KCD’s Monthly Podcast – December 2023

Podcast transcription:

The Poison Tree: Now & Then

by Kailäsa Candra däsa

HARIÙ OÀ NAMAÙ

We find the following excerpt from a letter to Hansadutta, dated 9-2-70:

“Regarding the poisonous effect in our Society, it is a fact, and I know where from this poison tree has sprung up and how it affected practically the whole Society in a very dangerous form. . . I think in the . . . paramparä system that the poison administered to our Society will not act if some of our students are as good as Prahläda Mahäräja. I have therefore given the administrative power to the Governing Body Commission. . . You are also one of the members of the G.B.C., so you can think over very deeply how to save the situation. It is a fact, however, that the great sinister movement is within our Society.”

The context of what was going down at that time was a localized insurrection within the movement by four of its most prominent leaders. The G.B.C. had just been formed by Prabhupäda in order to, as he put it, save the situation. The four insurrectionists were saying that Prabhupäda was God, that he was displeased with his disciples, and they were proposing a centralizedsolution to the problem.

Their propaganda was that Prabhupäda was God . . . and they then locked him in his room. That he was God was against his teaching, and he never said that he was the Supreme Lord. He did say that pure devotees, such as himself, should be worshiped like God would be worshiped, the All Pure, because they carried the pure and perfect message.

However, that was never to be misconstrued that he was actually the Parameçvara, because he gave counter-indications repeatedly that such was not the case. He was against that proposal, which was common Eastern dogma in Mäyäväda circles and propagated by the prominent Mäyävädé gurus in the Western world at that time.

Although Prabhupäda was certainly displeased with those four men who were causing the havoc in his movement, he was not displeased with the rest of his disciples. He was not displeased with the twelve leaders he appointed as the original governing body commissioners. He had deputed them to eradicate this poison that had entered his branch of the Hare Kåïëa movement. They worked to do so, and that seva paid off, as the four deviants were finally stopped and disbursed.

The solution that they had proposed was outrageous. They wanted to close all of the centers throughout America and consolidate them into one new center in Greenwich Village. This was also against Prabhupäda’s plan, which was established in the previous four years; it was meant to expand preaching centers throughout America.

Their plan never gained enough traction to get off the ground, despite the fact that they did, for all practical purposes, lock Prabhupäda up in his quarters at the Los Angeles center, although he was allowed to have disciples visit him. That is when he formed the G.B.C. with those twelve men, and some of them assisted his doing so.

There is some background here that needs to be elucidated, and not for the first time. Prabhupäda’s treasurer from the New York center had sent monies to India for devotional paraphernalia which was not received. It appeared that, without pressure and intervention, it would never be shipped to ISKCON. It was not forthcoming, so Prabhupäda deputed Brahmänanda, one of his initiated disciples and the president of the New York center, to travel to India in order to secure those orders.

While in India, Brahmänanda came into contact with a number of Prabhupäda’s godbrothers, some of whom were influential in Gouòéya Mutt. All those he met were Gouòéya Mutt acolytes, but Prabhupäda no longer respected or approved of Gouòéya Mutt–this would be clearly revealed a bit later in his books and to his leaders in letters.

Actually, he was no longer an active member in that institution. He had formed his own organization, ISKCON, and there was no connection to Gouòéya Mutt to be had there. There was obviously friction between him and many of its leaders. They were dead against his going to the West to spread the message of Lord Caitanya.

Brahmänanda was victimized by some of these influential Gouòéya Mutt leaders. He was made to doubt Prabhupäda’s legitimacy. He was informed of the Gouòéya Mutt version of its history, and Prabhupäda, who had a different perspective, did not fare well in that narrative account. Brahmänanda became bewildered and negatively impacted. He came back to America with that poison in his astral body. From a kind of malefic quasi-empowerment—Gouòéya Mutt empowerment–he influenced three other leaders to lead the insurrection which Prabhupäda accurately termed to have a poisonous effect in his Society.

