I shall remain your personal guide whether I am physically present or not, just as I am getting guidance from my Guru Maharaja."
--Srila Prabhupada, October, 1977, Vrindavana
--Srila Prabhupada, October, 1977, Vrindavana
DEDICATION
Thanks to His Divine Grace A. C. Bhaktivedanta
Swami Prabhupada, we can get free from the treadmill of material desire
and disappointment. Thanks to Srila Prabhupada, we can get free from the
dreamy, dreary wheel of repeated birth and death in this material
world. By Srila Prabhupada's grace, we can reenter the eternal, radiant
reality of our totally blissful relationship with Lord Krishna in
Krishna's transcendental abode. Whether we know it as yet or not, out of
his pure, transcendental love and kindness, Srila Prabhupada has
arranged for our repatriation to the spiritual world. All over this
world, he has initiated the chanting of the maha-mantra: Hare Krishna,
Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama
Rama, Hare Hare.
In the Kali-yuga, the current dark and degraded
era of quarrel, this chanting of Hare Krishna is the only method
recommended for spiritual deliverance and enlightenment, affirms the
time-honored Vedic literature. And we know about the Vedic literature,
the maha-mantra, the complete Vedic culture and enlightenment thanks to
Srila Prabhupada, who in 1965, nearly at the age of seventy, journeyed
to America all alone. Srila Prabhupada, guru for the coming golden age
of spiritual enlightenment. Srila Prabhupada, Our Living Guru.
FOREWORD
To answer this question and assist in putting
things back together, Our Living Guru searches the principles and
conclusions enunciated by His Divine Grace A. C. Bhaktivedanta Swami
Prabhupada. For as Srila Prabhupada, the Hare Krishna's movement's
Founder-Acharya or eternal preceptor, comments in His translation of the
fourth canto of Srimad Bhagavatam, "Unfortunately, when the acharya
disappears, rogues and nondevotees take advantage and immediately begin
to introduce unauthorized principles..." (SB 4.28.48)
Just as Srila Prabhupada had predicted, soon after
he disappeared, in November of 1977, a coterie of his leading students
introduced the boldfacedly unauthorized principle of the "living guru."
To gain full spiritual realization, claimed these plainly nonrealized
students, the aspiring soul needed a "living guru, someone physically
present" in a material body. For total spirituality, the aspirant
allegedly needed the new "living guru's" total physicality, which these
students would provide.
Further, these students alleged, since Prabhupada
no longer had such "living" physicality, no longer could spiritual
aspirants take shelter of Him and accept Him as their eternal preceptor.
"Our Living Guru" does not presume to see the
innermost motive behind a given word or deed by any of Srila
Prabhupada's students, all of whom deserve a measure of respect for
having rendered service to Lord Krishna, the Supreme Personality of
Godhead and to His beloved emissary, Srila Prabhupada. "Our Living Guru"
does look to Srila Prabhupada's voluminous and luminous directives, so
that all of us may see the distinctions He draws between words and deeds
authorized and unauthorized.
For the benefit of us all, including those newest
to Srila Prabhupada's Vedic translations and commentaries, "Our Living
Guru" moves through a gradual, step-wise progression of fairly common
sense questions, along with answers that the Vedic literature and Srila
Prabhupada provide. So, according to the Vedic literature and Srila
Prabhupada, what, really, is the meaning of guru? And living? And
disciplic succession? And connection with the disciplic succession? And
initiation? By Srila Prabhupada's grace, may "Our Living Guru" help
sharpen our transcendental understanding.
The Authors
CHAPTER ONE
SOME BACKGROUND QUESTIONS
A. We can appreciate Srila Prabhupada and His
gifts to us by considering just one verse of thousands he has translated
from the time honored Vedic literature: brahmanda bhramite kona
bhagyavan jiva guru-krishna-prasade paya bhakti-lata-bija: "According to
their karma, all living entities are wandering throughout the entire
universe. Some of them are being elevated to the upper planetary
systems, and some are going down into the lower planetary systems. Out
of many millions of wandering living entities, one who is very fortunate
gets an opportunity to associate with a bona fide spiritual master by
the grace of Krishna. By the mercy of both Krishna and the spiritual
master, such a person receives the seed of the creeper of devotional
service." (Cc. M.L. 19.151)
Srila Prabhupada has given the whole world the
opportunity to associate with Him and receive the seed of the creeper of
the Lord's devotional service, which can grow all the way back to the
Lord's own transcendental abode. How has Srila Prabhupada enabled us to
associate with Him and Lord Krishna? He has established His
International Society for Krishna Consciousness, also known as the Hare
Krishna movement, a worldwide federation of Vedic devotional communities
and devotees; He has written and spoken volume upon volume of Vedic
devotional translation and commentary; and he has initiated the world
into the devotional chanting of the Maha-Mantra (Hare Krishna, Hare
Krishna, Krishna Krishna, Hare Hare/ Hare Rama Hare Rama Rama Rama Hare
Hare), the process recommended by the Vedic literature for spiritual
realization in this age.
Srila Prabhupada has fulfilled the prediction
mentioned in the Caitanya Caritamrta, that the Holy name of Krishna and
Lord Chaitanya would one day be chanted in every town and village around
the world. Many scholars and great devotees agree that he was a
shakti-avesha avatar, or a specifically empowered personality who came
to deliver the essence of Vedic knowledge all over the world. One
prominent south Indian Acharya commented in 1976, after looking at one
of Prabhupada's books and witnessing the preaching of some of his
disciples: "This person is the summum bonum of all the acharyas."
1.2) Q. If someone knew a bit about the Vedic culture and wanted to become spiritually realized, how would he go about it?
A. Naturally, as we see confirmed in the Hari
Bhakti Vilasa, Bhakter mahatmyam akarnya tam iccham sad-gurum bhajet:
"If one desires the devotional service of the Lord, one must worship the
sad guru, the eternal preceptor guru."
And the sterling and uplifting words, actions and
character of Srila Prabhupada reveal Him to be a one-hundred-percent
self-realized and God-realized sad guru, the eternal preceptor guru for
the world, directly empowered by Krishna, the Supreme Personality of
Godhead, to guide us in the supreme science of self and God and our
loving relationship with the Lord.
Accordingly, throughout His numerous volumes of
Vedic translation and commentary, Srila Prabhupada highlights the first
step on the path to spiritual realization_adau guru-ashrayam: we must
take shelter of the bona fide eternal preceptor guru.
For instance, in Srimad Bhagavatam, 5.14.1., Srila
Prabhupada writes, "The most important information in this verse is
Hari-guru-charana-aravinda.... Actually his (the spiritual aspirant's)
only business is to accept the spiritual master, the guru, and through
him we must accept the lotus feet of the Lord."
1.3) Q. But even a nonrealized neophyte_if he
sincerely delivers the Lord's teachings, can't we see him as our eternal
preceptor guru, because "Guru is one"?
A. True, even a nonrealized neophyte may be able
to deliver the Lord's teachings, but only partially, due to his partial
knowledge and realization. In other words, because his knowledge and
realization are, after all, only partial, the neophyte is "one with" but
also "different from" the pure disciplic succession of completely
God-realized eternal preceptor gurus.
And so Srila Prabhupada writes: "In this verse
(Nectar of Instruction, text 5) Srila Rupa Goswami advises the devotee
to be intelligent to distinguish between the kanistha-adhikari
(neophyte), madhyama-adhikari (intermediate), and uttama-adhikari (fully
self-realized)...Srila Bhaktivinoda Thakura has given some hints to the
effect that an uttama-adhikari Vaishnava can be recognized by His
ability to convert many fallen souls to Vaishnavism. One should not
become a spiritual master unless he has attained the platform of uttama
adhikari. A neophyte Vaishnava or a Vaishnava situated on the
intermediate platform can also accept disciples, but such disciples must
be on the same platform, and it should be understood that they cannot
advance very well toward the ultimate goal of life under his
insufficient guidance. Therefore a disciple should be careful to accept
an uttama adhikari as a spiritual master."
Unhappily, since Srila Prabhupada's disappearance,
some of his neophyte followers have telescoped the loose-to-strict
spectrum of the word "guru." These nonrealized followers have felt
compelled to guide aspirants as if they had attained the lofty post of
fully realized eternal preceptor gurus. It is not necessary at this
point to retrace the ensuing trail of faith-shaking falldowns, scandals,
cover-ups, criminal acts, repression and violence towards followers,
and so on, which results from such unauthorized imitation.
As Srila Prabhupada underscores in Caitanya
Caritamrta, Madhya-Lila 24.330, "The guru must be situated on the
topmost platform of devotional service. There are three classes of
devotees, and the guru must be accepted from the topmost class...
When one has attained the topmost position of
maha-bhagavata (perfected devotee), he is to be accepted as a guru and
worshiped exactly like Hari, the Personality of Godhead. Only such a
person is eligible to occupy the post of guru."
"One should not imitate the behavior of an
advanced devotee or maha-bhagavata without being self-realized," Srila
Prabhupada warns in Nectar of Instruction, page 58, "for by such
imitation one will eventually become degraded."
1.4) Q. What is the difference between imitating and following and what are the respective results?
A. Srila Prabhupada warned numerous times about
the potentially dangerous results of imitating the pure devotee and
great powerful personalities: "It is best therefore, that one not try to
imitate the powerful, but simply endeavor to follow their
instructions." (Bhagavad-gita lecture, 30 December 1968, Los Angeles)
"Actual blissful spiritual life, manifested in
genuine spiritual laughing, crying and dancing, is the symptom of real
advancement in Krishna consciousness, which can be achieved by a person
who voluntarily engages in the transcendental loving service of the
Lord. If one is not yet developed imitates such symptoms artificially,
he creates chaos in the spiritual life of human society." (Cc. Adi-Lila
7-88)
Srila Prabhupada definitely did not support some
of the fundamental pillars of the living guru project, such as "one may
imitate the maha-bhagavata (Srila Prabhupada) because it is good for
preaching and it produces so many practical results."
Instead, Srila Prabhupada viewed this imitative
tendency as a pillar of disaster: "One who tries to imitate the
Mahajanas just to become an imitative spiritual master is certainly far
away from following in the footsteps of the Mahajanas." (Cc. ML 17.185)
"So don't try to imitate. My Guru maharaja has strictly forbidden. Don't
try to imitate big personalities like Haridasa Thakura, Rupa Goswami.
He used to say...So it is no use imitating Rupa Goswami, to imitate the
dress and then as soon as there is an opportunity smoke bidi. Don't do
this nonsense. This is no use. Imitation. Anusarana (following), not
anukarana (imitating). Anukarana is dangerous. Anusaran. Sadhu marga
gamanam. This is bhakti. We shall try to follow the footsteps of big,
big devotees, sadhus...We cannot...We shall try to follow. Don't try to
imitate. That is very dangerous." (Lecture, 25 February 1977)
Prabhupada further warned of the dangerous result
of the imitative mentality displayed by some of his students. "Mahajano
yena gatah sa panthah. Mahajanas, great personalities, what they have
done, you cannot imitate them. You have to follow them. You have to
follow the instruction of Krishna or His representative, but you cannot
imitate them. Then you'll fall down." (Lecture, 1 May 1969, Boston)
"Similarly, those who are powerful, Isvara, godly, you cannot imitate
their actions. Similarly we cannot imitate the powerful, we have to
simply follow the instructions of the powerful." (Conversation 4 June
1974)
Srila Prabhupada takes the matter even further,
severely condemning the imitative mentality of neophytes who think they
have become liberated. "Therefore you must follow the regulative
principles. As soon as you become a rascal_'Now I have become advanced. I
don't require to chant sixteen rounds. I can do whatever I like,' then
he has gone to hell. Upstart, immediately he becomes a paramahamsa? He
is rascal. He was given the path of becoming paramahamsa. One is
admitted in the school, he must learn, and one day he will become M.A.
But simply by entering in the school, if he says, 'I am an M.A.,' that
is rascaldom. One has to try very rigidly then he'll become paramahamsa.
Therefore amongst the devotees, there are three grades: kanistha
adhikari, madhyama adhikari, and uttama-adhikari. So if the
kanistha-adhikari thinks that 'I have become uttama adhikari,' then he's
rascal. He's a rascal. If he wants to imitate the uttama-adhikari, then
he's a rascal." (Morning walk, 4 February 1976)
1.5) Q. But isn't also said somewhere that "everyone should try to become a guru?"
A. Yes, in a carefully restricted sense. When Sri
Krishna Chaitanya, the most magnanimous avatara or divine incarnation,
appeared five centuries ago, He taught, amara ajnaya guru hana_"By my
order, you all become gurus." Yet, in the explanatory purport two verses
later (Cc. M.L. 7.130), Srila Prabhupada clarifies that one should
preach to his friends and neighbors, instructing them in Krishna
consciousness. This is called instructing or shiksha-guru, a person who
preaches on behalf of the eternal preceptor guru: "One only has to
follow the instruction of Sri Chaitanya Mahaprabhu, chant the Hare Krsna
maha-mantra, and instruct relatives and friends in the teachings of
Bhagavad-Gita and Srimad-Bhagavatam." Similarly, Christians "witness" or
instruct their friends and neighbors. Unfortunately, the living guru
project intentionally misconstrues Lord Chaitanya's instruction. They
artificially assume that such preachers or witnesses are supposed to be
worshiped as if they are on the same level as Jesus Christ.
1.6) Q. So can we delve briefly into the
meaning of eternal preceptor guru? Who and what does the eternal
preceptor guru have to be?
A: Good as Krishna. In Bhagavad-Gita 2.8. Srila
Prabhupada points out, "Help can only be given by a spiritual master
like Krishna. Therefore, the conclusion is that a spiritual master who
is one hundred percent Krishna conscious is the bona fide spiritual
master, for he can solve the problems of life."
Confidential associate. As Srila Prabhupada writes
in the Caitanya Caritamrta, Adi-Lila, 1.46, "The spiritual master is
always considered either one of the confidential associates of Radharani
(the Lord's eternal consort) or a manifested representation of Srila
Nityananda Prabhu (the Lord's direct expansion and brother, Lord
Balarama)."
Assists gopis. And in a letter dated 26th
September 1969, Srila Prabhupada adds, "On the whole, the spiritual
master is an agent of Krishna.... Either he is assistant to the Gopis
(the Lord's cowherd girl friends) or assistant to the cowherd boys. He
is on the level of Krishna. That is the verdict of all scriptures.
Krishna is worshipable God and the spiritual master is worshiper God."
Sees Krishna. Also, as Srila Prabhupada notes in
S.B. 4.3.23, "Astottara-sata (a reference to the 108 Gopis) is added to
the name of the spiritual master to indicate one situated in suddha
sattva, or in the transcendental state of Vasudeva..."
"Only in this suddha sattva state," writes Srila
Prabhupada in S.B. 1.2.19, "can one always see Krishna eye to eye, by
dint of pure affection for the Lord."
"Everything within this material world is fully
manifested to a devotee who has seen the Supreme Personality of Godhead
Bhagavad-gita therefore advises tad viddhi pranipatena." (S.B. 8.6.9)
Always thinks of Krishna. "Those who are actually
pure devotees are celebrated as mahatmas, or great sages, personalities
perfect in knowledge. They always think of the Supreme Lord and His
lotus feet, and thus they become automatically liberated." (Krishna
Book, Chapter 86)
"As the devotees always think of Krishna within
their hearts, Krishna always also thinks of His devotees within
Himself." (Krishna book chapter 47)
"The pure devotee is always absorbed in thoughts of the Supreme Personality of Godhead." (S.B. 4.31.20)
Respected as God is. In The Science of Self
Realization chapter "What is a guru?" Srila Prabhupada points out,
"Because he is the most confidential servitor of God, the guru is
offered the same respect that we offer God."
Directly empowered. And in Cc. Antya-Lila, Srila
Prabhupada writes this: "Srila Bhaktisiddhanta Saraswati Thakura
explains that unless one is directly empowered by the causeless mercy of
Krishna, one cannot become the spiritual master of the entire world
(jagad-guru). One cannot become an acharya simply by mental speculation.
The true acharya presents Krishna to everyone by preaching the holy
name of the Lord throughout the world. Thus, the conditioned souls,
purified by chanting the holy name, are liberated from the blazing fire
of material existence. In this way, spiritual benefit grows increasingly
full, like the waxing moon in the sky."
Embracing Krishna. "The true acharya, the
spiritual master of the entire world, must be considered an incarnation
of Krishna's mercy. Indeed, he is personally embracing Krishna. He is,
therefore, the spiritual master of all the varnas... and
asramas...(social and spiritual divisions). Since he is understood to be
the most advanced devotee, he is called paramahamsa-thakura."
Paramahamsa means "great swan-like saint"; thakura, "as good as God."
Embraced by Krishna. In Cc. Madhya-Lila, 25.9,
Srila Prabhupada adds still more details to this awesome picture of the
eternal preceptor guru: "Such an acharya or spiritual master should be
considered nondifferent from Krishna; that is, he should be considered
the incarnation of Lord Krishna's potency. Such a personality is
Krishnalingita vigraha_that is, he is always embraced by the Supreme
Personality of Godhead, Krishna... He is the guru or spiritual master
for the entire world, a devotee on the topmost platform, the
maha-bhagavata stage..."
