PEDOFILIA NA INSTITUIÇÃO ISKCON FASHION

Mensagem Confidencial do Subcomitê GBC

Sobre Caso de Pedofilia de Lokanatha Svami

PEDOFILIA NA INSTITUIÇÃO

Breve Relato de um Incidente em 1990 Envolvendo S. S. ,

Mensagem Confidencial do Subcomitê GBC

Sobre Caso de Pedofilia de Lokanatha Svami

RE: Copia da mensagem para a reunião do GBC

Caros membros do GBC, é meu dever informá-los das ações de um subcomitê especial do GBC que trata de uma investigação confidencial sobre Lokanatha Maharaja. Os membros do subcomitê são: eu próprio, Badrinarayana Prabhu, Mukunda Maharaja, Sridara Swami, Virabahu Prabhu, and Ravindra Swarupa Prabhhu.

 É importante que vocês estejam cientes das decisões e descobertas do comitê para que possam lidar adequadamente com os rumores que estão circulando.

Por favor, entendam que esses assuntos são estritamente confidenciais. Eu estou pedindo a cada membro do GBC para não mostrar esta mensagem para ninguém mais. Também, por favor, apaguem esta mensagem depois de lê-la.

Madhusevita Prabhu pediu-me para adicionar o seguinte: “Se um membro do GBC for detectado tendo impresso ou divulgado este relato de uma maneira inadvertida ele pode estar sujeito à censura pelo Ex Comm”

Aqui estão os detalhes:

"Em 1990 enquanto permaneceu na casa de uma família por alguns dias Lokanath Swami (Swami x) tocou uma jovem garota pré-adolescente de um modo inapropriado, colocando sua mão no colo dela. Ele estava sentado próximo a ela em um sofá na sala de estar da família, ambos estavam segurando of livro de Krishna em suas mãos, a mão que segurava o livro (a parte de trás da mão) repousou no colo dela enquanto ele lia o livro de Krishna. A mão não se moveu.

 

Em 1993 quando o presidente do GBC tomou ciência do incidente e designou um comitê para tratar do assunto, Swami x foi também informado à parar todas as iniciações.

O comitê conduziu uma investigação completa, a qual incluiu trazer uma equipe de profissionais especialistas em Nova Iorque e incluir Mãe Yasoda. O custo dos especialistas excedeu U$2.500 por uma avaliação intensiva de quatro dias. Os especialistas fizeram um exame em profundidade do Swami x, depois do qual eles concluíram que este infeliz incidente tinha ocorrido por causa da completa falta de experiência do Swami x no assunto de trato com mulheres. Tendo aprendido sua lição (a necessidade de seguir a conduta social apropriada para um sannyasi) eles estavam confiantes de que este incidente não re-ocorreria. Eles também declararam que ele tinha a natureza adequada de um líder espiritual e deveria ser permitido a continuar em seu papel dentro de nossa sociedade.

Foi pedido desculpas através de carta e em pessoa para a garota e a família. Eles estavam satisfeitos.

O comitê do GBC concluiu que este desvio da conduta aceitável foi acidental. Então em 1996 depois do Gour Purnima, ele foi autorizado a começar a aceitar discípulos novamente.”

Foi concluído este ano em Mayapura que todos os discípulos prospectivos do Swami x receberiam a história do acima citado.

Bir Krishna Goswami

Breve Relato de um Incidente em 1990 Envolvendo S. S. Lokanath Swami,

a Decisão do GBC, 25 de Fevereiro de 1999.

 

Em 1993, uma garota de quatorze anos de idade de descendência indiana apresentou uma queixa concernente à S. S. Lokanath Swami perante alguns membros do GBC. (A garota é uma filha de membros iniciados da ISKCON que residiram por longo tempo na América.) A garota declarou que por volta de três anos antes, quando ela tinha onze anos de idade e Lokanath Swami esteve em sua residência familiar, incidentes aconteceram entre eles, os quais fizeram-na sentir-se sexualmente vitimada por Lokanath Swami.

 

Após receber a queixa da garota, foi providenciado para que um comitê de sete membros do GBC encontrasse Lokanath Swami o mais breve possível. O GBC também providenciou para que a jovem garota fosse entrevistada, primeiro por uma devota que a garota conhecesse e confiasse e, depois, por outra devota que era uma profissional de saúde mental no campo de molestamento de criança.

 

O comitê do GBC imediatamente suspendeu Lokanath Swami de iniciar novos discípulos e restringiu seus movimentos enquanto se encarregava de uma investigação completa.

 

Isto foi o que o comitê do GBC descobriu:

 

Em 1990, enquanto Lokanath Swami liderava o programa mundial de “Padayatra”, ele quebrou uma perna. Enquanto convalescia com sua perna direita numa atadura, ele permaneceu por aproximadamente sete dias com uma família de devotos na América. Durante sua curta permanência, Lokanath Swami foi freqüentemente pressionado pelo pai da família a administrar instrução espiritual e disciplina às suas crianças, especialmente à criança mais nova, uma garota de onze anos de idade. Durante o transcurso das interações de Lokanath Swami com a garota, os incidentes ocorreram os quais a garota mais tarde relatou.

 

Ela relatou que Lokanath Swami algumas vezes sentou desconfortavelmente próximo a ela, quando, por exemplo, ensinava-lhe a tocar harmonium. Algumas vezes ele a elogiava afagando-a e dizendo “Muito bom”. Uma manhã, Lokanath Swami, que tinha sido especialmente encarregado pelo pai da tarefa de acordar a garota na hora, notou que a garota estava atrasada. Enquanto cantava em seu quarto, Lokanath Swami viu a garota no quarto diretamente oposto ao seu. Apesar da hora tarde, ela ainda estava vestindo a longa camiseta que ela usava como uma camisola e estava chateada por ele tê-la visto. Quando ele disse-lhe para ir tomar seu banho, ela correu para dentro do armário dela para esconder-se dele. Ele a fez sair e enquanto passava correndo dele, ele disse, “Vá e tome seu banho!” e bateu nela com sua mão.

 

Entretanto, o incidente que mais afligiu a garota ocorreu uma manhã na sala de estar. Os dois sentaram próximos juntos em um sofá lendo um volume do Livro de Krsna, com o servo de Lokanath Swami entrando e saindo da sala e a mãe da garota cozinhando na cozinha adjacente. Enquanto eles estavam sentados lendo juntos, a mão de Lokanath Swami tocou e passou por sobre a parte superior da coxa da garota por sobre sua roupa. O psicólogo que avaliou este caso não teve dúvida de que a garota foi submetida a uma experiência perturbadora e mesmo traumatizante. Quando questionado, Lokanath Swami pôde reconhecer os vários episódios individuais que causaram o transtorno dela, e ele confessou o surgimento em si próprio, durante o incidente de leitura juntos, de sentimentos indecentes.

 

A fim de ajudar a determinar a disposição apropriada deste caso, o GBC enviou Lokanath Swami para o CAP Behavior Associates, Inc., um grupo de profissional de saúde mental que especializou-se em avaliar e tratar o clero (de uma variedade de tradições religiosas) implicadas em molestamento de criança. O começo do relato escrito deles resume seus procedimentos:

 

“O que segue é um sumário de nossa avaliação de Swami Lokanath e é fornecido através da solicitação do paciente em concordância com os pedidos da Comissão de Corpo Governamental (GBC) da Iskcon. A avaliação foi conduzida por um período de dois dias (25/06/93 & 26/06/93) e consistiu-se de entrevistas clínicas múltiplas (condição mental completa, história psicossocial e psicossexual), o Inventário de Personalidade Multifásica de Minnesota II, o Inventário Multiaxial Clínico Milton II, o Inventário de Conhecimento de Agressão, e o Teste do Borrão de Rorschach”. [No original: the Minnesota Multiphasic Personality Inventory II, the Millon Clinical Multiaxial Inventory II, the Assault Knowledge Inventory, and the Rorschach Inkblot Test]

 

 

A equipe do CAP Behavior Associates também recebeu um relato do psicoterapeuta que entrevistou a vítima. Depois de completada a avaliação, os membros da equipe do CAP encontraram-se pessoalmente com alguns membros do GBC, explicaram suas constatações e responderam perguntas. O que segue são suas principais constatações:

 

1. Lokanath Swami não é um pedófilo. Ele não apresenta perigo para crianças.

2. Embora a garota fosse jovem, ela tinha começado a transição para o mundo feminino, e Lokanath Swami não se relacionou sexualmente na presença dela como se ela fosse uma criança.