What has just been detailed is a synopsis of what was going down when Prabhupäda wrote that letter to Hansadutta on Sept. 2^nd, 1970. As such, it is blatantly obvious that “the great sinister movement” referred to in it was Gouòéya Mutt. Anyone who disputes this with a different interpretation is pushing a diversion and/or willfully blind to the history and essential context contained within that letter. It has been established in the written record for our benefit.

Did this inimical and malefic energy of Gouòéya Mutt dissipate and go away during the eleven years of Prabhupäda’s Western preaching mission? It did not. Sometimes it was dormant to a limited extent, but it never disappeared. Gouòéya Mutt remained the great sinister movement that Prabhupäda had rightly tagged it to be.

Indeed, in an important purport in Caitanya-caritämåta, he called Gouòéya Mutt asära or useless. The context (in terms of application) was that Gouòéya Mutt no longer could effectively preach the message of Lord Caitanya due to its many deviations. Only some of those deviations were exposed by Prabhupäda while he was with us.

However, just as, in its first of many such later attempts, Gouòéya Mutt leaders insidiously polluted Brahmänanda, that whole effort against Prabhupäda’s movement would continue. It continued in a major way in the Spring of 1978. It continued just after that when a significant number of Prabhupäda’s initiated disciples—most of them sannyäsis—crossed the river and joined Swämi B.R. Çrédhar in Navadvipa in order to form the Mahä-maëòala. Eventually, that entity morphed into the World Vaishnava Association, which it is known as today.

We simply call it Neo-Mutt.

This loosely-knit organization is just as much the great sinister movement as was Gouòéya Mutt. The baton has been passed. Indeed, Neo-Mutt is more poisonous, more effective, more malefic, and more intent to destroy as many of Prabhupäda’s initiated disciples as it can. Although it may occasionally give lip service to Prabhupäda being the source of initiation for most of its top guns, it does not respect him.

Goudiya Mutt tagged Prabhupada with the back-handed compliment of “Swami Mahäräj.” An attitude of minimization toward him has been passed down to Neo-Mutt, as could only be expected. The agent of injecting Goudiya Mutt influence especially into the second echelon of “ISKCON” was Swami B. R. Shridhar of Navadvipa. In the late Seventies and through much of the Eighties, the “shiksha-guru” of Prabhupada (check out the context of why he wrote that in the Sixties) was used by the eleven pretenders to their zonal advantage.

Not long after, he ended up using them, through control of the second echelon. Anyone who is either an active member of Neo-Mutt–or, at bare minimum, sentimentally approves of it–is under the astral control of the Goudiya Mutt egregor . . . and accordingly, favorable to Swami B. R. Shridhar, whining that any criticism of him is “offensive.”

The Goudiya Mutt egregor itself is now weak, and dedication to the reputation of Swami B. R. Shridhar by that rump remnant of it is similarly weak. Such is not the case with Neo-Mutt, however. It is strong and getting stronger. Its aura is pitch black.

The convoluted situation of what superficially appears to be the Hare Krishna movement is so entangled that extraction from it—by many thousands of devotees under its whammy of fear–is extremely difficult. If you are attached to that man, then you are attached to a form breaker who destroyed two branches of Goudiya Vaishnavism—and you WILL be held accountable for influence you spread on his behalf.

Indeed, it is almost impossible to extricate those who are under the grip of Neo-Mutt. It requires a massive exorcism. Neo-Mutt is virulently opposed to “ISKCON,” and vice-versa. Yet both are polluted products of Gouòéya-Mutt in general and Swämi B. R. Çrédhar in particular. This involves an intricately detailed and extensive history, however.

There is another wing of Gouòéya Mutt, which is only strong in the Mathura district of Uttara Pradesh; it is separate from a connection to the legacy of Swämi B.R. Çrédhar. Due to its connection to the philosophy and style of Gouòéya Mutt and its following of a different Gouòéya Mutt leader, it can also be called Neo-Mutt. However, it is not a branch of the World Vaishnava Foundation nor aligned with it in any tangible way, except psychologically and philosophically.