Note: Prabhupada clearly establishes the standard
and qualification of the actual maha-bhagavata pure devotee as opposed
to the imitator or neophyte. The GBC recognizes that the above
qualifications are required to be a worshipable sampradaya acharya.
However, the living gurus stated in 1978 that they had "assumed the
position of nikunja yuno (assisting the gopis)" knowing well that they
had not achieved that platform. Some of the living gurus are still
worshiped as nikunjo rati keli siddhyai. Some of them are now
"discussing the intimate pastimes of the gopis"!
Mahabhagavat. In Cc. Madhya, 24.330, Srila
Prabhupada emphasizes, "the guru must be situated on the topmost
platform of devotional service. There are three classes of devotees, and
the guru must be accepted from the topmost class. The first class
devotee is the spiritual master for all kinds of people. It is said:
guru nrinam. The word nrinam means 'of all human beings....' "When one
has attained the topmost position of maha-bhagavata, he is to be
accepted as a guru and worshiped exactly like Hari, the Personality of
Godhead. Only such a person is eligible to occupy the post of guru."
1.7) Q. It seems clear the only person who
fits this strict definition of "eternal preceptor guru," or
maha-bhagavata, is Srila Prabhupada. Right?
A. Some of Srila Prabhupada's followers have not
agreed. Shortly after Srila Prabhupada departed, in November 1977,
members of the Governing Body Commission (GBC) started spreading the
idea that Srila Prabhupada was no longer actually a "living guru"_and
that before disappearing, he had expressly appointed some of the GBC men
as his successors or "living gurus."
Tape appoints officiating priests (ritviks). The
new "living gurus" also brought forward a tape wherein Srila Prabhupada
allegedly ordained them as his successors. Yet on the actual tape, when
asked about "initiations. . .when you are no longer with us," Srila
Prabhupada stated, "I shall recommend some of you to act as officiating
(gurus or) acharya." And when asked whether his reply meant "ritvik
acharya," or ritual priest, Srila Prabhupada answered, "Yes."
Tape not circulated. So for would-be eternal
gurus, the so-called appointment tape was really a disappointment. But
perhaps because the tape was mostly "heard about" and not factually
available to be actually heard, the appointment claim survived.
Letter confirming Prabhupada's arrangement:
officiating representatives. Srila Prabhupada also confirmed his
intention to select some of his students as officiating representatives.
In a letter signed by him, dated 9th July 1977, he clearly set the
guidelines for the representatives. "After considering the
recommendation, these representatives may accept the devotee as an
initiated disciple of Srila Prabhupada by giving a spiritual name, or in
the case of second initiation, by chanting on the Gayatri thread, just
as Srila Prabhupada has done. The newly initiated devotees are disciples
of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, the above
eleven senior devotees acting as His representatives..."
Reconfirmation of the officiating priest
nomination. In a conversation with his secretary, Srila Prabhupada
confirmed his intent. "Continue to be a ritvik (officiating priest) and
act on my (Prabhupada's) charge." (Conversation, 19 July 1977)
Is it clear? Srila Prabhupada, as a tri kala jna,
or perfectly realized yogi with knowledge of past, present and future,
knew that some of his disciples would still not clearly understand his
intent: for them to function as deputies and officiating acharyas.
As such, in a not too well known conversation
(hidden by some GBC from the rest of the devotees, until official
publication, a nominal one-thousand copy release, in 1990) with some of
his leading disciples, one month before his departure, he clearly uses
the word deputy 5 times in one conversation with regards to initiations
after his physical demise. "I have deputed some of my disciples to
initiate. Is it clear?"
Guru appointments condemned. Moreover, Srila
Prabhupada had often expressed profound disapproval of guru
appointments, as for instance in a lecture on Caitanya Caritamrta, on
19th April 1967: "In our mission, my spiritual master never designated
anybody as acharya."
Appointment: no such thing. And on 2nd November
1977, just twelve days before his disappearance, Srila Prabhupada was
asked about his "successor." Prabhupada: (Some Indians had asked) 'After
you who will take the leadership?' Everyone will take, all my
disciples. If you want, you can take also. (Laughter) But if you follow.
They are prepared to sacrifice everything, so they'll take the
leadership. I may, one, may go away, but there will be hundreds, and
they'll preach. If you want, you can also become a leader. We have no
such thing, that 'here is (the next) leader.' Anyone who follows the
previous leadership, he is a leader. 'Indian,' we have no such
distinctions, 'Indian,' 'European.'
Brahmananda: They wanted an Indian to be the leader?
Prabhupada: Yes. Everyone, all my disciples, they
are leaders. As purely as they follow, they become a leader. 'You are
Indian but you don't want (to follow strictly).' I told them that.
Tamala Krishna: Yes, they probably wanted to propose somebody who would take over our movement.
Appointment: all nonsense. Prabhupada: "Yes.
'Leaders.' All nonsense. Leader means one who has become first class
disciple. He is leader. Evam parampara praptam. One who is perfectly
following... Our instruction is ara na kariha mane asa. You know this?
What is that? Guru mukha padma vakya, cittete kariya aikya, ara na
kariha mane asa. Who is leader? A leader, to become leader, is not very
difficult, provided one is prepared to follow the instructions."
Additionally, in the same conversation, Srila
Prabhupada remarked to an Indian gentleman, "Only Chaitanya Mahaprabhu
(an incarnation of Krishna) can take my place. He will take care of the
movement."
Appointment: a concoction. Srila Prabhupada also
writes, "In the beginning, during the presence of Om Vishnupada
Paramahamsa Parivrajakacharya Astottara-sata Sri Srimad Bhaktisiddhanta
Saraswati Thakura Prabhupada, all the disciples worked in agreement; but
just after his disappearance, they disagreed. One party strictly
followed the instructions of Bhaktisiddhanta Saraswati Thakura, but
another group created their own concoction about executing his desires.
"Bhaktisiddhanta Saraswati Thakura, at the time of
his departure, requested all his disciples to form a Governing Body and
conduct missionary activities cooperatively. He did not instruct a
particular man to become the next (guru) acharya. But just after his
passing away, his leading secretaries made plans, without authority, to
occupy the post of acharya, and they split in two factions over who the
next acharya would be. Consequently, both factions were asara, or
useless, because they had no authority, having disobeyed the order
spiritual master....
False appointees: occupy property. "The members of
the self appointed acharya's party who occupied the property of the
Gaudiya Matha (the mission of Srila Prabhupada's spiritual master) are
satisfied, but they could make no progress in preaching." (Cc. Adi Lila
12.8) Similarly, most of Prabhupada's original disciples no longer feel
wanted, or even welcome, at Prabhupada's temple properties, thanks to
the falsely "appointed living gurus."
He NEVER said. Further, on the 16th of August
1976, in Bombay, Srila Prabhupada asked rhetorically, "Why did this
Gaudiya Matha fail? Because they tried to become more than guru. He,
before passing away, he gave all direction and never said that 'This man
should be the next acharya.' But these people, just after his passing
away, they began to fight, 'who shall be acharya?' That is the failure."
In other words, like post-1977 ISKCON, the
post-1936 Gaudiya Matha had its own "living guru" project that tried to
make nonrealized neophytes into eternal preceptor gurus. And that was
why the Gaudiya Matha failed.
Srila Prabhupada continued, "They (the leaders of
the Gaudiya Matha's 'living guru' project) never thought, 'Why (did)
guru maharaja give us instructions on so many things, why he did not say
that this man should be (the next) acharya?'" They wanted to create
artificially somebody as acharya and everything failed. They did not
consider even with common sense that if Guru maharaja wanted to appoint
somebody as acharya, why he did not say?
Unfit gurus. "He said so many things and this
point he missed? The real point? And they insisted upon it. They
declared some unfit person to become acharya. Then another man came,
then another acharya, another acharya." Note: Many GBC's still imply
that Prabhupada would have "missed the point" if he had not appointed
the living gurus.
"So better remain a foolish person perpetually to
be directed by guru maharaja. That is perfection. And as soon as he
learns that guru maharaja is dead, `Now I am so advanced that I can kill
my guru and I become guru.' Then he is finished." Note: ISKCON's GBC
have even exactly duplicated the Gaudiya Matha's "guru reform": "another
man came, then another acharya, another acharya." The "reformed living
guru project" has gone on to make "another" seventy plus gurus. But
Prabhupada also condemns this as "killing guru."
1.9) Q. Killing their guru? Why did Srila Prabhupada characterize the "living guru" advocates so starkly?
A. We can understand that Srila Prabhupada truly
felt it was "better to remain a foolish person perpetually directed by
guru maharaja," Srila Bhaktisiddhanta Saraswati. Eyes anointed with
spiritual vision, Srila Prabhupada saw Srila Bhaktisiddhanta as always
living: present, potent, actively directing the Gaudiya Matha, his
spiritual mission.
But somehow, the "living guru" advocates saw their
eternal preceptor guru as nonliving. Absent, impotent. So in a
practical sense they were, and are to this day, killing him, stifling
his desire to give newer and newer students his shelter.
According to the "living guru" advocates, after
his disappearance, the completely Krishna conscious eternal preceptor
guru (whether Bhaktisiddhanta Saraswati Thakura or Srila Prabhupada) is
no longer truly living. No longer can he personally give shelter.
Thus the spiritual aspirant now must choose among
various nonrealized neophyte "living gurus." No longer can the aspirant
take shelter of the genuine eternal preceptor guru, who is completely
God-realized. Self-realized, yes, but absent. In this sense, the living
guru advocates really are killing the genuine living guru, Srila
Prabhupada: they make him seem absent and unavailable.
But, of course, nothing or no one can actually
make the genuine living guru absent and unavailable, as Srila Prabhupada
reassured his student Rukmini Dasi after a lecture in Montreal on 18th
of August 1968:
Rukmini: I feel so far away from you, you know, when you're not here, Srila Prabhupada.
Srila Prabhupada: Oh, that you should not think.
If...the words...there are two conceptions: the physical conception and
the vibrational conception. So physical conception is temporary. The
vibration conception is eternal. Just as we are enjoying or relishing
the vibration of Krishna's teachings. So by vibration He is present.
As soon as we chant Hare Krishna or chant
Bhagavad-gita or Bhagavat, so He is present immediately by His
vibration. He's absolute. Therefore try to remember His words of
instruction; you'll not feel any separation. You'll feel that He is with
you. So we should associate by the vibration and not by the physical
presence. That is real association. Sabdyad anavritti. By sound. Just
like we are touching Krishna immediately by sound. Sound vibration. So
we should give more stress on the sound vibration, either of Krishna or
of the spiritual master. Then we'll feel happy and no separation. When
Krishna departed from this world, at that time Arjuna was overwhelmed
with sorrow and he began to remember the instruction of Bhagavad-gita.
You'll find in the Srimad Bhagavatam. Then he was
pacified. He immediately began to remember the teachings which was
taught to him in the battlefield of Kuruksetra and he was pacified. He
was His constant friend, so when Krishna went to His abode he was
feeling overwhelmed, but he began to remember His teachings. So whenever
we shall feel separation, the best thing is to remember the teachings.
Then it will be very nice.
And in a morning walk conversation in Berkeley, on
21 July 1975, Srila Prabhupada reaffirmed his lasting spiritual
presence, his presence by message, vani:
Narayana: So those disciples who don't have the opportunity to see you or speak with you...
Prabhupada: That he (Srila Bhaktisiddhanta) was
speaking, vani and vapuh (presence by message versus presence by body).
Even if you don't see his body, you take his words, vani.
Narayana: But how do they know they're pleasing you?
Prabhupada: If you actually follow the words of guru, that means he is pleased. And if you do not follow, how he can be pleased?
Sudama: Not only that, but your mercy is spread
everywhere, and if we take advantage, you told us once, then we will
feel the result.
Prabhupada: Yes.
Jayadvaita: And if we have faith in what the guru says, then automatically we'll do that.
Prabhupada: Yes. My Guru maharaja passed away in
1936, and I started this movement in 1965, thirty years after. Then I am
getting the mercy of Guru. This is vani. Even if the guru is not
physically present, if you follow the vani, then you are getting help.
Sudama: So there is no question of ever separation as long as the disciple follows the instruction of guru...
One of the above students, today a "living guru"
advocate, now tells spiritual aspirants that they cannot personally get
help from Srila Prabhupada. Somehow, somewhere, the new students must
find a "living guru," (regardless of his actual level of realization)
even if that means waiting for another birth. Interestingly, "You must
wait for another birth"_in the brahmana caste_is the same
bodily-conception gobbledygook that Srila Prabhupada's Western-bodied
disciples hear from the caste or smarta brahmanas.
In a lecture given on 15 January 1969, Prabhupada
explains the true nature of the spiritual master's message and its
potency: "So although a physical body is not present, the vibration
should be accepted as the presence of the spiritual master, vibration.
What we have heard from the spiritual master, that is living..."
CHAPTER TWO
WHO IS LIVING?
A. As a "living guru" from the West coast admitted
in a position paper to the rest of the GBC in July 1980, "I can now see
clearly that by allowing forms of worship and address which were
similar to Prabhupada's to be offered to me, I thus cheapened Srila
Prabhupada's position. Not only is this a horrible offense to Srila
Prabhupada, which weakens the entire Krishna consciousness movement (by
cheapening our absolute, perfect authority, Srila Prabhupada) but it
also means that I have cheated my disciples."
Srila Prabhupada speaks still more stunningly:
"The Sahajiyas (mixed or materially conditioned devotees who imitate
great liberated gurus or acharyas) consider the acharyas to be mixed
devotees. Thus they clear their path to hell." (Cc. Adi 7.72)
As the above "living guru" admitted, he was mixed
or still materially conditioned. And by imitating the pure and
spiritually liberated eternal preceptor guru or acharya, he was
cheapening the latter's position, making the genuine eternal preceptor
guru himself look mixed.
After all, a supposed eternal preceptor guru who
is really a neophyte must still be grappling with material conditioning.
And so literally all he can do is cheapen the position of the truly
self-realized and God realized eternal preceptor guru.
The aspirant feels compelled to think, "Look at
that. My supposedly liberated eternal preceptor guru is still battling
some kind of material conditioning, some impurity. He's mixed. So who
knows? Maybe the great, liberated, pure eternal preceptor guru, who
founded this movement, could also be mixed."
A perfect formula for faithlessness. "My
supposedly pure, liberated eternal preceptor guru is mixed_so the truly
pure, liberated guru might be an impossibility, a myth. And the pure,
liberating, transcendent Lord, another myth."
2.2) Q. Nonetheless, a number of apparent Krishna followers recommend that the aspirant worship a new "living guru." Why?
A. These followers seem to have forgotten the
sharp distinction Srila Prabhupada asks them to draw between the
liberated soul and the conditioned soul. As Srila Prabhupada points out,
"Presently people are so fallen that they cannot distinguish between a
liberated soul and a conditioned soul. A conditioned soul is hampered by
four defects he is sure to commit mistakes, he is sure to be
illusioned, he has the tendency to cheat others, and his senses are
imperfect. Consequently, we have to take direction from liberated
persons." (SB 4.18.5)
Srila Prabhupada explains, "Perfection is
something totally different from what we find in the material world.
Perfection means there is no mistake, no illusion, no cheating, no
imperfection." (TLK p.198)
"Unless one can find a person transcendental to
the four basic defects," Srila Prabhupada cautions, "one should not
accept advice and become a victim of material condition. The best
process is to take advice and instructions of Sri Krishna or His bona
fide representatives. In this way one can become happy in this life an
the next." (SB 5.14.26)
As Srila Prabhupada reminds us, "A conditioned
soul cannot deliver another conditioned soul. Only Krishna, or his bona
fide representative, can deliver him. (NOD p.79)
2.3) Q. But even though someone follows a guru
who is still materially conditioned, shouldn't we let the follower
worship that guru as liberated and spiritually pure? Why break the
followers' faith_isn't it true that "Guru is one"?
A. Srila Prabhupada remarks, "If one tries to
mingle the worship of yogamaya (the pure spiritual reality) with
mahamaya (material illusion), considering them one and the same, he does
not show very high intelligence. The idea that everything is one is
indulged in by those with less brain substance. Fools and rascals say
that the worship of yogamaya and mahamaya is the same. This conclusion
is simply the result of mental speculation, and it has no practical
effect." (Cc. ML 8.90)
"Intermingling the spiritual with the material
causes one to look on transcendence as material and mundane as
spiritual. This is all due to a poor fund of knowledge." (Cc. ML 16.72)
The "living guru" advocates permit, indeed they
may vehemently insist, that the aspirants think of a materially still
conditioned person as an eternally liberated preceptor guru. So, in
trying to mingle the worship of Srila Prabhupada (the pure spiritual
reality) with the worship of those who are partly, or sometimes very
blatantly, of the material illusion, the "living gurus" advocates betray
their actual level of intelligence.
Srila Prabhupada explains in the Caitanya
Caritamrta (24.330), why the spiritual master is worshipped as good as
God: "The guru must be situated on the topmost platform of devotional
service...When one has attained the topmost perfection of
maha-bhagavata, he is to be accepted as a guru and worshiped exactly
like Hari, the Personality of Godhead."
