Why Do We Leave ISKCON?

Srila BV Narayana Gosvami Maharaja about ISKCON

Srila Bhaktivedanta Narayana Gosvami Maharaj with Iskcon

KILLER KRISHNAS FROM INNER SPACE

by Charles Carreon

I had never thought particularly ill of the “International Society for Krishna Consciousness” (“ISKCON”) until I read Monkey On A Stick -- Murder, Madness, and the Hare Krishnas by John Hubner and Lindsey Gruson, published in 1989. I discovered the book on a paperback rack in 1999 while standing in an A&P grocery store killing time one evening in Daytona, Florida. Initially captivated by the almost-unbelievable tale of how a gang of pedophile vegetarians ran an international sex and drug ring under the guise of a charity and service, I returned to the story several times, and have now produced an up-to-date telling of how one more hippie dream went horrendously sour with the help of this kooky little thing called “Eastern religion.” This article is separated into two parts, a summary of some of the most lurid stories that appear in Monkey On A Stick, and the legal story, drawn primarily from legal documents and news reports about the aftermath of the IKSCON pedophilia scandal.

Monkey On A Stick covers the time period in the mid-to-late eighties, when eleven Western "gurus" ruled the ISKCON empire, after the death of founder Swami Prabhupada, and abused their power over hundreds of thousands of Krishna devotees. Based in India, the virulent, perverted nature of the cult that operated under the acronym ISKCON, “International Society for Krishna Consciousness,” has never been fully known. This book is well worth reading, whether you are looking for good reasons to avoid getting into a religious cult, or are simply a devotee of the true crime genre.

The most horrific events in the book center around sex, murder and drug dealing at a West Virginia temple called “New Vrindaban,” founded by Keith Ham, a New York homosexual who dropped out of the Columbia grad school religious department to become an early devotee of Prabhupada and took the name Kirtananda (“Blissful-in-sacred-song”). Kirtananda and his partner Howard Wheeler, who joined at the same time, rose high in the Krishna hierarchy. Both were perverts to the core. Wheeler opened a temple in Ensenada, Mexico near the flesh markets of Tijuana, and enjoyed the free access to the bodies of poor children as only a pedophile could. Kirtanananda shielded a teacher from prosecution who publicly sodomized many young Krishna children in his classroom in front of their peers, and shipped him to India as the police were closing in with an arrest warrant.

If you went to an airport in the seventies, you may have wondered what would happen with the money if you gave a young devotee money in exchange for pseudo-ecstatic dancing, repetitive music, simpy smiles, and cheap incense. Read this book and wonder no longer. The official name for the platoons of urban change-scavengers was "sankirtan groups," but they were colloquially referred to as "scam-kirtan." Armies of young women, bullied by cynical, pimpish fellows, wrung innumerable dollars from the pocketbooks of tired Americans, meeting a usual quota of $300 a day, or getting a beating to cover the difference. These young women were also often sexual playthings for the heterosexual appetites of the more plebeian devotees who went for that sort of thing. Kirtanananda also collected millions from drug dealing and money laundering, and directed rings of scam-operators who solicited donations in the name of Vietnam veterans, hungry children, etc.

Kirtanananda was reportedly inseparable from a young boy called Samba, who sat at his side at all times, and with whom he often slept. Kirtananda was also unquestionably a woman-hater. He counseled men to beat their wives “like their prayer drums” – because it would improve them -- and despised audiences with women devotees, describing the occasion as "fish night," when extra incense had to be burned to counter the odor of women. According to the authors, the entire Krishna empire became a magnet for homosexuals with a lust for power, after Prabhupada, disenchanted with the 80% divorce-rate that afflicted the numerous marriages between devotees that he had arranged by edict, decided that only sannyasins, (male) "renunciates," could take leadership positions in the organization. While “celibacy” was enjoined upon male sannyasins, staying in the closet was no problem for these skirt-wearing, chanting, dancing worshippers of Vishnu.

Kirtananda’s management of New Vrindavan was similar to the style that Leona Helmsley would have adopted if she’d been operating the Vatican. Little people would of course sometimes get hurt when God went about His business. So there were a few shallow graves here and there on the property — big deal. The temple roof was leafed with gold, and the floors were pure marble. The architecture overawed with splendor, lifting the mind to God. Lots of people felt very peaceful and divine there, leading them to part with a check or a stack of ill-gotten cash.

Kirtananda was as blatant about ruling by terror as Don Corleone. He expressly ordered the horrifying murder of Chuck St. Denis that's chillingly described in the book’s opening chapter. He was shot twelve times with a .22, and repeatedly stabbed in the chest with a kitchen knife while being exhorted to chant Krishna’s name so that he would be reborn in the Hindu heaven. As the life fled from him, he howled like a dog, so the killers cracked his skull with a hammer. Even after all that, as they wrapped his body in a plastic tarp, he opened his eyes and warned them not to do that, because then he wouldn’t be able to breathe. They buried him under a stream, which is probably a good way to make a spirit unquiet, and perhaps that is why his cries, which vanished into the West Virginia night, echoed on, causing rage to burn even in the hearts of idiot mouse-like devotees accustomed to burying their fears in monotonous chanting.

Kirtananda, quoting one of Prabhupada’s quaint Indian sayings, likened the murder of St. Denis to impaling "a monkey on a stick" to frighten other monkeys, and for a long time it worked. Everyone in New Vrindaban knew that St. Denis had been killed on Kirtanananda’s orders by his personal thug, Tom Drescher. No one dared to speak out because Drescher lived under Kirtananda’s express protection, in the lap of privilege, right there in New Vrindaban. Undermined by Kirtanananda's financial influence, the local police and prosecutors didn’t act against Drescher.

But justice sometimes finds its vehicle. One day a deranged devotee spontaneously attacked Kirtananda with a three-foot steel rod, making serious dents in his brain. Kirtananda barely survived, and ever after walked with a cane, suffering headaches and double vision. Even in that debilitated state, however, Kirtananda maintained his corrupt grip on the faithful, and directed Drescher to kill Steve Bryant, the New Vrindaban exile who considered it his mission from Krishna to expose Kirtanananda's abuses, and had been publishing the embarrassing truth. Drescher killed Bryant in LA, which caused the pot to boil over, and resulted in his prosecution and conviction for St. Denis’ murder. Now serving a life sentence in prison, Drescher has nevertheless been elevated by his service to Krishna to the status of holy assassin, a destroyer of unbelievers. In a special ceremony conducted by Kirtanananda, he was given authority to initiate prisoners in the Hare Krishna path, and has several followers inside.

The Legal Story

Kirtananda Convicted and Released After A Few Years In Club Fed

The story that the authors of Monkey On A Stick tell about the ISKCON cult has been confirmed by subsequent revelations. In February 1987, the New Vrindavan was closed and the principal fled the country as law enforcement closed in. On February 17, 1987, Frederick DiFrancesco and and Larry Gardner were indicted on child molestation charges, and although Kirtananda denounced the investigation and charges as mere persecution, in 1990 the Feds indicted him on five counts of racketerring, six counts of mail fraud, and conspiracy to murder St. Denis and Bryant. A jury convicted him of all but the murder-conspiracy charges, but the verdict was reversed on the grounds that testimony about the child molestation had prejudiced the jury. In the midst of a retrial, he pled guilty to one count of racketeering, and was sentenced to twelve years in prison. Released in 2004, he was received, as the New York Times put it, “into the welcoming arms of his congregation,” notwithstanding that ISKCON had discharged him from his religious position after concluding he was a pedophile.

The Texas Racketeering Lawsuit Against IKSCON

Well-known Texas trial attorney Windle Turley filed a federal lawsuit [online a thttp://www.harekrsna.org/gurupoison/support/turley-case.pdf]

in 2000 on behalf of around 50 innocent children whose parents left them in the care of pedophiles while they worked the streets, scrounging cash to buy gold roofs and fancy cars for the heirarchy. Turley named 16 corporate defendants based in Texas, Pennsylvania, New York, Washington, Florida and California, seven defendants in their capacity as Executors of the Estate of A.C. Bhaktivedanta Swami Prabhupada -- Gregory Gottfired, Robert Grant, Thomas Hertzog, Ghopal Khanna, Howard Resnick and Glen Teton – and 18 more defendants as members of the Governing Body of Commissioners of ISKCON (the “GBC”). These defendants, by legal name and Krishna name, were FARAMARZ ATTAR (“Atreya Rsi das”), CHARLES BACIS (“Bhavananda das”), WILLIAM BERKE (“Bali Mardan das”), ROBERT CORENS, (“Rapanuga Swami”), WILLIAM DEADWYLER, III (“Ravindra Svarupa Das”), WILLIAM EHRLICHMAN (“Bhagavan Swami”), JOHN FAVORS (“Bhakti Tirtha Swami”), STEVEN GOREYNO a/k/a STEVEN GUARINO (“Satsvarupa das”), MICHAEL GRANT (“Mukunda Goswami”), KEITH HAM (“Kirtanananda”) resides, THEODORE RICHARD HARRIS (“Panca Dravida Swami”), THOMAS HERTZOG (“Tamal Krishna Goswami”), JEFFREY HICKEY (“Jagadish das”), GOPAL KHANNA (“Gopal Krishna Goswami”), HANS KARY (“Hansadutta Swami”), WILLIAM OGLE (“Balavanta das”), HOWARD RESNICK (“Hrdayananda das Goswami”), BRUCE SCHARF (“Brahmananda”).

Turley’s complaint alleged that ISKCON became a den of thieves and a one-stop-shop for pedophiles, who in exchange for donations, would find a perv-friendly environment, a ready supply of compliant victims, and cover from investigation and prosecution.

“ISKCON and its leaders …­­­enriched themselves by granting special favors to large fund raisers and donors, even if some large donors were drug dealers and other criminal elements. The special favors include, among others:

(a) Granting teaching positions to sexual predators so they would have access to children for their sexual gratification;

(b) Giving young girls from the gurukulas as brides to older donor men;

(c) Creating “asylum” and a ring of protection against apprehension of fugitives, including those dealing illegally in arms, drugs and murder, within the ISKCON enterprise;

(d) Destroying evidence and failing to report criminal conduct on the part of ISKCON and devotees.”

Turley further alleged that under the cover of being an international religious organization, ISKCON offshored its perversities in India, where sexual abuse of children is culturally accepted, rarely investigated, and virtually never prosecuted.

“In a conscious effort to avoid policing and scrutiny by U.S.A. child protection agencies, ISKCON took a large portion of its boarding school activities overseas to India. In India, ISKCON managed at least two profoundly abusive boarding schools for boys. These were the Vrindavan and Mayapur schools. Both were staffed and controlled by appointees of ISKCON who were, for the most part, assigned from the United States. The students sent there were almost exclusively from the United States, and the management policies, devised and implemented by the GBC, originated in the U.S.A. The Indian schools were among the worst offenders and abusers of minor boys, and many of the Indian school teachers and leaders were also teachers, leaders and abusers in United States schools.”

Turley’s complaint alleged that devotees were required to put their children in the “gurukula” boarding schools, which were basically pools of children who were rented to pedophiles.

“Some examples of the types of abuse and neglect to which the children, ranging in age from 3 years to 18 years, were subjected include but are not limited to:

· Sexual abuse including rape, oral sex, intercourse with children, sexual fondling of children, and masturbation with children.

· Physical beatings of children with boards, branches, clubs, and poles.

· Physical beatings by adult teachers and school leaders with fists to the head and stomach.

· Kicking the children into submission.

· Children were in some instances made to walk great distances in bitter cold, including snow and rain, without jackets, coats, or shoes.

· Children were often forced to sleep on cold floors and in unheated rooms.

· Children were frequently deprived entirely of medical care [for] malaria, hepatitis, yellow fever, teeth being knocked out, broken facial bones, and broken bones in their hands, often inflicted as they attempted to shield themselves from beatings.

· Children were sometimes kept in filthy conditions. In at least one instance, a local group utilized what had recently been a cattle or horse barn for a nursery.

· In almost every school the children were kept in severely overcrowded conditions, often forced to sleep shoulder to shoulder on the floor or in small rooms in three-high bunks with 10 or 12 children to each tiny room.

· The children were physically abused by being awakened every day in the early morning hours (generally at 4:00 a.m.) and subjected to a cold shower, after which they were taken, without any breakfast, to a daily religious service. At some schools, the children were forced to walk great distances in the dark to attend the service, and often in cold or rainy conditions, clothed only in their thin gown-like “dohti.”

· The children were not provided bathroom tissue, but instead were expected to wipe themselves with their fingers, after which they would dip their fingers into a bowl of water.

· As punishment for not cleaning themselves thoroughly, children were scrubbed with steel wool until their skin was raw and sometimes bleeding.

· Children were abused when they were forced to sleep on their wet blankets or in tubs as punishment if they wet their bedding.

· Some children were forced to wear their soiled underclothes on their heads for long periods of time because they had wet themselves.

· Children were often forced to go without food entirely, either because there was none, or as punishment. When food was provided, it was always inadequate for a growing child’s diet.

· The inadequate food that was provided was often prepared in unsanitary conditions, was of very poor quality and so unpleasant that even hungry children frequently could not eat it. In at least one school, the children learned as a matter of routine to remove insects from their food before eating it.

· Each child was expected to eat what they were provided. If they did not do so, their served portion was kept on their plates until the next meal when it was served again. This process often continued until the cold food -- even moldy and insect-infested -- was swallowed.