3. Lokanath Swami tinha sido educado de um modo que o manteve inteiramente inocente da experiência da sexualidade. Ele não foi submetido à normal (ou, de qualquer forma, ocidental) luta da adolescência para o controle da sexualidade e dos sentimentos sexuais. Assim, quando ele encontrou-se colocado em associação íntima com essa jovem garota, alguns sentimentos sexuais inesperadamente surgiram, mas estes sentimentos eram novos para ele, e ele não sabia exatamente como reconhecê-los ou enfrentá-los. As restrições normais e reflexas e inibições que a experiência teria estabelecido nele não estavam no lugar certo, e ele cedeu, momentaneamente, ao impulso e assim agiu de um modo transgressor.

4. Determinadas circunstâncias conspiraram para dissociar Lokanath Swami de seu costumeiro senso de si mesmo e seu comportamento normal e para torná-lo extraordinariamente vulnerável. Primeiro, sua perna estava quebrada, uma séria incapacidade para alguém cujo principal serviço e razão de ser era o Padayatra andando. Segundo, sua imobilidade confinou-o por um prolongado período a uma atmosfera doméstica fora do comum, repleta de emoções e interações familiares. Terceiro, o forte desejo do pai para que Lokanath Swami administrasse instrução e disciplina para a garota também o conduziu a uma associação mais íntima com uma moça do que ele ordinariamente arriscar-se-ia.

5. Os episódios ofensivos à garota foram, portanto, anômalos; provocados por uma “concatenação altamente incomum de circunstâncias”. Eles surgiram fortuitamente e, com um mínimo de precauções, tais ocasiões deverão ser fáceis de evitar no futuro.

6. A total identidade e senso de si mesmo de Lokanath Swami estão edificados sobre seu papel como um líder religioso e este é um papel para o qual sua personalidade está excepcionalmente bem ajustada. Dadas as condições únicas que incitaram os episódios e dado o fato de que não há razão para supor que tais episódios ocorram novamente, Lokanath Swami deveria permanecer em seu papel como um líder religioso. (Entretanto, isto não nega os legítimos sentimentos de violação e abuso da garota).

 

Tendo recebido esta avaliação, o comitê do GBC teve que tomar uma decisão. Sua conclusão, que surgiu depois de muita discussão, foi que a falha de Lokanath Swami exemplificou bem exatamente o que Srila Prabhupada denominou de um erro “acidental” (B.G. 9. 30-31). A transgressão de Lokanath Swami não foi planejada ou premeditada. Foi, para usar uma terminologia de Srila Prabhupada, inconsciente, não intencional e não deliberada. (Veja, por exemplo, a conversa de 10 de Maio de 1969, em Columbus, Ohio e a caminhada matinal de 9 de Janeiro de 1976 em Madras).

 

Primeiramente, o palco foi construído pela altamente “incomum concatenação de circunstancias”: uma perna quebrada, uma permanência demasiado longa em uma residência de chefe de família, a obrigação para com o pai de ter que lidar com a garota e assim por diante, todos os quais operaram juntos para colocar Lokanath Swami em um estado vulnerável. Em segundo lugar, a própria condição inexperiente de Lokanath Swami, sua incomum inocência sexual ou ingenuidade, significando que aos quarenta anos de idade Lokanath Swami foi repentinamente assaltado por um sentimento com o qual ele nunca tinha lidado antes, e o qual ele conseqüentemente teve dificuldade de reconhecer e controlar efetivamente. Onde quer que Prabhupada tenha discutido tal erro acidental, ele o referiu ao súbito reaparecimento de um mau hábito interrompido. O caso de Lokanath Swami foi um pouco diferente: não havia sequer os traços subjacentes de um hábito anterior. Por isso, em seu caso, foi um erro que seria altamente improvável de acontecer novamente.

 

Ele foi declarado não ser nem pedófilo nem tampouco um agressor sexual. Ao mesmo tempo, o ato foi anômalo, circunstancial e não indicativo de comportamento futuro. Ademais, o GBC pôde reconhecer a verdade da avaliação dos psicólogos de que Lokanath Swami era eminentemente adaptado para seu papel como um líder e guia espiritual e que não permitir-lhe atuar nesta capacidade seria terminantemente devastador à sua identidade pessoal, seu senso de si mesmo.

 

Por estas razões, o comitê do GBC decidiu que sua suspensão de dar iniciações permaneceria em vigor somente até o Gaura Purnima de 1996. Assim, por dois anos e meio ele não realizou iniciações. Até a época em que ele começou a iniciar novamente, mais de cinco anos teriam se passado desde o incidente na América.

 

Mais duas estipulações foram adicionadas para enfatizar a seriedade de sua quebra de conduta e ajudá-lo a expiar por sua ofensa à garota:

 

Lokanath Swami foi solicitado a passar pelo menos dois meses em Vrindavan em um humor de arrependimento, orando à Prabhupada e Krishna por perdão. Ele fez isso e relatou que continua arrependido. Em acréscimo, ele foi instruído a buscar o perdão da vítima por ela mesma. Isto ele também o fez, primeiro por escrito e depois em pessoa, oferecendo suas reverências à garota na presença de um membro familiar. Em 1997, os discípulos líderes de Lokanath Swami foram também informados do incidente e, em consulta com o GBC, diretrizes foram estabelecidas para informar a iniciados em perspectiva da transgressão de Lokanath Swami e suas resoluções. Estas diretrizes foram aplicadas de acordo com tempo, lugar e circunstancia.

 

Os maiores receios do comitê são que a notícia deste evento fosse conseqüentemente tornada pública e inevitavelmente se tornasse exagerada; a reputação de Lokanath Swami seria manchada e o GBC seria acusado de “encobrir um pedófilo”. Embora altamente consciente deste provável prospecto, o comitê do GBC considerou ser inescrupuloso destruir a vida e serviço de Lokanath Swami meramente em nome da conveniência. O comitê também recordou que Prabhupada tinha exercido ele próprio uma política de tentar proteger a reputação de líderes que erraram para que assim eles pudessem retificar-se e continuar a servir o movimento. Em várias ocasiões quando um sannyasi teve uma queda e o fato foi aumentado e divulgado através de fofoca difamatória, Prabhupada ficou irritado. Embora ninguém nunca tenha acusado Prabhupada de “encobrimento”, os membros do comitê compreenderam que se eles perpetuassem a mesma política de Prabhupada no atual meio social, eles seriam acusados disto. Entretanto, de acordo com os ensinamentos e práticas estabelecidas por Srila Prabhupada, o erro acidental único de Lokanath Swami não o desqualifica de seu serviço, uma vez que ele reconheceu sua falta e seguiu todos os passos necessários para expiar por isto e retificar-se. Isto ele fez. Dada esta situação, estamos publicando esse relato verídico do incidente de 1990 e da maneira como o GBC lidou com ele.

 

Em apêndice, aqui está a conclusão do relato sobre Lokanath Swami submetido pelo CAP Behavior Associates., Nova Iorque, NY, datado de 01 de Julho de 1993:

 

“Assim, dados o caráter detalhado e a análise de personalidade acima, nós não acreditamos que Swami Lokanath sofra de alguma condição parafílica e não representa um perigo público de violência sexual para com mulheres e crianças. Estas constatações não negam o fato de que ele agiu de uma maneira claramente inapropriada, ou que a garota que foi receptora dos atos dele possa ter experimentado muitas seqüelas traumáticas comuns às vítimas de abuso sexual. Acreditamos que as ações de Lokanath não foram conscientemente planejadas, mas resultaram de sua própria falta de qualquer experiência de intimidade e/ou sexualidade e da consciência internalizada das fronteiras as quais tais experiências proporcionam. Essa escassez de conhecimento experimental teria sido compensada se Lokanath tivesse seguido estritamente os princípios de seu credo religioso no que se refere às fronteiras apropriadas a serem observadas por pessoas do sexo masculino em relação ao sexo feminino. Entretanto, Lokanath encontrou-se num ambiente muito singular, o qual evocou sentimentos de laços familiares anteriores associados com sentimentos de vulnerabilidade devido à suas limitações físicas e que o tiraram brevemente de seu usual senso de si mesmo como definido por sua persona religiosa. A fim de melhor assegurar que tal conjunto de circunstâncias possa não re-ocorrer, nós sugerimos intensamente que Swami Lokanath não se permita estar sozinho com uma mulher ou criança, que ele continue suas obras religiosas de serviço absolutamente necessárias como elas são para a manutenção de um saudável senso de si mesmo no mundo, que ele não passe mais do que um dia/noite com uma família enquanto viaja, e que ele busque o contínuo apoio de seus colegas via comunicações com eles durante suas viagens.

 

[Assinado:]

Ken Cullen, C.S.W.

Christina Casals-Ariet, M.D., J.D.,

Vera Beato-Smith, Ph.D."