2.4) Q. But in the Vedic scriptures, don't we find examples of liberated souls who seem to display material conditioning?
A. Seeming and being are, of course, two different
things. As we are aware, the Vedic scriptures sing of the liberated
eternal preceptor guru's character, his spiritual purity.
One the other hand, the "living gurus," fallen
early into embarrassing manifestations of material conditioning or
impurity, have strained to explain it all away by singing of the eternal
preceptor's alleged character lapses.
For example, in their August 1980 GBC report, in
an attempt to explain some deviant behaviors of some of the "living
gurus" their advocates alleged, "Even Bhishmadeva, who was one of the
great Mahajanas or authorities in understanding Krishna consciousness,
was affected by this materialistic association (of women and money). If
even Bhishmadeva can be affected by materialistic association, then what
to speak of ourselves?"
Lest we be misled, Srila Prabhupada certifies
Bhishma's absolutely liberated status, "Sri Bhishmadeva is a great
devotee of the Lord in the relation of servitorship (an eternally pure
relationship with God)." (SB 1.9.34)
"As a Mahajana or authority he was on the level of
Brahma, Narada and Shiva, although he was a human being. Qualification
on a par with the great demigods is possible only by attainment of
spiritual perfection." (SB 1.9.34)
The 1980 G.B.C. report continued: "There are
examples in the Srimad Bhagavatam of great devotees having
difficulties... Lord Brahma was affected by sex attraction for his
daughter." (!)
But Srila Prabhupada establishes Lord Brahma's
liberated and pure status: "This extraordinary immorality on the part of
Lord Brahma was heard to have occurred in some particular kalpa
(epoch), but it could not have happened in the kalpa in which Brahma
heard directly from the Lord the four essential verses of Srimad
Bhagavatam, because the Lord benedicted Brahma, after giving him lessons
on the Bhagavatam, that he would never be bewildered in any kalpa
whatsoever. This indicates that before the hearing of Srimad Bhagavatam
he might have fallen victim to such sensuality, but after hearing Srimad
Bhagavatam directly from the Lord there was no possibility of such
failures." (SB 3.12.28)
When did Lord Brahma experience some apparent sex
attraction? Before hearing the essential Bhagavatam verses. Yet the GBC
failed entirely to mention that Lord Brahma's illusion had
occurred_before_he heard the Bhagavatam verses. The GBC implies, quite
unfairly, that Brahma's illusion occurred_after_ he had heard the
Bhagavatam and had become a liberated eternal preceptor guru.
Srila Prabhupada further explains, with brilliant
clarity, the nature of Lord Brahma's position in a letter, dated 23rd of
March 1969, to Himavati devi dasi: "There are many other stories also,
but such apparent falling is without any influence to very, very
advanced devotees. A neophyte should always be careful. One should not
discuss about such great devotee's apparent fall-down. Just like one
should not discuss about the sun who evaporates urine from the earth; it
is possible for the sun to do it, and still remains the sun, but for
ordinary man if he lives in a filthy place he will be infected. So Lord
Shiva or Lord Brahma, they are highly elevated devotees, and we should
not try to criticize about their behavior even though it appears against
the rules.
"...So far Lord Brahma and his attraction for his
daughter; this illustration should be taken by conditioned souls, that
even a person like Brahma is sometimes victimized, how much careful we
should be. Not that even Brahma was enticed, so we shall become enticed
more and more. This is an example set for us by great devotees."
It is thus clear that a progressing candidate on
the path of devotional service must use the greatest caution while
analyzing the exalted position of Brahma and other Mahajanas.
The GBC also claimed about another exalted
liberated devotee, "Dhruva maharaja became overwhelmed by anger at the
yakshas for killing his brother."
Srila Prabhupada clarifies, "Dhruva Maharaja was a
liberated soul, and actually he was not angry with anyone, but because
he was a ruler, it was his duty to become angry for some time in order
to keep the law and order of the state." (SB 4.11.13)
This "living guru" tactic of devaluing the great
liberated devotees has continued in an expanding pattern throughout the
years. For instance, the GBC's "living guru" author, who wrote the "Guru
Reform Notebook" says on page 15, "On studying Dhruva Maharaja's case, I
do not see at first how it applies to me and my GBC guru Godbrothers.
We didn't pursue an obvious material desire as did Dhruva..." In short,
the living guru author tries to paint the GBC's guru project, with all
of it's odious degradations, sectarian violence, and so on, as somehow
higher than a factual pure devotee.
Srila Prabhupada writes, "Dhruva Maharaja was a maha-bhagavata, or a first class pure devotee..." (SB 4.12.8)
"It is our duty to remember always that in
comparison to Dhruva Maharaja, we are very insignificant. We cannot do
anything like what Dhruva Maharaja did for self realization, because we
are absolutely incompetent to execute such service." (SB 4.8.73)
And "By associating constantly with the Supreme
Personality of Godhead in his heart, Dhruva Maharaja naturally became
equal to the greatest, Brahman, by His association and thus he became
the heaviest, and the entire universe trembled." (SB 4.8.78)
The 1980 G.B.C. report even chides Arjuna, for
outright "losing sight of Krishna": "Arjuna had difficulties in the
beginning of the battle of Kuruksetra, but it was due to his losing
sight of Krishna, not because of his accepting a superior position to
Krishna. It was Arjuna's duty to accept the Supreme Lord as his chariot
driver in his fight against Duryodhana's forces. Similarly, it is the
duty of ISKCON's initiating gurus to sit on their Vyasasanas (high seats
meant for pure devotees) and defeat the ignorance of the age by their
strong preaching. Some of our men may have difficulties, but their
problems are due to their having lost sight of Krishna for the moment,
not due to sitting on a Vyasasana." The GBC's rather boldly compare the
abominable illicit activities manifest in the "living guru" project to
the so-called illusions of Krishna's eternally pure associate.
As recently as 7 January 1990, while giving a
Bhagavatam class, prior to a temple president's meeting on the so-called
guru issue, a "living guru" based in east India, (also one of the
coauthors of the August 1980 GBC report) alleged that sometimes, for a
few minutes, great eternally liberated guru devotees such as Bhishma and
Arjuna fall under Mahamaya, the Lord's deluding energy, which covers
those who are envious of the Lord.
Yet Srila Prabhupada has very different things to
say: "Arjuna conquered both sleep and ignorance because of his
friendship with Krishna. As a great devotee of Krishna, Arjuna could not
forget Krishna even for a moment, because that is the nature of a
devotee. Either in waking or sleeping, a devotee of the Lord can never
be free of thinking of Krishna's name, form, qualities, and pastimes.
Thus a devotee of Krishna can conquer both sleep and ignorance simply by
thinking of Krishna constantly. That is called Krishna consciousness."
(Bhagavad-gita As It Is 1.24)
And Srila Prabhupada also writes of Arjuna, "His
intelligence could not be polluted at any time, because he was a devotee
and constant companion of the Lord, as is clear in the fourth chapter
of Bhagavad-gita. Apparently Arjuna's intelligence became polluted
because otherwise there would not have been a chance to deliver the
teachings of Bhagavad Gita for the good of all polluted conditioned
souls engaged in material bondage by the conception of the false
material body..." (SB 1.9.36)
Srila Prabhupada further illuminates Arjuna's
awesome liberated status: "Although Arjuna is with Krishna in
innumerable different material universes at one time, still there is
only one spirit soul who is Arjuna. This spiritual soul expands into
many different bodies, and thus you can understand that there are also
incarnations of devotees as well as incarnation of Krishna. This is the
power of the spirit soul, that it is unlimited. Such conception cannot
be understood while one is in the conditioned state." (Letter, 12
December 1968)
Further the concept that a pure devotee (fully
realized) may forget Krishna, even for a moment, is not supported by
Srila Prabhupada and the previous acharyas. "As indicated by the word
satatam and nityasah, which mean 'always,' 'regularly,' or 'every day,' a
pure devotee constantly remembers Krishna and meditates upon Him....A
pure devotee cannot forget the Supreme Lord for a moment, and similarly
the Supreme Lord cannot forget His pure devotee for a moment."
(Bhagavad-gita As It Is 8.14)
The author of the "Guru Reform Notebook" (pages
24-25) alleges that great liberated gurus and even the Supreme
Personality of Godhead Himself may also be great offenders, while he
stretches even further the attempts to "explain away" the many
discrepancies manifested in the GBC's "living guru" project: "Examples
of great persons who considered themselves great offenders:
1. Lord Balarama, after killing Romaharshana Suta.
2. Parasurama, after killing the kshatriyas.
3. Bhaktisiddhanta Saraswati, who refused to take mango, saying, 'No, I am an offender.'
4. Srila Prabhupada, who begged forgiveness in his last days for offending his Godbrothers.
5. Narottama dasa and Bhaktivinoda Thakura, who
lament in their songs not exactly for having committed offenses, but for
wasting their lives in material life."
And how do we know that the great, liberated
eternal preceptor gurus never become materially conditioned? Because the
Vedic literature and Prabhupada's personal example confirm it.
How do we know that the "living gurus" are
conditioned souls unqualified to hold the post of eternal preceptor
gurus? Because, as seen above, they exhibit conditioned defects. They
incorrectly misinterpret the Vedic scriptures by their imperfect senses.
Some of them even boast that Krishna's pure parampara gurus, such as
the "living guru" project's members, "make mistakes all the time."
Then they amalgamate those conditioned defects
into larger illusions which they forward as position papers, (GBC
philosophical reports) and such illusions are supposed to be "the
absolute truth." This means that they are then exhibiting the cheating
propensity. Finally, as described above, they shamelessly and
unauthorizedly promote all their material defects as the qualifications
of the great acharyas and Mahajanas.
Very dangerously, the "living gurus" portray the
completely Krishna conscious eternal preceptor gurus as faulty,
materially affected, mixed devotees. So again, Srila Prabhupada observes
the great danger of this deviant philosophy: mixing the contaminated
with the pure in Cc. Adi-Lila 7.72: "thus they clear their path to
hell."
Srila Prabhupada clarifies the reasons for the
false criticisms towards real acharyas: "Influenced by an envious
temperament and dissatisfied because of an attitude of sense
gratification, mundaners criticize a real acharya. In fact, however, a
bona fide acharya is nondifferent from the Personality of Godhead, and
therefore to envy such an acharya is to envy the Personality of Godhead
Himself. This will produce an effect subversive to transcendental
realization..." (Cc. Adi 1.46)
And he remarks in Sri Isopanisad, Mantra twelve,
of the potential consequences of misleading innocent people by falsely
posing as an eternal guru, "By a false display of religious sentiments,
they present a show of devotional service while indulging in all sorts
of immoral activities. In this way they pass as spiritual masters and
devotees of God. Such violators of religious principles have no respect
for the authoritative acharyas, the holy teachers in the strict
disciplic succession. To mislead the people in general, they themselves
become so-called acharyas, but they do not even follow the principles of
the acharyas.
"These rogues are the most dangerous elements in
human society. Because there is no religious government, they escape
punishment by the law of the state. They cannot however, escape the law
of the Supreme, who has clearly stated in Bhagavad-gita (16. 19-20) that
envious demons in the garb of religious propagandists shall be thrown
into the darkest regions of hell. Sri Isopanisad confirms that these
pseudo-religionists are headed toward the most obnoxious place in the
universe after the completion of their spiritual master business, which
they conduct simply for sense gratification."
Srila Prabhupada's spiritual master Srila
Bhaktisiddhanta Saraswati Thakura, warned, in 1916 in a book titled
Prakrita rasa sata dushani. "Mahajana pathe dosa kabhu guru deya na. The
genuine spiritual master never finds fault with the devotional path
shown by the great devotees (mahajanas)." Further he states, "guru
mahajana vakye bheda kabhu haya na. There can never be any difference
between the explanations of the bona fide spiritual master and the
teachings of the great devotees (mahajanas)."
Thus, several fundamental of pillars of "living
guru" projects_since time immemorial_are: 1) That pure devotees forget
Krishna, for a moment or longer. 2) That the Personality of Godhead,
Lord Balarama, Parasurama, and so on, may have committed errors or may
be considered as offenders. 3) The maha-bhagavata acharyas, even
including Srila Bhaktisiddhanta Saraswati Thakura or Srila Prabhupada
himself, may have made been in illusion, committed mistakes,
misrepresented things or may have even been offenders. All of these
conceptions, as verbalized by the GBCs, are considered as forbidden by
Srila Prabhupada.
2.5) Q. But even if, as has happened, a
devotee's so-called eternal preceptor initiating guru falls down, can't
that devotee follow the G.B.C. policy and take a new initiating guru?
A. As Srila Prabhupada writes, "a devotee must
have only one initiating spiritual master, because 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 (as
Srila Prabhupada does through His books and tapes) becomes his
initiating spiritual master later on." (Cc. Adi 1.35)
The hard facts tell us that many of the "living
guru" project's so called initiating gurus can scarcely deliver
themselves, what to speak of others. Yet after inevitable,
heart-wrenching and sometimes dangerously fanatical "guru falldowns,"
and subsequent cover-ups, the "living guru" project impels new devotees
to accept a second or a third and in some cases a fourth, so-called
eternal initiating guru. All this in clear violation of Srila
Prabhupada's order: "Acceptance of more than one initiating spiritual
master is always forbidden."
On the other hand, "There is no limit. However, to
the number of instructing spiritual masters one may accept." Such
instructing spiritual masters (sadhus: lay preachers, or shiksha gurus:
elevated priests) may therefore be situated on many diverse levels of
realization. As for "the spiritual master who constantly instructs a
disciple in spiritual science," this is clearly Srila Prabhupada, whose
gracious and gargantuan library of audio and video cassettes and books
instruct millions of people each day.
It should be noted that even among the followers
of Srila Prabhupada there are divergences of opinion on the issue of
reinitiation.
1) First initiation invalid. That a guru or
preceptor who was never appointed in the first place, who is
self-appointed or appointed by deviants, who has engaged in or
acquiesced to, covered up or supported deviant philosophy and even
sinful activity, does not have the power or spiritual authority to give
an actual bona fide initiation (diksha). As such the initiates are
really noninitiated. As such, many of these initiates are now
considering themselves to be noninitiated formally, but still followers
of Srila Prabhupada. Thus the question for many of these devotees is not
"reinitiation" but a bona fide first initiation.
2) First initiation valid, but needs reconfirming.
Most of the current living gurus and GBC hold the theory that the
current gurus were originally appointed or selected directly by
Prabhupada as diksha gurus. Thus, the initiations they gave (regardless
of their behavior at the time of initiation) were actually "bona fide
initiations." Thus according to their own GBC logic, the question of
obtaining a second guru is inapplicable since Prabhupada forbids the
acceptance of more than one initiating guru. (Cc Adi Ch. 1)
3) The reality. Srila Prabhupada's statements and
written orders, especially in his last months, are that official
initiation ceremony, in his society, is to be conducted through the
officiating acharya system. This is an interim system where the ceremony
of initiation could continue, for the foreseeable future, until such
time as more fully realized souls appeared.
To the extent that these officiating deputies
(monitors, agents, representatives, preachers, priests, ritviks) follow
Srila Prabhupada's teachings and instructions purely, they can also be
considered as bona fide "living representatives of the parampara." Just
as Srila Prabhupada wrote to one uninitiated woman in 1968, her
preaching was a bona fide representation of the disciplic succession and
him.
But one cannot imitate the maha-bhagavata, Srila
Prabhupada. Thus a Vaishnava devotee may be considered and authorized
agent or bona fide representative of the actual fully realized eternal
preceptor guru, Srila Prabhupada. The new candidate thus has a bona fide
guru, a fully Krishna conscious acharya_Srila Prabhupada, represented
by a sincere "living preacher" or deputy.
Thus Srila Prabhupada's choice of monitors,
officiators, ritviks, or "deputies" (18th of October 1977) is a perfect
arrangement to carry on the order of the pure devotee Srila Prabhupada.
He would remain the central focus or the maha-bhagavata, fully realized
pure devotee. This arrangement would have eliminated the needless
confusion generated by the repeated imitation of the maha-bhagavata.
2.6) Q. The "living guru" project still
advises the aspirant to accept their appointed people as eternal
preceptor gurus, even though they display symptoms of being still
materially conditioned? Does Srila Prabhupada sanction this arrangement?
A. Srila Prabhupada: "When a person has attained
the topmost position of maha-bhagavata, he is to be accepted a guru and
worshiped like Hari. Only such a person is eligible to occupy the post
of Guru." (Cc. Madhya Lila 24.330)
2.7) Q. But doesn't Srila Prabhupada recommend
that in a crisis, such as following the disappearance of the completely
Krishna conscious eternal preceptor guru, we may accept as our eternal
preceptor guru someone who is less than completely Krishna conscious?
