Avatara, Ayanamsha, and Ahangrahopasana

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Author:  Sarva Sankalpa prabhu

Every soul or jiva has a specific relationship with Krishna, who is Bhagavan, the Blessed Supreme Personality of Godhead. Sometimes, however, this relationship is relinquished in the Highest Heaven, indeed, in the direct company of Lord Krishna. Milton hints the same thing in his Paradise Lost, an epic about war in higher universal regions. Heaven, in its very highest and transcendental realm, is named Goloka, and it is full of eternal rasa surcharged in a perfect society. That is, all the denizens of this Heaven, who spend countless eternities serving Lord Chaitanya, Lord Balarama, and Lord Krishna, together interact and produce a perfume, a masala, a symphony, and a brocade. One denizen by himself is neither perfume nor brocade; all must assemble, which they desire to do more than a deer panteth for water in the desert. Some of us are cooks there, others arrange soirees, and all of us know the chemistry that permeates in that beloved region.

Are the denizens of Goloka automatons, programmed to act sweetly, alluringly, but cold and soulless? If not, if they are totally free to fly the spiritual sky, why is Goloka not cloven like liberal democracies? Why is it not a place of free radicals, congregations of unrelated individuals? Do the Guardians (originally posited by the sage Socrates, the Light of Greece) comb Goloka and exile all but the most compliant? Do they then force them violently into the material phenomenon? It behooves us to know!

The answer is that Krishna’s followers, Vaishnavas, are related very intensely, specifically through unadulterated love. It is also very important to know a mystery. Lord Krishna, interacting with the Goloka rasa, does not display His power to overwhelm his companions there. Krishna expects from his companions to be treated as an equal. Thus, He might wrestle with a gopa, but, although he is possessor of all power, He loses as often as He wins. His joy is to give a garland to a gopa as the best wrestler.

Elsewhere, He steals sweetmeats from Mother Yasoda, who becomes so irate that she attempts to tie Him up. Why, she cannot protect Him when He is climbing in the rafters or teasing a bull!

The superiority of Godhead is evident in Vaikuntha, a vast realm with a rasa of awe and reverence, pomp and circumstance, and serried ranks of military parades with marching orchestras. It cannot be denied that Vaikunthaloka is an absolutely good place where some devout Vaishnavas go, those who thrive on such pomp. Thus in Vaikuntha, bhaga, the replete glory of the Supreme Personality of Godhead, is displayed. Somewhere there is a kingdom to console the pious Vaishnava consumed by the Supreme Lord’s wealth, strength, beauty, knowledge, fame, and renunciation.

In one kind of renunciation, Lord Krishna renounces His murti or personal form and pares down His repletion into one sharp point: The light of the Supreme fullness of the Lord. In Sanskrit, it is named brahmajyoti. The characteristic of this light is jnana-bala-kriya. This indicates supreme wisdom, supreme grace, and a love that surpasses all–but is simultaneously constrained by rasa.

Real jnana has a higher octave, vijnana; this is ultimately proficiency to understand absolute relationships. In the material sphere, mathematics attempts to do likewise. Vijnana will, nevertheless, reveal a very sad issue: All of us manifested in this world have consciously rejected the Supreme Lord. Some of us departed Goloka seeking Maya, i.e., avidya or Satan. Maya is a cold, clammy cloud in the corner of the spiritual sky. Those who understand that we originally departed from the eternal realm with a desire to enjoy maya and that maya is an insubstantial cloud can thank Lord Krishna for this realization.

Giving thanks also to His maya, and praying for those caught in it (by loving Lord Krishna, the master of Maya), we pick the prison door’s lock and can commence to leave this cold, clammy place. We must know a fact here: The conditioned soul, assisted by millions of other conditioned souls and using the paradigms of the greatest material philosophers, is not requested in Goloka. All maya is not worth a daisy in Vaikuntha; there, the entire material demeanor is grass and withers at noonday!

