayatirtha Maharaja must
"banish Sridhara Maharaja from his heart 100% or leave ISKCON."
Jayatirtha was ready to compromise to the farthest extreme but the GBC would
not even allow him his private thoughts. Jayatirtha Maharaja made the decision,
that considering that he had come up from a very fallen condition and revived
his spiritual position as a sannyasi by the sweet and potent preaching of Srila
Sridhara Maharaja and considering that he had developed a genuine love and
attachment in his heart, that he could not renounce his spiritual connection to
reality. Instead, he renounced his very large share of ISKCON to stay with
Srila Sridhara Maharaja, who remarked that the ideal represented by Jayatirtha
Maharaja's surrender was very noble. At that time, the leaders captured three
hundred odd of his disciples in a room and haranged them for hours, revealing
his past deviations etc., deviations which they had themselves previously had
kept hidden, "convincing" the disciples to give up their guru -- he
had abandoned ISKCON, was falled, deviated. The disciples were then told that
they had barely a few days to either be reinitiated immediately by one of the
other ten gurus or else leave ISKCON. Srila Sridhara Maharaja remarked that
they did not understand the principle of the guru-disciple relationship or they
would not have so rudely, abruptly and forcefully severed these connections.
Further he stated that their absolute power is a bad sign, that they did not
show any signs of humility.
The activities and
mentality of the GBC in this regard are somewhat unknown to the majority of
devotees and further unknown are the feelings expressed by Srila Sridhara
Maharaja and his followers,. We have presented four transcripts from March 5,
1982 and March 6, 1982 in Appendix H. These transcripts give us a pulse-beat of
the activities transpiring at this time: The GBC forced Jayatirtha Maharaja to
renounce any connection with Srila Sridhara Maharaja one hundred percent or
leave ISKCON, they legislated that anyone associating with Srila Sridhara
Maharaja is severed from ISKCON and any initiation by Srila Sridhara Maharaja
must be given up if one wants to be part of ISKCON. All of this follows years
of GBC siksa with Srila Sridhara Maharaja and the GBC's continued urgent
personal requests to Srila Sridhara Maharaja to encourage, help and reinstate
Jayatirtha Maharaja. That Jayatirtha subsequently again deviated does not
detract from the truth of the above events. Srila Prabhupada was always ready
to encourage his disciples. And encourage, Srila Sridhara Maharaja did time and
time again.
Srila Sridhara
Maharaja Severed
Srila Sridhara Maharaja
replied very kindly to ISKCON's disconnection (11 January 1982):
Devotee: Martial law. Dictatorship, just
like in Poland.
Srila Sridhara
Maharaja: No, not
martial. They are not happy to do that. But on policy they are to do this for
the time being, they are to test what effect it may have. They have some
affection for me. But still, to save their institution from the present crisis,
what they think like that, the present crisis, temporarily they are giving
trial to this particular injunction.
Devotee: Temporary injunction.
Srila Sridhara
Maharaja: I think
like that. I think like that.
Devotee: You are very gracious.
Srila Sridhara
Maharaja: They
cannot forget me totally. The newcomers may think like that, but the older
devotees that have seen me along with Swami Maharaja, there, it will be
difficult for them to put such a rigid law between the two, for those older men
have seen how intimately Swami Maharaja dealt with me. It will be very
difficult for them, but still they have a policy to make a check.
Invited by
Affections Force & Driven Out
At this time, March 5,
1982, Srila Sridhara Maharaja commented,
Swami Maharaja very
earnestly invited me with affection and you are driving me out. Swami Maharaja
had much affection for me, all throughout his whole life. He abused many of my
godbrothers, but with the exception of me alone. And he asked me several times,
that you are to look after them." "I was forcibly almost, by
affection's force taken into the connection of ISKCON, and now, I am being
driven out of ISKCON." "I give my good will, but I can't simply ditto
their mandates." "I am invited by your Prabhupada in his last days
and in my last days I am motivated by some mean interest?" "I
differed from the GBC's opinion and they withdrew. Still I am their aloof
well-wisher." "They are thousands of men on that side, and you are
few: five, six or ten, twenty-five. And they are so much afraid of you? They
have the spirit of conquering. No attitude of give and take learning. That, 'we
may have to learn something yet.' They have finished their learning, and they
are ready only to distribute their own hoarded wealth. Hare Krsna. Alright, He
is there. ISKCON does not belong to their committee, but ISKCON ultimately
belongs to Swami Maharaja, represents Swami Maharaja, in my opinion."