 

Brief Account of a 1990 Incident Involving H. H. Lokanath Swami the GBC Decision

Feb. 25,  1999

In 1993, a fourteen-year-old girl of Indian background lodged a complaint concerning H. H. Lokanath Swami before some members of the GBC. (The girl is a daughter of initiated ISKCON members who have long resided in America.) The girl asserted that about three years earlier, when she had been eleven years old and Lokanath Swami had been staying in her family's home, incidents took place between them which made her feel sexually victimized by Lokanath Swami.

After receiving the girl's complaint, it was arranged for a committee of seven GBC members to meet with Lokanath Swami as soon as possible. The GBC also arranged for the young girl to be interviewed, first by a female devotee whom the girl knew and trusted, and then by another female devotee who was a mental health professional in the field of child molestation.

The GBC committee had immediately suspended Lokanath Swami from initiating further disciples and restricted his movements while it undertook a complete investigation.

This is what the GBC committee found out: In 1990, while Lokanath Swami was leading the world-wide "Padayatra" program, he had suffered a broken leg. While convalescing with his right leg in a cast, he stayed for about seven days with a devotee family in America. During his sojourn, Lokanath Swami was frequently pressed by the father of the family to administer spiritual instruction and discipline to his children, especially to the youngest child, an eleven-year-old girl. During the course of Lokanath Swami's interactions with the girl, the incidents occurred that the girl later reported.

She reported that Lokanath Swami sometimes sat uncomfortably close to her, when, for example, teaching her to play harmonium. Sometimes he would praise her by patting her and saying "Very good." One morning, Lokanath Swami, who had been especially charged by the father with the task of getting the girl up on time, noticed that the girl was tardy. While chanting in his room, Lokanath Swami saw the girl in the room directly opposite his. In spite of the late hour, she was still wearing the long T-shirt that she used as a nightgown, and she was upset that he saw her. When he told her to go take her shower, she ran into her closet to hid from him. He made her come out, and as she ran past him, he said, "Go and take your shower!" and swatted her with his hand.

However, the incident that most distressed the girl took place one morning in the living-room. The two sat close together on a couch reading from a volume of the Krsna book, with Lokanath Swami's servant going in and out of the room and the girl's mother cooking in the adjoining kitchen. As they sat reading together, Lokanath Swami's hand touched and

moved across the girl's upper thigh over her clothing. The psychologists who evaluated this matter had no doubt that the girl had undergone a disturbing and even traumatizing experience. When questioned, Lokanath Swami could recognize the various individual episodes that had caused her disturbance, and he confessed to the emergence in himself, during the incident of reading together, of shameful feelings.

In order to help determine the proper disposition of this case, the GBC sent Lokanath Swami to CAP Behavior Associates, Inc., a group of mental health professional that specializes in evaluating and treating clergy (from a variety of religious traditions) implicated in child molestation. The beginning of their written report outlines their procedure:

"The following is a summary of our evaluation of Swami Lokanath and is provided per the request of the patient in accord with the wishes of the Governing Body Commission of Isk[c]on. The evaluation was conducted over a two day period (6/25/93 & 6/26/93) and consisted of multiple clinical interviews (complete mental status, psychosocial and Psychosexual histories), the Minnesota Multiphasic Personality Inventory II, the Millon Clinical Multiaxial Inventory II, the Assault Knowledge Inventory, and the Rorschach Inkblot Test."

The CAP Behavior Associates team also received a report from the psychotherapist who had interviewed the victim. After the evaluation was completed, members of CAP team met personally with some members of the GBC, explained their findings and answered questions. The following are their major findings:

1. Lokanath Swami is not a pedophile. He presents no danger to children.

2. Although the girl was young, she had begun the transition to womanhood,

and Lokanath Swami did not sexually relate to her presence as that of a child.

3. Lokanath Swami had been brought up in a way that kept him entirely innocent of the experience of sexuality. He had not undergone the normal (or, at any rate, western) adolescent struggle of coming to grips with sexuality and sexual feelings. Thus, when he found himself put into close association with this young girl, some sexual feelings

unexpectedly arose, but these feelings were new to him, and he did not know exactly how to acknowledge them or cope with them. The normal, reflexive restraints and inhibitions that experience would have established in him were not in place, and he yielded, momentarily, to impulse, and thus acted in a transgressive manner.

4. Certain circumstances conspired to disassociate Lokanath Swami from his usual sense of himself and his normal behavior and to make him unusually vulnerable. First, his leg was broken, a serious disability for one's whose main service and raison d'être was Padayatra, walking. Second, his immobility confined him for a prolonged period to an unfamiliar domestic atmosphere, full with family interactions and emotions. Third, the strong desire of the father for Lokanath Swami to administer discipline and instruction to the girl also drove him into closer association with a female than he would ordinarily venture.

5. The episodes offensive to the girl were therefore anomalous, brought about by a highly "unusual concatenation of circumstances." They arose fortuitously, and with a minimum of precautions, such occasions should be easy to avoid in the future.

6. Lokanath Swami's entire identity and sense of self is built upon his role as a religious leader, and it is a role to which his personality is exceptionally well-suited. Given the unique conditions that prompted the episodes, and given the fact that there is no reason

to expect such episodes  to occur again, Lokanath Swami should remain in his role as a religious leader. (However, this does not negate the girl legitimate feelings of violation and abuse.)

Having received this evaluation, the GBC committee had to make a decision. It's  conclusion, arrived at after much discussion, was that  Lokanath Swami's fault quite exactly exemplified what Srila Prabhupada termed an "accidental" mistake (B.G. 9. 30-31). Lokanath Swami's transgression was not planned or premeditated. It was, to use Prabhupada's terminology, unconscious, not willful, unknowing. (See for example, the conversation of May 10, 1969, in Columbus, Ohio and the morning walk of January 9, 1976 in Madras.)

First, the stage was set by the highly "unusual concatenation of circumstances": a broken leg, an overlong stay in a householder's dwelling, the obligation to the father to have dealings with the girl, and so on, all of which together operated to put Lokanath Swami in a vulnerable state.

Second, Lokanath Swami's own inexperienced condition, his unusual sexual innocence or naivete, meant that at the age of forty Lokanath Swami was suddenly ambushed by feeling he had never dealt with before, and which he consequently had trouble acknowledging and controlling effectively. Whenever Prabhupada discussed such an accidental mistake, he referred to the sudden reappearance of a discontinued bad habit. Lokanath Swami case was a little different: there was not even the underlying traces of a former habit. Hence, in his case, it was a mistake that was highly unlikely to happen again.

He was found to be neither a pedophile nor a sexual aggressor. At the same time the action was anomalous, circumstantial, and not indicative of future behavior. Furthermore, the GBC could recognize the truth of the psychologists' assessment that Lokanath Swami was eminently suited to his role as a spiritual leader and guide, and that not allowing him to act in that capacity would be utterly devastating to his personal identity, his sense of himself.

For these reasons, the GBC committee decided his suspension  from giving initiations would remain in effect only until Gaura Purnima of 1996. Thus for two and a half years he performed no initiations. By the time he began to initiate again, more than five years would have gone by since the incident in America.

Two further stipulations were added to underscore the seriousness of his breach of conduct and to help him atone for his offense to the girl:

Lokanath Swami was asked to spend at least two months in Vrindavan in a mood of  repentance, praying to Prabhupada and Krishna for forgiveness. He did this, and he reports that he continues to repent. In addition, he was directed to seek forgiveness from the victim herself. This he did also, first in writing and later in person, offering his obeisances to the girl in the presence of a family member. In 1997, Lokanath Swami's leading disciples were also informed of the incident, and , in consultation with the GBC, guidelines were established for informing prospective initiates of Lokanath Swami's transgression and its resolution. These guidelines were applied according to time, place, and circumstance.

The major misgivings of the committee is that word of  this event would eventually leak out, and inevitably become exaggerated; Lokanath Swami reputation would be sullied, and the GBC would be accused of "covering up for a pedophile." Although acutely aware of this likely prospect, the GBC committee felt it to be unprincipled to destroy Lokanath Swami's life and service merely for the sake of expediency. The committee also recalled that Prabhupada had himself exercise a policy of trying to protect the reputation of erring leaders so that they could rectify themselves and continue to service the movement. On several occasions when a sannyasi had a falldown and the fact was embellished and  broadcast by scandalized gossip, Prabhupada became angry. Although no one ever accused Prabhupada of a "cover-up," the committee members realized that if they perpetuated Prabhupada's same policy in the current milieu, they would be so accused. Nevertheless, according to the teachings and practices established by Srila Prabhupada, Lokanath Swami's sole accidental mistake did not disqualify him from his service, provided he recognized his fault and took every necessary step to atone for it and rectify himself. And this he did. Given this situation, we are issuing this veridical account of the 1990 incident and of the GBC's manner of dealing with it.