· In some schools, children were forced to lick up their vomit from any foul food they may have thrown up.

· At New Vrindavan, three young boys, about six or seven years of age, who worked in the kitchen, took some food to their hungry friends. They were caught and punished by being gagged, having bags placed over their heads, and being put in a small room for several days with only a bucket for their waste and no food or water. One of the same boys was later slammed by a teacher into a marble wall, resulting in a loss of some teeth and fractured facial bones.

· Children were controlled by various threats to hurt or kill them and by punishments. Young children, strictly limited to a vegetarian diet, were continually terrorized when told that non-Krishnas were meat-eaters, that they ate each other, and that the children, if given to or taken by the meat-eaters, would themselves be eaten.

· Children often saw rats in their rooms and schools. Some children (such as those at the school in Dallas) were told the rats lived in a particular old closet, and the child would be, and often was, placed in the closet if they didn’t do as told.

· One form of punishment included forcing little children to stand on a crate for long periods of time in a darkened closet “so the rats would not eat them.”

· Very young children were in fact placed in those dark and locked closets and left afraid and crying for hours at a time. They were locked overnight in dark cellars with dirt floors. One young child was made to sleep alone in the loft of a cold barn for many nights.

· Sometimes the children were sent by their superiors to massage and bathe the religious gurus and then drink their now “blessed bath water.”

· In some cases, children were stuffed into trash barrels for periods of two to three days, with the lid on, as punishment for relatively trivial “sins.”

· Children were almost universally told that if they disclosed their condition or complained to their parents or others, they would be severely punished. When complaints were made, the children were publicly and often severely beaten or subjected to other forms of punishment.

· Girls, as young as 12 or 13 years, were frequently “given” or “promised” to an older male in the movement. Although their marriages were generally not sexually consummated until the child was at least 16 or 17 years old, the little girls were terrorized by the threats, and often reality, of being given away by their leaders to become engaged to marry “strange old men.”

· Children were often forced to lie awake in their beds or sleeping bags and listen as their little friends were sexually molested by teachers and other leaders.

· The children were emotionally abused by subjecting them to near-total parental and societal isolation. In an effort to totally control their minds, the children were, in most cases, separated and isolated from their parents and were not allowed to have regular contact with their parents. Personal visits, correspondence, and telephone calls were either forbidden or discouraged. Gifts, particularly of food, were intercepted. For example, one young boy felt abandoned by his parents, and had no contact with his family for more than a year. He later learned the one small package of cookies sent by his mother was intercepted and kept from him.

· Children were frequently moved to different schools in different states without the consent (or, sometimes, knowledge) of parents. Some children were hidden from parents. Some boys were shipped out of the country to ISKCON schools in India. In at least some cases, after the parents discovered their child’s whereabouts and made arrangements for them to come home, their plane tickets were intercepted, and torn up in front of the children. Then, these children were punished for their parents’ attempt to bring them home.

· Even though the children were given by their parents to ISKCON to educate, except for the reading of their “vedic scriptures,” the children received little or no education.

· Because of near-total isolation from the outside world and lack of education, the children who remained within the ISKCON schools for extended periods of time were totally unequipped to enter outside society. They have experienced extreme difficulty in earning a living, entering and maintaining relationships, including marriage, and in adapting to the laws and regulations of society. Many are in need of extended psychological and/or vocational training, rehabilitation, and medical care.”

Helping Hands From The Religious Establishment Reach Out To Aid ISKCON

Strangely enough, mainstream U.S. churches supported ISKCON in its efforts to get the lawsuit dismissed. The following groups joined in filing a “friend of the court” brief urging Judge Sam Lindsay to dismiss the case on the grounds that a church could not be legally characterized as a “racketeering” organization, and thus there was no federal law on which the court could base its exercise of jurisdiction over the defendants.

The American Jewish Congress
Baptist Joint Committee on Public Affairs
Christian Legal Society
Christian Life Commission of the Baptist General Convention of Texas
The Church of Jesus Christ of Latter-Day Saints
The Evangelical Covenant Church
The First Church of Christ,Scientist
General Conference of Seventh-day Adventists
General Assembly of the Presbyterian Church (U.S.A)
National Council of Churches of Christ in the United States
United States Catholic Conference

Affecting a pious and disinterested tone, these eleven churches, each of which has now been implicated in the ever-widening scandal of ecclesiastical sex abuse, waded into the dispute to protect the coffers of ISKCON from being tapped by a damage award that could help the Krishna children rebuild lives shattered by their collision with a diabolical cult that had the foresight to incorporate as a church in order to conceal, foster, and escape justice for its widespread criminal activities. The “friend of the court” brief, filled with supercilious chaff, referring to the churches as “amici,” dresses up the argument in First Amendment garb:

“This case originally involved allegations of sexual abuse by some members of the International Society For Krishna Consciousness (ISKCON) entrusted with the education of children. Amici do not have any knowledge of the truth of these allegations, nor are we speaking to any factual issues in this case. We all unequivocally condemn all forms of sexual, physical, and emotional abuse whenever such abuse occurs. All of the amici with pastoral responsibilities have, in our own ways, sought to deal with it, and to heal its devastating effects. Amici file this brief because proper resolution of the serious threat to religious freedom posed by the RICO claim in the Amended Complaint is critical to the autonomy of churches, synagogues, mosques, and other religious organizations. Religious freedom is fragile enough without adding the threat of destruction by lawsuit under a statute designed to eliminate organized crime, not organized religion. The attempted use of RICO to target an entire religious community is an outrage against the First Amendment.”

Judge Lindsay accepted the argument that churches cannot, as a matter of law, be characterized as criminal organizations, thus giving the green light to creative criminals who wish to adopt the ecclesiastical cowl as a cloak for criminality. Calling the ruling a “victory for religious freedom,” attorney David Liberman equated liberty with libertinage, an intent that I am certain the Framers of the Constitution never conceived in all of their deliberations.

Chapter 11 Bankruptcy To The Rescue

After the suit was dismissed, Turley refiled in Texas state court, and ISKCON moved to the next stage of legal defense – the bankruptcy courts. Claiming that the $400 Million in damages sought exceeded the value of ISKCON’s property, Liberman orchestrated bankruptcy filings of numerous ISKCON-related entities around the nation. This required all injured individuals to submit claims in bankruptcy by June 30, 2003. The case was settled in bankruptcy in May 2005. By that time, 540 Krishna children had submitted claims, and a $9.5 Million fund was allocated to provide them with awards. A press release stated: “The amount each individual receives will be based on the nature of the abuse, its severity, and the time factor. The amount of compensation received by most will range from $2,500 to $50,000.” ISKCON leaders mumbled mea culpas all the way to the bank, proving as many a mediator has argued, that saying you’re sorry can greatly reduce the bill you’re forced to pay.

A Pittance For The Victims

Ultimately, with insurance money, Turley garnered $20 Million to be divided among the claimants. If we take out just 25% for Turley, that leaves $17.5 Million, which divided by 450, gives you less than $39,000 per claimant. Take a look at the types of abuse those children suffered – teeth knocked out, forced to eat their own vomit, and according to statements from virtually all of the children interviewed, an interminable, daily stream of sexual assaults. Ask yourself how forty-grand can possibly compensate for those types of injury. Ganganam Dasa wrote a short article in October 2009, in which he said that the settlements were small: “It works out to about two thousand dollars twice a year for 4 years -- about enough to pay rent and bills for a short time -- a pittance for a stolen childhood and a bleak future.” The suffering that the Krishna children endured in childhood was a setup for failure in adult life. As Ganganam Dasa wrote:

“As many of us gurukulis are in our 30's and because of the low quality of education given in the gurukulas, university entrance was impossible. While ordinary karmis (non-Krishna people) are having successful lives -- financial, emotional, and family stability -- every gurukuli I know is struggling day to day, have not attained the dreams of having what karmis consider even average success: family, a comfortable living situation, reliable vehicle, etc. I have to emphasize that when I was 4, I didn't make the choice, unlike adults, to join a religion that celebrates poverty, lack of family, and viewing the world as a Kali Yuga hellhole that we must leave ASAP. Now as a result, many of us have grown up into exactly what was planned for us -- emotionally disturbed, unskilled losers, while many others around us who had normal childhoods are prospering with happy lives complete with families of their own. It's no wonder some have attempted or chosen to end their lives through suicide.”

The Violators Got A Free Ride

In the end, it seems clear that: (1) there were at the very least over five-hundred children subjected to conditions of terrible abuse that destroyed their experience of childhood and rendered them unfit for adulthood, (2) the ISKCON organization ultimately admitted total responsibility for the creation and establishment of the system that enabled the abusers, (3) the abusers were never systematically identified or held personally responsible, and were effectively immunized by the bankruptcy proceeding, (4) virtually no one, besides the two pervert teachers indicted in South Carolina, were ever even criminally charged, much less convicted for their commission of heinous acts of abuse, and (5) the ISKCON organization has suffered little in the way of consequence on a financial scale, a mere speeding ticket in the life of a cult that has vacuumed the cash out of innumerable pockets and purses.

It’s quite remarkable, really, and teaches you something – the sins of the parents will be visited upon the children, and when you are born to parents stupid enough to raise you in a cult, nobody is really going to care that much about your problems. It will all be viewed as self-inflicted, even though, as Ganganam Dasa said, he had nothing to do with the bad choices his parents made. So when you see someone leading their whole family into a lifestyle that says you should surrender everything worldly, pursue a life of poverty, and give your children the gift of a sanctified lifestyle, tell them story of the Killer Krishnas. Maybe, just maybe, they’ll think twice.




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Srila Gurudev joins Iskcon

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

Illuminating the Path to Ragatmika-bhakti

Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
Illuminating the Path to Ragatmika-bhakti
Discussions with the GBC on the book, Raga-Vartma-Candrika [Part 3]
Mathura, India: 1991

[Respected Harikatha Readers,
Please accept our humble obeisances. All glories to Sri Guru and Gauranga.
For those of you who did not receive Part 1 and 2, you can find them on www.backtobhaki.com and www.purebhakti.com.
In 1991 Srila Narayana Gosvami Maharaja led several members of the ISKCON GBC discussions on Raga-vartma-candrika, a famous Sanskrit treatise written by Srila Visvanatha Cakravarti Thakura. Below is the Part 3 in that series of discussions, and we hope to send you the rest, one after another.
Your aspiring servants, the Harikatha Team]

Burijana dasa: Dhanurdhara Maharaja and I were not here the last time you spoke, but we listened to the tape.

Sripad Dhanurdhara Maharaja: But we couldn’t understand from the tape what you were doing. We couldn’t understand your hand-motions.

Sripad Tamal Krsna Gosvami: The manjaris.

Sripad Dhanurdhara Maharaja: It was about the manjaris. You said, “It is like this.”

Srila Bhaktivedanta Narayana Gosvami Maharaja: Tamal Krsna Maharaja can describe more than I.

Sripad Dhanurdhara Maharaja: He already told us, but we want to hear it from your realizations.

Sripad Tamal Krsna Gosvami: You told us that what you were saying was not in any book.

Burijana dasa: My understanding from that example was that the heart of Rupa Manjari is so dedicated to Srimati Radharani that she feels everything Srimati Radharani feels. I also understood by your statement at the end that one must be dedicated to his guru in the same way. Without surrender and without giving one’s heart to the guru, it doesn’t work, especially in raganuga.

Srila Bhaktivedanta Narayana Gosvami Maharaja: This surrender and complete dedication of the heart to guru is called tadatmya (oneness of heart) in Sanskrit. When an iron rod is placed in fire, the qualities of the fire enter the iron. When fire permeates an iron rod it is the fire that burns other objects; it is not that the iron rod burns other objects; The iron rod may ‘consider,’ “I am fire,” in the sense that the qualities of the iron have become one with the qualities of the fire; it now does the work of fire.
Similarly Sri Rupa Manjari and all the other manjaris are tadatmika (one in heart) with Radha, so the action of Radha becomes the action of all the manjaris. In other words, whatever She realizes is also realized by every manjari; nothing is hidden from them. Some things may be hidden from Her sakhis, but not from Her manjaris.

Sripad Tamal Krsna Gosvami: So, today you will carry on from where you left off?

Srila Bhaktivedanta Narayana Gosvami Maharaja: Do you want to hear the rest?

Sripad Tamal Krsna Gosvami: Oh yes, very much. Just from what you have been speaking, it is already so helpful.

Burijana dasa: I would like to have the references for the first two verses.

Sripad Tamal Krsna Gosvami: The verses are found in Bhakti-rasamrta-sindhu.

Srila Bhaktivedanta Narayana Gosvami Maharaja: I told them three slokas, the first of which is this:

krsnam smaran janam casya prestham nija samihitam
tat tat katha ratas casau kuryad vasam vraje sada

["While remembering Sri Krsna and His beloved associates whom we desire to follow, being fully absorbed in discussions of their pastimes, one should always reside in Vraja. If this is not possible, then one should reside there by mind." (Bhakti-rasamrta-sindhu (1.294)]

Have you heard the explanation of that sloka? It refers to remembering Krsna along with His dearmost associates.