Its founder was Swämi Naräyan of the Keçava-jé Gouòéya Mutt in Mathura. Although he had a favorable relationship with Swämi B.R. Çrédhar while they were both living (they are both not so now), Swämi Naräyan was against how Swämi B.R. Çrédhar influenced, advised, instructed, and to some extent, directed the vitiated G.B.C. and its eleven pretender zonal äcäryas in the Spring of 1978. Swämi Naräyan was skeptical of how all of that went down, and he did express that criticism, but mostly privately. He was against those eleven great pretenders taking the pompous worship which they did, especially from their godbrothers.

Swämi Naräyan was not implicated in the 1978 deviation of “ISKCON” in any major way. Although the cult established in Swämi Naräyan’s name (both before and after his demise—and many years after the first version of Neo-Mutt in Bengal was formed) can accurately be called another manifestation of Neo-Mutt, it is not the same version. That first one is far worse than the faction in the Mathura district. That first version still has many of its poison girls (read, sannyäsés and similar acolytes) preaching Gouòéya Mutt nescience in a new and potent way.

We find the following Nairobi room conversation exchange between a somewhat impertinent Hindu man with His Divine Grace A. C. Bhaktivedänta Swämi Prabhupäda, Room Conversation in Nairobi, Kenya, on 10-28-75:

Leading Secretary: He’s asking when did you become the spiritual leader of Kåñëa consciousness?
Prabhupäda: When my guru mahäräja ordered me. This is the guru-paramparä.
Indian man: Did he just . . . ?
Prabhupäda: Try to understand. Don’t go very speedily. A guru can become guru when he’s ordered by his guru. That’s all. Otherwise, nobody can become guru.
Indian man: When did he tell you to . . .?
Prabhupäda: What is the business, “when did he tell me?” And why shall I disclose to you? It is so very insignificant thing that I have to explain to you?
Indian man: No, I am just curious to know when.
Prabhupäda: You should be curious within your limit. You should know that one can become guru when he is ordered by his guru. This much.
There are essential realizations to be gleaned from this exchange. Please note that those realizations relate to two conflicting views concerning the basic requirement of becoming a genuine guru in Prabhupäda’s branch of the Hare Kåïëa movement. One of the views is held by the majority, if not the totality, of the members of “ISKCON.” The other view, a kind of minority report, is held by your host speaker and those who are members of, or simpatico with, The Vaishnava Foundation.

Let us consider the “ISKCON” view: It all centers around the following well-known verse from Caitanya-caritämåta, Madhya-Lila, 7.128:

yäre dekha, täre kaha ‘kåïëa’-upadeça
ämära äjïäya guru haïä tära’ ei deça

“Whoever you meet, tell him about the instruction of Kåïëa. In this way,
by My order, become a spiritual master and deliver everyone in this land.”

Lord Caitanya spoke that, of course. It is a generic order. The dékïä-guru initiates his disciple, and, in the process—and, just as importantly, in the context of this verse—the initiating spiritual master is responsible to carry the true message as it is and deliver his disciple from saàsära. “ISKCON” loosely interprets this verse to mean that anyone, by his own judgment, in the jurisdiction of its organization, is eligible to become an initiating guru under the generic umbrella of this order from Lord Caitanya.

In other words, a direct order to any individual devotee is not required from anyone else. The cult sentiment is that the overallscope (or generic order) of this Caitanya-caritämåta verse from over five hundred years ago is just as applicable now as it allegedly was at that time. This begs the question of how it is applicable and to be implemented.

Yet, just as importantly (if not more importantly), are there any other orders which modify or fine tune it? In point of fact, there are, and how that applies to the current situation—some consider it a deplorable situation—of the Hare Kåïëa movement. We discuss this here. First, however, we need some perspective.

A major deviation (with many components) went down in the late Seventies in connection to Prabhupäda’s branch of the Caitanya movement. He called his organization ISKCON, an acronym for International Society for Kåïëa Consciousness. In the late Seventies, the deviation was so great that, in effect, ISKCON was uprooted and replaced by “ISKCON.” That pseudo-devotional weed, present even when Prabhupäda was physically manifest, was fed highly enriched Bengali soil. The seeds that were planted in it sprouted & blossomed, producing poisonous fruit.