Appended here is the conclusion of the report on Lokanath Swami submitted by CAP Behavior Associates., New York, NY, dated July 1, 1993:

"Thus, given the above detailed character and personality analyses we do not believe that Swami Lokanath suffers from any paraphiliac condition and does not pose a danger of overt sexual violence toward women and children. These findings do not negate the fact that he acted in a clearly inappropriate manner or that the girl who was a recipient of thee

acts may have experienced many traumatic sequelae common to victims of sexual abuse. We believe that Lokanath's actions were not consciously planned but resulted from his own lack of any experience of the intimacy and/or sexuality and the internalized awareness of boundaries which such experiences provide. This dearth of experiential knowledge would have been compensated had Lokanath adhered strictly to the tenets of his religious beliefs about the proper boundaries to be observed by males with a females. However, Lokanath found himself in a very unique setting which evoked feelings of early family ties coupled with feelings of vulnerability due to his physical limitations and took him briefly out of his usual sense of himself as defined by his religious persona. In order to best assure that such a set of circumstances could not reoccur we strongly suggest that Swami Lokanath not allow himself to be alone with a woman or child, that he continue his religious works of service as they are absolutely necessary for maintenance of a healthy sense of himself in the world, that he not spend more than one day/night with any one family while travelling, and that he seek the on-going support of his colleagues via communications with him during his travels.

[Signed:]

Ken Cullen, C.S.W.

Christina Casals-Ariet, M.D., J.D.,

Vera Beato-Smith, Ph.D."

http://www.guardioes.com/pedofilia.htm

JUDAS DISCIPLES

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Prabhupada:  So there may be attempt like that. And Lord Jesus Christ was killed. So they may kill me also. (May 3, 1976, Honolulu) *  Srila Prabhupada: Someone says that I've been poisoned. It is possible...* Srila Prabhupada: Someone says that someone has given poison. Kaviraja (Doctor): To whom?  Srila Prabhupada: To me. *  Srila Prabhupada: That same thing ... that SOMEONE HAS POISONED ME. ( S.P.Room  Conversation November 9, 10, 1977, Vrndavana, India)

Srila Prabhupada'Bedside Conversations 1977'	VIDEO - PRABHUPADA POISONED. A REVERSE SPEECH STUDY
VIDEO - "Someone has poisoned me."	VIDEO - "Someone says that I've been poisoned."
VIDEO - Hear Sinister Whispers of Illuminati Poisoning Prabhupada	VIDEO - PRABHUPADA TRIES TO SAVE HIS KILLER!
VIDEO - KILLERS BURY PRABHUPADA'S BODY but HE LIVES FOREVER!	VIDEO - Prabhupada Departs Surrounded by Crocodile Tears
VIDEO - PRABHUPADA is TOLERANT and MERCIFUL under ILLUMINATI TORTURE

THE HARE KRISHNA SAINT TORTURED AND POISONED "TO DEATH" BY HIS JUDAS DISCIPLES (Agents of the Sinister Illuminati)   His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the world-famous saint, cultural ambassador, scholar, social reformer and founder of the International Society for Krishna Consciousness, (I.S.K.CON), warned in a letter dated September 1970 that  “the great sinister movement [Illuminati] is within our Society.” In 1977 he was held in a small room and slowly tortured and poisoned “to death” by the agents of this sinister movement, as the tape transcriptions in this document conclusively prove. Srila Prabhupada continued translating his transcendental books up to the point of his death. Although he was personally being disturbed by these demons, still, he was merciful to the general people, who are suffering for want of Krishna consciousness. Even up to the point of death, Srila Prabhupada  was trying to preach Krishna consciousness. In fact his only concern was that all the people of this planet should receive the highest  perfection of life namely Love of Krishna (God). So Srila Prabhupada truly manifested the symptoms of a Saint on the topmost level of self realization. On one side he was tolerant of his own sufferings and on the other side he was merciful. After Srila Prabhupada’s physical departure these Judas disciples immediately took complete control of I.S.K.CON, it’s wealth and resources, which were intended for spreading love of Krishna. Whilst falsely declaring themselves Srila Prabhupada’s   successors, they and their followers performed countless atrocious acts, including child molestation. Those who stood against them were forced out or even murdered. This sinister movement masquerading as I.S.K.CON has been threatened to be sued for $400,000,000 by some of their victims, who were subjected to child abuse whilst at schools originally set up by Srila Prabhupada to teach the children the message of pure love of God, as proclaimed in the Vedic scriptures. Evidence used in the court case has  been distorted to divert the blame on to Srila Prabhupada both by the criminals (to avoid justice) and by the victims lawyers (to gain the greatest financial rewards) We have compiled this pamphlet in order to protect Srila Prabhupada’s spotless character and to make it clear to the public, that this cult is not the pure Hare Krishna movement founded by him, but rather a group of envious impostors in the dress of  devotees. These impostors have completely neglected Srila Prabhupada’s guidance on every level, particularly in regards to protecting children. If you are interested in learning more about these issues and the genuine Hare Krishna movement then you are welcome to contact us We are fighting to keep the Hare Krishna movement going on with Srila Prabhupada in the centre. We are printing his original transcendental books which are now being changed by the members of this cult, against Srila Prabhupada’s order. Every Sunday we are holding a festival of chanting and dancing and serve out a free sumptuous vegetarian feast. There is also a lecture given by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada on the science of self realisation and Bhakti Yoga, followed by a philosophical discussion. You are welcome to come along with your friends and experience the transcendental festival. HARE KRISHNA ! Left: His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. Behind (left) is the chief culprit Tamal Krishna a.k.a. Thomas Hertzhog who worked with other pseudo-Krishna cult leaders to poison Srila Prabhupada to "death". Note Srila Prabhupada's swollen hands and sun glasses [sensitive to light], the effects of the arsenic poisoning.	His Divine Grace A.C.         Bhaktivedanta Swami Prabhupada
	CONTENTS 1. THE EVIDENCE - SRILA PRABHUPADA'S OWN STATEMENTS REGARDING HIS POISONING 2. SRILA PRABHUPADA TOLERANT OF HIS OWN SUFFERINGS AND MERCIFUL TO THE PEOPLE 3. THE POWER OF DEATH HAD NO INFLUENCE OVER SRILA PRABHUPADA 4. AFTER SRILA PRABHUPADA DISAPPEARS ROGUES AND NON-DEVOTEES INTRODUCE UNAUTHORIZED PRINCIPLES 5. VIDEO - FORENSICALLY TESTED TAPES FIND SINISTER WHISPERS OF THE JUDAS DISCIPLES IN THE ACT OF POISONING SRILA PRABHUPADA 6. 20 TIMES HIGHER THAN NORMAL ARSENIC LEVELS FOUND IN SRILA PRABHUPADA’S HAIR SAMPLES 7. SRILA PRABHUPADA SPEAKS ABOUT CHANGING HIS BOOKS 8. SRILA PRABHUPADA SPEAKS ABOUT THE HARE KRISHNA CHILDREN 9. GEORGE HARRISON (EX– BEATLE) SPEAKS ABOUT SRILA PRABHUPADA. 10. THE PEACE FORMULA 11. Srila Prabhupada 'Bedside Conversations 1977' 12. VIDEO - PRABHUPADA POISONED. A REVERSE SPEECH STUDY 13. VIDEO - "Someone says that I've been poisoned." 14. VIDEO - "Someone has poisoned me." 15. VIDEO - PRABHUPADA TRIES TO SAVE HIS KILLER! 16. VIDEO - KILLERS BURY PRABHUPADA'S BODY but HE LIVES FOREVER! 17. VIDEO - Prabhupada Departs Surrounded by Crocodile Tears 18. VIDEO - PRABHUPADA is TOLERANT and MERCIFUL under ILLUMINATI TORTURE
	Srila Prabhupada: Someone says that I've been poisoned. It is possible.    Doctor: What is he saying?  Srila Prabhupada: Someone says that someone has given poison. Doctor: To whom? Srila Prabhupada: To me. (Room Conversation November  9, 1977, Vrndavana ) Srila Prabhupada: That same thing …that someone has poisoned me.  (Room Conversation November 10, 1977, Vrndavana) Srila Prabhupada: That is my only request, that at the last stage don't torture me and put to death. (Room Conversation November 3, 1977, Vrndavana)

ALGUMAS DAS RAZÕES PORQUE A ISKCON ERRA EM SUAS CRITICAS A SRILA GURUDEVA

Caros devotos nos últimos 14 anos Srila Gurudeva Narayana Maharaj vem viajando e pregando por todo o planeta. Muitas críticas e ataques de todo tipo vieram da liderança da ISKCON, contra a pessoa de Srila Gurudeva.12 anos atrás quando recebi a misericórdia sem causa de Srila Gurudeva as criticas eram extremamente duras e injustas. Hoje um pouco menos porem fica sempre no ar estas mentiras e ofensas.