And here is the second sloka:

seva sadhaka rupena siddha rupena catra hi
tad bhava lipsuna karya vraja-lokanusaratah

["On this path of raganuga, being charmed by the intense love of Krsna’s beloved Vrajavasis, the sadhaka lives in Vraja under the guidance of those devotees who have taken shelter of the Vrajavasis (like Sri Rupa, Sanatana and Raghunatha dasa Gosvamis), always eager to serve them in his present physical body. And, in the perfected stage of his siddha-rupa, his internally conceived spiritual body suitable for performing prema-seva, he engages in the cherished service of Sri Krsna according to the mood he desires to obtain. In this regard he follows in the footsteps of the eternal residents of Vraja, such as Sri Radhika, Lalita, Visakha, and Sri Rupa Manjari."]

Seva means ‘service.’ Sadhaka-rupena refers to functioning in this world as a practitioner of raganuga-bhakti, and siddha-rupena refers to serving in one’s perfected spiritual body, which is achieved when intense greed arises. By the grace of guru and Krsna, the devotee’s siddha-sarira (spiritual form) is revealed in his inner heart. In this connection it is written in Caitanya-Caritamrta (Madhya-lila 22.157):

mane nija siddha deha koriya bhavana
ratri dine kore vraje krsnera sevana.

["With one’s siddha-sarira, revealed by the mercy of guru, one serves Sri Radha-Krsna Yugala (the Divine Couple) day and night in Vraja.”]

Each and every jiva has an individual spiritual body (siddha-sarira). We also have our own spiritual body, but it has not yet manifested; now it is in a seed stage. Just as an entire tree is contained within the seed of that tree, our full siddha-sarira with all its characteristics now exists in seed-form. However, because we are now bahirmukha, meaning that we have turned away from Krsna, that siddha-sarira is not seen. When, by the grace of guru and Gauranga our greed sprouts and subsequently fully blossoms, the siksa-guru or diksa-guru may show us our siddha-sarira. First, he will tell us what our constitutional spiritual identity is, as we see in Jaiva Dharma that the guru of Vrajanatha and Vijaya-Kumara told each of them the nature of their individual spiritual forms.
Our siddha-sarira is now in a latent condition. Srila Bhaktivinoda Thakura tells that in one life it can be revealed, but I see that for us it is many births away. He has simply showed the path.
When Vrajanatha and Vijaya Kumara took diksa, they saw Sri Caitanya Mahaprabhu with all His parikaras (associates) standing with Him. At the time of our diksa we were unable to see them, but they are fully visible to a realized soul. This is real diksa.
We have entered in the class of diksa, but our diksa is not complete. We are in class now. May God and guru shower their grace upon us so that we can take full diksa, meaning divya-jnana (receiving actual transcendental knowledge) and divya-darsana (receiving spiritual vision). Divya-jnana implies divya-darsana, as we see with Vijaya Kumara and Vrajanatha. They had darsana of the Lord at the time of their diksa initiation, and they at once fainted.
After that, they took all necessary siksa in Navadvipa from Sri Raghunatha dasa Babaji. Then, and on his order, they went to Puri where they met Vakresvara Pandita’s disciple Sri Gopala-guru Gosvami for further inquiries and siksa.
Gopal-guru Gosvami is a raganuga Vaisnava and is one of the eight principal sakhis. Having realized that Vrajanatha was in sakhya-bhava and that Vijaya Kumara was in gopi- or manjari-bhava, he revealed to them their identities. He was so merciful that he called them one at a time and told them, “You are a cowherd friend of Krsna,” and “You are a maidservant of Srimati Radhika.”
He gave both of them the asta-dasaksara (eighteen syllable) gopala-mantra. Dasya, sakhya, vatsalya, and madhura-bhavas are all found in this mantra; it nourishes and supports every rasa. [Sri Caitanya Mahaprabhu received from His Gurudeva the dasaksara-mantra, which is “gopi-janavallabhaya svaha.” When “klim krsnaya govindaya” precedes “gopi-janavallabha svaha,” it becomes asta-dasaksara, an eighteen-syllable mantra. –ed]

Sripad Tamal Krsna Gosvami: You said that Gopala-guru Gosvami gave the mantra to both Vrajanatha and Vijaya Kumara, and you said that this one mantra is for all rasas: dasya, sakhya, and madhurya.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Everything is there in the mantra klim krsnaya govindaya gopi-janavallabhaya svaha, meaning that the rasas of all jivas are supported by it.
But there is one thing to consider. Krsna (krsnaya) is the Deity for one in dasya and sakhya-rasa. For that devotee, the name Gopi-janavallabha (gopi-janavallabhhaya) is the adjective describing Krsna’s qualities; i.e., it qualifies the first name.

Sripad Tamal Krsna Gosvami: Krsnaya.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Krsnaya. Who is Krsna? A devotee in dasya-rasa considers, “He is my master and I am His servant.” Such a devotee thinks that Krsna is Gopi-janavallabha in a general way.
Krsna is the prominent name for those in sakhya-rasa as well; such devotees stress on Krsna or Govinda. However, those who have gopi-bhava, or manjari-bhava, focus on Gopi-janavallabha, and the other two words, krsnaya and govindaya, will be adjectives of gopi-janavallabhaya.

Sripad Tamal Krsna Gosvami: What about those in vatsalya-rasa?

Srila Bhaktivedanta Narayana Gosvami Maharaja: Vatsalya follows the same principle.

Sripad Tamal Krsna Gosvami: They focus on Krsna?

Srila Bhaktivedanta Narayana Gosvami Maharaja: They focus on Krsna as the Deity with whom they are related. Everyone with vatsalya-bhava knows in an ordinary way that the gopis love Krsna, but they have no …

Sripad Madhava Maharaja: Idea.

Srila Bhaktivedanta Narayana Gosvami Maharaja: They have an idea of that love, but no experience. Idea and experience are not the same. Devotees with vatsalya-bhava do not know that all the young gopis engage in intimate loving affairs with Krsna, and the sakhas also do not know the nature of those exchanges.
For one with greed like the manjaris or gopis, ‘go’ in this mantra will refer to the gopis. He meditates that “Govinda gives so much ananda (pleasure) to the gopis. Such a devotee will not contemplate other meanings. And he thinks, “By His appearance with five flower arrows (His smiling, His flute-playing, His beautiful cheeks, His eyebrows, and His side-long glances), Krsna is immensely attractive.” In this way, the two other names will support the name Gopi-janavallabha. Thus, the devotee with madhurya-bhava will see the other names as adjectives of that name with whom he is related.
Practically everyone in our sampradaya stresses on Gopi-janavallabha. By the grace of Sri Caitanya Mahaprabhu, those who come to this sampradaya are mainly of gopi-bhava. Some may be of other rasas, like Srivasa Thakura, Murari Gupta, Anupama, and others like them.
Thus, Vrajanatha and Vijaya Kumara received the same mantra, although their siddha-dehas (spiritual bodies) were in separate rasas. Vijaya Kumara saw his Gurudeva as a manifestation of Lalita, and Vrajanatha saw him as a manifestation of Baladeva Prabhu or Subala.

It can happen like this. Guru gives training for serving under the guidance of Lalita and Visakha in madhura-rasa. Rupa Manjari, who is Radhika’s prana-sakhi (in the group of Her most intimate maidservants), also gives training in all the services of Radhika’s maidservants. She does so not as a guru, but as a very intimate bosom friend. In madhura-rasa, everyone has to go to Rupa Manjari for training in order to serve as a manjari. We can see our guru as a manifestation of Rupa Manjari, not as Rupa Manjari herself. Our vision of guru should not be mayavada. You understand?

Sripad Tamal Krsna Gosvami: Can you please explain that point?

Srila Bhaktivedanta Narayana Gosvami Maharaja: We should see our Gurudeva as a manifestation of Rupa Manjari; that is quite proper. This is what is meant by saying that Gopala Guru Gosvami was seen as Lalita and also as Subala. It means that he is their manifestation, just as one can see Narayana, Vamana, and all other incarnations in Krsna. Anyone can see his guru in this way, according to one’s inner bhava, as a manifestation. Otherwise, seeing him directly as Rupa Manjari will be mayavada (impersonalism); it is essential to always keep mayavada very far away.
Here in this verse, seva-sadhaka-rupena means that one externally performs service as Rupa Gosvami did. What did he do?

sankhya-purvaka-nama-gana-natibhih kalavasani-krtau
nidrahara-viharakadi-vijitau catyanta-dinau ca yau
radha-krsna-guna-smrter madhurimanandena sammohitau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau
(Sad Gosvamyastakam 6)

["I worship the Six Gosvamis, who passed all their time in chanting the holy names, singing songs, and offering dandavat-pranama, thereby humbly fulfilling their vow to complete a fixed number daily. In this way they utilized their valuable lives and conquered over eating, sleeping, and other such pleasures. Always very meek and humble, they became enchanted in divine rapture from remembering Sri Radha-Krsna’s sweet qualities."]

Sometimes he would go to Radha Kunda, sometimes to Govardhana, and sometimes to Nandagram. In Nandagaon he would sometimes go to Ter Kadamba, and sometimes he would spend one day at Uddhava Kyari, Nanda Baithak, Kokilavana, or Javat. He visited all these dearmost places.
He always liked to be in Javat, because Srimati Radhika, Rupa Manjari, and all of Radhika’s friends used to live there. At night they would go from there to meet with Krsna in Sanket, Seva Kunja, and many other places, and at midday they would meet at Radha Kunda. Radha Kunda holds some greater importance than all other places, because the pastimes there take place in the daytime, with only Srimati Radhika’s gana (group).

Sripad Madhava Maharaja: Her gana means Her svapaksa-sakhis (the gopis of Her own party)

Srila Bhaktivedanta Narayana Gosvami Maharaja: Only the svapaksa gopis can come there. The vipaksa gopis (those in the rival party) and tatastha gopis (those in the neutral party and who have some inclination to the rival party) are not allowed, nor can…

Sripad Tamal Krsna Gosvami: Nanda and Yasoda.

Srila Bhaktivedanta Narayana Gosvami Maharaja: They never come there.
In this way, sadhaka-rupena refers to following the Six Gosvamis, especially Rupa Gosvami, and siddha-rupena refers to following Rupa Gosvami in his siddha form as Rupa Manjari. As a sadhaka, Rupa Gosvami comes in a male form, as Rupa Gosvami, and in his siddha-svarupa (spiritual form in Goloka Vrndavana) he is Rupa Manjari. What services does Rupa Manjari perform?

tambularpana pada mardana payo danabhisaradhibhir
vrndaranya-mahervarim priyataya yas tosayanti priyah
prana-prestha-sakhi-kulad api kilasaíkocita bhumikah
keli-bhumisu rupa-manjari-mukhas ta dasika samsraye
(Vraja-Vilasa-Stava, verse 38, Raghunatha dasa)

["She brings Radha and Krsna tambula (a betel nut preparation) and water that has been very sweetly flavored with milk and herbs (payo-dana). Tambul arpana: She brings a golden pot when Radhika and Krsna want to spit the betel after chewing it."]

Sripad Tamal Krsna Gosvami: A spittoon.

Srila Bhaktivedanta Narayana Gosvami Maharaja: A golden pot is placed there.

Sripad Tamal Krsna Gosvami: For Their pana.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Then, abhisara (amorous tryst, or lovers’ rendevous). Do you know the meaning of abhisara? This is when Srimati Radhika meets Krsna in Sanket-sthali (a place of meeting). For example, She goes to meet with Him on Purnima.

Sripad Madhava Maharaja: The full-moon night.

Srila Bhaktivedanta Narayana Gosvami Maharaja: She dresses in white on the full moon night, and also during Suklapaksa, the fifteen days of the waxing moon. She dresses completely in white when She goes out for Her nocturnal meeting with Krsna on the full-moon night, and on the preceding nights she dresses in white in accordance with the gradual increase of the moon. Even though Her complexion is fair and very golden, at that time She has Her manjaris rub camphor mixed with many other ingredients on Her body.

Sripad Tamal Krsna Gosvami: Why?

Srila Bhaktivedanta Narayana Gosvami Maharaja: In order to make Her appear white.

Sripad Tamal Krsna Gosvami: Why?

Srila Bhaktivedanta Narayana Gosvami Maharaja: In that way, if anyone looks in Her direction they would think they are seeing only moon-rays.

Sripad Dhanurdhara Maharaja: It is a disguise.

Srila Bhaktivedanta Narayana Gosvami Maharaja: This is Her disguise.
And at that time the manjaris bind Her ankle bells so that they will not make any tinkling sound.

Sripad Tamal Krsna Gosvami: No noise.

Srila Bhaktivedanta Narayana Gosvami Maharaja: No noise should be heard; and because She must not be seen, Her sari and veil should also be white.
Conversely, on a dark-moon night (amavasya) a sakhi tells Srimati Radhika, “The night is dark, so You must train how to go there.” Srimati Radhika then practices, at midnight. At that time She has Her sakhis take kalasas (pots) full of water and pour them in Her courtyard in order to make it muddy and very slippery.

Sripad Tamal Krsna Gosvami: Practice.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Then they place thorns here and there on that muddy ground. They have created a setting as if Radhika is walking in a forest on a cloudy night, with rain falling very heavily, making the earth extremely slippery, with many serpents and thorns as well.
So in this situation how can She go to Krsna? She practices during the night, by moving very quietly and cautiously. Like this. Do you know the word for this type of walking?

Sripad Dhanurdhara Maharaja: Tip-toe. Very quietly. It’s called tip-toe.

