1

Our Affectionate Guardians

Vishnu Swami

Unabridged unpublished version

Contents
Introduction

Chapter 1: A Transcendental Friendship

Our Relationship is Very Intimate

Please Look After Them
Europe Defeated by Asia
What I Came to Say, Will Remain
Lord Chaitanya's Prophecy Fulfilled
Live Forever
My Siksa Guru
We are Happy, We are Glad, We are Proud
Please Stay With Me
He Can't Be Converted
Bhakti Raksaka
Divine Qualities

Chapter 2: Exalted Glorification

Chapter 3: A Short History of Srila Sridhara Maharaja and the Gaudiya Math

Kuruksetra
Rasa-Seva
Sastra-Nipuna Sridhara Maharaja
Straight Preaching
GBC Elects Vasudeva as Acarya
Worldly Elements
Sri Chaitanya Saraswat Math
Back to Godhead Magazine Starts
Only Sridhara Maharaja Can Approach Vasudeva
Compromise Affected
Chapter 4: Srila Sridhara Maharaja Glorifies Srila Prabhupada and
Iskcon
CIA
Saktyavesa-Avatara
Vision of Iskcon
Bell Ringers
Keeping Iskcon Together

Chapter 5: Srila Prabhupada's Regard for Srila Sridhara Maharaja

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Most Highly Competent of My Godbrothers

One Important Godbrother, He's Sincere
Our Swami Maharaja Has Done a Miracle
Doubts
Is Srila Sridhara Maharaja's Preaching Different Than Prabhupada's?
Contradictions: Real and Apparent
Madhurya Rasa
Origin of the Jiva
Number of Rounds
GBC Guru Not Chanting
Sixteen Rounds
Is Srila Sridhara Maharaja's Mood Different than Prabhupada's?
GBC Apologizes?
Letter of Pradyumna
Acarya Godbrother Relations
Acarya Grandeur
Under My Order
Machiavelli's Princes
Groupthink
Kanistha Society
The Weeds of Diplomacy & Duplicity
Living GBC Committee Wanted
I Told Them Right at the Beginning
We Must Not Go Outside the Eleven
Truth Seekers are Fearless
GBC Suspended
Boil the Milk
But Srila Sridhara Maharaja Was Outside of Iskcon
Better to Bloop
We Thank Our Stars
Society Consciousness and God Consciousness
Higher Ideal
Sincere Never Deceived
The Fire has Come to Test Us
Sincere Hankering for the Truth is Our Guide
Follow the Line
Deviation Produces Devotion?
Zonal Acarya System
Free Guru Choice by Sraddha
Difficult to Manage Practically
Free Guru Choice by Sraddha ~ Reiterated
Did Srila Sridhara Maharaja Reinitiate Srila Prabhupada's Disciples?
Many Came to Take Sannyasa
We will be Responsible to Mahaprabhu
Prabhupada's Disciples Never Reinitiated
Pisima came For Initiation
Reinitiation? Grand Disciples Only

Chapter 6: Aparadha, The Vaisnava's Greatest Enemy

Introduction
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Sridhara Maharaja is Sincere; All Others Not

Please Stay With Me
Please Look After Them
Don't Say that You are Perfect
Real Seekers of Truth are Fearless
Siksa of Srila Sridhara Maharaja Authorized
We should Approach Sridhara Maharaja
Guru Choice by Sraddha
Synthesis Will Help You Most
Free Choice of Guru Reiterated
You Must Become Guru
Siksa & Diksa Guru
Guru Selection
Madhyama-Adhikari Guru
Guru Deviation ~ GBC Acts
GBC Enthused
Position of Acarya
Posterity Will Judge History Will Reveal All
Law Necessary but Not to Kill Enthusiasm
GBC Activities Intolerable
Call For a Meeting
GBC Must be Living not Mechanical
Guru Deviation ~ Wait & See
A Fair Field is Necessary
Recruiting a Farce when Stalwarts Leaving Discouraged
Living GBC Meeting We Want Not Formal
Guru Deviation ~ Symptoms ~ Kanak, Kamini & Pratistha
Sastra-Ninda
Gaudiya Matha GBC
Relief Work
You Are Forcefully Engaging Me
Iskcon GBC Requests Sridhara Maharaja's Help
Srila Sridhara Maharaja Severed
Invited by Affections Force & Driven Out
I Am Very Much Mortified
Form Breaker
Kanistha Society
Stalwarts Going Down
Aparadha's Havoc
Blasphemy Must be Undone ~ With Interest
Insubstantial Apologies
Show Bottle Reform
Serious Questions Serious Answers
Atonement Our Only Respite
Conclusion Our ConfessionOrder Published Version