É certo que Srila Prabhupada em seus livros criticou a Guadiya Math, porém para os que desconhecem a historia da Gaudiya math e de Srila Prabhupada, ele jamais podia estar se referindo a Srila Gurudeva Narayana Maharaja nestas críticas e advertências sobre a Gaudiya Matha.

E para provar isto como uma verdade irrefutável vamos narrar um resumo histórico de ambos.

Alem do fato histórico de que em seu leito antes de partir deste mundo Srila Prabhupada pediu que chamassem seus irmãos espirituais para que ele pedisse desculpas de suas críticas. Apenas alguns devotos não muito proeminentes estavam em Vrindvana naquela época e, portanto o Vaisnava mais sênior que recebeu as suas desculpas para que fosse transmitida aos seus irmãos espirituais era seu siksa discípulo Srila Narayana maharaj. Ao ouvir de Srila Prabhupada que pedisse aos seus irmãos desculpas, Srila Narayna Maharaja com a voz tremula disse , “Por favor, Srila Prabhupada não nos envergonhem dessa maneira pois o estrondoso sucesso de sua missão esta acima de qualquer coisa e que todos reconhecem isto”.

A Gaudiya matha foi fundada no começo do século 20 na Índia, Seu fundador foi Srila Baktissidanta Sarasvati Thakur, um poderoso devoto do Senhor que levou a missão de seu pai, Srila Bhaktivinda Thakur, de restaurar a posição dos Gaudiya Vaisnavas ao seu total esplendor.

Mesmo na Índia do fim século 19, antes de Srila Bhaktivinda Thakur, o Gaudiya Vaisnavismo não era levado nada a sério e era inclusive rejeitada como parte da herança espiritual da Índia pela maior parte de sua população. Isto devido a ela ter sido distorcida e mal representada por seitas ilegítimas com falsos dogmas e comportamentos inadequados.

Foi nesta situação de descrédito que Srila Bhaltivinoda Thakura introduziu o seu trabalho literário retirado dos velhos manuscritos deixados pelos verdadeiros seguidores de Sri Gaurasundara, o Avatar Dourado de Krishna que veio a este mundo em 1486 na India. O nome Gaudiya deriva do fato de que a linha filosófica que os Gaudiya Vaisnavas praticam veio do Senhor Sri Gaurasundara que adveio a este mundo em Gauda desa, ou hoje em dia Bengala ocidental.

Continuando a obra de seu pai, a missão “Gaudiya Matha” de Srila Bhatissidanta estabeleceu na Índia uma verdadeira revolução aonde o Gaudiya Vaisnavismo encontrou seu pináculo de glória, milhões de almas se converteram, centenas de templos e centros de pregação foram abertos, inclusive em Londres e milhões de livros foram publicados e distribuídos.

Quando Srila Bhatissidanta Sarasvati Thakura deixou este mundo, ele deixou uma ordem muito clara, por não ver naquele momento em nenhum de seus discípulos a capacidade de ser um Acharya (líder espiritual que lidera pela conduta exemplar e completa realização espiritual) ele ordenou que se formasse um corpo de discípulos que ele chamou de “GBC” para levar a frente sua missão.

Desobedecendo a sua ordem uma facção de discípulos elegeu um saniase muito influente para ocupar o cargo de Acharya. Como já se podia prever o infortunio caiu sobre esta desobediência, e tal Acharya se corrompeu e abandonou a posição de saniase (renunciante).

Neste momento o fogo já previsto por Srila Bhatissidhanta Saraswati iniciou em sua sociedade e ela se fragmentou em inúmeras partes perdendo a força que a sociedade unida possuía. Uma destas facções foi a que rejeitou a ordem deixada por Srila Bhatissidanta, esta facção ficou com a maior parte da riqueza e propriedades da Gaudiya Matha.

Porem outra facção foi a dos que queriam obedecer à ordem de Srila Bhatissidanta, e nesta se encontrava Abhay Caranavinda, que seria conhecido no futuro como Srila A. C. Bhaktivendanta Swami Maharaj, Srila Prabhupada que fundou a grandiosa missão da ISKCON levando os Santos nomes de Krishna para todos os cantos do mundo.

Para deixar bem claro a quem Srila Bhaktivedanta Swami se referia quando ele falava da Gaudiya matha é que o resumo acima foi narrado. Ele sempre se posicionou como seguidor da ordem de Srila Bhaktissidanta e sempre se opôs aos que a desobedeceram.

Em um dos vários esforços para pregar na India Srila A. C. Bhaktivedanta Swami Prabhupada na época ainda chamado de Abhay Caranaravinda se juntou a outro irmão espiritual, Srila Bhatiprajna Kesava Goswami e juntos fundaram a sociedade chamada de “Gaudiya Vedanta Samiti”, foi à esta mesma sociedade que alguns anos depois Srila Narayana Maharaj se entregou de corpo e alma. Foi ali mesmo que ele se encontrou pela primeira vez com Abhay Caranavinda, que ainda era um chefe de família.

Anos mais tarde já no Ocidente Srila A. C. Bhaktivedanta Swami escreveu em uma carta a Srila Narayana Maharaj que deste o primeiro encontro nasceu entre eles uma relação transcendental igual a que havia nascido entre ele e seu mestre espiritual, Srila Bhatisidanta, em seu primeiro encontro.

Complementando, foi Srila Narayana Maharaja que oficiou a cerimônia de iniciação de saniase de Srila Bhaktivedanta Swami, foi Srila Narayana Mahaja que todos os dias ia visitar Srila A.C. Bhativedanta Swami no templo de Radha Damodara enquanto ele estava ali hospedado trabalhando na tradução do Srimad Bhagavatam e compondo outros livros, foi Srila Narayan Maharaja o único a levar Srila A.C .bhaktivedanta Swami ao Navio Jaladuta quando ele zarpou rumo aos EUA.
Foi a Srila Narayana Maharaj que Srila Prabhupada pedia que enviasse da india as primeiras mrdangas , karatalas e deidades .foi Srila Narayana Maharaja o único a ir buscar Srila A.C. Bhativedanta Swami no aeroporto em Nova Deli quando este regressou após um ano na América. E finalmente foi a Srila Narayana Maharaja que Srila Bhaktivedanta Swami pediu que prometesse que continuaria a ensinar a seus discípulos, que ainda eram apenas iniciantes na escola de Bhakti, a como se tornarem verdadeiros Vaisnavas.

Atendendo a este pedido de Srila Prabhupada que Srila Narayana Maharaj sempre recebeu toda liderança da ISKCON e instruía a todos até o ano de 1996 quando foi impedido por esta mesma liderança de pregar dentro da ISKCON.
Somente para continuar cumprindo sua promessa que ele começou a viajar pelo ocidente a convite de muitos discípulos de Srila A. C. Bhaktivedanta Swami.

E por fim foi a Srila Narayana Maharaja que Srila Prabhupada confiou a missão de colocá-lo em seu tumulo Samadhi.

A respeito disto se os críticos de Srila Narayana Maharaja pensam que é algo ordinário colocar o corpo transcendental de um devoto puro em seu Samadhi recomendariamos que vissem o exemplo dado por Srila Bhaktissidanta Sarasvati Takura .

Ao saber que seu mestre Gaurakisora dasa Babaji tinha deixado este mundo, ele imediatamente se apressou vindo de muito longe ao local onde vários devotos estavam disputamdo o corpo de Srila Gaurakisora dasa babaji para seus templos com intenção de lucrarem com a fama do samadhi de uma grande alma.

Srila Bhatisidanta reclamando para si o direito de colocar seu mestre em seu samadhi, se opôs dizendo que ali ele era o único discípulo de Babaji maharaj e que sua conduta e castidade eram impecáveis.

Com a relutância dos outros pretendentes Srila Bhaktissidanta disse:
“Se alguém aqui passou os últimos 30 dias,” então corrigiu, “a ultima semana,” então corrigiu mais um vez, “o ultimo dia sem praticar sexo ilícito que então poderia pegar o corpo de Gaurakisora e ele não se oporia.”
Então a policia que estava ali guardando a disputa perguntou, “mas como esta pessoa provara isto?”
Srila Bhaktisidanta respondeu - “eu aceitarei a palavra dele pois se alguém que não for puro tocar no corpo de Gaurakisora ele terá sua vida arruinada”, neste momento todos debandaram.