A. In a word, no. "In this verse (N.O.I. text 5
pages 56-57) Srila Rupa Goswami advises that the devotee must be
intelligent enough to distinguish between the Kanistha-adhikari
(neophyte), Madhyama-adhikari (intermediate), and Uttama-adhikari (fully
liberated, completely Krishna conscious). The devotee should also know
his own position and should not try to imitate a devotee situated on a
higher platform. Srila Bhaktivinoda Thakura has given some practical
hints to the effect that an Uttama adhikari can be recognized by his
ability to convert many fallen souls to Vaishnavism. One should not
become a spiritual master unless he has attained the platform of Uttama
Adhikari. A neophyte Vaishnava or a Vaishnava situated on the
intermediate platform can also accept disciples , but such disciples
must be on the same platform, and it should be understood that they
cannot advance very well toward the ultimate goal of life under his
insufficient guidance. Therefore a disciple should be careful to accept
an Uttama-Adhikari as a spiritual master."
But after 1977, new disciples (regardless how
careful) supposedly could not accept the Uttama-Adhikari, Srila
Prabhupada, as their spiritual master. The "living guru" project was
advancing the idea that for practical purposes, Srila Prabhupada was
dead, and that we needed one of their appointed "living gurus".
To "maintain the pure, eternal disciplic
succession," the "living guru" project would provide a physically
present person for new disciples to worship. So despite Srila
Prabhupada's clear warnings, new disciples would now have to accept as
their eternal preceptor guru a nonrealized neophyte. They would have to
worship that neophyte as if he were an Uttama-adhikari. And that
neophyte "living guru" would have to imitate an Uttama adhikari (Srila
Prabhupada). At his peril.
2.8) Q. But in the January 1978 "Remembering
Srila Prabhupada" issue of "Back To Godhead," an editorial assures us
that "sincere (not perfected) disciples may still act as gurus to
maintain the eternal parampara (disciplic succession)." Isn't this true?
A. True_in a limited sense. A sincere neophyte
disciple may act as a religious teacher, called an instructing (shiksha)
guru or as a sadhu, or saintly inclined person. They may teach still
newer adherents the discipline of the succession, which they received
from the completely Krishna conscious eternal preceptor guru.
In the long history of the guru succession there
have been large time gaps between successors. For example as much as a
century elapsed between Narottama dasa Thakura and Visvanatha Cakravarti
Thakura.
What we have to remember is that the "eternal
disciplic succession" is one of successive discipline, not of successive
nonrealized persons, who are merely imitating the fully liberated
preceptor guru. Thus, the actual role of a neophyte preacher in
"maintaining the disciplic succession" is his surrendered mood of humble
service to their genuine, completely Krishna conscious eternal
preceptor guru.
Srila Prabhupada clearly explains the correct
understanding of the so called "gaps in the disciplic succession" in a
letter to his disciple, Dayananda Prabhu, in 1968: "... regarding the
parampara system, there is nothing to wonder for big gaps. We find in
the Bhagavad-gita that the Gita was taught to the Sun-god, some millions
of years ago, but Krishna has mentioned only three names in this
parampara_namely Vivasvan, Manu, and Iksvaku; and so these gaps do not
hamper our understanding of the parampara system. We have to pick up the
prominent acharyas, and follow from Him. There are many branches also
from the parampara system, and it is not possible to record all the
branches and subbranches in the disciplic succession. We have to pick up
from the authority of the acharya in whatever sampradaya we belong
to..."
Let us ponder. If a nonrealized neophyte disciple
were sincere and humble, would he let others (even a tiny following)
falsely see him as a fully realized eternal preceptor guru?
Or would he heed the actual instruction of the
eternal guru's discipline: "One should not imitate the behavior of an
advanced devotee or maha-bhagavata without being self realized, for by
such imitation, one will eventually become degraded." (N.O.I. Page 58)
2.9) Q. But didn't the GBC's controversial
1978 "living guide" reassure the "living gurus," to "wear the (guru's)
uniform, and the uniform will show what to do?"
A. Yes. The 1978 GBC report stated that it was
made "In Consultation With Higher Authorities." The GBC never clearly
identified who these plural "authorities" were. When did Prabhupada
authorize his leaders to go to "higher authorities"? But they maintained
close contact with one of the controversial leaders of the Gaudiya
Matha, who was criticized by Prabhupada, as was the entire institution.
The GBC borrowed_paragraph after paragraph_from their series of talks
(made in March of 1978) with the advisor_ wherein the G.B.C.'s
controversial Gaudiya Matha guide says:
"You see, when the second world war broke out, in
Dalhousie square in Calcutta, there was a popular government poster. A
military uniform was painted on the wall. Beneath it was a saying, 'Just
wear this uniform, and the uniform will show you what you must do.' So,
when a sincere man has taken a particular charge, he will somehow find
out what are the duties of his post. He is sincere. And God will help.
God helps those who help themselves. You have taken the charge, and that
charge has not come only as a chance, but there is some underground
link. Then if you try to go on, help will come to you. He is not a
cheat.
He will come to help you with all his might,
saying, 'Do this. I'm helping; I am at your back.' When we are all
sincere, things will happen like this."
Notwithstanding this mystic wishfulness, Srila
Prabhupada cautions, as we have seen, "One should not imitate the
behavior of an advanced devotee or maha-bhagavata without being
self-realized, for by such imitation one will eventually become
degraded." (N.O.I. page 58)
And in numerous conversations and letters, such as
one dated 28 April 1974, Srila Prabhupada had cautioned a leading GBC
man in particular, that this supposed guide had disturbed the entire
Gaudiya Matha, the mission of Srila Prabhupada's own spiritual master,
by promoting nonrealized neophytes as eternal preceptor gurus:
Prabhupada: "So S...Maharaja and his two associate gentlemen
unauthorizedly selected one acharya, who later proved to be a failure.
The result is that now everyone is claiming to be acharya, even though
they may be Kanistha-adhikari with no ability to preach. In some camps,
the acharya is being changed three times a year. Therefore," Srila
Prabhupada begged, "We may not commit the same mistake in our ISKCON
camp."
Srila Prabhupada further admonished, "Actually
amongst my Godbrothers, no one is qualified to become acharya. So it is
better not to mix with my Godbrothers very intimately, because instead
of inspiring our students and disciples, they may sometimes pollute
them... They cannot help us in our movement, but they are very competent
to harm our natural progress."
In a similar letter dated 9 November 1975, Srila
Prabhupada ordered, "All my disciples should avoid all of my
Godbrothers. They should not have any dealings with them nor even
correspondence, nor should we give them any of my books, nor should we
purchase any of their books, neither should you visit any of their
temples. Please avoid them."
But incredible as it may seem, immediately after
Srila Prabhupada's disappearance, his leading GBC men started_almost
immediately_to intimately mix with the one Godbrother they had been
warned about the most.
History was not only about to repeat itself, but a
key player from the past had now been added to the cast. The "Gaudiya
Matha debacle" was soon to become the "ISKCON debacle." How this
"advisor" had helped drive the Gaudiya Matha off the rails was recalled
by Srila Prabhupada in the 10 April 1974 letter, "He (Srila
Bhaktisiddhanta Saraswati Thakura_founder of the Gaudiya Matha) never
recommended anyone to be acharya of the Gaudiya Matha, but S...Maharaja
is responsible for disobeying this order of guru maharaja, and he and
two others who are already dead, unnecessarily thought that there must
be one acharya.
"If guru maharaja could have seen someone who was
qualified at the time to be acharya, he would have mentioned. Because on
the night he passed away he talked of so many things, but he never
mentioned an acharya."
But after Bhaktisiddhanta Saraswati Thakura's
disappearance this controversial guide and other associates had offered
the same identical mystic promptings to Ananta Vasudeva, the first of
the Gaudiya Matha's doomed "living gurus." And now the same promptings
were delivered to the first eleven of ISKCON's "living gurus". And so,
like the post 1936s, the 1980s would become an era of disruption,
deviation, and even death. The genuine eternal preceptor guru_ all but
forgotten.
2.10) Q. In essence, why should we seek out an eternal preceptor guru who is fully liberated, free of all material conditioning?
A. The spiritually liberated eternal preceptor
guru can take us to the highest levels of devotional service, whereas
the non-liberated "living guru" may even fail to rise to these levels
himself.
As Srila Prabhupada writes, "The Lord reveals His
identity gradually to one who has unflinching faith, both in the
spiritual master and the Lord. After this, the devotee is endowed with
mystic opulences, which are eight in number. And above all, the devotee
is accepted in the confidential entourage of the Lord through the agency
of the spiritual master." (SB 1.5.39.)
How can we be "accepted in the confidential
entourage of the Lord and entrusted with specific service of the Lord"?
"Through the agency of the spiritual master." In other words, we have to
take shelter of Srila Prabhupada, the liberated, completely self
realized and Krishna conscious eternal preceptor guru, who himself is in
that confidential entourage of Lord Krishna.
In San Francisco, in 1975, a reporter asked Srila Prabhupada who would succeed him.
Reporter: "What will happen to the movement in the United States when you die?"
Prabhupada: "I will never die."
Devotees: "Jaya. (Victory) Haribol!"
Prabhupada: "I shall live from my books and you will utilize."
Why didn't Prabhupada say he would live through
his soon to be appointed living guru representatives? The connection to a
devotee who is in the Lord's confidential entourage is essential. He
can award the eight mystic opulences, and above all, he can claim back
the fallen souls and bring them into the spiritual kingdom of God. Srila
Prabhupada foretold that he would live on perpetually_in His books, to
guide souls back into the confidential entourage of the Lord.
For their part, many of the GBC's so-called
"living gurus" have at times entered the entourage of impersonal New Age
fad movements, narcotic and psychedelic drugs, illicit sex, homosexual
activities, contracting AIDS, pedophilia, eating meat, smoking
cigarettes, drinking beer, stealing, embezzling, physically harming
dissidents, and so forth. Some would have innocent aspirants become
"eternally connected" to such persons. But why? Aren't such persons
obstructing the aspirants' connection to Srila Prabhupada, their
liberated, completely Krishna conscious eternal preceptor guru? So we
can perhaps sense why Srila Prabhupada displays such disdain for the
notion of the "living" nonrealized guru.
2.11.) Q. But can't any number of devotees become gurus?
A. Yes, in a loose sense, but in the strictest
sense, no. The "living guru" project smooths over the distinction
between the loose sense of guru and the strict. "There are three classes
of devotees," writes Srila Prabhupada in Cc. Madhya Lila 24.330, "and
the guru must be accepted from the topmost class."
"Therefore the conclusion is that a spiritual
master who is one hundred per cent Krishna conscious is the bona fide
spiritual master." (Bhagavad-gita 2.8.)
"Since one cannot visually experience the presence
of the Supersoul, He appears before us as a liberated devotee. Such a
spiritual master is none other than Krishna Himself." (Cc. Adi Lila
1.58)
"The Guru speaks as Krishna dictates from within.
Thus it is not he that he is personally speaking. When a pure devotee or
spiritual master speaks, what he says should be accepted as having been
directly spoken by the Supreme Personality of Godhead in the parampara
system." (Cc. Antya Lila 5.71)
"When a pure devotee speaks, he speaks perfectly.
How is this? His speech is managed by Krishna Himself within the heart."
(Cc. Madhya Lila 8.200)
2.12) Q. Let's not be overly idealistic. We
need gurus, but inevitably, as recent history has shown, sometimes a
reasonably good guru can become a bad guru. Isn't that right?
A. Srila Prabhupada: "Well, if he is bad, how can
he become guru? (Laughter) How can iron become gold? Actually, a guru
cannot be bad, for if someone is bad, he cannot be a guru. You cannot
say 'bad guru.' That is a contradiction...
"A guru cannot be bad. There is no question of a
bad guru, any more than a red guru or a white guru. Guru means 'genuine
guru.'" (Science of Self-realization, "Saints and Swindlers")
Before 1977_in the presence of the bona fide guru,
Srila Prabhupada_there was no question of a "bad guru." Or if there was
one, such a silly concoction would create about a shower of laughter.
But now the "living guru" project has created thousands of unanswered
questions about their "bad gurus." And no one is laughing. Indeed, the
"living guru" project will have one shunned, excommunicated, even
threatened for the "sin" of repeating Prabhupada's clear instruction
"there is no question of a bad guru."
2.13) Q. But even if he is (still)
conditioned, don't we need a "living guru"_someone we can experience
directly through our senses, someone we can see and touch to talk to and
listen to?
A. Let us consider the following exchange between
Srila Prabhupada and some of his disciples, in Seattle, on the 2nd
October 1968.
Madhudvisa: "Is there any way for a Christian
to...without the help of a spiritual master...to reach the spiritual sky
through believing in the words of Jesus Christ and trying to follow his
teachings?"
Prabhupada: "I don't follow."
Tamal Krishna: "Can a Christian in this age,
without a spiritual master, but by reading the Bible and following
Jesus' words, reach the..."
Prabhupada: "When you read Bible, you follow
spiritual master. How can you say 'without?' As soon as you read Bible,
that means you are following the instruction of Lord Jesus Christ, that
means you are following spiritual master. So where is the opportunity of
being without spiritual master?"
Madhudvisa: "I was referring to a living spiritual master..."
Prabhupada: "Spiritual master is not the question of...
Spiritual master is eternal. Spiritual master is
eternal. So your question is 'without spiritual master.' Without
spiritual master you cannot be, at any stage of your life. You may
accept this spiritual master or that spiritual master. That is a
different thing. But you have to accept. As you say that "by reading
Bible," when you read Bible that means you are following the spiritual
master represented by some priest or some clergyman in the line of Lord
Jesus Christ. So any case, you have to follow a spiritual master. There
cannot be the question without spiritual master. Is that clear?"
Madhudvisa: "I mean like we couldn't understand the teachings of Bhagavad-gita without your help, without your presentation."
Prabhupada: "Similarly you have to understand Bible with the help of the priest in the church."
So the Vedic literatures and Srila Prabhupada
provide a simple formula, one follows: Guru (the pure devotee), sadhu
(devotees of the guru) and sastra (scriptures). To approach our eternal
guru, we can get help from the physically present devotees (sadhus).
More advanced devotees may act as teachers or priests, who represent the
eternal guru (Srila Prabhupada). The "living devotees" and the
scriptures combine to help us focus on the eternal preceptor guru.
Although a devotee-sadhu (even after attaining the
madhyama-adhikary or intermediate platform of devotional service) may
possibly fall down, the true eternal preceptor guru can never fall down.
He is eternally liberated. He transcends the falldown-and-reform
treadmill of any "living guru" project.
Prabhupada clearly contrasts the position of the
fully realized eternal guru, and the GBC's artificial "living parampara
gurus": "There is no possibility that a first class devotee will fall
down, even though he may mix with nondevotees to preach." (Cc. Madhya
Lila 22.71)
In 1971 in Delhi, a devotee asked Srila Prabhupada
whether_ after two thousand years_Christ is still responsible for the
sins of his modern day followers. Srila Prabhupada replied, "Yes.
Provided they follow his instructions." So Christ remains the eternal
preceptor guru for the Christians. They do not need any concocted or
experimental "guru" project, neither does Srila Prabhupada's movement.
2.14) Q. But once the GBC appoints a guru,
doesn't he become the most confidential servant of Radha and Krishna,
the sum total of all the demigods, and the object of worship for Lord
Shiva and Lord Brahma?
A. Nowhere does Srila Prabhupada indicate that
within a few short years one can make the transition from "Bhakta
Lawrence" to the "sum total of all the demigods." Rather, Srila
Prabhupada describes this kind of mentality as prakrita sahajiya, or
taking things very cheaply.
Nor can a committee of mortal men force their
"appointed pure devotee" concoctions upon the Lord, Who alone provides
us with the fully liberated and completely Krishna conscious eternal
preceptor guru. In Caitanya Caritamrta, Adi Lila 1.46, Srila Prabhupada
writes, "Only out of His immense compassion does the Personality of
Godhead reveal Himself as the spiritual master." In short, the Lord_not
some Governing Body certification committee_establishes who is a fully
realized pure devotee guru.
And in a lecture on the Nectar of Devotion, in
Vrindavana, on the 11th of November 1972, Srila Prabhupada said of the
guru, "Krishna has appointed him (the guru) to train them (his
disciples)"
The guru is appointed by Krishna. Prabhupada would
say we cannot "rubber stamp" someone as a guru. This is not the
function of some managerial committee. When a committee contrives to
artificially create a genuine, liberated, completely Krishna conscious
eternal preceptor guru, they are playing God. But the Lord Himself is
the genuine guru's life, potency and "appointment" authority. And no one
else can artificially "bring to life" or create such exalted spiritual
"living guru" realization, anymore than a scientist can create living
consciousness.
In 1976, at Mayapura, one sannyasi asked
Prabhupada why the Gaudiya Matha failed? Prabhupada replied : "Because
they tried to make a perfect man. You cannot make a perfect man." Thus
Srila Prabhupada did not approve one of the fundamental pillars of the
experimental guru project.
2.15) Q. The GBC has appointed a "guru
research committee" to study the nature of the bona fide guru. Why don't
we simply allow things to go on, while waiting patiently for that
committee's determinations?
A. That would be like allowing bungling brain
surgeons to go on opening heads, while we waited patiently for a medical
panel to ponder the topic, "What is the nature of the bona fide brain
surgeon?"
Prabhupada explains that the actual authoritative
siddhanta of Krishna consciousness and the actual exalted position of
the Bona fide guru, is not understood through research work.