Srila Bhaktivedanta Narayana Gosvami Maharaja: As Lalita trains Srimati Radhika in this way, Rupa Manjari watches, and our guru in this world, as sakhi-manjari in that world, also watches.
The manjaris know everything – at what time they should go and how they should go – and they very cleverly make all arrangements. This is abhisara.
Krsna is waiting at Sanketa. The night is dark, and it is raining. The manjaris come there first to find Krsna and tell Him that Srimati Radhika will not come that night. Actually, Radhika has already come and is hiding, watching to see Krsna’s reaction. In order to further increase Krsna’s desire for Srimati Radhika, the manjaris lie to Him, saying, “She will not come tonight.” Krsna practically faints at that time, and anxiously suggests a way for Radhika to meet with Him. If the manjaris see that Krsna is sincerely hankering to meet with Radhika, they at once go and tell Her, and She then comes to Him. Otherwise, She will not come.
Sometimes, when it is time for abhisara, it may be that their fathers-in-law or mothers-in-law, or all of their sisters-in-law, are present in their homes. The manjaris must be so clever that they can find a way to cheat their in-laws, telling them lies and cleverly devising a way for Radha and Krsna to meet. This is called abhisara. The manjaris perform all these activities; they know so many clever tricks.

POINTING THREE FINGERS The Truth Regarding GBC Successorship

By Syamarani (Jadurani) dasi

I am writing this as a partial response to a recent ISKCON GBC paper. The GBC paper had been commenting on a conversation between Srila Prabhupada and Srila Bhaktivedanta Narayana Gosvami Maharaja during the last days of Prabhupada’s manifest stay in this world. The GBC paper tried to cast doubt on Srila Prabhupada’s ordering Srila Narayana Gosvami Maharaja to give spiritual nourishment, spiritual training, and spiritual leadership to his disciples and followers.

In this regard there is an old saying: “While pointing one finger at someone else, one is pointing three fingers at himself.” This means, “One is blaming someone else, whereas it is actually the blamer who is to be blamed. In this connection, perhaps the “three fingers” is that it was the GBC that was never appointed by Srila Prabhupada to be his spiritual successor.

Many devotees think that Prabhupada personally wrote a Last Will in 1977 in which he turned over the spiritual institution of ISKCON to the GBC body as the 'executors' and 'ultimate managerial authorities,' meaning the ultimate managerial and spiritual authority of all the devotees. One example of this type of thought is that the former ISKCON guru Ramesvara Svami wrote in his 1986 Vyasa-puja offering: “I am trying to take shelter of your G.B.C. Body, as you ordered all your followers to do in your last will.” Another example of this conception is that in 1992, Trivikrama Svami wrote in his Vyasa-puja offering: “And in your last will you made it clear that ISKCON, under the authority of the GBC, was how you wanted to extend your mercy to the vast number of sincere souls who would be coming in the future. Can anyone doubt this? Isn't this the simple truth?”

As you will see from the transcription below, which was taken verbatim from Srila Prabhupada’s Vedabase folio, the Will was not a Will of spiritual successorship at all. It was simply a legal document: so that ISKCON's properties could be legally protected from unlawful persons (such as the family members of Srila Prabhupada’s previous asrama), so that its tax exemption would remain intact, and so that no individual devotee could claim ownership of any temple. What follows is the conversation in which the drafting of the Will was discussed. Below that please find the final posting of the Will, called “Declaration of Will,” which was also taken verbatim from Srila Prabhupada’s Vedabase folio.

June 2, 1977, Vrndavana

Svarupa Damodara: ...this summer and he can come. We can provide free lodging and...

Prabhupada: Yes, everyone should be provided free lodging.

Svarupa Damodara: We can invite about two hundred guests and have a week-long conference.

Prabhupada: If they voluntarily give contribution, that's all right. Otherwise we shall provide. We have got guesthouse. It is very nice. Even they do not pay, we shall pay.

Svarupa Damodara: We can make scientific propaganda. And we can also do the same thing in Bombay. Bombay will be bigger.

Prabhupada: Therefore you have been trained up, (chuckles) for this purpose.

Giriraja: So we drafted a will, including the trust for the properties of India and some of the other...

Prabhupada: Will? Will, there will be direction that "Management should be done like this." That's all.

Giriraja: Yes.

Prabhupada: Nobody can say in court case that "This temple will be in charge of this person, this temple..."

Ramesvara: Yes, just like you said.

Giriraja: So we've included those points and the points in your brief will. Should I read it?

Prabhupada: Hm?

Giriraja: Then we can type it. "I, A.C. Bhaktivedanta Swami Prabhupada, Founder-Acarya of the International Society for Krishna Consciousness, settler of the Bhaktivedanta Book Trust, and disciple of Om Visnupada 108 Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja Prabhupada, presently residing at Sri Krsna-Balarama Mandir in Vrndavana, make this, my last will. 1. The Governing Body Commission, GBC, will be the trustees of the entire International Society for Krishna Consciousness."

Prabhupada: You can... Then there will be question, "The trust deed will be given? Then there will tax."

Giriraja: No, because the ISKCON trust is already there, and ISKCON is already tax exempt. The only difficulty is if you create a new trust.

Prabhupada: No, no new trust.

Giriraja: No.

Prabhupada: Instead of trustees...

Tamala Krsna: Use a different word.

Prabhupada: Ah!

Ramesvara: Not to apply in trust.

Giriraja: Oh, I see.

Ramesvara: It's a different word.

Prabhupada: Supreme managers.

Gopala Krsna: Supreme managers. (laughter)

Prabhupada: Or the ultimate managers, like that.

Gopala Krsna: The ultimate executives?

Prabhupada: Yes.

Tamala Krsna: Yes, the executors.

Gopala Krsna: Ultimate executors.

Tamala Krsna: Or commissioners. You have...

Prabhupada: Hm. Yes, commissioners.

Tamala Krsna: Commissioner is good, 'cause it's already...

Prabhupada: Use such word.

Tamala Krsna: Use a word that's proper.

Giriraja: Okay.

Tamala Krsna: For now just use one word.

Giriraja: "2: Each temple will be a trust property..."

Prabhupada: Again "trust" word.

Gopala Krsna: Again "ISKCON property."

Giriraja: Okay, we can change that wording.

Prabhupada: Hm.

Giriraja: "...and will be managed by three committee members."

Prabhupada: Hm, yes.

Giriraja: "The system of management will continue as it is now. There is no need of any change. 3. The property in India will be managed by the following committee members: A. Properties at Sri Mayapura Dhama, Panihati, Haridaspur, and Calcutta-Gurukrpa Swami, Jayapataka Swami, Bhavananda Goswami, and Gopala Krsna dasa Adhikari; B. At Vrndavana-Gurukrpa Swami, Aksayananda Swami, and Gopala Krsna dasa Adhikari; C. At Bombay-Tamala Krsna Goswami, Giriraja dasa Brahmacari, and Gopala Krsna dasa Adhikari; D. At Bhuvanesvara-Gaura-Govinda Swami, Jayapataka Swami and Bhagavata dasa Brahmacari; E. At Hyderabad-Mahamsa Swami, Gopala Krsna dasa Adhikari, and Bali-mardana dasa Adhikari."

Tamala Krsna: And Sridhara.

Giriraja: "And Sridhara Goswami. The committee members who have herein been designated are appointed for life. In the event of the death or failure to act for any reason of any of the said committee members, a successor committee member or committee members may be appointed by the remaining committee members, provided that the new committee member is an initiated disciple and following strictly all the rules and regulations of ISKCON as detailed in the books of His Divine Grace..." Oh. "...detailed in my books, and provided that there are never less than three or more than five committee members acting at one time. 4. I have created, developed and organized the International Society for Krishna Consciousness, and as such, I hereby will that none of the immovable properties in India in the name of ISKCON shall ever be mortgaged, borrowed against..."

Prabhupada: Why India? Everywhere. Everywhere.

Ramesvara: See, in America sometimes we will borrow against the temple to "fry the fish in its own oil." So we wanted to make this language just for India, that they can never even mortgage it or risk it in any way.

Prabhupada: All right. But outside they can do?

Ramesvara: Outside they have...

Tamala Krsna: Jayapataka Maharaja just said that the temple buildings should never be mortgaged. Other buildings might be, but what about the temple buildings? Just like in Los Angeles you have many buildings. The temple building should never be mortgaged, but others may be.

Prabhupada: There is a word, devayatana,(?) Indian. Devayatana property can never be mortgaged, sold or risked. (background whispering)

Tamala Krsna: In America... Just like in New York there's a twelve-thirteen-story building. The temple only occupies the ground floor. They can't mortgage... Sometimes if they want to get other properties, they may want to use the asset of that building. If they have this clause, they won't be able to.

Ramesvara: Also sometimes we have got one property in America, and you have allowed us to sell it. Just like in Miami we had to sell the property in Coconut Grove and we bought that big farm.

Prabhupada: No, with the consent of the GBC...

Gopala Krsna: Consent of the GBC.

Prabhupada: Like that.

Jayapataka: Properties in America can't be sold unless...

Ramesvara: We had a GBC meeting, and we made a system so that there are three GBC men assigned to every American property, and they can't even be mortgaged without the signature of these three men.

Prabhupada: And that declaration should be taken. That you are already taking.

Tamala Krsna: Yes, I am in the process of getting them all, oaths of allegiance.

Prabhupada: Hm. Oath of allegiance. That should be maintained.

Ramesvara: So we've already fixed it up for the American temples, with three GBC men assigned to each building, but it hasn't been mentioned in the will.

Prabhupada: No, why not?

Ramesvara: It should be. So we'll have to add a clause...

Prabhupada: Add it.

Ramesvara: ...to deal with the other properties.

Prabhupada: Add it.

Tamala Krsna: Add it right now, Prabhupada says. "Temples outside of India..." That's how it should be worded. "Centers" or "Temples outside of..."

Ramesvara: "Properties outside of India."

Tamala Krsna: "Properties outside of India may only be..." I think we can say, "in principle should not be..."

Prabhupada: There should be inventory of all the properties in this will.

Tamala Krsna: In this will there should be inventory of all properties.

Ramesvara: Now Jayatirtha is getting that, so we can have him send it.

Tamala Krsna: And then the trustees for each of those properties...

Prabhupada: Don't do..., make trustees.

Tamala Krsna: I mean the committee members of each property should be mentioned within this will.

Ramesvara: For all the properties outside the world, all over the world.

Prabhupada: Hm. In-charge. In-charge committee.

Ramesvara: In the world.

Tamala Krsna: Prabhupada wants this will to be, you know, a very complete document.

Ramesvara: And then, as the time goes by and we buy new properties, we will have to add them to the will.

Prabhupada: As far as possible, give protection.

Ramesvara: "Properties outside of India on principle should never be sold."

Tamala Krsna: So this will will take a little bit of time to get all those lists and everything together. In the meantime we have that other will.

Prabhupada: Hm?

Tamala Krsna: In the meantime we have that short, brief will. And this may take a little time to...

Ramesvara: Prabhupada said to write this now, so... "Properties outside of India in principle should never be sold."

Tamala Krsna: Yeah. "But if the need arises, they may be."

Giriraja: Do we have a list of these?

Tamala Krsna: "If the need arises...

Ramesvara: "They may be sold or mortgaged, etc...."

Tamala Krsna: "By the consent..."

Prabhupada: Hm. Sold or mortgaged, never.

Giriraja: Prabhupada doesn't want us to put in "can be sold or mortgaged..."

Tamala Krsna: What about mortgaged? Just like, as an example, that New York building. They'll... When they pay it off, that building...

Ramesvara: They can get a million-dollar loan.

Tamala Krsna: They can get a loan for a million dollars.

Ramesvara: And buy another building.

Tamala Krsna: Or so many buildings.

Giriraja: But then there's risk.

Prabhupada: Yes. That you consider.

Tamala Krsna: There's risk right now. There's a risk right now.

Ramesvara: The only time they should ever be sold is in some emergency? Why should...?

Prabhupada: With the consent of all the GBC.

Tamala Krsna: Yeah, the point is "with the consent of the GBC committee members."

Prabhupada: Better not to be sold.

Ramesvara: We have that. "In principle should never be sold, but if the need arises, they may be sold or mortgaged with the consent of the GBC."

Gopala Krsna: Committee members.

Prabhupada: Outside India.

Ramesvara: Yes, this is outside India.

Tamala Krsna: In India they can never be. It's irrevocable.

Ramesvara: "But if the need arises, they may be sold or mortgaged with the consent of the GBC committee members who are listed as follows."

Tamala Krsna: Then you can say, "The properties and their committee members are listed as follows."

Ramesvara: Right. "The GBC committee members."

Jayapataka: Not all of them. (background talking)

Giriraja: We can put the cities.

Tamala Krsna: Giriraja is suggesting that there's no need to list the address or in details.

Prabhupada: No.

Tamala Krsna: Just simply the city.

Ramesvara: We can do that right after we meet with Prabhupada.

Tamala Krsna: Yeah, we can do that.

Giriraja: So "...shall never be mortgaged, borrowed against, sold, transferred or in any way encumbered, disposed of or alienated."

Tamala Krsna: This is the Indian properties.

Prabhupada: Indian property is devayatana bhavana.

Tamala Krsna: Write that down, dev...

Prabhupada: Devayatana.(?)

Tamala Krsna: Devatra.

Prabhupada: Devayatana. Hm?

Jayapataka: Devayatana means trust. Devayatana means trust.