Desta maneira não é possível criticar nem levantar qualquer suspeita sobre o relacionamento de Srila Narayana Maharaja e Srila Prabhupada sem estar cometendo seriíssima Vaisnava Aparadha, ou ofensa aos pés de lótus de um devoto puro e muito querido amigo de Srila Prabhupada!

Este desafortunado servo de Srila Gurudeva pede humildemente que todos aqueles que já se envolveram em tais ofensas ofereçam humildes reverencias a Srila Narayana maharaj e se desculpem de suas ofensas para que também não tenham suas vidas arruinadas.

Mukundananda dasa

mp3 VARTMA CANDRIKA Conversations with Srila Gurudeva and ISKCON GBC

• mp3 VARTMA CANDRIKA Conversations with Srila Gurudeva and ISKCON GBC

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ISKCON A VERDADE


ISKCON e Srila Narayana Maharaj


A RELAÇÃO DE COOPERAÇÃO QUE A ISCKON MENOSPRESA


ISKCON GBC, Srila Sridhara Maharaj e Srila Narayan...

Here is a letter from Srila Prabhupada shoeing his interest in always preaching co-operatively with his god brothers:

New Vrindaban
23 May, 1969
GAUDIYA MISSION... Ver mais
Att: Secretary
Dear Sir:
Kindly accept my humble obeisances. I beg to enclose herewith a copy of a letter received from my Godbrother, Dr. Syama Sundardas Brahmacari, of your Mission. Taking the concluding portion of his letter inviting me to cooperate with the Gaudiya Mission in the matter of my activities of spreading the objective of Srila Prabhupada Bhaktisiddhanta Sarasvati Goswami Maharaja, I am prepared to cooperate with the Gaudiya Mission in all respects, but I do not know under what condition you wish to cooperate with me. But I am prepared to accept any condition for getting your cooperation in full. So I shall be glad to know from you under what condition our cooperation is possible. But I am prepared in every respect and I shall await your reply with interest.
So far as my starting a separate organization known as International Society for Krishna Consciousness, it was inevitable because none of our godbrothers are cooperating with one another. Every one of us is conducting his own institution, and there is difference of opinion even between Gaudiya Mission and Gaudiya Math.
So if it is now possible to combine ourselves together, I shall be the first man to welcome this good opportunity. But apart from others, if Gaudiya Mission is prepared to cooperate with me, I am prepared to accept this cooperation in any condition. Please therefore let me know your terms of cooperation, and I shall be very glad to consider it. It has been suggested by Dr. Syama Sundardas Brahmacari that we cooperate at least in London, and I shall be glad to know your terms of cooperation.
Thanking you in anticipation for your early reply.
Sincerely yours,
A.C. Bhaktivedanta Swami

Srila Prabhupada says he is prepared to accept any condition for getting your co-operation in full. This is the true Spirit of Srila Prabhupada and the same spirit that has been demonstrated by Srila Gurudeva. Therefor it 100% clear that they are in the same line. Srila Prabhupada says if it is possible to combine ourselves together I shall be the first man to welcome this good opportunity. Srila Prabhupada says he will be first not that we should not go but we should run to willingly co-operate and preach together. This is the proper mood.

Four Discussions on Raga-Vartma-Candrika (Part 1)

Discussions on Raga-Vartma-Candrika: How to Enter Raganuga-bhakti

Four Discussions on Raga-Vartma-Candrika (Part 1)
Mathura, India: 1991

Re-posted from www.purebhakti.com

[In the early 1990s, Srila Narayana Gosvami Maharaja used to give darsanas for several members of the ISKCON GBC. During these few years, they requested him to discuss several Gaudiya Vaisnava literatures, such as Jaiva-dharma, Srimad-Bhagavatam Tenth Canto (Rasa-lila, Venu-gita, Brahmara-gita, and Gopi-gita) Harinama-cintamani, Vilapa-kusumanjali, and Raga-vartma-candrika.

In 1991, he led four discussions on Raga-vartma-candrika. Below is the first in that series, and we hope to send you the rest, one after another. As you may know, Srila Maharaja has requested that all his morning walks and darsanas be published, and he directed that these darsanas for the members of the ISKCON GBC be included:]

Sripad Tamal Krsna Gosvami: You said that today you would be speaking on Raga-vartma-candrika. You said you would be giving a synopsis; a summary.

Srila Narayana Gosvami Maharaja: Before beginning Raga-vartma-candrika, we first pray to our Gurudeva, Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja, and to Sri Srimad Bhaktivedanta Svami Maharaja, then to Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami, and then to the author, Srila Visvanatha Cakravarti Thakura. We earnestly beg that their mercy comes to us, especially the mercy of Srila Visvanatha Cakravarti Thakura.

In this Raga Vartma Candrika, Srila Visvanatha Cakravarti Thakura tells us what he has realized about Sri Sri Radha-Krsna’s anuraga by the grace of Sri Caitanya Mahaprabhu and Srila Rupa Gosvami. Anuraga refers to that stage of prema which comes just before mahabhava. Within prema comes sneha, then mana, pranaya, raga, and then anuraga.*[See Endnote 1]

The author states, “I am writing something for those persons – those very lucky persons – who have greed for this raga*[See Endnote 2] but can find no path to enter for achieving it. This book serves as their guide, like a moonbeam (candrika), to shed light on the path (vartma) leading to the loving devotion of the residents of Goloka Vrndavana (raga). This path is very rare in the world.

During the Amavasya, dark-moon, night there is no moon; it is so very dark. There is a very narrow pathway, but it is not seen. If there would be a moon, that moon would give rays of light so that the path can be seen. This book is the candrika (moonbeam) which casts its light on raga and the path leading to raga. It is therefore called Raga-vartma-candrika.

We should know that this pathway is a very, very narrow one, meant only for a few, rare, highly-qualified persons; it is not for everyone. Srila Visvanatha Cakravarti Thakura advises that others not read this book.

However, there is no worldly qualification required to enter this path; the only qualification is lobha, or transcendental greed. It is stated in Bhagavad-gita, “Api cet sudaracaro bhajate mam ananya-bhak.” A man may be full of anarthas (undesirable habits and thoughts); but if he takes the association of a raganuga-bhakta and under his guidance reads the Tenth Canto of Srimad-Bhagavatam, he may become attracted and acquire a very deep greed to have the same transcendental mood as the Vrajavasis. He may be attracted to sakhya-rasa (friendship with Krsna), vatsalya-rasa (parental love for Him), or madhurya-rasa (a relationship with Him as a beloved). Simply by faithfully hearing Srimad-Bhagavatam’s descriptions of the moods of the gopis, or those of Krsna’s father and mother, or those of Krsna’s friends, one may begin to yearn to experience in his heart the same moods as theirs.

It may be noted, however, that Srila Visvanatha Cakravarti Thakura is not describing sakhya and vatsalya-bhava in Raga-vartma-candrika; he is presenting only gopi-bhava. In that regard, in order to attain that bhava, one will especially hear from a raganuga-bhakta the portions of the Tenth Canto discussing Krsna’s relationship with the gopis, namely Gopi-gita, Yugala-Gita, Bhramara-Gita, Pranaya-gita, and Venu-gita.

One who has samskaras (impressions in the heart) from having taken proper association in his previous births will be able to cultivate greed and achieve gopi-bhava by reading sastra; he will not have to rely on sastric logic to convince him. For such a person, this treatise will be the candrika for discovering the path of raganuga.

The author first explains that there are two kinds of sraddha (faith) – vaidhi and raganuga – which result in two kinds of bhakti – vaidhi-bhakti and raganuga-bhakti. Both types of sraddha are achieved through the association of qualified Vaisnavas. Where entrance in bhakti is impelled by fear, where it is induced by the injunctions of sastra that instruct everyone to perform bhakti to Krsna, otherwise they will go to hell – this is called vaidhi-bhakti.

In this way one may enter bhakti by fear; or, one may be impelled by the order of sastra which is based on yukti, reasoning. For example, sastra has ordered:

sa vai pumsam paro dharmo yato bhaktir adhoksaje
ahaituky apratihata yayatma suprasidati

["The highest pursuit for all humanity is suddha-bhakti – bhakti performed in order to please Krsna, the transcendent Lord Adhoksaja, by all one’s efforts of body, mind, and soul. Such uttama-bhakti is continuously performed without any personal desire (anyabhilasita-sunyam) and without any break. In this way one can fully satisfy the self (atma)." (Srimad-Bhagavatam, 1.2.6)]

By hearing such instructions, many people enter bhakti, and such bhakti is called vaidhi-bhakti.

Sripad Tamal Krsna Gosvami: This is vaidhi-bhakti.