"At the end of every chapter, the author admits
the value of the disciplic succession. He never claims to have written
this transcendental literature by carrying out research work...."
(Caitanya Caritamrta, Madhya-Lila 8.312)
2.16) Q. Hasn't the GBC acted with great vigilance in removing their "bad gurus"?
A. As Srila Prabhupada asks, "If he is bad, how
can he be a guru?" In other words "bad gurus" is a whimsical conundrum.
But the GBC disagrees. In their 1987 resolutions, for example, the GBC's
"guru research committee" contends that a guru may be not only simply
bad, he might be a full fledged demon!
Here are some examples of the GBC's convoluted logic from their 1987 position paper:
"#64. That if a guru is engaged in sense
gratification, violating either one or more of the regulative
principles, but there is hope that he can be rectified, then his
disciples should allow time for rectification to take place and they
should take shelter of Srila Prabhupada and senior Vaishnavas as
siksha-gurus."
Note: Here the GBC very mercifully allows us to
temporarily worship the fully realized bona fide guru (Srila
Prabhupada), until they can shuffle us around to another one of their
"eternal living gurus." Simultaneously we are instructed that parampara
gurus may become bewildered and violate the basic Krishna conscious
regulations.
"#65 That if a guru has become hopelessly
entangled in sense gratification, and it has been shown either by
observation or from his own admissions that he has been regularly
violating the regulative principles of Krishna consciousness and that
there is virtually no hope for rectification, then the disciple should
reject him and may accept reinitiation."
The reinitiation process, concocted by the GBC,
instructs us that a devotee is allowed to accept more than one
initiating guru. Some GBC followers have had three GBC gurus are being
urged to get a fourth "initiating guru." But Srila Prabhupada warns, "A
devotee must have only one initiating spiritual master, because in the
scriptures acceptance of more than one is always forbidden." (Cc. Adi
Lila 1.35)
Note: How can we insist that people accept more
and more initiating gurus, and make legislation enforcing this idea,
when Srila Prabhupada says "acceptance of more than one initiating guru
is always forbidden"?
"#66. That if the spiritual master takes on
demoniac qualities and becomes inimical to ISKCON, he should be rejected
and the disciple may take reinitiation." Note: There is not even one
single historical example of a bona fide guru becoming a demon and an
historical example in the bona fide scriptures of the GBC's reinitiation
concoction.
"#67. That if it is ascertained either by the
admission of the guru or through irrefutably reliable witnesses that the
guru was fallen at the time of giving initiation, then the disciple has
a legitimate reason to reject him and take reinitiation.
"#68. That there should not be any public worship
of a guru who is suspended." Note: Here the GBC claims that a guru may
be suspended something like a corrupt politician. Nowhere do they
describe the scriptural basis of their research team's findings for such
an assertion.
"#69. That disciples of a suspended guru, while
performing aratrika (worship) to the deities should offer the various
articles through Srila Prabhupada to the disciplic succession.
"#70. That while offering obeisances in a public
place, the disciples of a suspended guru should recite Srila
Prabhupada's pranama mantras aloud and should chant the mantras to the
suspended gurus silently or not at all."
But Srila Prabhupada writes, "There is no
possibility that a first class devotee will fall down, even though he
may mix with nondevotees to preach." (Cc. Madhya Lila 22.71) Any
perfected or first class devotee (what to speak of an eternal preceptor
Krishna conscious guru) can never fall down. So the GBC as much as
admits their "living gurus" are simply not at all qualified to become
anyone's eternal preceptor guru.
Additionally, as Srila Prabhupada notes in Cc.
Adi-Lila 1.45-46, "The relationship of a disciple with his spiritual
master is a good as his relationship with the Supreme Lord... The
disciple must look upon him as the manifested representation of
Godhead."
How can we have a "fallen, suspended or demoniac"
relationship with the Supreme Lord? So no wonder Srila Prabhupada
cautions us never to think that a genuine eternal preceptor guru can be a
conditioned soul. "One is forbidden to accept the guru or spiritual
master as an ordinary man (gurusu nara matih)." (Cc. Antya Lila 5.
71-74)
"One is forbidden to regard the guru as an
ordinary human being (gurusu nara matih...naraka sah). The spiritual
master, or acharya, is always situated in the spiritual status of life."
Gurusu nara matih yasya vai naraki sah: anyone who
thinks that the bona fide guru can be a materially conditioned soul has
a mentality that is naraki, or hellish. So we can understand why Srila
Prabhupada writes, as already noted: "The sahajiyas... consider the
acharyas to be mixed devotees. Thus they clear their path to hell." (Cc.
Adi Lila 7.22)
Once again, as we have seen, "One is forbidden to
accept the guru or spiritual master as an ordinary human being (gurusu
nara matih)... A spiritually advanced person who acts with authority, as
the spiritual master, speaks as the Supreme Personality of Godhead
dictates from within." (Cc. Antya Lila 5. 71-74)
"If one who is not yet developed imitates such
symptoms (of a liberated guru) artificially, he creates chaos in the
spiritual life of human society." (Cc. Adi Lila 7.88)
May Lord Krishna and our beloved eternal preceptor
guru, Srila Prabhupada, forgive us for having created chaos in human
society and in the International Society for Krishna Consciousness. By
their grace, may we now begin to obey their orders and reemerge out of
chaos to order: at the lotus feet of Srila Prabhupada, the eternal
spiritual preceptor of all the members of HIS transcendental movement.
CHAPTER THREE
ETERNALLY LINKING WITH KRISHNA
3.1) Q. How and when does the link between the eternal preceptor guru and the disciple begin?
A. Srila Prabhupada: "The eternal bond between
disciple and spiritual master begins form the first day he hears..."
(Letter 4 September 1972)
Now, just as before, we can maintain our link, our
bond, with Srila Prabhupada by submissively hearing, through his
merciful and monumental legacy of books, letters and tapes, and now
videos and even a computerized folio, Srila Prabhupada mercifully
continues living with us.
3.2) Q. Did Srila Prabhupada perhaps foresee
that his movement's leaders would lose sight of his presence and might
dissipate the movement by discouraging people from linking up with him?
If so, how did Srila Prabhupada plan to continue providing us the
opportunity to link up with Him?
A. Again though his books, letters, and tapes.
"You have taken the right view of the importance of my books," Srila
Prabhupada wrote in a letter on 11 August 1973, to one of his leaders.
"Books will remain. That was the view of my guru maharaja, and I have
also taken it. Therefore I have started this movement with my books....
The temples will be maintained by my book sales, and if there are no
more temples, then the books shall remain." Amazingly, Prabhupada
practically predicts that his temples might be closed due to
mismanagement, but at least his books would continue existing.
In an interview with a reporter in San Francisco,
in 1975, Prabhupada joyfully remarked in reply to a query regarding the
status of the movement in the United States after his death...
Reporter: "What will happen to the movement in the United states after you die"?
Prabhupada: "I shall never die."
Devotees: Jaya. (Victory) Hari Bolo.
Prabhupada: I shall live from my books and you will utilize."
And in a conversation on 18th of February 1976,
Srila Prabhupada remarked, "After eighty years, no one can expect to
live long. My life is almost ended; it is ended. So you have to carry
on. And these books will do everything."
Srila Prabhupada explains that the follower's
success comes from full faith that the eternal guru is always with him.
"But I had full faith, and that is a fact. There are two words, vani and
vapuh. Vani means words, and vapuh means this physical body. Vapuh will
be finished. This material body. It will be finished. That is the
nature. But if we keep to the vani, to the words of the spiritual
master, then we remain very fixed up....If you accept Bhagavad-gita as
it is, then you should know that Krishna is present before you in His
words, in the Bhagavad-gita. This is called spiritual realization... If
you keep in touch with the original link, then you are directly hearing
Krishna. Similarly, Krishna and Krishna's representative, spiritual
master, if you always keep intact, in link with the words and
instructions of higher authorities (like Srila Prabhupada), then you are
always fresh. This is spiritual understanding..." (Lecture by Srila
Prabhupada in Atlanta 75.03.02)
And if the living body is not there, what must the
aspirants do? "So although a physical body is not present, the
vibration should be accepted as the presence of the spiritual master,
vibration. What we have heard from the spiritual master, that is
living." (Lecture 13 January 1969)
3.3) Q. The "living guru" project advocates
maintain that Srila Prabhupada can no longer give us specific
instructions or share loving exchanges with us. Is this true?
A. Srila Prabhupada has a much different view: "So
my guru maharaja will be very, very much pleased upon you, and bless
you with all benefits. So he wanted this, and it is not....it is not
that he is dead and gone. That is not spiritual understanding...he is
seeing. I never feel that I am alone." (Lecture 2 March 1975)
"I shall remain your personal guidance, physically
present or not physically, as I am getting personal guidance from my
guru maharaja" (Srila Prabhupada to Tamal Krishna, 14 July 1977)
"He lives forever by His Divine instructions, and the follower lives with Him" (Preface to Srila Prabhupada's 1962 Bhgavatam)
"Yes I am so glad that your center is doing so
well and all the devotees are now appreciating the presence of their
spiritual master by following his instructions, although he is no longer
physically present. This is the right spirit." (Letter to Karandhara 13
September 1970)
"The service to the spiritual master is essential.
If there is no chance to serve the spiritual directly, a devotee should
serve him by remembering his instructions. There is no difference
between the spiritual master's instructions and the spiritual master
himself. In the absence, therefore, his words of direction should be the
pride of the disciple." (Cc. Adi Lila 1.35)
3.4) Q. And yet, would it not be better in
some ways if we could meet our spiritual master Srila Prabhupada,
through his physical presence?
A. "Although according to material vision His
Divine Grace Srila Bhaktisiddhanta Saraswati Thakura Prabhupada passed
away from this material world on the last day of December 1936, I still
consider His Divine Grace to be always present with me by his vani, his
words. There are two ways of transcendental association_by vani and by
vapuh. Vani means the words, and vapuh means physical presence. Physical
presence is sometimes appreciable and sometimes not, but vani continues
to exist eternally. Therefore we must take advantage of the vani not
the physical presence. Bhagavad-gita, for example, is the vani of Lord
Krishna. Although Krishna was personally present five thousands years
ago, and is no longer physically present from a materialistic point of
view, Bhagavad-gita continues." (Concluding words Cc. Antya Lila Volume
5)
3.5) Q. Agreed that Lord Krishna and His
genuine representative are present through their instructions. But
still, how can we equate simply following those instructions with what
we usually think of as personal (living) association?
A. Let us consider a condensed portion of a
lecture on Bhagavad-gita (4.14) given by Srila Prabhupada on 3 April
1974, in Bombay: "Instead of accepting Krishna, we are accepting some
rogue imitation, rogue Krishna. This is our misfortune. But we should
not do that. There is Krishna. Here is Krishna, in His words. Krishna is
absolute. He is not different from Krishna. The words of Krishna and
Krishna there is no difference.
"When you read Bhagavad-gita, if you feel like that, that 'here is Krishna speaking before me,' then your life is successful.
"Krishna is speaking. Actually, it is a fact. It
is a fact. It is not that Krishna is no longer here. Five thousand years
ago He spoke. Therefore this Bhagavada Gita has become null and void.
This is nonsense. Krishna can speak at every moment, at every second.
Premanjana churita bhakti vilocanena santah sadaina hrdayesu
vilokayanti. Those who are santas...Therefore it is said here, iti mam
yo'bhijanati. Does he say that 'Simply in this age?'
"No. At any time. Iti mam yo' bhijanati. One who
understands Krishna at any time, at any place, iti mam yo'bhijanati
karmabhir na sa badhyate, he becomes liberated person simply by this
understanding that Krishna is the Supreme Lord...because he is speaking
like a man, we are thinking that Krishna came and Krishna is now dead,
and his instruction is also dead, obsolete.
No, that is not. Krishna is ever-existing, nityo
nityanam. We are also ever-existing. We are also ever-existing. We are
covered by this material body, but Krishna is not covered by the
material body. He comes in His original body.
"So Krishna comes to save us and gives us His
instruction so that after His disappearance from this world, people will
take advantage of his instruction and make his life perfect...
"But if we misuse our intelligence and do not take
advice from Krishna and manufacture so many plans for prosperity, that
will all fail"
Like Krishna, the spiritual master is identical
with his instructions. Srila Prabhupada's instructions, Srila
Prabhupada_they are exactly the same. In his instructions Srila
Prabhupada IS LIVING. But sad to say, as soon as Srila Prabhupada
disappeared, some of his students took the opportunity to introduce the
unauthorized principle of the "living guru."
"Whenever an acharya comes," writes Srila
Prabhupada, "following the superior orders of the Supreme Personality of
Godhead or His representative, he establishes the principles of
religion... Unfortunately, when the acharya disappears, rogues and
nondevotees take advantage and immediately begin to introduce
unauthorized principles in the name of so-called swamis, yogis,
philanthropists, welfare workers, and so on...The acharya, the
authorized representative of the Supreme Lord, establishes these
principles, but when he disappears, things again become disordered. The
perfect disciples of the acharya try to relieve the situation by
sincerely following the instructions of the spiritual master." (SB
4.28.48)
So whatever we have done up to this point, from
now on, we should try to become perfect disciples of Srila Prabhupada.
For the foreseeable future, we should "become gurus" in the sense that
Lord Chaitanya and Srila Prabhupada plainly intended. We should help our
fellow neophytes link up with our beloved, fully self-realized, and
perfectly Krishna conscious eternal guru, Srila Prabhupada.
CHAPTER FOUR
GURUS OVERWHELMED?
4.1) Q. When the "living gurus" fall down into
grossly sinful activities such as intoxication and illicit sex, doesn't
that happen simply as a result of their having taken on so many
student's or disciple's karma or sinful reactions?
A. In the Bhagavad-gita (18.66), Lord Krishna
reassures us, "Abandon all varieties of religion and just surrender unto
Me. I shall protect you from all sinful reactions. Do not fear."
As the bona fide student progresses towards
spiritual realization, sinful reactions affect him less and less. Srila
Prabhupada often gave the example that the devotee's karma is reduced
just as, when a moving fan is suddenly unplugged, it will spin slower
and slower. Soon the fan comes to a complete stop. Similarly, for the
bona fide student of Krishna consciousness, sinful reactions will soon
come to a complete stop.
In fact, when the student follows the rules and
regulations and chants the Hare Krishna maha mantra according to the
instructions of the bona fide acharya, his sinful reactions are
finished.
But the unfortunate philosophy of the "living
guru" project is that after one endeavors to become fully Krishna
conscious, and finally becomes a perfected devotee and a guru, one is
quite liable to become overwhelmed by sinful reactions all over again.
The fallen souls one "tries to save" will overload the preacher with
their sins. Gradually the preacher's realization and spiritual standing
become completely destroyed, and he may fall down_simply because he
"tried to preach" about God. If this sounds like a hopeless treadmill,
it is.
Perfect downfall? According to the living guru
project's logic, we should outright expect that a spiritually perfected
person might fall down in a flaming tailspin of materialism. These
spiritual tragedies are a natural and not surprising by-product of the
Krishna conscious experience, which goes roughly like this:
a) The spiritual aspirant surrenders to Lord
Krishna and His bona fide representative, the eternal guru, and so he
becomes freed from sinful reactions.
b) The aspirant gradually becomes a realized soul and preaches to the fallen souls about his perfect realization.
c) After preaching and convincing and initiating
others, the perfectly realized guru becomes "overwhelmed by sins of his
flock," and he falls from Krishna consciousness into sordid illicit
activities.
As we would expect, Lord Krishna and Srila
Prabhupada give us a much different picture of the process of Krishna
consciousness realization and preaching. To begin with, as we have seen,
Srila Prabhupada draws a sharp distinction between the preaching of a
neophyte and that of a genuine eternal preceptor guru.
First, the genuine guru preaches with unshakable
conviction that he has nothing to do with this material world: "They
(perfected gurus) descend on different planets as messiahs by the order
of the Lord to deliver the fallen souls. On earth they come to do good
to the people of the world in different circumstances under different
climatic influences. They have nothing to do with this material world
save and except to reclaim the fallen souls rotting in material
existence, deluded by the material energy." (SB 1.19.23)
Second, far from being "overwhelmed by sin," when
the genuine guru preaches, he can even purify sins accumulated in the
Ganges: "Devotees and saintly persons advanced in the renounced order
can deliver even the Ganges... Because saintly devotees always keep the
Lord within the core of their hearts, they can perfectly cleanse the
holy places of all sinful reactions." (SB 9.9.6)
Third, when the genuine guru preaches, under no
circumstances can he fall down into sinful, material activities:
"Kayadhu, the mother of Prahlada Maharaja, stayed under the protection
of Narada Muni without fear from any direction. Similarly, Narada Muni,
in his transcendental position, stayed with the young woman without fear
of deviation. Narada Muni, Haridasa Thakura, and similar acharyas
especially empowered to broadcast the glories of the Lord cannot be
brought down to the material platform. Therefore one is strictly
forbidden to think that the acharya is an ordinary human being (gurusuh
nara matih)." (SB 7.7.14) The "living guru" project is so much convinced
that the guru can be brought down to the material platform, they
actively generate a vengeful mood towards those who might disagree.