The guru is our hypostasis. In Prayers of the Personified Vedas, we find a prerequisite to yoga or union with God. It must commence from a sure and immovable platform, and this is called asana in yogic nomenclature. We are humans; the dharma of humans is to have a guru. This indicates an underlying structure within the Summon Bonnum. The guru will take us to review the fall from Goloka and give us here a foundation from which we can make progress. Maya is a cloud; no castles are built upon clouds except by surrealist artists, who hold mirrors of sorts in front of us. These avante-garde talents thus inform us that we are trying to live in cloud-like bastions, hinting that it has never worked. The guru does more than this, and he will point out our specifics: Not only that we renounced Goloka but what our renounced lives there consist of–our original spiritual faculties and estates in exile. The guru gives us that hypostatic solid foundation; he is our reliable companion and walks us through repentance and forgiveness.

As far as forgiveness is concerned, we must needs forgive. The slings and arrows of outrageous fortune have come from an army terrible with banners, terrible as death. This army consists of perverted love, in a word, our love of Maya. Forgiveness is enjoined for us; it is accomplished in the Hare Krishna mahamantra. In general, the mahamantra works out to mean, in paraphrase: “O Lord, O Energy of the Lord, kindly engage us in Your service.” In this hymn, the entire Reality is prayed for; it is not selfish, it does not grasp advancement like a miser in order to leave others aside. The mahamantra is a universal hymn that grows within the devout yogi so that, in its perfection, he is united with Ultimate Source, Lord Sri Krishna, Who is the supreme Reality.

Along with the guru as a foundation, we also have shastra, the Vedic scriptures. Shastra is close to the same as the English word canon, derived from Greek. Both words issue forth from a root meaning weapons. Shastra (long “a”) comes from shas or shastra (short “a”), a sword. Canon comes from the rod of discipline; Western scripture is named the canon or is considered canonical. The guru and Ultimate Source, Lord Krishna, carry the shastra to protect us.

An important area of protection is an upaveda named Jyotish, Vedic astrology. It encompasses a description of the dynamic substances of the material manifestation. Here is a really excellent example of how the Vedas gradually develop in the service to mankind. His Divine Grace Srila Vedavyasadeva spoke the Brihaj-jatakam to the great sage Varahamihira. A magnificent English translation of Varahamihira’s text was produced by Swami Vijnanananda of Belur Math, ca. 1911. Slightly more than fifty years later, an incarnation and guru confirmed the ayanamsha of Swami Vijnanananda. Here is how it happened. In 1975, Mr. Jaya Krishna Thakur sent a letter to the shaktyavesha-avatar, Abhaya Charanaravidam Bhaktivedanta Swami Maharaj Prabhupada Avatar (henceforward, the Prabhupada Avatar or simply the Avatar). In Mr. Thakur’s letter, there was only a request made for birth details. Here is, in paraphrase, what the Prabhupada Avatar replied: “I was born September 1, 1896, Tuesday, about four p.m. My Moon is in Gemini.” This paraphrase corrects a tiny error and uses English conventions, changing no substance.

If we perfectly follow all the procedures of Swami Vijnanananda, we conclude that the ascendant of the Prabhupada Avatar is Capricorn, and we also conclude that the commentator on the jyotish (Vijnanananda) and the Prabhupada Avatar concur on the ayanamsha. The ayanamsha is a libration given in jyotish for calculation purposes. Not to put too fine a point on things, issues like the libration are savagely disputed. This is not to be wondered at; Plato mentions the nub of it in the parable of the cave in The Republic, i.e., that excessive and premature exposure to truth can cause a kind of quasi-spiritual sunburn. We are inclined to agree.

However, the well-wishing Prabhupada Avatar has placed in the hands of an eminent diagnostician, Sriman Kailasa Candra dasa, a faultless process of dynamic substance, a major assist in repentance. We have learned so far that forgiveness is sine quo non for entrance into the rasa-surcharged society of Goloka. In any case, if we very sincerely chant Hare Krishna, much forgiveness is thereby accomplished. Now we learn that repentance or metanoia can be assisted by dynamic diagnoses. If we surrender our astrological benefics and malefics equally to the Supreme Personality, we can be protected from Satan.