The corresponding transformation, the zonal äcärya imposition, lasted a little over eight dreadful years and was replaced by the collegiate compromise, a different deviation, which ran a longer course. That one morphed into both a dependency upon, and conversion into, a quasi-Hindu entity, allegedly with Kåïëa at its center–the current version of the fabricated, so-called “ISKCON” confederation . . . at its fag end.

The perspective just mentioned is to see all of this for what it actually is. Such a vision requires everyone, all the sincere and serious devotees of Prabhupäda, to transcend the myopic limitations of this spot life. The devotees who joined Prabhupäda’s movement while it functioned in a bona fide way—which it did for about eleven years or so—should not focus upon small spans of time, including our own lifetimes.

Lord Caitanya’s movement has undergone many peaks and valleys since He and Lord Nityänanda inaugurated it in the late Fifteenth Century. We are in one of those troughs at this time. It is a nasty one, to be sure. Yet, there is a radical juxtaposition connected to it, one in which there is much good to somewhat balance (to say that it fully balances would be a bridge too far) the major deviations that have manifested.

The initiation situation is the most grievous, obviously. This presentation will help to make that fact crystal clear. However, there is, at this time, tremendous communication facilitation available to any and all devotees who wish to take advantage of it. Prabhupäda’s preaching has been made available via easy access media of many varieties.

The pieces of the puzzle can be put together, and the real history can be gleaned. Communication between and amongst devotees is outstanding compared to what it was during the Sixties, Seventies, and Eighties. If you want to know the Truth, you can find it, especially on the INTERNET, although it still takes considerable effort.

Notwithstanding that, major global improvement may not transpire during our lifetimes. In due course, however, Lord Caitanya’s movement will spread widely, to every town and village, in its unfettered form. The Poison Tree will be exposed for just what it is, and it must be and will be overcome. Malefic forces now have the upper-hand, because deviation has taken over of what appears to be the Kåïëa consciousness movement. This is problematic, because there now are thousands of improperly initiated people spawned by hundreds of bogus Vaiïëava gurus.

All great developments of the future (some of them are provisional) have only sentimental value at this time unless you can realize what The Poison Tree is and become completely unconnected to and unaffected by it. Opposing it is helpful. Exposing it by potent preaching helps to become unaffected by it. Seeing this great sinister movement for what it is, what it has done to Prabhupäda’s movement, brings unpalatable realizations. You must accept them and have enough spiritual courage to do so.

When you first realize that there are many thousands of improperly initiated disciples of hundreds of bogus gurus pushing opposed nonsense from all three deviant camps, it initially creates psychic pain.

Confront that. Do not try to escape it. It’s only insanity’s horse adorning the sky in Kali-yuga. When you realize that all three of the deviant camps (parading both as gurus and their allegedly initiated disciples) and covering Kåïëa consciousness in the name of spreading it, despair may begin to enter your mental quantum. Drive it out!

TATTVAMASI

Those three dangerous cults, all branches of, and connected to, The Poison Tree, will continue to lead astray unfortunate devotees, but you need not be one of them. The realizations given to you here are integral to putting the pieces together within your higher intelligence. Understand The Poison Tree. Understand it from what it first was, and understand what it was at the time Prabhupäda warned about it. You cannot become free from bewilderment without successfully realizing these things.

You cannot attain cosmic consciousness, nirväna, brahma-nirväna or vimukti if you allow yourself to become an improperly initiated disciple. And, if you are not one, then be compassionate. Help your fellow man to become free from losing the human opportunity.