Srila Narayana Gosvami Maharaja: And, that bhakti which is based only on genuine greed is called raganuga-bhakti. Such greed is generated by hearing the pastimes of Krsna and the gopis described in Srimad-Bhagavatam, by reading the books of the Gosvamis, and especially by being in the association of a raganuga-bhakta. Without the association of such raganuga-bhaktas, the pastimes of Krsna and the gopis will not be properly understood.

What is the nature of genuine greed? How can we know whether or not our greed is genuine?

When a sadhaka hears from raganuga-rasika Vaisnavas about the sweet pastimes of Krsna, especially His pastimes with the gopis, whether this be from Srimad-Bhagavatam, Krsna-Karnamrta, Ujjvala-Nilamani, Radha-Rasa-Sudha-Nidhi, or any other books, his citta-vrtti (heart) becomes very eager to aquire the moods of Krsna’s parikaras (associates). At that time he becomes absorbed in Sri Krsna’s rupa (form), guna (qualities), and lila (pastimes).

Sripad Tamal Krsna Gosvami: When the heart is filled with the qualities of Krsna, and the form of Krsna.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Do you know the meaning of citta-vrtti?

Sripad Tamal Krsna Gosvami: Spiritual…inner… What’s the word? Inner…

Srila Bhaktivedanta Narayana Gosvami Maharaja: I want that word.

Sripad Tamal Krsna Gosvami: Consciousness? Inner consciousness?

Srimad Bhaktivedanta Narayana Gosvami Maharaja: Consciousness. In this connection citta-vrtti means ‘mind’ or ‘heart.’ When our citta-vrtti eagerly desires to be like those of Krsna`s eternal associates, in other words to have the moods of those eternal associates, that condition of the heart is its real or natural state, as opposed to the imposed worldly citta-vrtti.

At this time, the devotee is not interested in examining sastric orders. He will only want to achieve that mood which he sees in his asraya-gopi, the gopi for whose mood he has developed greed. This is genuine greed.

Do you understand? Can you say what is meaning of lobha, greed?

Sripad Tamal Krsna Gosvami: It is when a person hears the descriptions of Srimad-Bhagavatam about Radha and Krsna, and then thinks of the feelings the gopis have for Krsna.

Srila Bhaktivedanta Narayana Gosvami Maharaja: He wants to have…

Sripad Tamal Krsna Gosvami: He wants to have that same feeling that is within them, strongly; that is lobha.

Srila Bhaktivedanta Narayana Gosvami Maharaja: That is lobha, but you have left out one thing. Those with lobha are not regulated by sastric orders or bindings. Such orders are left untouched.

Sripad Tamal Krsna Gosvami: Rules and regulations are not there.

Srila Bhaktivedanta Narayana Gosvami Maharaja: The rules and regulations of sastra are not needed at all.

Sripad Tamal Krsna Gosvami: Otherwise it is vaidhi.

Srila Bhaktivedanta Narayana Gosvami Maharaja: For example, one may see some rasagullas or rabhries (Indian sweets) and, whether or not he has the money to pay for those sweets, he may at once develop greed for them. He will exclaim, “Very tasteful!” Similarly, in whatever stage a person may find himself, if he sincerely contemplates, “Oh! The mood of the gopis is very tasteful and very good. I have greed for that,” such greed has no bindings or consideration of sastric restrictions. If we judge that we are not qualified and we think that what we want is too high for us, this is a sign that we do not possess greed. Do you understand?

Sripad Tamal Krsna Gosvami: Please explain.

Srila Bhaktivedanta Narayana Gosvami Maharaja: If I desire a rasagulla but I think, “I have no money in my pocket to purchase it, so I cannot have it,” that means I have no real greed for it.

Sripad Tamal Krsna Gosvami: Greed goes beyond that.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Somehow or other, by hook or by crook…

Sripad Tamal Krsna Gosvami: Beg, borrow, or steal.

Srila Bhaktivedanta Narayana Gosvami Maharaja: By stealing, or begging, or by any other means. Such a person does not think about his qualification or disqualification. He does not consider whether or not he is able to have this bhakti. He simply thinks, “I must have it!” This is real greed. Do you understand?

Sripad Tamal Krsna Gosvami: Heart’s desire.

Srila Bhaktivedanta Narayana Gosvami Maharaja: His desire must be overpowered by the form, qualities, and pastimes of Krsna. Then it will be called real greed.

A sadhaka may ponder, “I have heard from the rasika Vaisnavas how Lalita, Visakha, Citra, Rupa Manjari and other associates serve Krsna, and I want to serve like them.” Not judging whether he is qualified to achieve this samajati-bhava (the identical mood for which one aspires), if he does not wait for any logical argument to convince him, that it is called greed.

Sripad Tamal Krsna Gosvami: Argument means ‘reasoning.’

Srila Bhaktivedanta Narayana Gosvami Maharaja: It should come without relying on any reasoning. If reasoning is required, it is not greed.

The next consideration is this: When greed comes, how does one achieve his desired result? It comes by the association of raganuga-rasika Vaisnavas. In that association one reads Ujjvala-Nilamani, Bhakti-rasamrta-sindhu, especially Raga-vartma Candrika…

Sripad Madhava Maharaja: Vraja-riti Cintamani

Srila Bhaktivedanta Narayana Gosvami Maharaja: Vraja-riti Cintamani, Krsna-Karnamrta, Radha-Rasa-Sudhanidhi, Srila Jayadeva Gosvami’s Gita-govinda, and the books of Sri Kavi Karnapura and all our Gosvamis.

One will have to read all of these books and resolve: “How can I easily achieve that mood, somehow, by hook or by crook. What is the easiest method to get this?” This should be the question.

All of our acaryas, including Srila Visvanatha Cakravarti Thakura and Srila Bhaktivinoda Thakura, have recorded for us, in a practical way, how they themselves achieved it and how the sadhana-siddha-gopis achieved it. Their writings are authentic. One will search out their methods in sastra and follow the methods discussed therein, because without following sastra, without following the guidelines of Srila Rupa Gosvami, one will become sahajiya or atheist.

A person with greed will never judge his qualification; this is the main point. Rather, he will take assistance from these books. Srila Visvanatha Cakravarti Thakura is not personally present, but he is present through his books.

It is important to understand that this greed will not come by personal effort alone. It comes only by the grace of Krsna Himself and by the grace of a raganuga-bhakta. Without their mercy one cannot have it.

Bhakta-krpa, the mercy of Vaisnavas, is of two kinds: praktana (from previous lives), and adhunika (from this life). Praktana refers to mercy that comes from past births as well as the present birth. If a man has samskaras from his previous birth’s devotional activities and receives the mercy of a Vaisnava in this birth, he will very easily and quickly advance in bhakti. Perhaps he will not even have to again accept diksa, as in the case of some of our Gosvamis. Or, if he takes diksa, he will be seen to advance very rapidly.

Srila Haridasa Thakura, Sri Svarupa Damodara, and Sri Raya Ramananda did not reveal their guru-parampara; yet they received the association of Sri Caitanya Mahaprabhu and achieved their desired goal. This is an example of mercy due to purva-samskara, impressions accrued in previous births. [These transcendental personalities are eternal associates of Sri Caitanya Mahaprabhu, not conditioned souls, and therefore they do not depend upon past samskaras. Yet, when they appear in this world, they set an example for us by their behavior. -ed] Do you understand? I will question you.

Sripad Tamal Krsna Gosvami: All right.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Do you know the meaning of samskara?

Sripad Tamal Krsna Gosvami: One has accrued some pious assets, purifications, and reformatory processes.

Srila Bhaktivedanta Narayana Gosvami Maharaja: I will be discussing the topic of samskaras, so try to understand the meaning.

If one has no previous births’ samskaras but has somehow obtained greed by the causeless mercy of a qualified guru or Vaisnava, this is called adhunika-krpa (krpa means ‘mercy’). Such a person receives diksa from a raganuga Vaisnava guru. Or, if he has received diksa before developing greed, then he accepts a raganuga Vaisnava as his siksa-guru. He may serve both his siksa- and diksa-gurus with equal devotion. Or, in some cases he may serve the siksa-guru more closely than his anusthana-diksa-guru (the guru who gives the initiation mantras according to pancaratrika-vidhi), as did Sri Syamananda Prabhu, Srila Raghunatha dasa Gosvami, and Srila Krsnadasa Kaviraja Gosvami. [Again, these transcendental personalities are not conditioned souls, but they give us many teachings by their own behavior. -ed]

Srila Raghunatha dasa Gosvami’s diksa-guru was Yadunandana Äcarya, and afterwards Sri Caitanya Mahaprabhu placed him in the hands of Sri Svarupa Damodara. Later, when Raghunatha dasa went to Vrndavana, he had the association of Srila Sanatana Gosvami and especially Srila Rupa Gosvami. Ultimately, Srila Raghunatha dasa Gosvami prayed to Srila Rupa Gosvami for all the activities of service described in his Vilapa Kusumanjali.