In the ashram of the guru, one can find the cure for our materialistic life. That ashram would bear one along with all the chelas chanting the Name; there would be a group rasa that assists our surrender in order to escape the deepest and subtlest snares of maya. The hypostatic guru would supervise healing and perfection. In medicine, many things are mysterious, but Freud discovered that, in the most dangerous and subtle of psychopathic cases, the compassion of the physician was often capable of effecting a complete remission. The guru and his ashram are pivotal; his tiniest hints are often of revolutionary importance. We have seen how a small letter to Mr. Jaya Krishna Thakur presented the correct framework for planetary placement in Jyotish and thus opened a wide platform for repentance. Ignatius of Antioch comments that the spiritual master is everything, and John of Damascus opines that he is our window to the sublime.

The Prabhupada Avatar warns us that, if we desire gold, we must know first what gold is. Let us know the guru. Let us reject demigod worshippers, shaktas, and caste slavers. Sriman Kailasa Candra dasa has written about the Prabhupada Avatar on two large INTERNET sites: The Real Explanation and Return to Square One. We respectfully request that the gentle reader review these at leisure for enormous edification and intelligence.

We shall now attempt to suggest some relevant information concerning the spiritual master. In Bhagavad-gita, the Supreme Personality of Godhead assumes the position of guru for Arjuna. This position for Bhagavan is more or less rare; it is much more common to see a magnificent jiva assuming the position. Here one encounters two grades, with reference to their background. I hasten to state categorically that the best thing is that the guru be a mahabhagavata, a totally pure via medium to Krishna in the dedicated line. Lesser souls can provide some assistance, but this is so severely dangerous that we must emphasize the highest individuals, those with total activity in the lila of the Lord, who have been given a commission and an annunciation by their own spiritual master.

Let me return to two subjects: Some gurus perform such magnificent Krishna conscious bhakti that their guru calls them out to assume the status. Others are called upon by Krishna to descend with an annunciation and a mission. In point of fact, a member of the first group may have experienced some conditioning in previous times and overcame maya. If he states that to be the fact, we need not cavil about it. Bhakti yoga is a complete system, one that culminates in total union with Krishna, a union that perfects the yogi and does not destroy his individuality. In mystery, with the rasa that he maintains with Krishna, the yogi is unimpaired and unprejudiced; his individuality is made very strong, vibrant, and living.

Yet, not one hair grows which is not part of the will of the Supreme Lord. As such, the conditioned soul is best perfected in Krishna Consciousness. In a sense, Krishna knows well throughout time that such a soul will, in due course, become His united partner and ally. Yet, this knowledge is more or less suppressed by Him. Krishna’s awareness alone of the evolution of a conditioned soul does not boost him out of maya any more than it boosts the material life duration of any jiva. There is freedom; the future guru is free to be in trouble for a period. And, at every step he takes, he moves inarticulately closer to total theosis. Finally, a vibrant and living and immensely fruitful tension exists here: One pole of the tension is the current conditioning of the future guru, and the other pole is the immensely benign path he is taking to perfect theosis.

In sum, various gurus attain Krishna Consciousness and are ordered to become gurus; others are denizens of Goloka or Vaikuntha. Krishna kindly suggests to them that He has a need and off they run to fill the request of their lover. If the guru states which of these he is, then we know; if he gags such information, we shall probably never know. In all ways, the mahabhagavat is the acme of human being. We have no ascending access to this mystery as it must be revealed to us. Please attend: The Prabhupada Avatar never unveiled his status. We have nothing more to say as the case cannot actually be opened.