We know devotees who actually believed the "living
guru" dogma: after attaining perfection you will probably fall down
again. And after hearing this bleak "eternal treadmill" philosophy they
wanted to commit suicide. Perhaps not too surprisingly, the GBC's
primary "living guru" writer, who often pens their bleak tirades called
"guru position papers" is also fond of reading books by Franz Kafka, an
atheistic author known for his bleak, depressing and nightmarish
treadmill scenarios.
The obvious practical result is that many devotees
are now reluctant to preach, having been convinced by the "living guru"
project that once they begin preaching "the sins of the fallen" will
accumulate on them, and they will have to fall down, just as various
"living gurus" have done.
4.2) Q. But doesn't the genuine guru risk falling down when he preaches to the sinful?
A. In Cc. Madhya 22.71 Prabhupada states flatly,
"there is no possibility that a first class devotee will fall down, even
though he may mix with nondevotees to preach."
4.3) Q. And yet why do supposed gurus sometimes become overwhelmed by materialism?
A. On page 116 of the Nectar of Devotion, Srila
Prabhupada explains, "A bona fide spiritual master will never become
(fallen) like that. But sometimes, if a spiritual master is not properly
authorized and only on his own initiative becomes a spiritual master,
he may be carried away by an accumulation of wealth and a large number
of disciples."
Note: Here Srila Prabhupada clearly points out
that the falldowns of the "living gurus" proves they are "not properly
authorized."
Prabhupada confirms his above statement in a
letter, "Unless one is a resident of Krishna loka (the Lord's own abode)
one cannot be a spiritual master. That is the first proposition. A
layman cannot be a spiritual master, and if he becomes so, then he will
simply create a disturbance." The "living guru" project wants laymen or
neophytes to artificially pose as perfected gurus, and the result, as
predicted herein by Prabhupada is, "he will simply create a
disturbance."
4.4) Q. But doesn't the "living"
representative guru who performs the initiation take on the karma of the
disciple at the time of the initiation as Prabhupada describes in the
fourth Canto of the Bhagavatam?
A. This is effectively done by the transcendental
knowledge (divyam jnanam) and devotional process which is given by the
spiritual master to the disciple or initiate. It is not like an
electrical charge.
The classical definition of initiation is given by Srila Jiva Goswami Prabhupada in the Bhakti-Sandarbha (283):
"Divyam jnanam yato dadyat kuryat papasya sanksayam tasmat dikseti sa prokta desikais tattva kovidaih"
"Diksha is the process by which one can awaken his
transcendental knowledge and vanquish all reactions caused by sinful
activity. A person expert in the study of revealed scriptures knows this
process as diksha." (Cited by Srila Prabhupada in Cc. ML 8.312)
The purification of the devotee is effected in two ways.
1) By receiving, hearing and chanting the Hare
Krishna Mantra as received in disciplic succession from a bona fide
layman, preacher, priest or maha-bhagavata Vaishnava devotee. Thus by
the power of the Hari Nama (holy name) received in disciplic succession
the candidate becomes purified of his sinful activities and is
officially initiated. Similarly, Prabhupada says that the modern day
Christians, by accepting the instructions of Lord Jesus, are freed of
sins, even today.
2) By receiving Divyam Jnanam (divyam jnanam yato
dadyat) or transcendental knowledge from the pure devotee one awakens
his spiritual consciousness and thus becomes purified. And thus (kuryat
papasya sanksayam) the candidate becomes purified of sinful reactions.
Srila Prabhupada can purify the new disciples
through his divyam jnanam and his transcendental potency of his books,
his teachings and His personal presence through his murti and his
pictures.
While it is true that the "living representative"
takes on some forms of residual karma, as any "karmic interaction" by a
preacher, book distributor or bhakta leader would do, the predominant
purification is done through the vani (words) and divyam jnanam of the
maha-bhagavata Srila Prabhupada, the actual one hundred percent Krishna
conscious spiritual master.
Lastly, we find that many "living gurus" are
constantly complaining of general illnesses, heart murmers, headaches,
mystery poisoning, evil spirits, ghostly hauntings, spiritual failings,
demoniac influences, and so on. Sometimes this results in taking
narcotic pills, LSD, or tantric ghost-busting, even falldowns into
illicit sex and meat eating, which they attribute to "taking karma." One
might ask if they were ever authorized to take this karma? Why did they
falsely assume that they were qualified to take this karma?
4.5) Q. But don't these falldowns seem odd, because after all the living gurus are trying to follow Srila Prabhupada's order?
A. Srila Prabhupada has never ordered nonrealized
neophytes to pose as realized gurus. He knew that such pretenders would
inevitably fail as individuals, and if they were supposed to act as
leaders, perhaps also destroy the spiritual mission as well.
Prabhupada describes the pattern of failure of the
post-1936 "living guru" project in the Gaudiya Matha: "The difficulty
is, sometimes things are interpreted in a manner which dovetails one's
own sense gratification. I have personal experience of this from my guru
maharaja's institution. Different Godbrothers made different
interpretations of the words of guru maharaja, for sense gratification,
(they artificially posed themselves as "living gurus") and the whole
mission was disrupted.
"This is still going on for the last forty years
without any proper settlement. I am always afraid of this crack, but I
am sure if our aim is to serve Krishna sincerely, and the spiritual
master simultaneously, that will be our success. That means serve
Krishna and the spiritual master simultaneously with equal faith and
serious vow, and then success is sure." (Letter 18 October 1969)
It should noted that the spiritual master referred
to by Prabhupada is HIM. Prabhupada described his idea of the
foundation of his movement early on in the formation of ISKCON.
In a letter dated 11th February 1967, he clearly
states: "I wish that each and every branch shall keep their separate
identity and cooperate keeping the acharya in the center. On this
principle we can open any number of branches all over the world. The
Rama Krishna mission works on this principle and thus as an organization
they have done wonderfully."
Many senior devotees opine that disobedience of
the above injunction by Prabhupada is the root cause of the "living guru
project's" failures.
4.6) Q. Still, isn't it true, as today's
"living gurus" claim, that the guru risks being overwhelmed by material
illusion or sin at any moment?
A. In a conversation in December 1988, the "living
guru" author of "The Guru and What Prabhupada Said" remarked, "It's
inevitable that gurus will fall. Now, sannyasi is synonymous with guru,
and ninety five percent of ISKCON's sannyasis fall, so probably
ninety-five percent of ISKCON's gurus will fall. Failure of gurus is
inevitable."
But in the Bhagavad-gita (18. 68-69) Krishna
offers this assurance to those who genuinely preach the supreme science
of the Lord's devotional service: "For one who explains the supreme
secret to the devotees, devotional service is guaranteed, and in the end
he will come back to Me. There is no servant in this world more dear to
Me than he, nor will there ever be one more dear."
And in his commentary on these verses, Srila
Prabhupada confirms, "Anyone. . .who tries sincerely to present
Bhagavad-gita, as it is, will advance in devotional activities and reach
the pure devotional stage of life. As a result of such pure devotion,
he is sure to go back home, back to Godhead."
Although the "living gurus" assert that preaching
is risky and may lead the guru into illusion, Krishna and Srila
Prabhupada confirm the exact opposite, that genuine preaching overcomes
illusion and brings one closer to the Lord.
"The Lord is more pleased when He sees that His
servants are properly respected, because such servants risk everything
for the service of the Lord and so are very dear to the Lord. The Lord
declares in the Bhagavad-gita (18.69) that no one is dearer to Him than
one who risks everything to preach His glory." (SB 1.2.17)
Srila Prabhupada does not support the contaminated
or materially affected guru theory. He says in the Srimad Bhagavatam
1.12.16. "Such transcendental literatures, missionaries and
representatives of the Lord are spotlessly white because the
contamination of the material qualities cannot even touch them. They are
always protected by the Lord...."
4.7) Q. At what point does the "fallen guru" fail?
A. As soon as he thinks he's a guru. "If one
follows the orders of his spiritual master, there is no question of
falling down. As soon as a foolish disciple tries to overtake his
spiritual master, and becomes anxious to occupy his post, he immediately
falls down." (SB 5.12.14)
Amazingly, sometimes sentimental devotees will
demand "photographic evidence" that the ersatz guru has fallen into
gross sense gratification, before he can be rejected. Here Prabhupada
says that simply by his unauthorized desire to be recognized as a guru,
the neophyte has already fallen. More amazingly, even after these
foolish "guru" disciples fall into an abominable state, the GBC leaders
and sentimental neophytes insist that these ersatz gurus should retain a
sort of ongoing exalted recognition: "they were gurus."
Even more amazing is the explanation given by some
GBC and overzealous sentimental followers that such falldown in sinful
activities is a "spiritual pastime" or "lila" on the part of the "living
guru." Of course such emotional sentiment has no basis in scripture or
historical facts. Rather this is the basis for dangerous fanaticism.
Srila Bhaktisiddhanta Saraswati Thakura used to say, "If one thinks he
is a guru, he is a goru_(a cow)."
4.6) Q. Why can't the "living gurus" understand that a pure devotee is always protected by the Lord?
A. As Srila Prabhupada observes in SB 7.8.12,
"Hiranyakasipu (a famous demon) did not know that Prahlada Maharaja was
the most fortunate person within the three worlds because Prahlada was
protected by the Supreme Personality of Godhead. Such are the
misunderstandings of demons. They do not know that a devotee is
protected in all circumstances (kaunteya pratijanihi na me bhaktah
pranasyati)." So the "living gurus'" misunderstanding that a guru, or
indeed even a sincere neophyte, might be lost to illusion_due to sincere
preaching effort_is demoniac. It proves that the "living gurus" and
their advocates have succumbed to material illusion themselves.
Not only is the pure devotee protected from
falling down, so is anyone who sincerely takes shelter of that devotee.
"If one is under the protection of a devotee and sincerely renders
service to him, by this process of bhakti-yoga one is certainly able to
counteract all sinful reactions." (SB 9.9.8). Thus, Srila Prabhupada
opposes another foundational pillar of the "living guru" project, that
preaching puts one at risk spiritually. One may incur physical
risk_fools may attack_but that is another thing.
CHAPTER FIVE
LORD KRISHNA'S SUCCESSORS_CONTAMINATED?
5.1) Q. In Prabhupada's guru succession, the
Brahma-Madhava-Gaudiya sampradaya, do we find any examples of anyone
with material contamination?
A. Absolutely not. Many would-be-gurus, especially
within the "living guru" project, emphatically claim otherwise,
possibly to downplay their own mistakes, illusions, cheating and various
material contaminations. For instance, after incidents of drug taking
and homosexuality, the post-1977 guru project claimed, in their August
1980 GBC report: "There are examples in the Srimad Bhagavatam of great
devotees having difficulties. ...Lord Brahma was affected by sex
attraction for his daughter."
This offensive attack on the parampara is a
continued theme. The notion that "Krishna's pure guru successors are
subject to contamination" has expanded in the "living guru" project. For
example, a "living guru" based in eastern India, lectured in January
1990, that sometimes, for a few minutes, Krishna's great successor
gurus, such as Lord Brahma, become bewildered by maha-maya (mundane
illusion).
Who is that rascal?
In a morning walk conversation recorded on 10 December 1975, in Vrindavana, Srila Prabhupada turns this claim on its head:
Disciple: I was recently told by one devotee that the acharya does not have to be a pure devotee.
Prabhupada: What?
Disciple: That the acharya does not have to be a pure devotee.
Prabhupada: Who is that rascal? Who said?. . . Who is that rascal? The acharya does not have to be a pure devotee?
Disciple: Nitai said it... He said that Lord
Brahma is the acharya in the Brahma sampradaya, but yet he is sometimes
afflicted by passion. So therefore he is saying that it appears that the
acharya does not have to be a pure devotee...
Prabhupada: He manufactured his idea. Therefore he's a rascal. Therefore he's a rascal. Nitai has become an authority?
Disciple: No. Actually he said that he thought...
Prabhupada: He thought something rascaldom, and he
is expressing that. Therefore he is more rascal. These things are going
on. As soon as he reads some books, he becomes acharya, whatever rascal
he may be. These things are to be seen in this way, that, 'Such an
exalted person_he sometimes becomes passionate, so how much we shall be
careful.' That is the instruction. It is not that the acharya has become
passionate. Therefore I shall become passionate. I am strict follower
of the acharya. These rascals say."
The "rascal" devotee mentioned above, who
maintained that the parampara could be contaminated, was later banned
entirely from ISKCON by Srila Prabhupada himself. This extreme action by
Prabhupada was so rare, few devotees recall any other similar
banishment.
Clearly, Srila Prabhupada saw the "contaminated
succession" idea as extremely dangerous and insidious, yet this idea now
forms one of the primary pillars of the "living guru" project's
philosophy.
In a letter dated 13 February 1968, Srila
Prabhupada lists Krishna's sampradaya, His cent-percent uncontaminated
(guru) successors: "My guru maharaja was in the 10th generation from
Lord Chaitanya. We are eleventh from Lord Chaitanya. The disciplic
succession is as follows: 1. Sri Krishna, 2. Brahma, 3. Narada, 4.
Vyasa, 5. Madhva,... 19. Madhavendra Puri, 20. Ishvara Puri, 21. Sri
Chaitanya Mahaprabhu, 22. (Swarupa, Sanatan) Rupa, 23. (Jiva)
Raghunatha, 24. Krishna dasa, 25. Narottama, 26. Viswanatha, 27.
(Baladeva) Jagannatha, 28. (Bhaktivinode) Gurakishore, 29. Srila
Bhaktisiddhanta, 30. Sri Srimad Bhaktivedanta."
5.2) Q. But isn't there a system in our sampradaya that anyone can just become a guru after the departure of his guru?
Unfortunately, the "living guru" project has
created their own idea of who is qualified to be in the parampara.
Quoting a Gaudiya Matha advisor, the editors of the guru project's March
1990 "ISKCON Journal," have seen fit to print the following statement:
"But there is a system in our sampradaya. So Tirtha Maharaja, Madhava
Maharaja, S... Maharaja, our gurudeva, Swamiji_Swami Bhaktivedanta_they
all became acharyas."
But Prabhupada openly disagreed with the above
claim. In numerous letters, conversations and in his books, he clearly
stated that these gentlemen were not qualified to be designated as
acharyas. For instance, a letter dated 14 November 1973, Srila
Prabhupada says, "Bhakti Vilas Tirtha is very much antagonistic to our
society, and he has no clear conception of devotional service. He is
contaminated."
And in a letter dated 28 April 1974, Srila
Prabhupada goes on to analyze his Godbrother's contamination: "S...
Maharaja is responsible for disobeying the order of guru maharaja... If
guru maharaja could have seen someone who was qualified at that time to
be acharya, he would have mentioned. Because on the night he passed
away, he talked of so many things, but he never mentioned an acharya.
His idea was acharya was not to be nominated amongst the Governing Body.
He said openly, `You make a GBC and conduct the mission.' So his idea
was amongst the GBC, who would come out successfully and self-effulgent
acharya would be automatically selected.
"So S... Maharaja and his two associate gentlemen
unauthorizedly selected one acharya, and later it proved to be a
failure. The result is that now everyone is claiming to be acharya even
though they may be kanistha adhikary, with no ability to preach. In some
camps the acharya is being changed three times a year. Therefore,"
Srila Prabhupada clearly orders, "we may not commit the same mistake in
our ISKCON camp." Srila Prabhupada wants no concocted, materially
contaminated "acharya factory" or "living guru" project such as we have
witnessed since 1977.
"Actually," Srila Prabhupada continues, "amongst
my Godbrothers, no one is qualified to become acharya. So it is better
not to mix with my Godbrothers very intimately, because instead of
inspiring our students and disciples, they may sometimes pollute them.
This attempt was made by them previously (notably in 1970) by them,
especially Madhava Maharaja, Tirtha Maharaja and Bon Maharaja, but
somehow I saved the situation. This is going on."
Note: Please see the contrast between the "living
guru" ISKCON Journal's statements and Srila Prabhupada's. They name
three "acharyas" but Prabhupada says that "no one (of his Godbrothers)
is qualified to become acharya. Moreover, Srila Prabhupada cautions
about their ability to "pollute" his followers.
Sometimes the GBC's claim that Prabhupada had not
clearly instructed them to avoid Gaudiya Matha consultations. But we
find one "living guru" writing the following: "(When Prabhupada was sick
and there was some discussion that he might leave his body). One
devotee suggested that perhaps one of Swamiji's (Gaudiya Matha)
Godbrothers should come to America and fill in for Swamiji, and if the
worst happened, take over the leadership of ISKCON, Swamiji said he
would not call any of his Godbrothers to come and take care of his
disciples. He said, 'If this person speaks just one word different from
what I am saying, there will be great confusion among you.' Actually, he
said that the idea was a great insult to the spiritual master."
(Lilamrita 3 p. 162)
Srila Prabhupada cautioned about the role of the
first two gentlemen, (they) "have unlawfully usurped the missionary
activities of Srila Prabhupada..." (SPL 30 September 1969) Further, in
the Srimad Bhagavatam, 5.18.22. Srila Prabhupada compares Tirtha
Maharaja to the demon Ravana. Hardly an example of a bona fide Guru.