Krsnadasa Kaviraja Gosvami did not disclose the name of his diksa-guru; perhaps because he did not receive his devotional thoughts from him. Rather he acknowledged Rupa and Raghunatha, because he received all his moods from them. At the end of each chapter of his Sri Caitanya-caritamrta, he prayed:

sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa

["Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps."]

Why does Raghunatha dasa Gosvami pray to Rupa Gosvami? Svarupa Damodara is Lalita-devi, and is therefore more qualified than Rupa Gosvami, who is Rupa Manjari. Yet, Raghunatha dasa prays only to Rupa Gosvami. Why? It is because he does not want to be a nayika (beloved heroine) of Krsna like Lalita and Visakha.

Sripad Tamal Krsna Gosvami: He wants to be in manjari-bhava.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Only manjari-bhava.

Sripad Madhava Maharaja: He wants to follow Rupa Manjari, because they are in the same category; the category of manjari.

Srila Bhaktivedanta Narayana Gosvami Maharaja: What is a manjari? We have heard about kamala-manjaris and mango-manjaris. Any creeper or good flower has manjaris. Although the manjari appears first and then the flower, the manjari is always located above the flower. When a bee comes to sit on the flower and drink its honey, the manjaris tremble, being overjoyed.

Similarly, the Krsna-bee comes to Srimati Radhika, She glances at Him, and They engage in loving pastimes (prema-vilas). Although the ‘bee’ does not sit on the manjari, the manjari trembles, feeling as if the bee is sitting on her. Whatever the ‘flower’ experiences in those pastimes manifests in the manjari, so there is no need for the bee to go to her. She automatically feels everything felt by the flower. If the bee kisses the flower, then, seeing this, the manjari feels that “the bee has kissed me.”

In fact, the manjari tastes something special, which even the flower does not taste, in the sense that the flower does not tremble as the manjari does. Similarly the maidservants of Srimati Radhika experience a pleasure in being Her maidservant, which She Herself dos not experience, and that pleasure is called bhava-ullasa rati.*[See Endnote 3]

Srila Raghunatha dasa Gosvami wanted to be a manjari, not a flower. In other words he did not want sakhi-bhava (the mood of Srimati Radhika’s friends like Lalita and Visakha, who have direct relationships with Sri Krsna). Do you understand? Herein lies the importance of the manjaris. In our sampradaya no one wants to be Sri Radha’s sakhi; they only want to be Her kinkari. Are you totally following my words? Do you know the meaning of the word kinkari?

Sripad Tamal Krsna Gosvami: Servant.

Sripad Madhava Maharaja: Maidservant

Srila Bhaktivedanta Narayana Gosvami Maharaja: There is no equivalent word in English for kinkari. It is such a beautiful Sanskrit word, which refers to something very soft, very fragrant, and so sweet.

We cannot learn these topics simply by reading books. No book will clarify the truths for you as we are discussing in this conversation. By discussing with me in this way, you can obtain more than what you can obtain by simply reading books.

Sripad Madhava Maharaja: These truths come only through realization.

Srila Bhaktivedanta Narayana Gosvami Maharaja: I do not say that I have any realization, but I have God’s mercy and Gurudeva’s mercy.

(To be continued…)

[*Endnote 1:
Sneha - tender affection

Maan - that stage of prema in which sneha reaches exultation, thus causing one to experience the sweetness of the beloved in ever new varieties (Ujjvala-nilamani 14.96), and when the nayika assumes an outward demeanor of pique which turns into transcendental anger and indignation arising out of jealous love.

Pranaya - that intensified stage of prema when maan assumes a feature of unrestrained intimacy known as visrambha, or confidence devoid of any restraint or formality. This confidence causes one to consider one's life, mind, intelligence, body, and possessions to be one in all respects with the life, mind, intelligence, and body of the beloved.

Raga - 1) an intensified stage of prema in which an unquenchable loving thirst (prema-mayi trsna) for the object of one's affection (Sri Krsna) gives rise to spontaneous and intense absorption in one's beloved, so much so that in the absence of the opportunity to please the beloved, one is on the verge of giving up his life; 2) when pranaya is experienced in the heart as immense pleasure. If by accepting some misery there is a chance to meet with Krsna, then that misery becomes a source of great happiness. And where happiness affords no opportunity to meet with Krsna, that happiness becomes the source of great distress.

Anuraga - an intensified stage of prema as defined in Ujjvala-nilamani (14.146): "Although one regularly meets with and is well-acquainted with the beloved, the ever-fresh sentiment of intense attachment causes the beloved to be newly experienced at every moment, as if one has never before had any experience of such a person."

Bhava - 1) loving emotions; a particular mood of love in which the devotee serves Krsna. 2) an intensified stage of prema which in Ujjvala-nilamani has been equated with maha-bhava, which occurs when anuraga attains a certain stage of exhilaration and relish. This can be experienced and relished only by anuraga itself and by no other bhava. When anuraga is adorned with the inflamed and exciting sattvika passions like molten gold and reaches its climax in Srimati Radhika, becoming identical with Her very temperament and dispositions, it is called bhava.

Mahabhava - the most mature stage of prema.

Srila Maharaja leading the ISKCON GBC and other devotees in performing Srila Prabhupada's divine samadhi festival after he gave Srila Prabhupada samadhi

*Endnote 2: Here it is necessary to know the meanings of raga, raganuga and ragatmika. Regarding this subject, Srila Bhaktivinoda Thakura says that the excessive attachment for many forms of sense enjoyment, which the materialist feels through natural contact with the sense objects, is called raga. Just as the eyes become agitated on seeing something beautiful, in the same way all the senses are always eager to taste pleasure, and thus the heart develops attachment (raga) for the sense objects. When Krsna is the exclusive object of this raga, it is called raga-bhakti. Srila Rupa Gosvami has defined this raga as iste svarasiki raga paramavistata (BRS 1.2.272). “The strong, natural and complete absorption in the cherished object of one’s devotion arising from an unquenchable love filled thirst is called raga.” When one is engrossed in krsna-bhakti at this level, it is called ragatmika-bhakti. This bhakti is especially found in the Vrajavasis, the eternal residents of Vraja. And, that bhakti which follows the moods of the ragatmikas is called raganuga. In other words, when, by the mercy of Sri Krsna and His devotees, one cultivates bhakti impelled by the greed to obtain the same mood as Krsna’s beloved associates, it is called raganuga-bhakti. (Raga-vartma-candrika, verse 2, purport by Srila Narayana Gosvami Maharaja)

*Endnote 3: bhava-ullasa-rati – Generally, devotees of the same mood and who are enriched with similar desires naturally share suhrd-bhava, intimate friendship, with each other. That is why the love and affection that Lalita and the other sakhis have for Srimati Radhika is called suhrd-rati. When their suhrd-rati is the same as or slightly less than their Krsna-rati (affection towards Sri Krsna), this is called sancari-bhava (a temporary emotion that is compared to the waves that swell and then return to the ocean of their permanent emotion of the mood of Krsna’s beloveds). In other words, this suhrd-rati becomes like the waves in the ocean of their prominent affection for Krsna; it is a sancari-bhava.

In the case of the manjari-sakhis, their suhrd-rati (for Sri Radha and everything connected with Her), which abundantly exceeds their krsna-rati and which constantly increases by the moment due to their full absorption in it, is called bhava-ullasa-rati. This is a special feature of madhura-rasa. Of the five types of sakhis, only the nitya-sakhis and prana-sakhis, who are known as manjaris, have this bhava-ullasa-rati as their permanent emotions (sthayi-rati). It is no longer just a sancari-bhava. These manjaris nurture an abundance of sneha, tender affection, for Radhaji.

It is seen that creepers are always endeavoring to embrace trees, but the leaves, flowers and buds (manjaris) of the creepers do not even slightly try to embrace the trees directly. When a creeper embraces a tree, the joy of those flowers, leaves, and manjaris automatically increases. In Sri Vrndavana Srimati Radhika stands supreme among all gopis. She is famous as the kalpa-lata (the creeper that fulfills every desire) of love for Sri Krsna. Some of Her sakhis have the nature of leaves, some are like flowers, and some like manjaris. That is why they are always eager for Srimati Radhika to meet with Krsna, and are carried away by the bliss of Their union. (Srila Narayana Gosvami Maharaja’s commentary on Venu-gita, verse 7)]

[For more details about above samadhi ceremony (photo), please see the book:

Gaura-vani-pracarine at

http://gauravani.info/

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