"I see that they are digging their own grave. This is my sincere feeling,
but this hurts, and it is objectionable to a certain extent. If they are ISKCON
properly, they are promised to a particular ideal. So, deviation from that
ideal, that is but a shadow of ISKCON, which was created and designed by Swami
Maharaja. It is a very lamentable thing." "Those who are sincere, the
victory will be with them: na hi kalyana krd kascid, durgatim tata gacchati.
(Bg. 6.40) Kalyana means sincere to their purpose, not power-seeker; coercive
nature, for the administration. Hare Krsna." "That will be an atomic
bomb to their own disciples. This effect of changing the faith in their guru,
of the acarya, will have reaction in the whole of ISKCON, and will shake the
very foundation."
I Am Very Much
Mortified
"Is it a play? What
Swami Maharaja began there, is it a play? The acarya and the disciple, their
relation; is it a fun? So lightly to be taken? What reaction will come on the
other disciples? They can connect and disconnect in any way? And the charge was
made by [ name of GBC guru ] to me, in the case of a single person. And there
was such a great difference. And they are doing in a wholesale way, wholesale
dealing. It is horrible to think of the future of ISKCON. I am going to faint
to think of the future of ISKCON. Let the divine will guide us properly in our
ways."
"I am am old man, I
am tired, excited, I am very very sorry, (crying) really I say with folded
palms that you are ill-treating me. I am very sorry. Swami Maharaja was so
affectionate, I also treated with such affection to him. And rudely you are
behaving towards me. I am very much mortified for that, but what can I do? I am
a small man . . . "
Form Breaker
Srila Sridhara Maharaja,
mortified by their mistreatment of devotees and their many-fold abuses of
himself, understanding their deviation from the spirit of Srila Prabhupada's
ISKCON stated further that he wanted to break their misconceptions, that he
more liked the spirit than the form -- that the underlying purpose of the
society [which was not being upheld] was more important than the formal
structure [which was there to serve this purpose]. Therefore he thought that
the deviated form should be broken -- proper adjustments made. This statement
that he was "a form-breaker" rather than a "form-maker" was
distorted to imply that Srila Sridhara Maharaja simply wanted to destroy
ISKCON. In actuality, he wanted to destroy the leader's deviations -- those
deviations which are so well known to all of the older devotees-which were
intolerable to so many devotees for so many many years. That this is true, is
obvious when one studies the many transcripts of Sridhara Maharaja.
"I told them that I
am a form breaker--sarva dharman parityaja mam ekam saranam vraja.,
deviations which they had themselves previously kept hidden, The dharma -- we
should regard the form. But what form. You have left the form of the Christain
mission. You have somehow left that to come to Swami Maharaja. Why? The
material substance is not of real importance. Our importance is to the
substance and the form is secondary. Perhaps the reality of this formality we
shall try to preserve, but the substance is all imortant. Form is only
important according to the substance it is carrying, according to that."
On May 15, 1982 Srila
Sridhara Maharaja said, "the GBC is necessary but not whimsical dictations
and narrow views." In this regard, Srila Prabhupada stated, "Anyone
who has got some power, he must know that 'this power is given by Krsna unto
me, and to execute His will, not my sense gratification.' Otherwise it will be
a burden, and he will be finished." [ 720618SB.LA ]
Earlier, on January 11,
1982, Srila Sridhara Maharaja had said, "Organization is good of course if
it is prepared to render service cent percent to the real principle. That we
should remember. Otherwise it is a burden."
Acyutananda dasa, one of
the first disciples of Srila Prabhupada, in a letter to the Gaudiya in 1994
wrote, "Regarding sects-I was present (at 26 2nd Ave.) when Srila
Prabhupada received the documents that certified ISKCON as a registered,
tax-exempt society. 'We are not attached to any organization,' he said. 'It is
an instrument we will use and if it becomes troublesome we will dissolve it and
go on chanting Hare Krsna.'"