“‘Unless one is initiated by a bona fide spiritual master, all his devotional activities are useless. A person who is not properly initiated can descend again into the animal species.’” Hari-bhakti-viläsa, 2.6

“One should always remember that a person who is reluctant to accept a spiritual master and be initiated is sure to be baffled in his endeavor to go back to Godhead. One who is not properly initiated may present himself as a great devotee, but in fact he is sure to encounter many stumbling blocks on his path of progress toward spiritual realization, with the result that he must continue his term of material existence without relief. Such a helpless person is compared to a ship without a rudder, for such a ship can never reach its destination.” Caitanya-caritämåta, Adi 1.35, purport

Gokulänanda, do you have any questions about any of these topics?

Q: Yes, I have many such questions. My first one is this: The Poison
Tree is obviously an analogy, so it can never be perfect. However, it can be explained with enough clarity, and I am asking you to do that. Is The Poison Tree still Gouòéya Mutt as it was in 1970?

The trunk or essence of it is the same. Its constituents are now different.

Q: Is “ISKCON” part of The Poison Tree?

Affirmative. It is very big branch. The trunk is Gouòéya Mutt, but the trunk is not nearly as important now as its three branches. “ISKCON” is one of those branches and has been since the late Seventies.

Q: Obviously, Neo-Mutt is one of them.

Obviously. There are two Neo-Mutt branches now, as aforementioned. Swämi B. R. Çrédhar was the founder of the main one, and Swämi Naräyan is the founder of the smaller one in the Mathura district.

Q: However, you mentioned three branches. How can that be Rittvik?

The third branch is most definitely Rittvik. This is not as well known, because Swämi B. R. Çrédhar did a bait-and-switch in his final will and testament. He named his successor there, but he stated that that man was his successor as a rittvik representative on his behalf. In conjunction with this, he stated that he was doing this just as “Swämi Mahäräj” did.

Q: And that led to the Rittvik movement?

Swämi B. R. Çrédhar died in August, 1988. His Will then became known. Rittvik first surfaced in Mississippi in November, 1988. The occult correlation is uncanny. By occult means, Swämi B.R. Çrédhar was a major factor in launching the heretical Rittvik movement. The astral plane works like that, but it takes higher intelligence to understand it.

Q: Is the trunk of The Poison Tree more important than any of these three branches now constituting it?

It is exponentially less important. Gouòéya Mutt is no longer a factor in victimizing those who are members of, were members of, or are now attracted to Prabhupäda’s Hare Krishna movement. Remember, analogies are never perfect, and this fact demonstrates that. It is better to simultaneously employ the analogy in conjunction with reality.

Q: What is that reality?

Gouòéya Mutt has passed the baton to Neo-Mutt. “ISKCON” fights Neo-Mutt for disciples, but “ISKCON” is still strongly connected to The Poison Tree. “ISKCON” is an egregor, Neo-Mutt is a separate egregor, and Rittvik is the other egregor. These three last-mentioned egregors are all fighting on the pseudo-esoteric plane. Their egregors exist on the astral. They are all engaged in covering Kåïëa consciousness in the name of spreading it, fighting one another, yet ultimately all poisoned originally from the same source, Gouòéya Mutt, now a weak egregor.

Q: It seems not only diabolical but almost impossible to overcome.

That’s why Prabhupäda called it “the great sinister movement” in that letter to Hansadutta in 1970. That’s why he said that his movement was in a “very dangerous position” due to the influence that had invaded it at that time and could invultuate devotees, what to speak of now! That sinister movement has, for all practical purposes, taken over.

Indeed, although corporate ISKCON still exists, the real ISKCON movement was murdered in the late Seventies. The fabricated, so-called “ISKCON” confederation choked it to death as a competitor creeper, one which was actually a highly inimical, pseudo-spiritual weed. Neo-Mutt piled on not long after that to further complicate the situation. Then, about a decade after this, out pops the Rittvik heresy from the Ocean of Nescience. You have every reason to feel that the situation is both impossible to rectify and hopeless.

Q: Is there a solution?

Prabhupäda said that the poison would not be able to act if his disciples were as good as Prahläd Mahäräj. This was mostly in reference to the movement’s leaders, of course. Well, they weren’t! They fell woefully short of that purity, particularly in 1978. They were little more than silly putty in Swämi B. R. Çrédhar’s hands. He easily manipulated them into buying into his slogans, tropes, and intoxicating advice. Thus, was spawned the zonal äcärya scam, which murdered ISKCON.