Transcripts: Srila Prabhupada & Srila Sridhara Maharaja

Contents
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Our Affectionate Guardians:

Introduction "The devotees always offer respect to everyone, but when there is a discussion on a
point of sastra, they do not observe the usual etiquette, satyam bruyat priyam bruyat. They speak
only the satyam, although it may not necessarily be priyam [palatible]."

(Srila Prabhupada letter to Sumati Morarji-7 August 1976) Before reading this book we ask our
readers to reflect upon the nature of the devotees' quest in this material world. We are interested in
the Absolute Truth (Sri Krsna); therefore, we must fearlessly pursue Him, no matter what the
consequences. Let us approach the Supreme Absolute Truth with an unbiased mind, so that we may
certainly find Him. We will not find the truth if we don't want to find the truth.

A major portion of this book (chapters one thru five) was originally prepared for presentation to
the 1995 International Society for Krsna Consciousness (ISKCON) Governing Body Commission
(GBC) Meeting in Mayapur. Although we felt that there was little scope for the reconciliation of
our two societies, we nevertheless took the invitation of the ISKCON GBC to meet with the
Gaudiya Vaisnava Society as an impetus to clarify many misunderstandings. Indeed, we found
reconciliation difficult, if not impossible, on an official level. Therefore we have undertaken the
writing of this book, in an attempt to reconcile with the devotees on an unofficial level. We hope
that it is appreciated by thoughtful-minded devotees. Herein we have presented portions of relevant
conversations, letters, and other verifiable evidence to substantiate our belief that Srila Sridhara
Maharaja as well as Srila Prabhupada are "Our Affectionate Guardians." Doing so brings many
truths regarding the intimate relationship between Srila Prabhupada and Srila Sridhara Maharaja to
the attention of the devotees in general and in particular to the attention of those who have at one
time or another been associated with ISKCON. We hope that this will diminish the ongoing
offensive [and intolerable] attitudes that we observe in many devotees around the world and help
relieve them of the effects of these attitudes by causing a change of heart. It is not our intention to
force Srila Sridhara Maharaja on anyone nor are we trying to disturb the ISKCON devotees. We
simply feel very strongly that the enlightening and previously unknown (to many) facts contained
within this book will serve to clarify past, present, and future misunderstandings on this subject.
This will help clear the air of the predominantly offensive attitude toward Srila Sridhara Maharaja,
help devotees relieve themselves from offenses they may have committed, and also provide
welcome and needed encouragement in the devotional lives of many. The form of this book is
continuously evolving as per the suggestions of many similarly concerned devotee friends. Almost
unanimously they have advised that we "tell it like it is," so please forgive us if in the process we
have offended anyone. Our aim is not to spew out a tirade of angry accusations mixed haphazardly
with inappropriate sastric quotations as we have seen in some publications, but rather to present the
truth such that it will stand the test of time. We felt that it was necessary to document specific
incidences so that our readers would have criterion for understanding why we came to the
conclusions that we did. In doing this, almost all names have been left out wherever unpleasant
events are mentioned. Although some would rather "let the past rest," we felt that misinformation
about what really happened was causing devotees to continue to commit aparadha into the present.
Thus we felt that we had a duty to carry out and "to neglect it would be an offense to Mahaprabhu."
Also, as stated in Perfection of Yoga (Ch. 4), "A real sadhu is one who uses sharp words to cut the
mind from its attachments." And many have grown accustomed to an offensive attitude toward
Srila Sridhara Maharaja. It is high time to tell the story and clarify this once and for all. We do not
feel that we are airing our dirty laundry in public but clarifying the many misconceptions already
manifest and providing a truthful explanation of previously misconstrued information and improper
propoganda. We feel strongly that the elucidation of many points of siddhanta by Srila Sridhara
Maharaja has been an absolute necessity in our evolving spiritual lives--our gain is immeasurable.
Many of these points were drawn out by force of great need at the time of the disappearance of
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Srila Prabhupada. The intense searching and questioning of the devotees at that time drew down
such mercy that even disciples of Srila Sridhara Maharaja for forty years said that they were
hearing things that they had never heard before. Also, much siddhanta was given by Srila
Prabhupada in seed form and not having the adhikari to figure it out on our own, we find that many
times we need the help of a more highly situated Vaisnava. Innumerable quotes by Srila
Prabhupada and sastra overwhelmingly support the conviction of seeking proper answers by higher
association.