ISKCON: Kanistha
Society
Earlier, in chapter five
we presented excerpts from Ravindra Svarupa's paper entitled, Ending the
Fratricidal War,
wherein he substantiates that ISKCON is a kanistha-adhikari
society. Therefore the leaders, "due to spiritual immaturity identify
spiritual advancement with organizational advancement. Although they know and
intend better, the leaders of ISKCON repeatedly find themselves, to their
dismay, involved in highly immature patterns of relationships with others. This
anomolous situation can only be attributed to an inheritance from the
past." Ravindra Svarupa Prabhu repeated in February of 1995 his statement
of 1985, that ISKCON is a kanistha-adhikary
society. And kanisthas
will do what kanisthas
are supposed to do. That is, their activities will be of a lower quality,
perhaps even detrimental to their own spiritual lives.
It is rather amazing to
see the power of maya's covering potency, that even after so many years, the
majority of devotees who are critical of the ISKCON administration are critical
also of Srila Sridhara Maharaja based on the propaganda of these same leaders
of ISKCON that they are critical of, many of when have left in disgrace (as a
reaction, in our opinion, to their offensive behavior toward Srila Sridhara
Maharaja). Few realize that the predominate reason for the ISKCON leaders
generating so much heavy and offensive propaganda against Srila Sridhara
Maharaja is that he represented a threat against the leaders' unbridled
improper activities and not a threat against ISKCON proper. Srila Sridhara
Maharaja was heavily blasphemed from the vyasasana and with papers widely
distributed by the GBC.
After all was said and
done, many years later when we met Srila Sridhara Maharaja in March of 1987 he
expressed the same sentiments that he has consistently expressed for years,
that he was proud of Srila Prabhupada's accomplishments and that he was unhappy
that ISKCON stalwarts have fallen, that the ISKCON leaders
"misunderstand" him and ISKCON couldn't have been helped more. Srila
Sridhara Maharaja then proceeded to fill our ears with the sweetest and most
nectarean Krsna-katha.
Stalwarts Going
Down
March 1987
I am not happy seeing the
condition that [name] Maharaja, that [name] Maharaja -- stalwarts are going
down. We are so proud of his [Prabhupada's] uncommon, extraordinary activity.
In a lifetime I have had experience. A really great sock not only to ISKCON,
but to the preaching mission of the West of Sri Chaitanya cult. A setback. One
who has got faith and love for Mahaprabhu and our Guru Maharaja. Swami Maharaja
means that; Swami Maharaja means our Guru Maharaja, Mahaprabhu, Nityananda. One
who can read deeply, he will see it like that. Like that . . . Gouranga
Sacisuta . . . All sincere Vaisnaivite that live in India, they felt proud,
especially those who have got faith in Krsna-lila, in Srimad-Bhagavatam -- the
very gist of the whole Vedic truth . . . veda sarva veda mata , the
Mother of Veda is gayatri. All these pure words contain the whole
. . . Gayatri vatsa rupa also -- I have given that out. It all
goes to Krsna-lila. Because the supreme conception of anandam-rasam pleasure,
happiness, that is in Krsna-lila . . .
The clear instructions of
Srila Sridhara Maharaja in regards to Gurus, godbrothers, disciples, guru
worship, and proper vaisnava etiquette amongst all were received by the GBC
seemingly in good faith, were partly implemented, partly ignored and later used
as an excuse in the GBC's rejection of Srila Sridhara Maharaja. In the end
ISKCON followed much of the same advice given by Srila Sridhara Maharaja
without giving him credit.
After consultation with
Srila Sridhara Maharaja in March of 1978 [Full transcript is given in Appendix
C], a paper was presented as the official statement of the GBC, The Process for
Carrying out Srila Prabhupada's Desires for Future Initiations, (A paper
prepared by the GBC in consultation with higher authorities, March 1978). We
present this document in Appendix D, GBC Statement on Guru ~ March 1978. A
careful study of this document and the transcript of the GBC's question and
answer session with Srila Sridhara Maharaja from which the essence of this GBC
position paper was derived reveals many interesting points.
From the impartial
viewpoint, tatastha vicar, we
cannot but recognize Srila Sridhara Maharaja's high connection with divinity.