For most of us (who are conditioned), we must depend upon sadhana bhakti to ascend to Krishna Consciousness. The Prabhupada Avatar was not coy concerning it; he shouted from the housetops many consistent messages concerning the practice:

“The whole process can be summarized as follows: The advanced devotee who chants the holy name of the Lord in a perfectly offenseless manner and is friendly to everyone can actually relish the transcendental taste of glorifying the Lord. And the result of such realization is reflected in the cessation of all material desires, etc., as mentioned above. The neophytes, due to their being in the lower stage of devotional service, are invariably envious, so much so that they invent their own ways and means of devotional regulations without following the acaryas. As such, even if they make a show of constantly chanting the holy name of the Lord, they cannot relish the transcendental taste of the holy name. Therefore, the show of tears in the eyes, trembling, perspiration or unconsciousness, etc., is condemned.”
Srimad Bhagavatam, 2.3.24, purport

In summary, chanting must be sincere and constant; instructions must be received from revealed scriptures and explained by the realized devotee. All of this must then be precisely enacted like military orders:

“The Lord instructs that one has to become fully Krishna conscious, to discharge duties as if in military discipline.”
Bhagavad-gita, 3.30, purport

The Prabhupada Avatar was not graced with swarms of advanced personalities worrying themselves sleepless about making spiritual advancement. In 1967, he suffered a heart attack, and, for a certain period, medicated himself simply with basic prasadam. Realizing he required more assistance, he took a few followers to India and consulted Ayurvedic physicians in Mathura. One of them (an overt Satanist?) was graced by the Prabhupada Avatar with a higher status, but he commenced a rake’s progress; he returned to the States despite contrary orders. The rake is withering today, but, at that time, his deviation hardly stopped Prabhupada Avatar; he instantly flanked the rake and threatened his rear communications. The rake surrendered, provisionally!

The Avatar and his loyal devotees then began what this author calls The Great Honeymoon. It was a reaction to the heart attack and the rake, yet it was also very sweet. The wooing of the devotees by the Avatar began in the autumn of 1967, and it ended briskly in the fall of 1970. Nevertheless, those three years are never to be forgotten by those who witnessed the courtship. It was absolutely and unconditionally a reaction against offensives by the Goudiya Math, along with the rake.

Reaction can lead to metanoia and, in that way, lead away from maya. Nevertheless, it has, due to the nature of the chelas, an element of roga in it. In The Great Honeymoon, dozens of his original disciples were set straight by their own istagosthis or conclaves, as well as directly by the Prabhupada Avatar. New disciples came, drank the honeymoon nectar, and fell in love. It was not a love of wisdom per se—there was scarce little Chaitanya-caritamrita and the Nectar of Devotion was only in an incipient stage—but it hit a group of men and women completely unaccustomed to it.

We were immersed in love.

Just as we were swept into this love by honeymoon nectar from the guru, a.k.a., the joint courtship, we were soon knocked to the ground by the New Vrindavan Janmastami catastrophe. Some of those who drank with the Prabhupada Avatar have a bit of the nectar still on their palates, but now all of us must live with the results of that catastrophe: The creation of the downline. We were initially rewarded the nectar—our material lives were almost dissolved in it—but now, years later, we age. It matters not; we will be greeted by the guru one day. He will lead us on sankirtan to Vrindavan. The lila can never cease, and the place that he leads us to does not have any maya in it, thank God! As for the catastrophe, it was partly the work of the rake (and four other bewildered new sannyasis) and partly the offensive of Goudiya Math. It was, at least for awhile, outflanked by the Avatar, but it came right back in 1978 with an illegal coup d’etat by the trustees of the Society, i.e., the GBC.

Let us saunter back to that Janmastami of 1970. In the midst of The Great Honeymoon, the Avatar had created several sannyasis, because he wanted them out preaching. In the temples, the Avatar boldly indicated that they caused troubles. Beyond kid glove diplomatic usage, that really should be read and understood to mean that they fell into apostatic bewilderment. The gist of it went like this: “Prabhupada is the impersonal brahmajyoti and the Supreme Personality of Godhead, Krishna.”