Prabhupada: All right, don't make if it cannot be so worded(?).

Giriraja: "This direction is irrevocable. 5. I declare, say and confirm that all the properties, both movable and immovable, which stand in my name, including current accounts, saving accounts and fixed deposits in various banks, are the properties and assets of the International Society for Krishna Consciousness, and the heirs and successors of my previous family or anyone claiming through them have no right, claim or interest in these properties whatsoever save and except as provided hereinafter. Although the money which is in my personal name in every bank is being spent for ISKCON and it will belong to ISKCON, I have kept a few deposits specifically named for allocating a monthly allowance of Rs. 1,000 to the members of my former family-two sons, two daughters, and wife. After the deaths of the members of my former family these specific deposits, or this interest and savings, will become the property of ISKCON for the purpose of the trust, and the descendants of my former family or anyone claiming to be them shall not be allowed any further allowance."

Tamala Krsna: It says that the deposits are "mentioned therein."

Giriraja: No.

Ramesvara: It just says that they are specifically named somewhere.

Giriraja: It's except for these, it's all the deposits of ISKCON. It says. We weren't sure about this, but since Mr. Sharma mentioned it, we put: "I hereby appoint..."-and then we've kept some blank space-"...to act as executors of this will. I have made this will this-blank-day of June, 1977, in possession of full sense and sound mind, without any persuasion, force or compulsion from anybody. Witnesses, 1., 2., 3."

Tamala Krsna: Dr. Ghosh should be one of the witnesses. According to Mr. Sharma, if a doctor witnesses, it's very good, attending physician.

Prabhupada: Yes.

Giriraja: So what should we do about the clause which appoints the executors?

Tamala Krsna: What does that mean? The people acting to see...

Giriraja: They're responsible to see that the will is carried out.

Ramesvara: They'll see that it's registered and it's brought before the...

Prabhupada: How many executors?

Giriraja: I think he suggested two or three.

Prabhupada: No, he suggested not less than three, up to seven or eleven.

Giriraja: Oh.

Ramesvara: Originally we told him that all the GBC are executors, and he said, "But out of them, just pick a few. It is a technical thing." 'Cause the GBC are already mentioned as the heirs or the managers of what you are giving.

Prabhupada: So I'll give you seven names.

Tamala Krsna: Our idea is to finish this will business as soon as possible.

Prabhupada: Yes, I'll give you tomorrow. I'll think over this.

Tamala Krsna: Okay. Any more, Giriraja?

Giriraja: That's all for the will.

Ramesvara: There's one other item that has been recommended by several persons, Prabhupada, and that is the will is only a legal document after the maker of the will has departed, so in the interim period, they have suggested an affidavit for any properties or, say, fixed deposits that are in your personal name, and this affidavit would simply state that the purpose of these fixed deposits and properties is for ISKCON. In that way the government will never be able to exact any taxes.

Prabhupada: Yes.

Tamala Krsna: Is there some wording there?

Ramesvara: Do you want me to read it?

Tamala Krsna: If Prabhupada likes.

Ramesvara: So we have prepared an affidavit. Shall we read it?

Prabhupada: Hm.

Ramesvara: "I, A.C. Bhaktivedanta Swami Prabhupada, Founder-Acarya of the International Society for Krishna Consciousness, disciple of Om Visnupada 108 Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja Prabhupada and settler of the Bhaktivedanta Book Trust, at present residing at the Krsna-Balarama Temple in Vrndavana, hereby solemnly declare, say and confirm as follows: 1. That I am the Founder-Acarya of the International Society for Krishna Consciousness, known as ISKCON, a society registered under the Society Registration Act of 1860, with its headquarters at Juhu, Bombay, and branches at..." And then it's to be filled in. "2. That some properties with movable and immovable..." What is this word? "...have been donated to me by the devotees of the International Society of Krishna Consciousness or purchased or otherwise acquired by me in my name which still stand in my personal name; 3. That I hereby categorically declare and say that I am just a benamadara (benami) of the International Society for Krishna Consciousness..."

Prabhupada: What is benamadara?

Giriraja: It means... Just like in the Chand Society. Due to some reason we could not take in the beginning in the name of BBT, so we appointed someone to keep in his name, but actually it is not his. He is the only the benamadara on behalf of the society.

Prabhupada: Oh, benamadara.

Ramesvara: "...that I am the benamadara of the International Society for Krishna Consciousness in respect of the said properties, and I hold and do hold these same in trust as a trustee for the said society." No, we take out this phrase, "trust." "...that I hold the same for the said society."

Giriraja: No, "as the Founder-Acarya..."

Ramesvara: "...as the Founder-Acarya; 4. that I further declare, say and confirm that I have no personal claim or interest in these said properties or any..." It says, "position alone...," "...and the same solely belongs to the said society, the International Society for Krishna Consciousness, absolutely. That which is stated above is true to the best of my knowledge, information and belief. Witnessed..." The witnesses swear to that.

Prabhupada: Yes.

Ramesvara: So if this document is prepared, it does not have to be advertised, but if at any point there is some contention, we can show that this was...

Prabhupada: Made.

Ramesvara: ...made in June of 1977, that this is the...

Prabhupada: Registered.

Ramesvara: Registered. That that is the intention. Mr. Sharma said this will be sufficient to avoid any income tax or other tax on such holdings.

Prabhupada: That I want. That's all.

Tamala Krsna: Yeah. Because sometimes they've said, "Oh, it's in your Guru Maharaja's personal name," and you always said, "It's not my personal money." This will show that.

Prabhupada: Benamadara.

Tamala Krsna: Yes. 'Cause actually, whenever you told us to buy properties, we always wrote your name and then "Founder-Acarya of the International Society for..."

Prabhupada: That's all right. So do it. Manage nicely.

Jayapataka: We had a... Regarding the letter I had written, that ISKCON Food Relief has got some liability at Mayapura.

Prabhupada: No, that you discuss. Don't bother my head.

Jayapataka: No, we just... (Ramesvara whispering)

Ramesvara: Prabhupada, this afternoon we had a meeting of the BBT trustees, and we were discussing the situation of the Bengali printing. There are some manuscripts lying, and we want to print them as soon as possible so that selling can increase.

Prabhupada: So Gopala Krsna, give them money.

Gopala Krsna: I have already given seventy thousand rupees.

Ramesvara: The situation is that the seventy thousand rupees is already invested in Gitar Gans, and all the rest of the money Gopala has...

Jayapataka: Gitar Gans and Bhagavat Darshan and...

Prabhupada: So you are not selling?

Ramesvara: They are.

Prabhupada: Utilize that money. You have taken already seventy thousand. That's all.

Gopala Krsna: It was more than seventy thousand, I think.

Prabhupada: Unlimited, we cannot give you money.

Jayapataka: No, but if we could have fifty thousand more, then we could print the Bhagavad-gita and a few other covers at one time, which would increase the distribution.

Prabhupada: That you consult.

Ramesvara: We considered it carefully, and Jayapataka says that if you have more books available at one time, the people will simply buy four, five, six different books. So it will increase the selling and then collection. Therefore he is requesting a loan.

Prabhupada: Loan, that's all right. Whatever loan you have, let us see how you are paying.

Ramesvara: He is already paying the money back to an account that has been set up with him and Gopala in Calcutta.

Prabhupada: How much he has returned?

Ramesvara: How much have you paid back originally?

Jayapataka: Only one payment has come through. I paid the first thing.

Ramesvara: No, no, no, of the seventy thousand.

Jayapataka: No. Seventy thousand? We have no debt with BBT. We're paid up.

Ramesvara: How much have you paid so far?

Jayapataka: Since April I've paid twenty-one thousand.

Ramesvara: He's already paid twenty-one thousand rupees of it back.

Prabhupada: So you can take fifty thousand also. If they have returned twenty-one thousand, you can pay fifty thousand, loan more.

Gopala Krsna: We can pay fifty thousand...?

Ramesvara: He'll take a loan.

Prabhupada: Give and take, give and take, give and take.

Gopala Krsna: The thing is, I've given them seventy thousand...

Prabhupada: That's all right. They have returned twenty-one thousand.

Gopala Krsna: Yes.

Prabhupada: Then you can pay another fifty thousand. In this way transaction will go on.

Gopala Krsna: At the present moment BBT can't give them so much money.

Prabhupada: So give them something. Twenty-one thousand give them, thirty thousand. Then again... If they are returning, you give them. Give and take, give and take.

Gopala Krsna: But that returning which we are doing, we are putting in a separate Bengali...

Prabhupada: Whatever it may be, it is returning.

Ramesvara: Our idea is that from all the money that is collected, we will reinvest in Bengali books.

Prabhupada: That's all right.

Ramesvara: So in addition, he wanted to borrow from your own BBT, because Gopala says that all his money is tied up for printing in English and Hindi and the other languages.

Gopala Krsna: At least for six months.

Ramesvara: So that is his request.

Prabhupada: That he can get in September.

Jayapataka: What?

Tamala Krsna: (laughs) Prabhupada said, "In September."

Ramesvara: Srila Prabhupada, I just received a telegram from America about the book selling. It is from our main warehouse in Los Angeles. They report that there has been increase this month over last month. For Back to Godhead the increase has been seventy percent.

Prabhupada: Hm!

Ramesvara: For small books like Perfection of Yoga, it has increased forty-five percent. For medium books like Krsna Trilogy and Isopanisad, it has increased forty-five percent, and for the hardbound books like Bhagavad-gita and Srimad-Bhagavatam, it has doubled, two hundred percent increase.

Jayapataka: In one month.

Prabhupada: This is very good.

Giriraja: No, that means tripled.

Ramesvara: Two hundred percent increase.

Giriraja: One hundred percent increase is doubled, so two hundred percent...

Tamala Krsna: Tripled. Tripled, the book distribution.

Gopala Krsna: Big books.

Prabhupada: Very good.

Tamala Krsna: Simply by your word, Srila Prabhupada, it is happening.

Ramesvara: Everyone is now wearing these "Double It" buttons. The whole movement is simply thinking of doubling book distribution, doubling it.

Prabhupada: Yes, that is our real mission. Yare dekha tare kaha 'krsna'-upadesa [Cc. Madhya 7.128]. That's all. This is the opportunity of speaking the words given by Krsna. Krsna Dvaipayana or Krsna are the same. So that's all right. No more talking.

Devotees: Jaya Srila Prabhupada!

Prabhupada: Hare Krsna. Jaya.

Radha-vallabha: I'm planning to take it away from him, but I can't find him. I think by the time I return to America...

Prabhupada: It is very convincing.

Radha-vallabha: Yeah.

Prabhupada: "You may pay me six hundred dollars for fifty (indistinct)."

Radha-vallabha: I've been trying to find him. As soon as I find him, I'll bring you the book from him.

Prabhupada: Still paying him money?

Radha-vallabha: No, no, I stopped when you told me in Mayapura.

Prabhupada: Cheats his wife and children, this crooked man, cheating people. Tendency is there. Where he is?

Radha-vallabha: When?

Prabhupada: Where he is now? (end)

DECLARATION OF WILL
Ramanareti, Vrndavana, U.P.
DATE: June 1977

I, A.C. Bhaktivedanta Swami Prabhupada, founder-acarya of the International Society for Krishna Consciousness, Settlor of the Bhaktivedanta Book Trust, and disciple of Om Visnupada 108 Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaj Prabhupada, presently residing at Sri Krsna-Balarama Mandir in Vrndavana, make this my last will:

1. The Governing Body Commission (GBC) will be the ultimate managing authority of the entire International Society for Krishna Consciousness.

2. Each temple will be an ISKCON property and will be managed by three executive directors. The system of management will continue as it is now and there is no need of any change.

3. Properties in India will be managed by the following executive directors:

a) Properties at Sri Mayapur Dhama, Panihati, Haridaspur and Calcutta: Gurukrpa Swami, Jayapataka Swami, Bhavananda Gosvami and Gopal Krsna das Adhikari.

b) Properties at Vrndavana: Gurukrpa Swami, Akshoyananda Swami, and Gopal Krsna das Adhikari.

c) Properties at Bombay: Tamal Krsna Gosvami, Giriraj das Brahmachary, and Gopal Krsna das Adhikari.

d) Properties at Bhuvanesvara: Gour Govinda Swami, Jayapataka Swami, and Bhagawat das Brahmachary.

e) Properties at Hyderabad: Mahamsa Swami, Sridhar Swami, Gopal Krsna das Adhikari and Bali Mardan das Adhikari.

The executive directors who have herein been designated are appointed for life. In the event of the death or failure to act for any reason of any of the said directors, a successor director or directors may be appointed by the remaining directors, provided the new director is my initiated disciple following strictly all the rules and regulations of the International Society for Krishna Consciousness as detailed in my books, and provided that there are never less than three (3) or more than five (5) executive directors acting at one time.

4. I have created, developed, and organized the International Society for Krishna Consciousness, and as such I hereby will that none of the immovable properties standing in the name of ISKCON in India shall ever be mortgaged, borrowed against, sold, transferred, or in any way encumbered, disposed of, or alienated. This direction is irrevocable.

5. Properties outside of India in principle should never be mortgaged, borrowed against, sold, transferred or in any way encumbered, disposed of, or alienated, but if the need arises, they may be mortgaged, borrowed against, sold, etc., with the consent of the GBC committee members associated with the particular property.