Without any doubt he is a very very dear servant to Krsna's dearest. He is
substantially there-based on his deep understanding of siddhanta and Krsna
consciousness, his wonderful qualities and high praise by Srila
Bhaktisiddhanta, Srila Prabhupada, Niskincana Krsna Dasa Babaji Maharaja, Srila
Bhakti Promod Puri Maharaja, and hosts of other advanced Vaisnavas. We have
presented numerous quotes and relative information to substantiate the
extremely elevated position of Srila Sridhara Maharaja in chapter one: A
Transcendental Friendship.
Based on this consideration alone one can conclude that those who have offended
him are in a very difficult position spiritually.
Aparadha's Havoc
The example is given of
Ramacanda Puri, who disregarded his guru and as a result was rejected by him.
This further caused him to criticize many exalted Vaisnavas and he ended up
blaspheming the Supreme Lord Sri Caitanya Mahaprabhu Himself. Thus the stern
warning is there that this path leads to a fatal end for the devotee.
The incident of Daksa's
offense to Maharaja Ambarisa illustrates the severity of vaisnava-aparadha.
In this regard, the Lord Himself states that, "One's so-called prowess,
when employed against the devotee, cetainly harms he who employs it. Thus it is
the subject not the object who is harmed." ( Bhag.
9.4.69 )
The example of Daksa can
especially be cited. Although he apologized to Lord Siva for his offense to
him, nevertheless it is cited in the Vedas that appparently it was not done
with proper remorse as he was forced by virtue of this offense to commit
further vaisnava-aparadha to Narada Muni eons later in another manvantara-the
disease of aparadha remained in Daksa's heart and resurfaced as an offense to
the lotus feet of Sri Narada Muni.
Even in the mundane world
one who slanders another must retract the slander in the same form that it was
given [which we see has not even been attempted], what to speak of an offense
to an exalted Vaisnava, which automatically includes, in the case of Srila
Sridhara Maharaja-sadhu-ninda (to Srila Sridhara Maharaja as an exalted
Vaisnava), guru-aparadha to Srila Prabhupada (acting against Srila Prabhupada's
instructions in regards to Srila Sridhara Maharaja and mistreating his intimate
friend), guru-aparadha to Srila Sridhara Maharaja (having accepted Srila Sridhara
Maharaja as siksa-guru and then rejected him), sastra-ninda to Srila Sridhara
Maharaja's books, and vaisnava-aparadha to so many additional associated
Vaisnavas. In addition, those responsible for setting the ongoing institutional
aparadha in motion are directly responsible for all aparadha committed as a
result of this. Indeed the Caitanya-caritamrta Antya-lila
3.164 states:
mahantera apamana ye desa-grame haya
eka janara dose saba desa ujadaya
"Whenever an
advanced devotee is insulted, for one man's fault the entire town or place is
devastated-everyone in connection with him will suffer."
Further, it is written,
"The most sacred
asembly looses its sanctity and religiosity with the slightest Vaishnava-ninda.
And even a powerful assembly of sannyasis becomes bereft of religious purity if
they indulge in Vaishnava-ninda. In fact a drunkard's party is better than such
an unholy assembly. A despicable drunk has still a chance someday to be excused
for his unrighteousness, but a Vaishnava offender is bound for abysmal
damnation." (Chaitanya Bhavavata, Madhya-lila
13.39-43)
In The Heart of Krsna
Srila Puri Maharaja writes,
"If a person
witnesses an offense to a pure Vaishnava, he must vehemently protest. If he is
unable to do so, with deep regret he must leave the place at once and cut off
all connection with the offender. We must never minimize the seriousness of
vaishnava-aparadha. Neither should we attempt to defend the offender on the
basis of mundane considerations, as this will destroy our spiritual progress
and even our material well-being."
Blasphemy Must be
Undone With Interest
Srila Bhakti Promod Puri
Maharaja states in his book The Heart of Krsna,
that "In spite of seeing and hearing about the fatal consequences of
offending the Supreme Lord or the devotees, people refuse to become enlightened
about it--such is the fearsome cloud of illusion that maya creates to delude
everyone."