The rake, although apparently on the outskirts of this heresy, had nevertheless brewed up a vinegar of sour theology of his own, which was nothing more or less than a conspiracy to neutralize the Avatar. His concoction consisted of honeymoon wine inoculated with his previous occult connections and tendencies. Many hippies, before coming to the movement, had traveled to Hrishikesa and imbibed a strong draft of Shankarite Mayavada there. While in India, the rake also came into contact with the Goudiya Math while Prabhupada Avatar was recuperating. We must always remember that the Math was and remains always well-prepared and desirous to gut and dress ISKCON:

“It is a fact, however, that the great sinister movement is within our Society.”
Letter to Hamsadutta, Sept. 2, 1970

The context or subject of this sentence (in this letter) indisputably pointed to the Goudiya Math, especially when judged in terms of just previous letters about the troubles plaguing the Society at that time. This sentence (in the letter) should not be misconstrued to have indicated the Illuminati; Prabhupada Avatar never mentioned that Western group in any of his writings or correspondences.

Nevertheless, at that time, ISKCON was not gutted. The dauntless Prabhupada Avatar never skipped a beat and took his sankirtan party out traveling—to India, Europe, really to everywhere—and the influence of the rake subsided. However, the love affair between guru and disciple was replaced by two distinct acts of the Avatar. Some blistering letters concerning the rake and the related apostasy lowered the warmth of the Great Honeymoon; the courtship was definitely distanced. Please notice, with utmost attention, this deduction worthy to be received: The Great Honeymoon was distanced and replaced by a downline. This is crucial; it still lives today but in a false rendition.

A downline simply means that the leader creates middle management to which he delegates some details while remaining available for immense issues. This creation also resulted in the manifestation of what I call butter devotees and condensed milk devotees (condensed devotees). This transpired in 1970, but its effects are still with us nearly forty years later. This division is survivable.

In effect, those not on the Avatar’s management echelon, living either as householders in apartments or as new or relatively new initiates or bhaktas or bhaktins in the ashrams, received much less direct contact with the Avatar; their contact was almost entirely with temple management.

Devotees, mostly so-called big devotees, had been getting out of hand, focusing on non-issues, becoming sharper and meaner in their exchanges, and developing amnesia in terms of the essentials. The marriage nectar more or less stopped; a new era was at hand. The Prabhupada Avatar was as good as his word. He picked up a number of his leading men, swept off around the world to preach, and in effect told Rupanuga: “Refocus, reset, become grounded, and take your medicine.”

Here is the letter that officially inaugurated the downline:

“Now, I want that we shall concentrate on making our devotees Krishna conscious and ourselves becoming Krishna conscious, and not be so much concerned with expanding ourselves widely but without any spiritual content. Just like boiling the milk, it becomes thicker and sweeter. Now do like that: Boil the milk.”
Letter to Rupanuga, May 9, 1972

This indirectly refers to custom in India, where dairy production is really sacred. Clarified butter is the ideal food there; it is considered medicinal with almost mystic properties. It is highly prized. Milk may be churned and the butter removed, producing what we call buttermilk; Indians, noticing its lack of butter, instead call it sour milk. On the other hand, condensed milk is considered sweet; such is the convention. The Avatar was in effect saying: “Take that sour milk, add the necessary spiritual sweetness, and make condensed milk from it.”

In terms of management for the movement that he had created, he first placed the leading devotees on sankirtan, where they would not cause trouble. Sankirtan would preclude apostasy. We must attend to this; we must not be neglectful, as this is the real ISKCON: The Sampradaya Acharya Abhaya Charanaravinda Bhaktivedanta Swami Prabhupada Maharaj Avatar has given us a key. This article provides explicit curative advice to the movement, and it is specially decocted for virtuous sankirtan leaders like Sriman Kailasa Candra dasa and all who treasure the Prabhupada Avatar in their own sacred temples. Listen to the subsequent sloka, hear it, and thrive on it. The great sage Manu is speaking to the descent of the Supreme Lord Himself, Matsyavatar, the Personality of Godhead:

“My dear Lord, just as a puppeteer controls his dancing dolls and a husband controls his wife, Your Lordship controls all the living entities in the universe, such as the brahmanas, ksatriyas, vaisyas and sudras. Although You are in everyone’s heart as the supreme witness and commander and are outside everyone as well, the so-called leaders of societies, communities and countries cannot realize You. Only those who hear the vibration of the Vedic mantras can appreciate You.”
Srimad-bhagavatam, 5.18.26