6. The properties outside of India and their associated GBC committee members are as follows:

a) Properties in Chicago, Detroit and Ann Arbor: Jayatirtha das Adhikari, Harikesa Swami, and Balavanta das Adhikari.

b) Properties in Hawaii, Tokyo, Hong Kong: Guru Krpa Swami, Rameswara Swami, and Tamal Krsna Gosvami.

c) Properties in Melbourne, Sydney, Australia Farm: Guru Krpa Swami, Hari Sauri, and Atreya Rsi.

d) Properties in England (London Radlett), France, Germany, Netherlands, Switzerland and Sweden: Jayatirtha das Adhikari, Bhagavan das Adhikari, Harikesa Swami.

e) Properties in Kenya, Mauritius, South Africa: Jayatirtha das Adhikari, Brahmananda Swami and Atreya Rsi.

f) Properties in Mexico, Venezuela, Brazil, Costa Rica, Peru, Ecuador, Colombia, Chile: Hrdayananda Gosvami, Panca Dravida Swami, Brahmananda Swami.

g) Properties in Georgetown, Guyana, Santo Domingo, St. Augustine: Adi Kesava Swami, Hrdayananda Gosvami, Panca Dravida Swami.

h) Properties in Vancouver, Seattle, Berkeley, Dallas: Satsvarupa Gosvami, Jagadisa das Adhikari, Jayatirtha das Adhikari.

i) Properties in Los Angeles, Denver, San Diego, Laguna Beach: Rameswara Swami, Satsvarupa Swami, Adi Kesava Swami.

j) Properties in New York, Boston, Puerto Rico, Port Royal, St. Louis, St. Louis Farm: Tamal Krsna Gosvami, Adi Kesava Swami, Rameswara Swami.

k) Properties in Iran: Atreya Rsi, Bhagavan das Adhikari, Brahmananda Swami.

l) Properties in Washington D.C., Baltimore, Philadelphia, Montreal and Ottawa: Rupanuga das Adhikari, Gopal Krsna das Adhikari, Jagadisa das Adhikari.

m) Properties in Pittsburgh, New Vrndavana, Toronto, Cleveland, Buffalo: Kirtanananda Swami, Atreya Rsi, Balavanta das Adhikari.

n) Properties in Atlanta, Tennessee Farm, Gainesville, Miami, New Orleans, Mississippi Farm, Houston: Balavanta das Adhikari, Adi Kesava Swami, Rupanuga das Adhikari.

o) Properties in Fiji: Hari Sauri, Atreya Rsi, Vasudev.

7. I declare, say and confirm that all the properties, both movable and immovable, which stand in my name, including current accounts, savings accounts and fixed deposits in various banks, are the properties and assets of the International Society for Krishna Consciousness, and the heirs and successors of my previous life, or anyone claiming through them, have no right, claim or interest in these properties whatsoever, save and except as provided hereafter.

8. Although the money which is in my personal name in different banks is being spent for ISKCON and belongs to ISKCON, I have kept a few deposits specifically marked for allocating a monthly allowance of Rs. 1,000/- each to the members of my former family (two sons, two daughters, and wife). After the deaths of the members of my former family, these specific deposits (corpus, interests, and savings) will become the property of ISKCON for the corpus of the trust, and the descendants of my former family or anybody claiming through them shall not be allowed any further allowance.

9. I hereby appoint Guru Krpa Swami, Hrdayananda Gosvami, Tamal Krishna Gosvami, Rameshwar Swami, Gopal Krishna das Adhikari, Jayatirtha das Adhikari and Giriraj das Brahmachary to act as executors of this will. I have made this will this 4th day of June, 1977, in possession of full sense and sound mind, without any persuasion, force or compulsion from anybody.

Witnesses:

1. (?)

2. Tamal Krishna Goswami

3. Bhagavandas Adhikary

A.C. Bhaktivedanta Swami

===================================================

tradução automatica:

Mostrar romanização

Apontando três DEDOS
A verdade sobre sucessão do GBC

Por Syamarani (Jadurani) dasi

Estou escrevendo isto como uma resposta parcial a um recente artigo GBC ISKCON. O papel GBC foi comentando sobre uma conversa entre Srila Prabhupada e Srila Bhaktivedanta Narayana Gosvami Maharaja durante os últimos dias da estadia manifesto Prabhupada neste mundo. O papel GBC tentou pôr em ordem Srila Prabhupada Srila Narayana Gosvami Maharaja para dar o alimento espiritual, a formação espiritual e liderança espiritual de seus discípulos e seguidores.

A este respeito há um velho ditado: "Enquanto a apontar um dedo para alguém, uma está apontando três dedos de si mesmo." Isto significa que, "Uma delas é culpar alguém, que é, na verdade, o acusador, que deve ser responsabilizado. Neste contexto, talvez a "três dedos" é que era o GBC, que nunca foi apontado por Srila Prabhupada para ser seu sucessor espiritual.

Muitos devotos pensam que Prabhupada escreveu pessoalmente uma última vontade, em 1977, que girou sobre a instituição espiritual da ISKCON para o GBC como os executores 'e' final autoridades de gestão ', significando que a autoridade máxima de gestão e espiritual de todos os devotos. Um exemplo deste tipo de pensamento é que o ex-guru da ISKCON Ramesvara Svami escreveu em sua oferta Vyasa puja de 1986: "Eu estou tentando se abrigar do seu GBC Corpo, como você ordenou que todos os seus seguidores a fazer em sua última vontade ". Outro exemplo dessa concepção é que, em 1992, Trivikrama Svami escreveu em seu Vyasa-puja oferecendo:" E em seu último você deixou claro que a ISKCON, sob a autoridade do GBC, foi como você queria estender a sua misericórdia para com o grande número de almas sinceras que viria no futuro. Alguém pode duvidar disso? Não é esta a verdade simples? "

Como você pode ver a partir da transcrição abaixo, que foi tirado diretamente folio Srila Prabhupada Vedabase, a vontade não era uma vontade de sucessão do espiritual a todos. Era simplesmente um documento legal, de modo que as propriedades da ISKCON poderia ser legalmente protegidos das pessoas ilegais (como os membros da família de asrama anterior Srila Prabhupada), de modo que a sua isenção de impostos permaneceria intacta, e para que nenhum devoto individual poderia reivindicar a posse de qualquer templo. O que se segue é a conversa em que a elaboração do Will foi discutido. Abaixo que queira encontrar a postagem final da vontade, denominado "Declaração de Vontade", que também foi tirado diretamente folio Srila Prabhupada Vedabase.



2 de junho de 1977, Vrndavana

Svarupa Damodara: ... este verão e que pode vir. Podemos fornecer alojamento gratuito e ...

Prabhupada: Sim, todos devem ser fornecidos alojamento gratuito.

Svarupa Damodara: Podemos convidar cerca de duas centenas de convidados e fazer uma conferência de uma semana.

Prabhupada: Se voluntariamente dar contribuição, que está tudo certo. Caso contrário, vamos fornecer. Temos pousada. É muito agradável. Mesmo se não pagar, vamos pagar.

Svarupa Damodara: Nós podemos fazer propaganda científica. E nós também podemos fazer a mesma coisa em Bombaim. Bombaim será maior.

Prabhupada: Então você foi treinado para cima (risos), para esta finalidade.

Giriraja: Então, elaborou um testamento, incluindo a confiança para as propriedades da Índia e alguns dos outros ...

Prabhupada: Will? Will, não haverá sentido que "a gestão deve ser feito como este." Isso é tudo.

Giriraja: Sim.

Prabhupada: Ninguém pode dizer no caso de tribunal que "este templo será responsável por esta pessoa, este templo ..."

Ramesvara: Sim, como você disse.

Giriraja: Então, nós incluímos os pontos e os pontos em sua vontade breve. Devo ler?

Prabhupada: Hm?

Giriraja: Então, pode escrever isso. "Eu, AC Bhaktivedanta Swami Prabhupada, Fundador-Acarya da Sociedade Internacional para Consciência de Krishna, colono da Bhaktivedanta Book Trust, e discípulo de Om Visnupada 108 Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja Prabhupada, atualmente residente em Sri Krishna-Balarama Mandir em Vrndavana , fazem deste, o meu vai durar 1.. O Corpo Governante Comissão, GBC, serão os depositários de toda a Sociedade Internacional para Consciência de Krishna. "

Prabhupada: Você pode ... Em seguida, haverá pergunta: "O contrato fiduciário será dado? Então há fiscais."

Giriraja: Não, porque a confiança ISKCON já está lá, e ISKCON já é isenta de imposto. A única dificuldade é se você criar uma nova confiança.

Prabhupada: Não, não confiar de novo.

Giriraja: Não.

Prabhupada: em vez de curadores ...

Tamala Krsna: Use uma palavra diferente.

Prabhupada: Ah!

Ramesvara: Não aplicar em confiança.

Giriraja: Oh, eu vejo.

Ramesvara: É uma palavra diferente.

Prabhupada: gestores Supremo.

Gopala Krsna: gestores Supremo. (Risos)

Prabhupada: Ou os gestores final, como esse.

Gopala Krsna: Os executivos da final?

Prabhupada: Sim.

Tamala Krsna: Sim, os executores.

Gopala Krsna: Ultimate executores.

Tamala Krsna: ou comissários. Você tem ...

Prabhupada: Hm. Sim, os comissários.

Tamala Krsna: Comissário é bom, porque ele já está ...

Prabhupada: Use essa palavra.

Tamala Krsna: Use uma palavra que é bom.

Giriraja: Okay.

Tamala Krsna: Por agora é só usar uma palavra.

Giriraja: "2: Cada templo será uma propriedade de confiança ..."

Prabhupada: Again "confiança" da palavra.

Gopala Krsna: Again "de propriedade da ISKCON."

Giriraja: Ok, nós podemos mudar essa formulação.

Prabhupada: Hm.

Giriraja: "... e será gerenciado por três membros da comissão."

Prabhupada: Hm, sim.

Giriraja: "O sistema de gestão vai continuar como está agora. Não há necessidade de qualquer alteração. 3. A propriedade na Índia será gerido pelos membros do comitê que se segue: A. Propriedades em Sri Mayapur Dhama, Panihati, Haridaspur e Calcutta-Gurukrpa Swami, Jayapataka Swami, Bhavananda Goswami, e Gopala Krsna dasa Adhikari, B. Em Vrndavana-Gurukrpa Swami, Swami Aksayananda e Gopala Krsna dasa Adhikari; C. No Krishna Goswami Bombay-Tamala, Giriraja dasa Brahmacari e Gopala Krishna dasa Adhikari, D. Na Bhuvanesvara-Gaura-Govinda Swami, Swami Jayapataka e dasa Bhagavata Brahmacari; E. Em Hyderabad-Mahamsa Swami, Gopala Krsna dasa Adhikari, e Bali-mardana dasa Adhikari.

Tamala Krsna: E Sridhara.

Giriraja: "E Sridhara Goswami. Os membros da comissão que aqui foram designados são nomeados para a vida. Em caso de morte ou de omissão, por qualquer motivo de qualquer dos membros da comissão disse, um membro da comissão sucessor ou membros da comissão podem ser nomeados pelos membros do comitê restantes, desde que o novo membro da comissão é um discípulo iniciado e seguir rigorosamente todas as normas e regulamentos da ISKCON, conforme descrito nos livros de Sua Divina Graça ... " Oh. "... Detalhada em meus livros, e desde que não haja nunca inferior a três nem superior a cinco membros da comissão na qualidade de uma vez. 4. Tenho criado, desenvolvido e organizado da Sociedade Internacional para Consciência de Krishna, e como tal, eu decide se que nenhum dos imóveis na Índia, em nome da ISKCON devem sempre ser hipotecados, contra emprestado ... "

Prabhupada: Índia Por quê? Em todos os lugares. Em todos os lugares.

Ramesvara: Veja, na América, por vezes, nós pediremos contra o templo para "fritar o peixe em seu próprio óleo." Então, nós queríamos fazer essa linguagem apenas para a Índia, que nunca pode até hipotecas de risco ou que de forma alguma.

Prabhupada: Tudo bem. Mas fora eles podem fazer?

Ramesvara: Fora que eles têm ...

Tamala Krsna: Jayapataka Maharaja disse apenas que os edifícios do templo nunca deve ser hipotecado. Outros edifícios poderia ser, mas o que acontece com os edifícios do templo? Assim como em Los Angeles tem muitos edifícios. A construção do templo nunca deve ser hipotecado, mas outros podem ser.

Prabhupada: Não há uma palavra, devayatana (?) Indiano. Devayatana propriedade nunca pode ser hipotecado, vendido ou arriscou. (Sussurrando fundo)

Tamala Krsna: Na América ... Assim como em Nova York há um prédio de doze treze história. O templo ocupa apenas o piso térreo. Eles não podem hipoteca ... Às vezes, se quiserem obter outras propriedades, eles podem querer usar o recurso do edifício. Se eles têm essa cláusula, não será capaz de fazer.

Ramesvara: Às vezes, também temos uma propriedade na América, e que nos permitiram vendê-lo. Assim como em Miami, tivemos de vender o imóvel em Coconut Grove e nós compramos a fazenda.

Prabhupada: Não, com o consentimento do GBC ...

Gopala Krsna: O consentimento do GBC.

Prabhupada: Assim mesmo.

Jayapataka: Propriedades na América não podem ser vendidos a menos ...