A Vaisnava easily
forgives offenses, however the dust of his feet does not. Srila Sridhara
Maharaja when apologized to by Radhanatha Maharaja of New Vrndavana started to
cry and and showing genuine Vaisnava humility said, "You have not
committed an offense to me." When other devotees approached him he always
gave similar answers, exhibiting extreme Vaishnava humility-that they could not
offend him since he was not a Vaisnava etc.
From the example of
Gadadhara Pandit and Pundarika-total surrender and initiation-what to speak of
Daksa-surrender and remorse but not full repentance, we see the type of sincere
and deep remorse that is actually necessary to become free of the heinous
effects of vaisnava-aparadha. Offenses must not only be undone but undone with
interest-that is, one must make a real and substantial effort to correct the
damage done, to clarify publicly any misconception or misinformation.
The GBC's improper
attitude in regards to Srila Sridhara Maharaja is indicated by their GBC
resolution that Srila Sridhara Maharaja is a revered and pure Vaisnava but it
is not allowed for anyone associated with ISKCON to associate with him. This is
contradictory. We understand that their intention is that, they wish to
maintain the stigma they have created towards Srila Sridhara Maharaja and also
try to excape the reaction for this offensive attitude. Some apology has been
given officially and individually yet we see that the offensive attitude of
most devotees in ISKCON toward Srila Sridhara Maharaja has not changed.
Insubstantial
Apologies
That we cannot maintain a
stigma and at the same avoid aparadha is also indicative that this very idea is
against the basic principles of spiritual life-it attempts to impede the
spiritual flow. This indicates an anomaly somewhere along the line, and we hope
that having read this far, our readers have understood the self-evident truth,
that the fault in all of this lies with the GBC and their many mistakes cannot
be blamed on Srila Sridhara Maharaja. Many of their policies to this day seem
to oppose the very nature of the descending spiritual flow-srota pantha.
Therefore we venture to say that the apologies have little meaning. In
consideration of Vaisnava history and sastric evidence regarding the effects of
vaishnava-aparadha, the future of ISKCON is dire. This premise, as enunciated
by Srila Sridhara Maharaja, we have presented earlier.
That apologies were in
fact insubstantial has also been stated by Somaka Maharaja in his paper, In
Search of Harmony:
At the time this tatastha
question [ Origin and Bondage of the Jiva ] came out, there was a newsletter
distributed everywhere stating that the idea that we are coming from Brahman is
mayavada philosophy and also all kinds of offenses against H. H. B. R. Sridhara
Maharaja were broadcast, but the apologies to Sridhara Maharaja were not at all
publicized, and the tatastha question was just left in oblivion." Not only
were the apologies not publicized but that they were not actually sincere and
heartfelt is illustrated by the fact that the offenses were continued after
apologies were made for previous offenses.
Show Bottle Reform
Somaka Maharaja
continues:
I am quoting this case
just to prove that the reform of our movement has not begun yet. In 1987 due to
the pressure exerted, some mistakes were admitted, but not publicly and things
weren't very widely presented, just some new GBCs were made, and some new gurus
and that's all. There was no real change of heart. For example in 1987 the
zonal acarya thing was recognized to be a mistake. The 'eleven guru only and no
more' system was recognized as a mistake, but then why not have a commission of
GBCs going to every temple and admit openly all the mistakes? And why not
immediately approach all the devotees that have separated and gone away just
because of these mistakes and beg pardon from them and invite them back? On the
contrary they are still called enemies and are called all sorts of names. So
actually there was no real reform, only a show bottle reform; get some of the
dissatisfied and opposing men into the group [and thereby shut them up] and
that's all. Real reform will appear when a preacher that is working hard in a
place to get the movement established and to make devotees and spread Krsna
consciousness will be recognized as the GBC for that area, not that there are
GBC with enormous zone that they can't control and somebody else is doing all
the hard work. Please do not take this as an offense, just try to see that our
movement is becoming stagnant due to so much centralization and 'power-trips.'
Serious Questions,
Serious Answers
January 2, 1982:
"You are all serious
talkers, not childish. Serious talkers. You are engaging me in serious talk. My
center of interest is Mahaprabhu anyhow. And Mahaprabhu has taken me to my Guru
Maharaja."