There is no international solution. That institution is dead, although still flapping on the sand due to Hindoo financing. The international institution has no spiritual value or sequence; on the contrary, it is spiritually and devotionally defunct and dangerous.

There IS a solution on the individual level, but it requires commitment, personal courage, sharp intelligence, and the ability to cut the ropes. These ropes are the orbits of society, friendship, love, family, and business ties connected to any of the three deviant groups. Preaching against all three of them helps to cut the ropes.

Q: Is there a key realization which opens up a devotee’s power to transcend the influence of today’s Poison Tree?

Most definitely there is: It is understanding what Prabhupäda meant when he said at the Krishna-Balaram center in Raman Reti in late May of 1977. I am referring to when he said: “But by MY order.” This is the key, but few devotees possess it in order to unlock the mystery.

“Ämära äjïäya guru haïä: Be actually guru, but by my order.”

Q: Some interpret it to mean the generic order given by Lord Caitanya allowing someone to become guru when he believes himself qualified to be an initiating spiritual master. Is this wrong?

It is dead wrong! And that does not go on in “ISKCON,” anyway.

Q: But they utilize that rationalization, don’t they?

Of course they do, but it does not match the reality and, therefore, is contradictory and illogical. However, the cult’s acolytes are not bastions of even basic logic, so they do not recognize the contradiction.

Q: If they are utilizing such a generic “authorization”–but are not actually acting upon that so as to secure the post of guru—then what is actually the basis or source of their claim to being a spiritual masters?

Superficially, their basis or source is the No Objection Certificate.

Q: That would mean G.B.C. imprimatur is the actual basis or source?

Secondarily, but still prominently.

Q: Is this where the whole thing first deviated?

No, it is much more subtle than that. The vitiated G.B.C. was a bridge: The actual basis is The Poison Tree. That source was personified by Swämi B. R. Çrédhar. He authorized the zonal scam, especially when he said: “Rittvik-äcärya, then it becomes as good as äcärya.” It meant that, since Prabhupäda appointed them rittviks, they were automatically appointed as spiritual masters after he left the scene.

This is his bait-and-switch, by the way.

The authority to do what was done in the late Seventies came from Swämi B. R. Çrédhar. He was the chief representative of The Poison Tree at that time and throughout much of the Eighties. HE authorized the eleven great pretenders—only appointed by Prabhupäda to be rittviks—to be so-called spiritual masters with the alleged right and power to initiate new people into a connection with the paramparä.

This would be a right that none of those men ever had nor the others who followed them (as institutional gurus) in various G.B.C. iterations of votes, no three black balls, and then the No Objection Certificate.

Q: What then is the root of the deviation? Is it a misinterpretation? Is it an outright rebellion against Prabhupäda? Was it the desire to imitate him?

It was and is all of those . . . and more. The key which unlocks the requisite realizations, which puts the pieces of the puzzle together, is his statement “But by MY order.” That does NOT mean the generic order of Lord Caitanya. It means that any initiating guru in Prabhupäda’s branch must have his order to be so. It does not mean receiving some kind of certification from a governing body after waiting in queue and keeping your nose clean for two or three years.

Q: What if Lord Caitanya ordered one of Prabhupäda’s genuinely initiated disciples to be guru?

If Bhägavat-tattva were to give the order, that would come from Lord Nityänanda. However, He would not do so in this particular situation. Since Prabhupäda was and is the uttama-guru of such a qualified disciple, and since Prabhupäda is a mukti-jéva like Närada Muni, Lord Nityänanda would have him give his disciple the order.

Q: Some may argue that Prabhupäda, since he is no longer physically manifest, cannot give the order directly anymore to anyone.

Those making that argument are neither occultists nor actual believers in spiritual realization and the perfection in human life. Contact with great personalities is always provisionally available, what to speak of contact between an advanced disciple and his mukta-jéva guru.

Q: Did Prabhupäda receive the order to be an initiating guru?