Nevertheless, even after receiving the above
instruction, ISKCON's leaders boldly went ahead and committed this
"insult to the spiritual master." They mixed intimately with S...
Maharaja, especially in 1978 when they laid the foundation of their
"living guru" project, and made him their de facto sampradaya-acharya,
by placing his instruction above Srila Prabhupada's instruction. As
Prabhupada had prophetically foretold, his Gaudiya Matha Godbrother's
advice would cause great confusion.
The GBC new advisor helped them establish that a
ritual "officiating priest" or deputy (ritvik-acharya) was practically
as good as (worshipable) acharya, as well as a number of other dubious
philosophical deviations from Prabhupada's teachings.. This was like
telling a Church minister that he was "practically as good as Jesus
Himself."
To be a humble officiating priest or deputy
representative, as authorized by Prabhupada, especially on the 18th of
October 1977, is one thing. But to place oneself on the level of eternal
preceptor guru and accept worship on the level of Prabhupada is an
entirely different thing.
5.3) Q. What is the position of the bona fide
eternal preceptor guru? Can he be available in other means that his
direct physical presence?
A. In a letter dated 28 May 1968, Srila Prabhupada
reassures us, "Krishna and His representative are the same. Just like
Krishna can be present simultaneously in millions of places. Similarly,
the spiritual master can be present wherever the disciple wants. A
spiritual master is the principle, not the body. Just like a television
can be seen in thousands of places by the principle of relay
monitoring."
As we recall, for nearly all his students nearly
all the time prior to 1977, Srila Prabhupada was already physically
absent. Most devotees served him in separation through engagements in
different centers under temple presidents and other senior devotees. Yet
through his relay-monitoring system, his officiating acharya-system, we
could experience his spiritual presence and even extend it to the
remote corners of the world.
CHAPTER SIX
CHRISTIANS AND IMPERSONALISTS?
6.1) Q. But the motivation behind the "living
guru" project seems to be personalism_maintaining personal contact
between the disciple and the disciplic succession. True?
A. So-called personalism may be one thing behind
the "living guru" project. But another thing is the "living guru"
project's misunderstanding that the spiritually pure devotee can
nonetheless manifest material conditioning and affection. Repeatedly,
Srila Prabhupada forbids this mingling of the spiritual with the
material:
"If one tries to mingle the worship of yogamaya
(the pure spiritual reality) with mahamaya (the material illusion),
considering them one and the same, he does not show very high
intelligence. The idea that everything is one is indulged in by those
with less brain substance. Fools and rascals say that the worship of
yogamaya and mahamaya is the same. This conclusion is simply the result
of mental speculation, and it has no practical effect." (Cc. Madhya
3.8.90)
Despite such clear warnings, the "living guru"
project insists that aspirants worship persons influenced by mahamaya
and consider it all yogamaya. This is impersonalism.
6.2) Q. But is it not popular with some of the
advisors of the living guru experimental project, and a number of
current "living gurus" themselves, to advocate that the living entities
originate from the impersonal tatastha or Brahmajyoti?
A. Prabhupada refutes their idea as impersonal
contamination: "Formerly we were with Krishna in His lila or sport. But
this covering of maya may be of very, very, very, very long
duration_therefore, many creations are coming and going. Due to this
long period of time it is sometimes said that we are ever-conditioned.
But this long duration of time becomes very insignificant when one
actually comes to Krsna consciousness." (Lecture in Australia_from
January 1982 BBT Report)
6.3) Q. At times the "living gurus" warn that
taking shelter of Srila Prabhupada_and not them_means adopting a
"Christian conception." Any truth to this warning?
A. Living gurus have started branding the
worshippers of Srila Prabhupada as "influenced by Christians," while
they simultaneously adopt many Christian styled ideas.
1. The GBC now calls itself "The highest
ecclesiastical body guiding ISKCON." (BTG 1990-1991) Yet Prabhupada did
not use this term favorably, instead he condemned the ecclesiastical
smarta brahmins in India. This GBC "ecclesiastical body" now "certifies
more gurus," but Prabhupada said we should avoid rubber-stamped or
ecclesiastically appointed gurus.
2. The entire philosophical foundation of "appointed" gurus resembles the College of Cardinals and their appointed Popes.
3. One living guru helped draft a position paper in 1985, stating that the "living gurus" must be viewed as Popes.
4. One "living guru" started an "interfaith" movement and ordered his followers to dress as Christian monks.
5. The GBC's main writer also wrote "Entering The Life Of Prayer" which details his studies of various Christian ideas.
6. Yet another "living guru" mixed Christianity with his drugs, sex, and Tibetan Buddhism movement.
7. Another recommended that his followers read
"Communication With The Spirit World," which says that Christ fell into
illusion, exactly as the "living gurus" have done.
In short, some of the most blatant adaptations of
pseudo-Christianity has manifested directly in the "living guru"
project. Perhaps the "living gurus" have not studied history. There we
shall find that the Christians also had a very famous program to make
"living pure devotees."
Originally all priests were called Popes. Not
until the fourth century did it become the distinctive title of the
Bishop of Rome. They said that "St. Peter speaks through the Pope," just
as the "living guru" project says that "Prabhupada speaks through his
successor GBC living gurus."
The Papal system holds elections to confer the
Papal office, just as the "living guru" project has nominations and
elections. Eventually, Popes excommunicated each other, just as "living
gurus" have done. The Popes came to a low moral standard, and a "Papal
reform movement" was started. Following exactly in those footsteps, the
"living guru" project has also started a "guru reform movement." One
major effect, noted even by the public media, was the use of severe
force and repression to control "heretics." A "heretic" could even lose
his life. Do we need to say whose footsteps the "living gurus" follow
in?
In 1409 the council of Bishops finally claimed to
have ultimate authority over the Pope, and similarly, the "living guru"
project has partially attempted to bring control back to the GBC council
and away from the "absolute" gurus.
The problem is that the "living gurus" hold the
majority voting block on the current GBC council. The result is that the
GBC has practically become another version of the 1978 "guru acharya
board." This identical problem manifested at the Vatican when the Popes
controlled the voting.
At any rate, the basic system of electing,
appointing, or conferring pure status upon others is definitely part of
the "living guru" project's theology. Some of the members of the "living
guru" project openly state that ISKCON needs figureheads like the Pope,
and this is essential to the propagation of bona fide Krishna
consciousness. However, Srila Prabhupada has never said, anywhere, that
persons who desire to worship bona fide acharyas are "influenced by a
Christian conception." Neither has he established that sincere
worshipers of Christ are Mayavadis.
Q. 6.4) If the "new guru" changes, why is it
that only his "initiations" are redone. Why are the marriages, deity
installations or other priestly functions he performed not performed
again?
A. We have asked some senior devotee's opinions on
this point and many conclude that remarrying someone, or reinstalling a
deity has "no control or financial value" but reinitiating the follower
is of interest because it provides a position for power and glory. In
other words, in all other areas of management they will argue: 'what is
done is done', but in the area of having control of one hundred percent
surrendered souls, there is enormous, even fanatical interest and
elaborate meetings and discussions. Or as some devotees say of the new
gurus: "they are into collecting bodies and bucks."
As of completing this paper, we discovered that
some gurus in ISKCON have forced through a resolution: even Prabhupada's
original disciples may need a "sannyasa reinititation," a "new
spiritual name." There is no evidence, from Prabhupada's books, to
suport this new concoction. Moreover, when a Gaudiya Matha guru
"reinitiated" some of Prabhupada's sannyasis, and gave them new names,
he was branded as "unauthorized, a demon" and so on.
6.5) Q. We sometimes find that a so-called
"disciple" of a new guru goes on to advance very solidly, while his
so-called guru falls down into all forms of sense gratification. Did
Srila Prabhupada notice this tendency among the leaders?
A. Srila Prabhupada: "Regarding your questions,
you say that amongst the elder disciples there are still symptoms of
greed, anger, strife, bickering, etc., but you are one of them. You are
one of the old students, so you fall into that group. So, the fighting
is amongst that group, but not amongst the real workers." (Letter
9-9-72)
Anyone who sincerely serves the spiritual master,
namely Srila Prabhupada, is a real worker. He can advance way beyond a
so-called "new guru" and indeed we are seeing this practically everyday.
6.6) Q. Why is it that members of the "living
guru" project are always disagreeing with their former statements,
changing their ideas, and arguing over their own translations, if not
sometimes even shouting obscenities at each other, and so on?
A. Srila Prabhupada: "It is a defect of Mayavada
commentaries that they make one statement in one place and a
contradictory statement in another place as a tactic to refute the
Bhagavata school. Thus Mayavadi philosophers do not even follow the
regulative principles." (Cc. Adi 5.41)
CHAPTER SEVEN
YOU CAN BET YOUR BOTTOM DOLLAR ...
7.1) Q. But didn't one of the living gurus admit that this whole appointment of gurus was not done by Srila Prabhupada?
In 1979-1980, one of the living gurus had incensed
the others by claiming that he possessed Prabhupada's exclusive "guru
shakti" or potency. The other gurus were thus considering how to
excommunicate this deviant guru brother. But in December 1980, at
Topanga, California, he made a dramatic turnabout. He admitted that
Srila Prabhupada had named no eternal preceptor gurus:
"Actually, Prabhupada never appointed any gurus.
He did not appoint eleven gurus. He appointed eleven ritvik (officiating
priests). He never appointed them as gurus. Myself and the other G.B.C.
have done the greatest disservice to this movement for the last three
years, because we interpreted the appointment of ritviks as the
appointment of gurus....
"(What Srila Prabhupada said was), "All right, I
will appoint so many,' and he named them. He made it very clear that
they (new members) were still to be his disciples. At that point it was
very clear in my mind that they were his disciples....
"Now I understand that what he did was very clear.
He was physically incapable of performing the function of initiating
physically; therefore he appointed officiating priests to initiate on
his behalf. He appointed eleven and he said very clearly, 'Whoever is
nearest, he can initiate.'
"This is a very important point, because when it
comes to initiating, it is not 'whoever is nearest.' It is wherever your
heart goes_to whom you can repose your faith in.
"But when it is officiating, it's 'whoever is
nearest,' and he was very clear.... 'Whoever is nearest will check you
out. Then, on my behalf, they will initiate....'"
"If it had been more than that (officiating
priests), you can bet your bottom dollar that Prabhupada would have
spoken for days and hours and weeks on end about how to set up this
thing with the gurus.... But he did not, because he already said it a
million times. He said, 'My guru maharaja did not appoint anyone. It is
by qualification.' We made a great mistake...."
You cannot show me anything on tape or in writing
where Prabhupada says, 'I appoint these eleven as gurus.' It does not
exist, because He never appointed any gurus. This is a myth."
The Topanga Canyon talks were not appreciated by
the other "successor gurus" who saw this straightforward admission as a
threat to their autocratic authority. Soon afterwards the above guru
recalled his "confessions tapes" and went back to advocate the
"successor acharya appointed guru theory."
CHAPTER EIGHT
DISCIPLIC CONCLUSION
8.1) Q. Practically, we see that many new
devotees are advancing in Krishna consciousness, even though they were
never initiated or their so-called "living guru," provided by the GBC
has long since left Krishna consciousness. How is this possible?
A. Srila Prabhupada: "Regarding the disciplic
succession coming from Arjuna, disciplic succession does not always mean
that one has to be initiated officially. Disciplic succession means to
accept the disciplic conclusion. Arjuna was a disciple of Krishna, and
Brahma was also a disciple of Krishna.
"Thus there is no disagreement between the
conclusions of Brahma and Arjuna. Vyasadeva is in the disciplic
succession of Brahma. The teachings to Arjuna were recorded by Vyasadeva
verbatim. So according to the axiomatic truth, things equal to one
another are equal to each other. We are not exactly directly from
Vyasadeva, but our Gurudeva is a representative of Vyasadeva. Because
Vyasadeva and Arjuna are of the same status, being students of Krishna,
therefore we are in the disciplic succession of Arjuna. Things equal to
the same things are equal to one another." (Prabhupada Letter 10/31/69)
A devotee named Ajamila dasa comments on this
quote by Srila Prabhupada: "What makes a devotee advance in spiritual
life? If it is the official ceremony, then there are a lot of blooped
(fallen) Prabhupada disciples (officially initiated) who are supposedly
making advancement in spite of their fallen condition and not following
the process. Or is it acceptance of the disciplic conclusion by
continuing to follow the process that makes us advance in spiritual
life?...It seems clear that it is the acceptance of the disciplic
conclusion and continuing to follow the process which actually connects a
devotee to the disciplic succession, regardless of whether or not he is
initiated officially."
We are not attempting to minimize the initiation
ceremony, but we are trying to place it in proper perspective. The
"living guru" project places supreme importance on the official
ceremony, but we see evidence that persons who had the ceremony
performed, even by Srila Prabhupada himself, may sometimes become
atheists, whereas new persons with no ceremony are increasing their
taste and desire for Krishna consciousness. Therefore, "accepting the
disciplic conclusion" is actually of primary importance, as this means
one accepts Srila Prabhupada and HIS teachings as one's eternal
spiritual guide.
Eventually, as the "living guru" turmoil dies
down, one may be able to find many temples where one will be encouraged
to accept Srila Prabhupada as one's factual and eternal guru. In the
meantime, however, one should take heart from the above quote.
8.2) Q. Members of the "living guru" project
sometimes say that we need new sources of additional "spiritual
information." They also say that one has to physically meet the "living
guru," although they have never shown us where Srila Prabhupada has ever
used this term in His books (unrevised editions).
A. Srila Prabhupada: "There is nothing new to be
said. Whatever I had to say, I have already said in my books. Now you
must all try to understand it and continue with your endeavors. Whether I
am present or not does not matter. Just as Krishna is living eternally,
the living being also lives eternally. But especially...kirtir yasya sa
jivati: 'One who has done service to the Lord lives forever.' You have
been taught to serve Krishna, and with Krishna we'll live eternally. Our
life is eternal. Na hanyamane sarire: the disappearance of this
temporary body doesn't matter. The body is meant for disappearance. So
live forever by serving Krishna. Thank you very much." (Vrindavan 17th
May 1977)
"You (disciples) are all intelligent and
experienced men; you can go on managing this movement. If I depart,
there is no cause for lamentation. I will always be with you through my
books and my orders. I will always remain with you in that way. (B.T.G.
13 1-2 December 1977)
"I will always be with you through my books and my
orders." This fact has been realized by many new devotees who never
"physically" met Srila Prabhupada, but who have faith that he "will
always remain with you in that way." Despite sometimes intense negative
propaganda by the "living guru" advocates, some newcomers have
nonetheless succeeded in becoming devotees of the bona fide guru and
Krishna.
8.3) Q. The "living guru" project says there
is no possibility of going back to Godhead without formal initiation by
one of their appointed "gurus." Is this verified by Srila Prabhupada?
A) As is usual with many statements issued by the "living guru" project, Srila Prabhupada states the exact opposite:
I) "One does not have to undergo initiation or
execute the activities required before initiation. One simply has to
vibrate the holy name with his lips. Thus even a man in the lowest class
(chandala) can be delivered."
II) "The offenseless chanting of the holy name does not depend on the initiation process." (Cc. M.L. 15.108)
III) "The holy name of Krishna is the controller
of the opulence of liberation, and it is identical with Krishna. Simply
by touching the holy name with one's tongue, immediate effects are
produced. Chanting the holy name does not depend on initiation, pious
activities or the purascharya regulative principles generally observed
before initiation. The holy name does not wait for all these activities.
It is self sufficient. (Cc. M.L. 15.110)
IV) "Whether a Vaishnava is properly initiated or
not is not a subject for consideration. One may be initiated and yet
contaminated by the Mayavadi philosophy, but a person who chants the
holy name of the Lord offenselessly will not be so contaminated. A
properly initiated Vaishnava may be imperfect, but one who chants the
holy name of the Lord offenselessly is all perfect. Although he may
apparently be a neophyte, he still has to be considered a pure unalloyed
devotee." (Cc. M.L. 15.111)
We are not minimizing the importance of the
initiation process or diksha (pancaratrika vidhi), but rather we are
seeing the stress given by Srila Prabhupada on accepting the instruction
or siksha (Bhagavata vidhi).
When the "living guru" project says one cannot
reach Krishna without their formal ceremony it is incorrect. We also
want the formal ceremony, as a link to Srila Prabhupada, it will assist
one in the chanting of the Holy Name. But it must be a ceremony where
one accepts Srila Prabhupada as his eternal preceptor guru and the duty
of the current "living guru" is to simply act as humble deputies and
thus emphasize the "real acharya" maha-bhagavata Srila Prabhupada.
8.4) Q. Can any GBC sannyasi (monk) be voted in by the GBC as an initiating or diksha guru?
A. Srila Prabhupada: "On the whole you may know
that he (a "living guru" from the deviant Gaudiya Matha) is not a
liberated person, and therefore he cannot initiate any person to Krishna
consciousness. It requires special benediction from higher
authorities." (Letter 4-26-68) Note: the "living guru" project does not
recognize that a pure devotee is operating from the authority of the
Supreme Lord directly, he is not operating due to the 2/3 vote of some
ecclesiastical committee.
8.5) Q. Is it true that Srila Prabhupada cannot be here presently or physically?