Srila Sridhara Maharaja's
policy for any serious question was to ask each devotee involved what was his
perspective-what he saw as the problem, then he would give several sastric
references, relate episodes from the Vedas of similar occurrances, take into
consideration his experience as more than fifty years as a sannyasi during
the whole Gaudiya Math history, then he would offer his advise based on all of
the above. Manytimes he said that an all encompassing solution was not possible
in such a grand and expansive society as ISKCON, therefore they should go with
fair feeling and adjust as time dictates. Manytimes he issued warnings and much
of his advice (from the very beginning) was that the GBC maintain the spiritual
characteristic by doing such things as expanding the number of initiating
gurus, giving proper respect to the godbrothers of the gurus, evolving the
excessive guru worship to a more reasonable standard and sometimes stating that
adjustments will have to be made as time reveals new aspects of a problem. All
these advices along with the many complaints of the godbrothers were ignored by
the GBC year after year, until they finally had no choice but were forced by
circumstances to deal with them.
So many questions were
asked of Srila Sridhara Maharaja and he patiently answered them all, yet
noticed that manytimes the devotees only interest was to pocket the answers to
be used later to show their expertise in the philosophy. Several godbrothers in
ISKCON have told us personally that Srila Sridhara Maharaja's lucid
explanations of the Gaudiya siddhanta in his books and talks greatly improved
their ability to give classes, but "of course I couldn't tell where I
received this spiritual boost."
It is almost impossible
to be released from the consequences of vaisnava-aparadha. Without feeling deep
remorse, and without surrendering at the feet of the offended devotee, one can
never be forgiven. Without such forgiveness, the goal of life is lost. It is
our understanding that due to the insincere apologies and continued
institutionalized vaishnava-aparadha to Srila Sridhara Maharaja that ISKCON is
forced to again and again commit offenses to Vaishnavas. We have only to study
the stories of Daksa or Ramacandra Puri to understand the very unfortunate
significance of these acts.
Atonement-Our Only
Respite
We suggest that since
Srila Sridhara Maharaja is no longer physically present, devotees who are
burdoned by their offenses to Srila Sridhara Maharaja should sincerely repent
their offenses with deep remorse and pray for the Lord's mercy. They should
make a public statement in print clearly expressing their heartfelt sentiments,
recognizing that forgiveness for their offenses will be proportional to the
actual inner sincerity of their repentance and admittance of the truth.
Further, relief will also depend upon the effectiveness of this public
statement in terms of its correcting the offensive mentality in so many
devotees minds towards Srila Sridhara Maharaja. They should then take shelter
of the holy names of Sri Sri Gaura-Nityananda and pray continuously for
forgiveness. It goes without saying that they should avoid all future offenses
and avoid the association of those who continue their offensive attitude. A
revised style of management is suggested so as to minimize reoccurance of
further incidents of offensive activities.
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Our
Affectionate Guardians:
Conclusion Our intention has not
been to cause our godbrothers unnecessary embarassment, but for the sake of
clarifying certain vital points it has been necessary in certain instances to
give as complete an explanation as possible. It is self-evident that this has
been done in good taste. We are painfully aware of unlimited embarassing
facts and downright nasty activities in great detail-given only cursory
mention within this book [names, dates, etc.], but find no purpose in stating
them herein, other than sensationalism and causing unnecessary pain to the
disciples of the parties involved. We hope that our presentation is accurate,
such that we cannot be accused of being a "gober Ganesh" [a false
scribe made of cow dung]. Those who are not aware
of the sequence of events which are clarified within this presentation may
question the necessity of this book -- that ISKCON management has
changed-things are better now. While we agree that some changes have been
made, both individually and collectively, the present situation of
degeneration in ISKCON indicates that more substantial reform is necessary.
We feel strongly that the institutional aparadha One of our objectives
in compiling this book is to hopelessly entangle our 'godbrothers' in the
higher philosophical conclusions of Krsna consciousness. Krsna, after all is
the greatest thief, makhan-cora, siddhanta baliya citte na kara alasa "A sincere student
should not neglect the discussion of such conclusions, considering them
controversial, for such discussions strengthen the mind. Thus one's mind
becomes attached to Krsna." ( Cc. Adi-lila In this way the true
glory of our Srila Prabhupada -- all that he stands for -- and similarly the
glory of his dearmost intimate friend Srila Sridhara Maharaja will become
more fully manifest in the hearts of the Vaisnavas and non-Vaisnavas alike.