We are firmly situated in the conviction that the instructions of Srila Sridhara Maharaja are God-
sent and are an invaluable asset in the evolving and precarious spiritual lives of the disciples and
grand disciples of Srila Prabhupada--mahajano yena gatah sa panthah. Further, we see in our
scrutiny of the transcripts of the meetings of ISKCON GBC members with Srila Sridhara Maharaja
that at the time of receiving instructions from Sridhara Maharaja all the ISKCON stalwarts were
genuinely appreciative and time and time again responded, "Very clear, very clear." This went on
for several years. We have taped recordings of these stalwarts' heartfelt statements that "you are our
siksa-guru, you are nondifferent than our Srila Prabhupada. We take it that Srila Prabhupada is
speaking to us through you." And many more heartfelt statements were made. The clear
instructions of Srila Sridhara Maharaja in regards to gurus, godbrothers, disciples, worship, and
proper Vaisnava etiquette were well-received by the GBC, partially implemented, then ignored and
later used as a excuse for the GBC's rejection of Sridhara Maharaja. Pertinent excerpts from the
most comprehensive question and answer sessions of the GBC representatives with Srila Sridhara
Maharaja are presented throughout. The GBC appears to have used Srila Sridhara Maharaja as a
source of information which they then picked over and chose what they liked, rejecting that which
did not suite their desires. That this is the case is self-evident upon examination of the advices
given and the subsequent decisions taken by the GBC. Once the GBC found that Srila Sridhara
Maharaja's advisory capacity was far far higher and more Krsna conscious than they bargained for-
that they would then have to expand the guruship, treat godbrothers equally, tone down their
excessive puja, etc., etc.-- they started to vilify him in so many ways.

Year after year blasphemous statements and condemning invectives were shouted from the
vyasasana and distributed as authoritative GBC papers [such as Vaishnava Ke and Purity Is the
Force], interspersed with a few private half-hearted apologies--half-hearted in that absolutely no
attempt was made to undo the negative impressions continuously hammered into the minds of the
majority of ISKCON's devotees. One well known devotee, upon reading the GBC publication,
Purity Is the Force, quipped, "If this has anything to do with Krsna consciousness, I don't want
anything to do with it." For fifteen years an atmosphere of negativity has been maintained within
ISKCON towards Srila Sridhara Maharaja and continues to this very day. So strong is this
blasphemous propaganda that many adopt it without even knowing anything about the issues. Thus
it is not surprizing that one ISKCON guru recently contended, "we [the GBC gurus] didn't do
anything wrong-it is all Sridhara Maharaja's fault-all ISKCON's problems can be blamed on him."
The disastrous effects of this kind of attitude are documented in chapter six, Aparadha, The
Vaishnava's Greatest Enemy.

That grievous vaisnava-aparadha has been institutionalized within ISKCON and blocks the
advancement of so many we have painstakingly documented. Its effects are there whether we like it
or not, whether we recognize it or not-it is wreaking havoc in the devotional lives of so many
devotees. Real devotees happily see their ongoing progress in Krsna consciousness as proof that it
is a real process, bhaktih paresanubhavo viraktir anyatra (Bhag. 11.2.42). This proof comes in the
form of ever-increasing realizations (anubhavah), higher taste for serving our Lordships (bhaktih),
detachment from material endeavors (viraktih), etc. Conversely, we also (unfortunately) find real
proof of the validity of the process of Krsna consciousness in the practical demonstration of
devotees being covered by ignorance, mayayapahrta-jnana (Bg. 7.15), losing their taste for Krsna
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consciousness, the inverse of param drstva nivartate (Bg. 2.59), and being swallowed up by maya,
buddhi-nasat pranasyati (Bg. 2.63)-slowly as a result of not following strictly and properly,
bhogaisvarya-prasaktanam tayapahrta-cetasam (Bg. 2.44), and rapidly as a result of offenses, yadi
vaisnava-aparadha uthe hati mata (Cc. Madhya-lila 19.156).