A) Srila Prabhupada: "Krishna and His
representative are the same. Just like Krishna can be present
simultaneously in millions of places. Similarly, the spiritual master
can also be present wherever the disciple wants. A spiritual master is
the principle, not the body. Just like a television (picture) can be
seen in thousands of places by the principle of relay monitoring."
(Letter 5-28-68)
A. "I understand that you are feeling my absence.
Krishna will give you strength. Physical presence is immaterial presence
of the transcendental sound received from the spiritual master should
be the guidance of life. That will make our spiritual life successful.
If you feel very strongly about my absence you may place my pictures on
my sitting places and this will be a source of inspiration for you.
(1-19-67)
'So although a physical body is not present, the
vibration should be accepted as the presence of the spiritual master,
vibration. What we have heard from the spiritual master, that is
living." (Prabhupada lecture in Los Angeles, 13th January 1969)
CHAPTER NINE
ACCEPTING NON PRESENT GURUS IN HISTORY
9.1) Q. Are there examples in the history of
our sampradaya of anyone's accepting as his eternal preceptor guru
someone who is not physically present or someone other than one's own
diksha guru?
A: The song "Guru-parampara," composed by Srila
Bhaktisiddhanta Sarasvati Thakura, describes: rupa-priya mahajana, jiva,
raghunatha hana, tara priya kavi krishnadasa krishnadasa-priya-bara,
narottama seva-para, jara pada visvanatha-asa. Officially, in the formal
or "pancharatrika" sense, Srila Narottama dasa Thakura's initiating
guru was the great paramahamsa Srila Lokanatha Gosvami_not Krishnadasa
Kaviraja. Yet the above song portrays Narottama dasa's factual guru, or
Bhagavata-parampara guru, his life-and-soul sad-guru or eternal
preceptor guru, as Krishnadasa Kaviraja, although Narottama Dasa Thakura
also regarded Srila Lokanatha Goswami as an exalted Paramahamsa
maha-bhagavata.
Similarly, the biographical literatures
"Narottama-vilasa" and "Bhakti-Ratnakara" describe that Narottama dasa
Thakura accepted Srila Rupa Gosvami and Srila Jiva Gosvami Prabhupada as
his primary siksha-gurus and Krishnadasa Kaviraja Gosvami as his
Bhagavata-parampara guru_his life-and-soul sad-guru or eternal preceptor
guru. However, Narottama dasa Thakura never had direct physical contact
with Srila Rupa Goswami.
Srila Prabhupada does not even mention Narottama
dasa's relationship with Lokanatha Gosvami, despite the latter guru's
role in the (formal) pancharatrika-sense. Rather, Srila Prabhupada
concentrates on Narottama dasa's main Bhagavata-parampara relationship
with Krishna dasa Kaviraja. As Srila Prabhupada notes, "The direct
disciple of Srila Krishnadasa Kaviraja Gosvami was Narottama dasa
Thakura, who accepted Visvanatha Chakravarti as his servitor." (Cc.
Adi-lila, intro p. 17)
To put it another way, although Lokanatha Gosvami
was Narottama dasa's guru , Srila Krishnadasa Kaviraja was one of
Narottama dasa's shiksha gurus. Thus Srila Prabhupada's statement that
"...the direct disciple of Krishna dasa was Narottama," is explained
through the shiksha (Bhagavata) relationship..."
9.2) Q. But in the above example, weren't all
the gurus "physically present"? Are there other examples of Vaishnavas
who accepted a siksha-guru, even a sad-guru or an eternal preceptor
guru, who was not physically present?
A. In the song mentioned previously, Srila
Bhaktisiddhanta Sarasvati Thakura states, narottama seva-para jara pada
visvanatha-asa. "Srila Narottama dasa Thakura ... accepted Srila
Visvanatha Chakravarti as his servitor." However, historical records
confirm that Srila Visvanatha Chakravarti Thakura (1643-1730 A. D.)
never met Srila Narottama dasa Thakura physically. Never. How then, did
Visvanatha Chakravarti accept Narottama dasa as his guru? Through his
transcendental instructions, vani or vibration. As a result, in the most
real and essential way, the life and soul of Srila Visvanatha
Chakravarti Thakura was Srila Narottama dasa Thakura, his guru in the
Bhagavata-parampara.
Further, Narottama dasa accepts Srila Rupa
Gosvami_whom he likewise never physically met_as one of his two primary
instructing (siksha) gurus: sri rupa manjari pada, sei mora sampada, sei
mor bhajana pujana, sei mora prana dhana, sei mor abharana, sei mor
jiverana jivana. "The lotus feet of Sri Rupa Manjari are my treasure, my
devotional service, and my object of worship. They give my life
meaning, and they are the life of my life."
It is a well known fact that Narottama Dasa
Thakura accepted Srila Jiva Goswami Prabhupada as his primary shiksha
guru. In the above-noted Caitanya Caritamrta purport, Srila Prabhupada
also describes, "Srila Visvanatha Chakravarti Thakura accepted Srila
Jagannatha dasa Babaji, who initiated Srila Bhaktivinoda Thakura, who in
turn initiated Gaura Kishora dasa Babaji, the spiritual master of Om
Vishnupada Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja, the divine
master of our humble self."
"Visvanatha Chakravarti accepted Srila Jagannatha
dasa Babaji" as his disciple? But nowhere does Srila Prabhupada say how.
Through "direct physical contact?" Impossible. In fact, the lifetimes
of two gurus, Sri Uddhava dasa Babaji and Sri Madhusudana dasa Babaji,
intervene between the lifetime of Visvanatha Chakravarti and that of
Jagannatha dasa Babaji.
So there was no question of Visvanatha Cakravarti
Thakura's playing the role of diksha-guru, (pancharatrika-guru), for
Jagannatha dasa Babaji. Yet through his instructions: vani or
shiksa_transcendental vibration, Visvanatha Chakravarti Thakura became
Jagannatha dasa Babaji's Bhagavata-guru, his sad-guru or eternal
preceptor guru.
Further, Jagannatha dasa Babaji is said to have
initiated Bhaktivinoda Thakura, but the official (pancharatrika) diksha
guru of Srila Sacidananda Bhaktivinoda Thakura was one Sri Bepin Behari
Goswami, whom both Bhaktivinoda Thakura, Bhaktisiddhanta Saraswati
Thakura did not include in their lists of the Guru Parampara. Then how
is Jagannatha dasa Babaji considered by our Srila Prabhupada to be the
initiator of Bhaktivinoda Thakura? Simple, through divyam jnanam and
transcendental shiksha.
9.3) Q. Is there any example of someone
"giving initiation" to another Vaishnava without being formally his
direct diksha or initiating guru?
A. As referred above we might also ask, how can
Srila Prabhupada say that "Jagannatha dasa Babaji...initiated Srila
Bhaktivinoda Thakura"? Srila Bhaktivinoda Thakura was factually
initiated by Bepin Behari Goswami, a descendant of the caste and family
lineage of Lord Nityananda.
Thus we have examples of gurus, cited as
"initiating disciples," to whom they gave instruction (siksha) and not
official initiation or diksha: Srila Jagannatha Dasa Babaji gave shiksha
or transcendental divyam jnanam to Srila Sacidananda Bhaktivinoda
Thakura and Srila Gaura Kisora dasa Babaji.
Srila Bhaktivinoda Thakura explains in the
introduction of his song book "Kalyana Kalpataru" (the desire tree of
auspiciousness)": I consider the numerous instructing spiritual masters
(shiksha gurus) to be more important, for they show umlimitedly more
mercy by training the neophyte devotees in all the essential aspects of
practical devotional service (sadhan bhakti)."
9.4) Q. In our Gaudiya Vaishnava disciplic
succession, are there other examples of great personalities who accepted
someone besides their "official pancharatrika guru" as their
"Bhagavata" or sad or eternal preceptor guru?
A. Srinivasa Acharya. In the Caitanya Caritamrta,
Srila Prabhupada describes ..."It is said that Abhirama Thakura had a
whip and that whoever he touched with it would immediately become an
elevated devotee of Krishna. Among his many disciples, Sriman Srinivasa
Acharya was the most famous and the most dear, but it is doubtful that
he was his initiated disciple." (Cc. Adi-Lila 11.13)
How did Srinivasa Acharya, who was initiated by
Sri Gopala Bhatta Goswami, simultaneously become the disciple of Sri
Abhirama Thakura? Through shiksa. Simple.
Raghunatha dasa Goswami. Further, Srila Prabhupada
describes in Cc. Adi-Lila chapter eight (summary): "A direct disciple
of Srila Rupa Goswami was Srila Raghunatha Dasa Goswami..."
However, Srila Prabhupada describes in the same
Caitanya Caritamrta, Adi-Lila, 10.41..."Vasudeva Datta initiated Sri
Yadunandan Acarya, the spiritual master of Raghunatha Dasa, who later
became Raghunatha dasa Goswami..."
"The forefathers of Raghunatha Dasa Goswami were
all Vaishnavas and were very rich men. His spiritual master at home was
Yadunandana Acharya." (Cc. Adi 10.92)
Srila Prabhupada further elaborates on the actual
position of Yadunandan Acharya. "Yadunandana Acarya was the official
initiator spiritual master of Raghunatha Dasa Goswami. In other words
when Raghunatha Dasa Goswami was a householder, Yadunandana Acarya
initiated him at home. Later Raghunatha dasa Goswami took shelter of Sri
Chaitanya Mahaprabhu at Jagannatha Puri." (Cc. Adi lila 12.56)
Srila Prabhupada also says: "Chaitanya Mahaprabhu
was the spiritual master of the six goswamis of Vrindavana." Lecture,
Bombay 30th September 1973) And not to be forgotten, when Sri Raghunatha
came and took shelter of Sri Chaitanya Mahaprabhu in Jagannatha Puri,
Sriman Mahaprabhu placed him under the direct care and guidance of Sri
Svarupa Damodara Goswami. This has been immortalized by the famous Sri
Kavi Karnapura in his "Sri Chaitanya-Chandrodaya-nataka." (10.3)
Acharyo yadunandanah sumadhurah sri vasudeva
priyas tac chisyo raghunatha ity adhigunah prabadhiko madrsam sri
chaitanya krpatireka satata snigdhah svarupanugo vairagyaika nidhir na
kasya vidito nilacala tisthatam:
"Raghunatha dasa is a disciple of Yadunandana
Acarya, who is very gentle and is extremely dear to Vasudeva Datta, a
resident of Kancanapalli. Because of Raghunatha dasa's transcendental
qualities, he is always more dear than life for all of us devotees of
Sri Chaitanya Mahaprabhu, he is always pleasing. Vividly providing a
superior example for the renounced order, this very dear follower of
Svarupa Damodara Goswami is the ocean of renunciation. Who among the
residents of Nilacala (Jagannatha Puri) does know him very well?"
Thus there seems to be four separate relationships:
1) His official initiating spiritual master: Sri Yadunandana Acharya.
2) His relationship with Svarupa Damodara Goswami
as his instructing spiritual master, thus Raghunatha Dasa Goswami is
described as Svarupa Anuga, or a follower and disciple of Srila Svarupa
Damodara Goswami.
3) His relationship as a disciple of Sri Rupa
Goswami, his "advanced mellows" guru or rasa acharya, who instructed the
other Goswamis in rasa sastra.
4) His relationship with Sri Chaitanya Mahaprabhu, who is also described as his guru.
9.5) Q. But doesn't Srila Prabhupada give
other examples in his books of great Vaishnavas who accepted someone
else besides their official diksha guru as their primary or shiksha
guru?
A. Yamunacharya and Ramanujacharya. "This is a
verse from the "Stotra-ratna" (12) of Yamunacharya, the spiritual master
of Ramanujacarya." (Cc. Adi-Lila 3.87) How did Ramanuja accept Sri
Yamunacharya as his guru, since they never physically met? The
historical biographies of Sripada Ramanujacharya state that he was
initiated by one Gosthipurna into the astakshara mantra. Thus there is
no record of Yamunacharya initiating Ramanujacharya. Once again,
Ramanujacharya accepted Yamunacharya as his guru through Shiksha.
9.6) Q. Are there other examples of "unofficial" or unconventional initiations in the sastras?
A. Maharishi Sukadeva Goswami and Pariksit Maharaja.
"Maharaja Pariksit. . .because he was initiated by
a maha-bhagavata devotee, Sukadeva Goswami." (SB 1.18.16.) But how was
Maharaja Pariksit initiated? There is no record in the Bhagavatam of any
formal ritualistic fire sacrifice or name change. The simple answer is
that Maharishi Sukadeva Goswami initiated Sri Pariksit Maharaja through
his divyam jnanam or transcendental knowledge, although Maharaja
Pariksit was officially initiated by Kripacharya.
9.7) Q. Any other peculiar examples of Diksha?
A. The example of Sri Narada Muni is very instructive in this connection: cakruh krpam yadyapi tulya darsanah. (SB 1.5.24)
"Those followers of Vedanta blessed me with their
causeless mercy." So, the Vedanta Vadis initiated the boy, even before
he became self controlled and was detached from childish sporting, etc.
But before the initiation, he (the boy) became more and more advanced in
discipline, which is very essential for one who wishes to make progress
in the line..."
Srila Prabhupada confirms the "initiation"
received by Narada Muni, in Srimad Bhagavatam 1.6.2. "Sri Vyasadeva
said: What did you (Narada) do after the departure of the great sages
who had instructed you in scientific knowledge before the beginning of
your present birth?"
"Vyasadeva himself was the disciple of Naradaji,
and therefore it was natural to be anxious to hear what Narada did after
initiation from the spiritual masters."
In SB 1.6.3, Prabhupada states..."vartitam te
param vayah: O Son of Brahma, how did you pass your life after
initiation?" In SB 1.6.5. it says, "In his previous life, when Naradaji
was impregnated with spiritual knowledge by the grace of the great
sages, there was a tangible change in his life, although he was only a
boy of five years. That is an important symptom visible after initiation
by the bona fide spiritual master..."
Thus Srila Prabhupada explains that:
1) Narada Muni was initiated by several gurus, the
Bhaktivedantas. This is somewhat rare example of a disciple being
initiated and receiving the mercy of several gurus,
2) There is no mention of any formal ceremony, name giving, or fire sacrifice within the context of this initiation.
3) This initiation consisted mainly of
transcendental divyam jnanam (shiksha) imparted by the great sages to
the saintly boy, who later became Narada muni.
Thus it is acceptable, and bona fide, to accept
the maha-bhagavata or fully realized pure devotee, Srila Prabhupada, as
one's primary guru, through his transcendental divyam jnanam, or divine
eternal instructions. He arranged this to be done through his books, his
teachings. Thus, the real function of Srila Prabhupada's bona fide
disciples is to act as humble deputies for the real acharya, Srila
Prabhupada.
Tamal Krishna: "This has never happened before,
Srila Prabhupada. You are the real acharya for this age, Srila
Prabhupada. You perfectly know how to spread Krishna consciousness...."
(October 1977)
He lives forever by His Divine instructions and
the follower lives with Him. _Srila Prabhupada's dedication to the First
Canto of Srimad Bhagavatam, 1962
Reporter: What will happen to the movement in the United States when you die?
Prabhupada: I will never die.
Devotees: Jaya, haribolo!
Prabhupada: I shall live from my books and you will utilize. _Conversation, San Francisco 1975
Gurudasa: Wherever you are (Srila Prabhupada) is a
tirtha. When you are there, it is better than any place. Tirthi
kurvanti tirthani. Tirthi kurvanti tirthani. Where you are is...
Prabhupada: "Tirthi kurvanti tirthani. Svantah
sthena gadabhrta. One who keeps Krishna always within the heart,
wherever he goes, that is tirtha. Everywhere Krishna is there, but one
who remembers, he is the yoginam api sarvesam mad gatenantaratman. It is
very simple...." _Conversation 2nd April 1977
Let us all prostrate ourselves at the lotus feet
of the maha-bhagavata, paramahamsa, pure devotee Srila Prabhupada, the
eternal preceptor guru of the Krishna consciousness movement, and the
unique empowered personality who has mercifully come and preached the
sublime message of Sri Chaitanya Mahaprabhu all over the world.
nama om vishnu padaya krishna presthaya bhutale
srimate bhaktivedanta swamin iti namime
namaste saraswate deve gauravani pracarine
nirvisesa sunyavadi pascatya desatarine
srimate bhaktivedanta swamin iti namime
namaste saraswate deve gauravani pracarine
nirvisesa sunyavadi pascatya desatarine
"I offer my respectful obeisances unto His Divine
Grace A. C. Bhaktivedanta Swami Prabhupada, who is very dear to Lord
Krishna, having taken shelter at His lotus feet."
"Our respectful obeisances are unto you, O
spiritual master, servant of Saraswati Goswami. You are kindly preaching
the message of Lord Chaitanyadeva and delivering the western countries,
which are filled with impersonalism and voidism."
Completed on the auspicious Disappearance day of Gadadhara Pandita and Srila Sacidananda Bhaktivinoda Thakura.
Saturday 19th June 1993. Purnima.
Jaya Srila Prabhupada, Our Living Guru!
Contact PD 707 477-4102