This can only result in an increase of Krsna consciousness and a decrease of
activities and behavior detrimental to the same. Those with a lower standard
of faith perhaps will be disturbed by the many previously undisclosed siddhantic So, you have to study
God. Not that we accept anybody and anything, no. Siddhanta baliya citte
na kara alasa. It is not blind
following. Krsna consciousness is not a sentiment. It is backed by knowledge
and practical [realized] knowledge (Bg 9.1): jnanam vijnanam sahitam. And in Srila
Prabhupada's purport to Bg 4.34, the well known tad viddhi-pranipatena In this verse both
blind following and absurd inquiries are condemned. We are not asking, nor
do we expect our godbrothers to accept Srila Sridhara Maharaja as their siksa
guru, we only humbly request that they maintain a positive non-offensive
understanding, and thereby allow us and interested devotees to do so and
thereby increase the quality of our service to Srila Prabhupada. We hope
that, recognizing the purity of Srila Sridhara Maharaja's siksa and the
misapplication of the same by motivated persons, many of the ongoing problems
will be alleviated. We pray that all may have learned valuable lessons from
the many mistakes made by each and every one of us. This is a basic principle
of the dynamics of Krsna consciousness -we always do ourselves a great
disservice by trying to mandate affairs of the heart. We also admit that just
as Visnupriya devi charmed even the hearts of the most envious by her extreme
rununciation after Sri Chaitanya's sannyasa, that in presenting so many
charming excerpts of Srila Sridhara Maharaja herein we hope to charm the
hearts of even those who hitherto have not recognized his glorious and
invaluable contribution. We are hoping that the
illumination provided herein as to the supramundane position of the Guardian
of Devotion nilambhodhi-tate sada sva-viraha-ksepanvitam bandhavam "On the shore of
the broad blue ocean, Gadadhara Pandita used to read Srimad-Bhagavatam We also feel a deep
pain in our hearts, but it is the pressing pain of sorrow that such a noble
and grand personality -- who tirelessly and patiently helped us with
invaluable guidance in so many's hour of need, though he was rudely treated
at every step -- has been caused so much unnecessary pain. In the writing of
this book we are also offering our tears thousands of times at the feet of
the divine personages glorified herein, hoping that some relief will be
afforded for the devotees who are (in many cases unknowingly) suffering the
reactions for the many unfortunate offenses committed. We are humbly hoping
that this small offering unto the lotus feet of the Vaisnavas will help
extinguish the smouldering anarthas Now this displeasing of
godbrothers has already begun and gives me too much agitation in my mind. Our
Gaudiya Math people fought with one another after the demise of Guru Maharaja
but my disciples have already begun fighting even in my presence. So I am
greatly concerned about it. (Srila Prabhupada Letter to Kirtanananda, 18 Oct.
1973) To the GBC we humbly
request, please do not misunderstand this presentation as a challenge to
ISKCON's authority, requiring yet another offense in retaliation, generating
further offenses. That is not our intention, nor certainly is it in your best
interests. Our presentation is strong in many ways for the express purpose of
righting the wrong -- which is always more difficult. This is a difficult
task but if the devotees in general are aware of many essential truths
regarding Srila Sridhara Maharaja's actual glorious position, we feel
strongly that they will not be able to ignore it nor wish to continue
attacking it, and will be the better for it. We hope that many devotees upon
understanding their offenses can then follow the proper course of action and
free themselves from a hellish fate. History has shown that
most of the leaders of ISKCON are not at all interested in the topics
contained herein and would much rather ignore the entire subject, or worse,
attack a presentation such as this and in the process commit many more
offenses. We would like to humbly point out that due to the many lingering
and self perpetuating institutionalized offenses to Srila Sridhara Maharaja
it is not in the best interest of ISKCON to do so, for one who has not fully
amended his vaisnava-aparadha vaisnavera thani ya're haya aparadha krsna-krpa hoileo
tare prema-badha, "If a person
commits an offense at the lotus feet of a Vaisnava, even though he may have
received Krsna's mercy, he will never attain divine love, prema." We place this offering
before the Vaisnavas, scholars, aspirants--whomever is a seeker. |
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