We shall dissect this and then discuss the so-called “ISKCON.” The Prabhupada Avatar commenced to create a downline, and the precise year of this creation is a slight subject of dispute amongst virtuous Vaishnavas, i.e., those who never murdered, pimped, aborted fetuses, defamed and defrauded, nor were ever accessories to major felonies. Your humble author votes on 1970, while Kailasa Candra dasa considers the year to be 1972. We can totally agree it was about four decades ago. The Prabhupada Avatar desired that some of his older devotees travel with him so that he could sweeten their butter with more of his goodness.

The condensed devotees would have to submit to downline control.

“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 in that group. So, the fighting is among that group, but not amongst the real workers.”
Letter to Krishna das, 9-9-72 (emphasis added)

Later on, we observe the perversion of this as some of the men degraded into catamites and some of the women devolved into either concubines or prostitutes. As Manu explained: “The so-called leaders (butter devotees) . . . cannot realize You.” A challenge exists for us here. If we can hear Manu’s stark words and perform seva to the Supreme, we can attain to genuine goodness. In Bhagavad-gita, the process is defined as being bitter in the beginning but sweet in the end.

Augustine of Hippo tells us that a man reflects when he is delivered at the end of his life. In his reflection, he sees that every step, every action he took, aided his final liberation. If the condensed devotee absorbs himself in very great Vedic sounds or mantras, especially in the mahamantra, he will attain the Supreme Personality of Godhead. This is our opportunity, but only one sankirtan party is capitalizing on it at the present moment. Its leader has been preaching this to us for over thirty years; the name of this party is the Vaishnava Foundation.

When Prabhupada, the Avatar of Western sankirtan, started his relentless conquest of the world, the GBC (trustees) and sannyasis discovered they were basically incompetents. Previously, the Prabhupada Avatar, who had a degree that included management, used to make certain that things were going well. The downline, however, gave the GBC and sannyasis a wonderful elite social club, fully funded, with no condensed devotee in it to lower the tone it preferred. However, the Prabhupada Avatar insisted that there be only one tone: His. Lo and behold, it was soon seen that another tone was present in their many meetings, almost all of which were not attended by the Avatar. That tone was on a lower octave (read, incompetence). The buffeting was always present with them, and, let us be blunt, it was infused with an attitude of the thug. Shallow graves were eventually dug in a farm just south of Pittsburgh, fertilized by an enriched nutrient: Human blood and bone!

When the Avatar was away, the yahoos played. Yet too much play, and this new version of the Society would reveal gross criminal neglect. So, deception and proscribed means—in reality, expediency—became the desideratum; what was sought in tactics became the new direction and orientation in strategy. As Milton bemoaned: “Darkness be my light!” That darkness was not hard to get, either. Prabhupada Avatar had taken a few disciples to India in 1967, and a portion of them, such as the execrable sannyasi, were old India hands. In any case, demigod worship, self-apotheosis, and slavery were and remain standard fare for aggressive sahajiyas (warlocks). When darkness becomes the guiding lamp to our feet and the spirit in our hearts, it does not take much imagination to sin against the regulations of sadhana bhakti yoga.

Well before this, the previous Acharyas of the Sampradaya had been overt, vigorous, and enormously public demonstrators, professors of sankirtan. They were headed by Srila Bhaktivinode Thakur and his son, Srila Bhaktisiddhanta Sarasvati, in the last days of the Nineteenth Century and the first third of the Twentieth Century. Both totally laid it on their disciples: Vaishnavas do seva by sankirtan; those who do not do so cause trouble. This idea was also endlessly demanded by the Avatar of his sannyasins, who were to, above all else, figuratively immolate themselves in sankirtan.

Let us recall that the Prabhupada Avatar came out of it at a time when, with some minor exceptions, the Math had voted for apostasy with its feet and used “transcendental devices” for the purpose of upkeep. The phrase demands a good explanation: What is a “transcendental device”?