Ramesvara: Tivemos uma reunião GBC, e fizemos um sistema em que há três homens GBC atribuído a cada propriedade de americanos, e eles não podem ser hipotecados sem a assinatura destes três homens.

Prabhupada: E essa declaração devem ser tomadas. Isso já está a tomar.

Tamala Krsna: Sim, eu estou no processo de obtenção de todos eles, os juramentos de lealdade.

Prabhupada: Hm. Juramento de fidelidade. Isso deve ser mantida.

Ramesvara: Então, nós já fixa-lo para os templos americana, com três homens GBC atribuída a cada edifício, mas não foi mencionada no testamento.

Prabhupada: Não, por quê não?

Ramesvara: Deve ser. Então nós vamos ter que adicionar uma cláusula de ...

Prabhupada: Add-lo.

Ramesvara: ... para lidar com as outras propriedades.

Prabhupada: Add-lo.

Tamala Krsna: Add-lo agora, Prabhupada diz. "Templos fora do Brasil ..." É assim que deve ser formulada. "Centros" ou "fora dos templos ..."

Ramesvara: "Propriedades fora da Índia."

Tamala Krsna: "Propriedades fora da Índia só pode ser ..." Acho que podemos dizer, "em princípio não deve ser ..."

Prabhupada: Não deve ser o inventário de todas as propriedades desta vontade.

Tamala Krsna: Neste vontade deve haver inventário de todas as propriedades.

Ramesvara: Agora Jayatirtha que está começando, para que possamos tê-lo enviar.

Tamala Krsna: E então os administradores de cada uma dessas propriedades ...

Prabhupada: Não fazer ..., faça administradores.

Tamala Krsna: Eu quero dizer aos membros da comissão de cada propriedade deve ser mencionado nesta vontade.

Ramesvara: Para todos os imóveis fora do mundo, em todo o mundo.

Prabhupada: Hm. Responsável. Em cobrar comissão.

Ramesvara: Em todo o mundo.

Tamala Krsna: Prabhupada quer esta vontade de ser, você sabe, um documento muito completo.

Ramesvara: E então, como o tempo passa e nós compramos novas propriedades, teremos que adicioná-los à vontade.

Prabhupada: Na medida do possível, dar proteção.

Ramesvara: "Propriedades fora da Índia, em princípio, não deve nunca ser vendida."

Tamala Krsna: Então, isto vai demorar um pouco mais de tempo para obter todas as listas e tudo junto. Entretanto, temos que outros.

Prabhupada: Hm?

Tamala Krsna: Enquanto isso, temos que a curto, será breve. E isso pode demorar um pouco para ...

Ramesvara: Prabhupada disse que escrever isso agora, então ... "Propriedades fora da Índia, em princípio, não deve nunca ser vendida."

Tamala Krsna: Sim. "Mas se surgir a necessidade, eles podem ser."

Giriraja: Nós temos uma lista dessas?

Tamala Krsna: "Se surgir a necessidade ...

Ramesvara: "Eles podem ser vendidos ou hipotecados, etc ..."

Tamala Krsna: "Até o consentimento ..."

Prabhupada: Hm. Vendidos ou hipotecados, nunca.

Giriraja: Prabhupada não quer colocar em "podem ser vendidos ou hipotecados ..."

Tamala Krsna: E hipotecado? Assim como, por exemplo, que Nova York edifício. Eles ... Quando eles pagá-la fora, que a construção ...

Ramesvara: eles podem obter um empréstimo de milhões de dólares.

Tamala Krsna: Eles podem obter um empréstimo de um milhão de dólares.

Ramesvara: E comprar outro prédio.

Tamala Krsna: Ou tantos prédios.

Giriraja: Mas então não há risco.

Prabhupada: Sim. Que você considere.

Tamala Krishna: Há risco agora. Há um risco neste momento.

Ramesvara: A única vez que jamais deveria ser vendida em alguma emergência? Por que devo ...?

Prabhupada: Com o consentimento de todos os GBC.

Tamala Krsna: Sim, o ponto é "com o consentimento dos membros da comissão GBC.

Prabhupada: É melhor não ser vendido.

Ramesvara: Nós temos isso. "Em princípio não deve ser vendido, mas caso seja necessário, eles podem ser vendidos ou hipotecados com o consentimento do GBC.

Gopala Krsna: membros da comissão.

Prabhupada: Portugal fora.

Ramesvara: Sim, isso é fora da Índia.

Tamala Krsna: Na Índia, que nunca pode ser. É irrevogável.

Ramesvara: "Mas se surgir a necessidade, eles podem ser vendidos ou hipotecados com o consentimento dos membros da comissão GBC que estão listados a seguir."

Tamala Krsna: Então você pode dizer: "As propriedades e os membros da sua comissão estão listados a seguir."

Ramesvara: Direito. "O GBC membros da comissão."

Jayapataka: Nem todos eles. (Falando ao fundo)

Giriraja: Nós podemos colocar as cidades.

Tamala Krsna: Giriraja está sugerindo que não há nenhuma necessidade para a lista de endereços ou em detalhes.

Prabhupada: Não.

Tamala Krsna: Simplesmente a cidade.

Ramesvara: Nós podemos fazer isso direito depois de se reunir com Prabhupada.

Tamala Krsna: Sim, nós podemos fazer isso.

Giriraja: Então, "... nunca deve ser hipotecado, contra emprestado, vendido, transferido ou de qualquer forma onerado, eliminados ou alienado."

Tamala Krsna: Esta é a propriedades da Índia.

Prabhupada: propriedade indígena é bhavana devayatana.

Tamala Krsna: Escreve isso, dev ...

Prabhupada: Devayatana. (?)

Tamala Krsna: Devatra.

Prabhupada: Devayatana. Hm?

Jayapataka: Devayatana significa confiança. Devayatana significa confiança.

Prabhupada: Tudo bem, não faço se não puder ser assim redigido (?).

Giriraja: "Esta direcção é irrevogável. 5. Declaro, dizer e confirmar que todos os imóveis, móveis e imóveis, que estão em meu nome, incluindo contas correntes, contas poupança e depósitos em vários bancos, são as propriedades e bens da Sociedade Internacional para Consciência de Krishna, e os herdeiros e sucessores da minha família anterior ou qualquer reivindicação por eles não têm o direito, reivindicação ou interesse em alguma dessas propriedades e salvar excepto nos casos previstos a seguir. Embora o dinheiro que está em meu nome pessoal, em cada banco está sendo gasto para a ISKCON e, caberá a ISKCON, tenho mantido alguns depósitos designados especificamente para a atribuição de um subsídio mensal de Rs. 1000 para os membros da minha antiga família de dois filhos, duas filhas e esposa. Após o mortes dos membros da minha família antiga destes depósitos específicos, ou desse interesse e de poupança, passarão a ser propriedade da ISKCON com a finalidade de confiança, e os descendentes da minha antiga família ou alguém afirmando ser eles não serão permitidos quaisquer outras subsídio. "

Tamala Krishna: Ele diz que os depósitos sejam "nele mencionadas."

Giriraja: Não.

Ramesvara: Ele só diz que eles são designados especificamente em algum lugar.

Giriraja: É exceto para estes, é todos os depósitos da ISKCON. Ele diz. Não tínhamos certeza sobre isso, mas desde que o Sr. Silva mencionou, nós colocamos: "Tenho a honra de nomear ..."- e depois mantivemos algumas espaço em branco" ... para atuar como executores dessa vontade. Eu fiz isto este dia em branco de junho de 1977, na posse de sentido pleno e mente sã, sem persuasão, força ou coação de ninguém. Testemunhas de Jeová, 1., 2., 3. "

Tamala Krsna: Dr. Ghosh deve ser uma das testemunhas. Segundo o Sr. Silva, se um médico testemunhas, é muito bom, atendido por um médico.

Prabhupada: Sim.

Giriraja: Então o que devemos fazer sobre a cláusula que nomeia os administradores?

Tamala Krsna: O que significa isso? As pessoas que agem para ver ...

Giriraja: Eles são responsáveis para que a vontade é realizada.

Ramesvara: Eles vão ver que é registrada e é submetido a ...

Prabhupada: Como muitos executores?

Giriraja: Eu acho que ele sugeriu duas ou três.

Prabhupada: Não, ele sugeriu que pelo menos três, até sete ou onze anos.

Giriraja: Oh.

Ramesvara: Inicialmente, disse-lhe que todas as GBC são executores, e ele disse: "Mas fora deles, basta escolher alguns. É uma coisa técnica." Porque o GBC já são mencionados como os herdeiros ou os gestores de que você está dando.

Prabhupada: Então eu vou dar-lhe sete nomes.

Tamala Krsna: A nossa idéia é concluir esse negócio o mais rapidamente possível.

Prabhupada: Sim, eu lhe darei amanhã. Vou pensar sobre isso.

Tamala Krsna: Okay. Mais, Giriraja?

Giriraja: Isso é tudo à vontade.

Ramesvara: Há um outro item que tenha sido recomendado por várias pessoas, Prabhupada, e essa é a vontade é só um documento legal depois que o fabricante da vontade se afastou, assim, no período de transição, eles sugeriram um depoimento para as propriedades ou , por exemplo, depósitos que estão em seu nome pessoal, e essa declaração seria simplesmente afirmar que o objectivo destes depósitos e propriedades é para ISKCON. Desta forma, o governo nunca será capaz de exatamente todos os impostos.

Prabhupada: Sim.

Tamala Krsna: Existe algum texto lá?

Ramesvara: Você quer que eu leia?

Tamala Krsna: Se gosta de Prabhupada.

Ramesvara: Então, temos preparado um depoimento. Vamos lê-lo?

Prabhupada: Hm.

Ramesvara: "Eu, AC Bhaktivedanta Swami Prabhupada, Fundador-Acarya da Sociedade Internacional para Consciência de Krishna, discípulo de Om Visnupada 108 Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja Prabhupada e colonos da Bhaktivedanta Book Trust, atualmente residindo no templo de Krishna-Balarama em Vrndavana, declara solenemente, declarar, dizer e confirmar o seguinte: 1. Que eu sou o Fundador-Acarya da Sociedade Internacional para Consciência de Krishna, conhecido como ISKCON, uma sociedade registada sob o Ato de Registro da sociedade de 1860, com sede em Juhu , Bombaim, e filiais em ... " E, então, para ser preenchidos "2. Alguns com que as propriedades móveis e imóveis ..." Que palavra é esta? "... Foram doados para mim pelos devotos da Sociedade Internacional da Consciência de Krishna ou comprados ou adquiridos por mim em meu nome, que ainda estão em meu nome pessoal, 3. Categoricamente que tenho a honra de declarar e dizer que eu sou apenas um benamadara (benami) da Sociedade Internacional para Consciência de Krishna ... "

Prabhupada: O que é benamadara?

Giriraja: Significa ... Assim como na sociedade Chand. Devido a alguma razão, não poderia ter, no início, em nome da BBT, por isso, designou uma pessoa para se manter em seu nome, mas realmente não é seu. Ele é o único a benamadara em nome da sociedade.

Prabhupada: Oh, benamadara.

Ramesvara: "... que eu sou o benamadara da Sociedade Internacional para Consciência de Krishna no que se refere a propriedades, e eu prendo e possuem os mesmos na confiança como um administrador para a referida sociedade." Não, nós tomamos esta frase, "confiança". "... Que eu mantenha o mesmo para a referida sociedade."

Giriraja: Não, "como o Fundador Acarya ..."

Ramesvara: "... como o Fundador Acarya, 4. Declaro ainda que, dizer e confirmar que não tenho nenhum interesse pessoal ou de crédito nestas disse propriedades ou qualquer ..." Ela diz: "A posição sozinho ...,"" ... e os mesmos somente pertence a referida sociedade, a Sociedade Internacional para Consciência de Krishna, absolutamente. Aquilo que é dito acima verdadeiro melhor do meu conhecimento, informação e crença. Autenticado ... " As testemunhas juram que isso.

Prabhupada: Sim.

Ramesvara: Portanto, se esse documento é preparado, ele não precisa ser anunciado, mas se em algum momento há algum argumento, podemos mostrar que este era ...

Prabhupada: Made.

Ramesvara: ... feita em junho de 1977, que este é o ...

Prabhupada: Registado.

Ramesvara: Registado. Que essa é a intenção. Sharma disse que isso será suficiente para evitar qualquer imposto de renda ou outro imposto sobre tais participações.

Prabhupada: Isso que eu quero. Isso é tudo.

Tamala Krsna: Sim. Porque às vezes eles disseram, "Oh, é em nome pessoal de seu Guru Maharaja," e você sempre disse, "Não é o meu dinheiro pessoal". Isso vai mostrar isso.

Prabhupada: Benamadara.

Tamala Krsna: Sim. Porque, na verdade, sempre que nos disse para comprar imóveis, sempre escreveu seu nome e clique em "Fundador Acarya da Sociedade Internacional para ..."

Prabhupada: Isso é certo. Então faça isso. Gerir bem.

Jayapataka: Nós tivemos a. .. Quanto à carta que tinha escrito, que ISKCON Food Relief tem responsabilidade em algumas Mayapura.

Prabhupada: Não, você discute. Não se preocupe minha cabeça.

Jayapataka: Não, nós só ... (Sussurrando Ramesvara)

Ramesvara: Prabhupada, esta tarde tivemos uma reunião dos curadores BBT, e nós estávamos discutindo a situação da impressão bengali. Há alguns manuscritos mentira, e nós queremos imprimi-los o mais rapidamente possível, de modo que as vendas podem aumentar.