Two examples suffice as conclusive evidence. One was already presented, but I shall repeat it. That Prabhupäda did receive the order and THAT IT WAS REQUIRED that he so received it from his spiritual master is confirmed by this evidence. Here is the first of two:

“So far I am concerned, I belong to Lord Caitanya’s disciplic succession, and my spiritual master, who was just ninth generation from Lord Caitanya, he ordered me that: “You try to spread this Kåïëa consciousness in the Western world.” Therefore, in pursuance of his order, I have come here.” 9-24-68 Interview

The next one, a repeat from earlier, is even more specific:

Leading Secretary: He’s asking when did you become the spiritual leader of Kåñëa consciousness?
Prabhupäda: When my guru mahäräja ordered me. This is the guru-paramparä.
Indian man: Did he just . . . ?
Prabhupäda: Try to understand. Don’t go very speedily. A guru can become guru when he’s ordered by his guru. That’s all. Otherwise, nobody can become guru.
Indian man: When did he tell you to . . .?
Prabhupäda: What is the business, “when did he tell me?” And why shall I disclose to you? It is so very insignificant thing that I have to explain to you?
Indian man: No, I am just curious to know when.
Prabhupäda: You should be curious within your limit. You should know that one can become guru when he is ordered by his guru. This much.

Room Conversation in Nairobi, Kenya, 10-28-75

Q: Since Prabhupäda designated the G.B.C. as the ultimate managerial authority, the argument is made that it has the power to appoint gurus to represent the institution it manages. As such, could not one its devotees receive the order from Prabhupäda and then also receive the No Objection Certificate . . . and function within that institution as an initiating guru?

It would require impossible circumstances. It would require the vitiated G.B.C. to be bona fide. It has not been bona fide since the Spring of 1978, and was slipping badly even before that.

If the absurd timing factors were met, the order from Prabhupäda would have to exactly correspond in time with a bona fide G.B.C. granting the No Objection Certificate. That is literally impossible, because a member of “ISKCON” has to first be recommended by a godbrother recognized by the G.B.C. Then, he has to formally apply for certification, then observe patience for the Commission’s judgment, then wait in queue for a year, two, or three before certification is granted.

If Prabhupäda gave one of his genuinely initiated disciples (this would not include any of today’s rittviks) the order to be spiritual master, he would be obliged to immediately, at the very least, begin canvassing prospective disciples. In most cases, he would already have, at bare minimum, dedicated followers. He could not and would not wait for such a bureaucratic approval and process.

If he did so, that would be an offense to his spiritual master and to the order. His empowerment would thus be withdrawn, and he would fall down from the status of a regular guru, the monitor guru who is authorized to accept a limited number of initiated disciples.

Q: The chief fault or evil in all of this appears to be The Poison Tree. Should we conclude that “ISKCON” is only secondarily culpable?

Genuine devotees are both expert and practical. Utility is the principle. Gouòéya Mutt has no outreach to the West or to other disciples and followers of Prabhupäda, except in India. Even there, “ISKCON” is far more widespread than Gouòéya Mutt. Neo-Mutt has considerable outreach in the West, but not as much as “ISKCON.”

“ISKCON” is what we must be concerned with today. Exposing and combating all of the institutional nescience means that the “ISKCON” branch of The Poison Tree is, by far, the prominent source of turmoil in pseudo-devotional life in the world at this time.

“ISKCON” is primarily responsible for all that has gone down since the late Seventies. Its leaders allowed themselves to be duped by the main representative of The Poison Tree. Intelligence is not served by relegating it to a secondary status in terms of damage done. “ISKCON” is the chief enemy now, and it has been so for decades.

The colossal hoax known as the fabricated, so-called “ISKCON” confederation is a pseudo-spiritual scam. Its carnival dogs have consumed the lines. In order to expose it, everything about it must be known. Its narrative must be replaced by the real narrative of what went down and why. That has been presented to you, in enough requisite detail, in this audio podcast, along with a helpful transcription. You’re welcome.

SAD EVA SAUMYA