Its meaning and application are brimming with invultuation. A device is a material appliance used to make material life better. What then is a “transcendental” device? Disregarding kid glove diplomatic usage, we shall therefore speak in stark and contemporary terminology: It is voodoo. It is a seemingly transcendental seva or contingent of seva, but the like of it is filled with noxious spirits from the realm of naraka, possibly kin of rudras and nagas. It is the hypocritical veneer of Hinduism spread over a rotting corpse of pseudo-sankirtan, complete with ghosts and yamaduttas. Such an entity was devised by the Goudiya Math to obtain room and board by selling the privilege of eating the corpse-cum-ghost-cum-yamadutta to the already gullible, the ever-invultuated hodge-podge of the Hindoo.

It served well enough some caste slavers, so they voted with their feet to do no real sankirtan and thus became apostates, highly nervous ones, no less. Their fear? Someone would actually expose them just as Srila Bhaktisiddhanta Sarasvati Thakur had exposed a lot of silliness in Bengal. The Goudiya Math used the sloth and nescience of a false, cloudy, foggy version of varnasrama dharma to throttle any real attempt at real sankirtan. Let us spell that out, point-by-point:

1) That cloudy fog is maya, and Math dharma is a will o’the wisp;
2) Another heresy was brewed to throttle genuine ideas of sankirtan that would inevitably reveal and produce dissidence against the original heresy;
3) Totally needless multiplication of vaikhanasa and pancharatrika voodoo was demanded;
4) Goudiya Math employed violence, going to so horridly an extreme that India’s early Twentieth Century savior and his true devotees were oppressed in unspeakable ways.

If this resembles an obscure religious cult named “ISKCON,” that can be no accident. Like father, like son: Like Swami Bon, Swami B. R. Sridhar, and some kind of current “rasika-guru,” like the rake and the Machiavellian Manipulator.

Gentle reader, you have borne with us a long time, and the pilgrimage trail has been hazardous. Yet, a tiny moment and the Kingdom of God is at hand. That Kingdom is simply Reality unencumbered by Satan, avidya, or maya. Look here: We can lift the curtain. Look again: This is how to keep the curtain open for your self. We are your friends; we place the curtain rope in your hand, so you can use it at will. The curtain covering the filthy, meretricious so-called varnasrama dharma, the abomination of caste gosvaminism, is pulled in this manner: One must simply gaze upon the prayers of Manu with fixed attention . . . and then recite, warm to, and rejoice in them. Teach them to others in sankirtan. Noting verse twenty-seven in particular, here they are:

“I offer my respectful obeisances unto the Supreme Personality of Godhead, Who is pure transcendence. He is the origin of all life, bodily strength, mental power and sensory ability. Known as Matsyavatara, the gigantic fish incarnation, He appears first among all the incarnations. Again I offer my obeisances unto Him.

My dear Lord, just as a puppeteer controls his dancing dolls and a husband controls his wife, Your Lordship controls all the living entities in the universe, such as the brahmanas, ksatriyas, vaisyas and sudras. Although You are in everyone’s heart as the supreme witness and commander and are outside everyone as well, the so-called leaders of societies, communities and countries cannot realize You. Only those who hear the vibration of the Vedic mantras can appreciate You. My Lord, from the great leaders of the universe, such as Lord Brahma and other demigods, down to the political leaders of this world, all are envious of Your authority.”
Srimad-bhagavatam, 5.18.25-27

The curtain covering the filthy, meretricious sorcery, specifically self-apotheosis or ahangrahopasana, is pulled in this manner: In Srimad-bhagavatam, 9.11.1; note the sloka’s sound, its rasa, its long-lasting taste on the palate, and its purport. Here is the Lord Himself, the needful foundation of all Reality. Rejoice upon your realization of it and teach it to others in sankirtan, for it cures sorcery:

“Sukadeva Gosvami said: Thereafter, the Supreme Personality of Godhead, Lord Ramacandra, accepted an acharya and performed sacrifices with opulent paraphernalia. Thus He Himself worshiped Himself, for He is the Supreme Lord of all demigods.”