Prabhupada: Então Gopala Krsna, dar-lhes dinheiro.

Gopala Krsna: Eu já dei setenta mil rúpias.

Ramesvara: A situação é que os setenta mil rúpias já investiu em Gitar Gans, e todo o resto do dinheiro Gopala tem ...

Jayapataka: Gans Gitar e Darshan Bhagavat e ...

Prabhupada: Então você não está vendendo?

Ramesvara: São.

Prabhupada: Utilize esse dinheiro. Já tiver tomado setenta mil. Isso é tudo.

Gopala Krsna: Foi mais de setenta mil, eu acho.

Prabhupada: Unlimited, não podemos dar-lhe dinheiro.

Jayapataka: Não, mas se pudéssemos ter mais de cinqüenta mil, então poderá imprimir o Bhagavad-Gita e alguns outros abrange ao mesmo tempo, o que aumentaria a distribuição.

Prabhupada: Isso você consultar.

Ramesvara: Consideramos cuidadosamente, e Jayapataka diz que se você tem mais livros disponíveis ao mesmo tempo, as pessoas vão simplesmente comprar quatro, cinco, seis livros diferentes. Por isso, vai aumentar a venda e cobrança. Portanto, ele está solicitando um empréstimo.

Prabhupada: Loan, que está tudo certo. Seja qual for empréstimo que você tem, vamos ver como você está pagando.

Ramesvara: Ele já está dando o dinheiro para uma conta que foi criada com ele e Gopala em Calcutá.

Prabhupada: Quanto ele voltou?

Ramesvara: Quanto você paga de volta originalmente?

Jayapataka: Apenas um pagamento chegou. Paguei a primeira coisa.

Ramesvara: Não, não, não, de setenta mil.

Jayapataka: Não. Setenta mil? Nós não temos nenhuma dívida com o BBT. Somos pagos para cima.

Ramesvara: Quanto você pagou até agora?

Jayapataka: Desde abril eu paguei vinte e um mil.

Ramesvara: Ele já pagou vinte e um mil rupias de volta.

Prabhupada: Então você pode ter cinqüenta mil também. Se eles voltaram vinte e um mil, você pode pagar cinqüenta mil, o empréstimo mais.

Gopala Krsna: Podemos pagar cinqüenta mil ...?

Ramesvara: Ele vai tomar um empréstimo.

Prabhupada: dar e receber, dar e receber, dar e receber.

Gopala Krsna: A coisa é, eu dei-lhes setenta mil ...

Prabhupada: Isso é certo. Eles voltaram vinte e um mil.

Gopala Krsna: Sim.

Prabhupada: Então você pode pagar mais cinquenta mil. Desta forma transação vai continuar.

Gopala Krishna: No BBT presente momento, não lhes pode dar tanto dinheiro.

Prabhupada: Então dê-lhes alguma coisa. Vinte e um mil-lhes, trinta mil. Então outra vez ... Se eles estão voltando, que lhes dão. Dar e receber, dar e receber.

Gopala Krishna: Mas que o retorno que estamos fazendo, estamos colocando em bengali separado ...

Prabhupada: O que quer que seja, ele está voltando.

Ramesvara: Nossa idéia é que de todo o dinheiro que é recolhido, vamos reinvestir em livros bengali.

Prabhupada: Isso é certo.

Ramesvara: Então, além disso, queria pedir a partir do seu próprio BBT, porque Gopala diz que todo o seu dinheiro é amarrado para impressão em Inglês e hindi e outras línguas.

Gopala Krsna: Pelo menos por seis meses.

Ramesvara: Então esse é o seu pedido.

Prabhupada: Que ele pode começar em setembro.

Jayapataka: O quê?

Tamala Krsna: (risos) Prabhupada disse, "em setembro".

Ramesvara: Srila Prabhupada, eu recebi um telegrama da América sobre a venda do livro. É a partir do nosso armazém principal em Los Angeles. Eles relatam que houve um aumento deste mês em relação ao mês passado. Para Voltar ao Supremo, o aumento foi de setenta por cento.

Prabhupada: Hm!

Ramesvara: Para pequenos livros como Perfeição da Yoga, passou quarenta e cinco por cento. Por meio de livros como Krsna Trilogy e Isopanisad, aumentou quarenta e cinco por cento, e para os livros de capa dura como o Bhagavad-Gita e Srimad-Bhagavatam, que dobrou, de duzentos por cento de aumento.

Jayapataka: Em um mês.

Prabhupada: Isso é muito bom.

Giriraja: Não, isso significa que triplicou.

Ramesvara: Duzentos por cento de aumento.

Giriraja: Cem por cento de aumento é dobrada, para duzentos por cento ...

Tamala Krsna: triplicou. Triplicou, a distribuição do livro.

Gopala Krsna: Big livros.

Prabhupada: Muito bom.

Tamala Krsna: Simplesmente a sua palavra, Srila Prabhupada, que está acontecendo.

Ramesvara: Todo mundo já está usando esses "Double It" botões. Todo o movimento é simplesmente pensar em duplicar a distribuição de livros, duplicando-a.

Prabhupada: Sim, essa é a nossa verdadeira missão. Yare dekha tara kaha 'krsna' upadesa [Cc. Madhya 7,128]. Isso é tudo. Esta é a oportunidade de falar as palavras dadas por Krishna. Krsna Krsna Dvaipayana ou são os mesmos. Então está tudo bem. Não há mais conversa.

Devotos: Jaya Srila Prabhupada!

Prabhupada: Hare Krishna. Jaya.

Radha vallabha: Eu estou planejando levá-la longe dele, mas eu não posso encontrá-lo. Acho que pelo tempo eu voltar para a América ...

Prabhupada: Não é muito convincente.

Radha vallabha: Yeah.

Prabhupada: "Você pode me pagar seiscentos dólares para cinqüenta (indistinta)."

Radha vallabha: Eu venho tentando encontrá-lo. Assim que eu encontrá-lo, vou levá-lo o livro dele.

Prabhupada: Ainda pagando-lhe o dinheiro?

Radha vallabha: Não, não, eu parei quando você me disse em Mayapura.

pessoas Prabhupada: Cheats sua esposa e filhos, este homem torto, enganando. Tendência está lá. Onde ele está?

Radha vallabha: Quando?

Prabhupada: Onde ele está agora? (Final)

Declaração de vontade
Ramanareti, Vrndavana, U.P.
DATA: June 1977

I, AC Bhaktivedanta Swami Prabhupada, fundador acharya da Sociedade Internacional para Consciência de Krishna, instituidor da Bhaktivedanta Book Trust, e discípulo de Om Visnupada 108 Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaj Prabhupada, atualmente residente em Sri Krishna-Balarama Mandir em Vrndavana, fazer esta minha última vontade:

1. O Corpo Governante Comissão (GBC) será a entidade gestora final de toda a Sociedade Internacional para Consciência de Krishna.

2. Cada templo será uma propriedade da ISKCON e será gerida por três administradores executivos. O sistema de gestão vai continuar como está agora e não há necessidade de qualquer alteração.

3. Propriedades em Portugal será gerido pelos seguintes diretores executivos:

a) Propriedades em Sri Mayapur Dhama, Panihati, Haridaspur e Calcutá: Gurukrpa Swami, Jayapataka Swami, Bhavananda Gosvami e Gopal Krishna das Adhikari.

b) Propriedades em Vrndavana: Gurukrpa Swami, Swami Akshoyananda e Gopal Krishna das Adhikari.

c) Propriedades em Bombaim: Krsna Gosvami Tamal, Giriraj das Brahmachary e Gopal Krishna das Adhikari.

d) Propriedades em Bhuvanesvara: Goura Govinda Swami, Jayapataka Swami, e das Bhagawat Brahmachary.

e) Propriedades em Hyderabad: Swami Mahamsa, Gopal Krishna Swami Sridhar das Adhikari e Bali Mardan das Adhikari.

Os directores executivos que aqui foram designados são nomeados para a vida. Em caso de morte ou de omissão, por qualquer motivo de qualquer dos referidos diretores, um diretor ou diretores sucessor pode ser nomeado pelos Conselheiros remanescentes, desde que o novo diretor é o meu discípulo iniciado seguindo rigorosamente todas as normas e regulamentos da Sociedade Internacional para Consciência de Krishna, conforme descrito nos meus livros, e desde que não haja nunca inferior a 3 (três) ou mais de 5 (cinco) diretores executivos atuando ao mesmo tempo.

4. Tenho criado, desenvolvido e organizado da Sociedade Internacional para Consciência de Krishna, e, como tal, tenho a honra de vontade que nenhum dos imóveis de pé em nome da ISKCON na Índia deve sempre ser hipotecados, contra emprestado, vendido, transferido, ou em qualquer forma onerado, eliminados ou alienados. Essa direção é irrevogável.

5. Propriedades fora da Índia, em princípio, nunca deve ser hipotecado, emprestado contra, vendidos, transferidos ou de qualquer forma onerado, eliminados ou alienado, mas se surgir a necessidade, podem ser hipotecados, contra emprestado, vendido, etc, com o consentimento dos membros da comissão GBC associado com a propriedade particular.

6. As propriedades fora da Índia e os seus membros as comissões associadas GBC são as seguintes:

a) Propriedades em Chicago, Detroit e Ann Arbor: Jayatirtha das Adhikari, Harikesa Swami, e Balavanta das Adhikari.

b) propriedades no Havaí, Tóquio, Hong Kong: Krpa Swami Guru, Swami Rameswara e Krsna Gosvami Tamal.

c) Propriedades em Melbourne, Sydney, Austrália Farm: Krpa Swami Guru, Hari Sauri, e Ãtreya Rsi.

d) Propriedades em Inglaterra (Radlett Londres), França, Alemanha, Holanda, Suíça e Suécia: Jayatirtha das Adhikari, Bhagavan das Adhikari, Harikesa Swami.

e) Propriedades no Quénia, Maurícias, África do Sul: Jayatirtha das Adhikari, Swami Brahmananda e Ãtreya Rsi.

f) propriedades no México, Venezuela, Brasil, Costa Rica, Peru, Equador, Colômbia, Chile: Gosvami Hrdayananda, Panca Dravida Swami, Swami Brahmananda.

g) Propriedades em Georgetown, Guiana, Santo Domingo, Santo Agostinho: Adi Kesava Swami, Gosvami Hrdayananda, Panca Dravida Swami.

h) Propriedades em Vancouver, Seattle, Berkeley, Dallas: Satsvarupa Gosvami, Jagadisa das Adhikari, Jayatirtha das Adhikari.

i) Propriedades em Los Angeles, Denver, San Diego, Laguna Beach: Swami Rameswara, Satsvarupa Swami, Adi Kesava Swami.

j) Propriedades em Nova York, Boston Puerto Rico, Port Royal, St. Louis, St. Louis Farm: Krsna Gosvami Tamal, Adi Kesava Swami, Swami Rameswara.

k) Propriedades no Irão: Rsi Atreya, Bhagavan das Adhikari, Swami Brahmananda.

l) Propriedades em Washington DC, Baltimore, Filadélfia, Montreal e Ottawa: Rupanuga das Adhikari, Gopal Krishna das Adhikari, Jagadisa das Adhikari.

m) Propriedades em Pittsburgh, New Vrndavana, Toronto, Cleveland: Kirtanananda Buffalo Swami, Ãtreya Rsi, Balavanta das Adhikari.

n) Propriedades em Atlanta Farm Tennessee, Gainesville, Miami, Nova Orleans, Mississippi Fazenda, Houston: Balavanta das Adhikari, Adi Kesava Swami, Rupanuga das Adhikari.

o) Propriedades em Fiji: Hari Sauri, Ãtreya Rsi, Vasudev.

7. Declaro, dizer e confirmar que todos os imóveis, móveis e imóveis, que estão em meu nome, incluindo contas correntes, contas poupança e depósitos em vários bancos, são as propriedades e os bens da Sociedade Internacional para Consciência de Krishna, e os herdeiros e sucessores da minha vida anterior, ou alguém afirmando através deles, não têm qualquer direito, reivindicação ou interesse em alguma dessas propriedades, salvar e excepto nos casos previstos a seguir.

8. Embora o dinheiro que está em meu nome pessoal em bancos diferentes, está sendo gasto para a ISKCON e pertence à ISKCON, tenho mantido alguns depósitos especificamente marcado para a atribuição de um subsídio mensal de Rs. 1.000 / - cada um dos membros da minha antiga família (dois filhos, duas filhas e esposa). Após as mortes dos membros da minha antiga família, esses depósitos específicos (corpus, interesses e poupança) passarão a ser propriedade da ISKCON para o corpus da confiança, e os descendentes da minha família ou qualquer reivindicação antiga por eles não será permitido qualquer outro ajustamento.

9. Tenho a honra de nomear Krpa Guru Swami, Hrdayananda Gosvami, Tamal Krishna Goswami, Rameshwar Swami, Gopal Krishna das Adhikari, das Jayatirtha Adhikari e Giriraj das Brahmachary para atuar como executores do testamento. Eu fiz isto este dia 4 de junho de 1977, na posse de sentido pleno e mente sã, sem persuasão, força ou coação de ninguém.

Testemunhas:

1. (?)

2. Tamal Krishna Goswami

3. Bhagavandas Adhikary

A. C. Bhaktivedanta Swami