The last curtain to be raised—the last cord to be placed in your hands—is the one that removes the covering known as the Vedic smorgasbord. Relish these verses of Srimad-bhagavatam, 2.3.2-7:

“One who desires to be absorbed in the impersonal brahmajyoti effulgence should worship the master of the Vedas, one who desires powerful sex should worship the heavenly King, Indra, and one who desires good progeny should worship the great progenitors called the Prajapatis. One who desires good fortune should worship Durgadevi, the superintendent of the material world. One desiring to be very powerful should worship fire, and one who aspires only after money should worship the Vasus. One should worship the Rudra incarnations of Lord Siva if he wants to be a great hero. One who wants a large stock of grains should worship Aditi. One who desires to attain the heavenly planets should worship the sons of Aditi. One who desires a worldly kingdom should worship Visvadeva, and one who wants to be popular with the general mass of population should worship the Sadhya demigod. One who desires a long span of life should worship the demigods known as the Asvini-kumaras, and a person desiring a strongly built body should worship the earth. One who desires stability in his post should worship the horizon and the earth combined. One who desires to be beautiful should worship the beautiful residents of the Gandharva planet, and one who desires a good wife should worship the Apsaras and the Urvasi society girls of the heavenly kingdom. One who desires domination over others should worship Lord Brahma, the head of the universe. . . one who desires a good bank balance should worship the demigod Varuna. If one desires to be a greatly learned man he should worship Lord Siva, and if one desires a good marital relation he should worship the chaste goddess Uma.”

This is a daunting feast of many long shlokas. The Prabhupada Avatar, knowing we might faint with embarrassment from these riches, explains carefully that, although tolerated by the Supreme, no Acharya has ever recommended this process. Rather, it is diplomatically stated as “not recommended.”

Put into blunt language, it is thoroughly to be avoided. Alas, the “ISKCON” has read these verses, knows them only too well, and has carefully gagged the purports wherein the worship of demigods, for any reason less than pure devotional service, is only very provisionally allowed. That understanding is simple: One going through a stage of the pilgrimage back to home, back to Godhead–who is rapidly marching forth, always having an azimuth towards Goloka–is provided, in the incipient stage, a certain leniency as economy. Again, the provision is this: Never keep up these practices; every moment grow more and more distant from them.

The economy period must be brief!

The Prabhupada Avatar knew many would attempt to prolong economy, having seen this lolling about in the ashrams of the Goudiya Math. So, he indirectly predicted the course that his Society might take:

“Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.”
Bhagavad-gita, 7.20

“According to their own natures.” This refers to narcissism, recognized by physicians as an extremely serious disease. It is a rich forcing house for the destruction of the individual in solipsism or even sva-tantrika sahajiyaism. The disease can manifest as the bribery or corruption of Krishna’s officers, the predominating intelligences (demigods, angels, planets) of the twenty-four elements. The inoculation is accomplished by the aforementioned Bhagavatam verse, along with its abovementioned contingent Bhagavad-gita sloka. Help others perform genuine bhakti seva; this will cure the horrid corruption often entailed by demigod worship.

In this paper, we have placed in the hands of the gentle reader a comprehensive cure for the “ISKCON” malady. Please understand it and use it properly. May you be blessed to perform eternal seva to the Srimad-bhagavatam, along with the entire opus of the Prabhupada Avatar. He was the pure representative of sankirtan personified. Cure yourself of maya, perform sankirtan, and, as a result, eventually dance with the Supreme Lord Sri Chaitanyadeva forevermore.

Sarva Sankalpa prabhu is the nom d’guerre of a devotee initiated by His Divine Grace in the late Sixties; he wishes to remain anonymous at the present time.

1 comment

1 Adan Rodriguez { 12.04.13 at 00:21 }

Thank you very much Sarva Sankalpa prabhu. The explanation on the practices and narcicism of Gaudiya Math, help me understand the indeed deviations from them and from “Iskcon”.

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