We are trying our best to present the facts as they are. We have found heartfelt evidence amongst
our dealings with many Vaisnavas that one's love for a Vaisnava is usually increased as a result of
association with yet another high Vaisnava. Raghunatha Das Goswami, the Gaudiya Vaishnava
prayojana acarya, after the disappearance of Sri Chaitanya Mahaprabhu journeyed to Vrndavana,
experiencing the greatest pain of separation. Yet he found Mahaprabhu wonderfully present in
Rupa and Sanatana. "Mahaprabhu is working through them. He is in their literature, in the literature
of Rupa and Sanatana, in their deeds, in their movement, they were fully possessed by
Mahaprabhu." In this way he found inspiration and consolation. Siksa of advanced Vaishnavas is a
fundamental necessity of Krsna consciousness. Here also we are not at all talking about ordinary
personalities. The majority of devotees are unanimously in agreement as to the exalted position of
Srila Prabhupada yet cannot accomodate another exalted personality. We see this as a lacking.
Whether or not Srila Sridhara Maharaja is a great exalted personality whose lucid instructions are
invaluable, in no way at all reflects upon or minimizes the supremely exalted position of Srila
Prabhupada.

It is indeed an offense to try to compare them in this way. "One should not be envious, considering
one preacher to be very great and another to be very lowly. This is a material distinction and has no
place on the platform of spiritual activities. Krsnadasa Kaviraja Goswami therefore offers equal
respect to all the preachers of the cult of Sri Chaitanya Mahaprabhu, who are compared to the
branches of the tree." (Chaitanya-caritamrta Adi-lila 10.7, purp,) We are speaking of adding love
and affection to our lives, not taking any away. It must be the nature of a real Vaishnava to be so
accomodating. We beg the Vaisnava's mercy in that we may commit some offenses ourselves in
writing this book. We have tried to avoid all traces of envious criticism and to just present the facts
in a scholarly yet devotional way. We are proceeding with this book under the assumption that the
truth being self-effulgent will be recognized for what it is, when it is properly presented. In the
words of Srila Bhaktisiddhanta Saraswati Thakura: "If we have undaunted faith--we shall achieve
all perfection. Therefore you should preach with fearlessness and with utmost energy the message
of Rupa and Raghunatha under the guidance of the followers of Sri Rupa." With a straw between
our teeth, we humbly beg our readers to please give fair consideration to our presentation and
contemplate the significance of the grievous far-reaching effects of the vaisnava-aparadha to Srila
Sridhara Maharaja.next:

Contents

Our Affectionate Guardians

Chapter One: A Transcendental Friendship

Srila A. C. Bhaktivedanta Swami Prabhupada and Srila Bhakti Raksaka Sridhara Deva Goswami
first met sometime in the year 1930 in Allahabad, India. In a conversation recorded in 1973 at Srila
Sridhara Maharaja's Math at Navadvipa Dhama, Srila Prabhupada recalls: "So, we are very
fortunate to hear His Divine Grace, Om Visnupada Paramahamsa Parivrajakacarya Bhakti Raksaka
Sridhara Maharaja. By age and by experience, in both ways, he is senior to me. I was fortunate to
have his association since a very long time, perhaps in 1930."

Our Relationship is Very Intimate

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[To Srila Sridhara Maharaja] "Maharaja, I think you remember the incident when you went to
Allahabad? On that auspicious occasion, we were connected. There is a long story, it will take time,
but I had the opportunity of associating with Sridhara Maharaja for several years. Krsna and
Prabhupada liked him to prepare me. Sridhara Maharaja lived in my house for many years, so
naturally, we had very intimate talks and he was my good advisor. I took his advices, instructions,
very seriously because from the very beginning I know he is a pure Vaisnava, a pure devotee, and I
wanted to associate with him and I tried to help him also. Our relationship is very intimate."

Herein, we find the history of a transcendental relationship between these two pure devotees of the
Lord. Intimately associating and discussing Srimad-Bhagavatam together for a concentrated period
of over five years, often for five to seven hours daily, Srila Prabhupada considered that "Krsna and
Prabhupada [Bhaktisiddhanta Sarasvati Thakur] liked him to prepare me" for his future expansive
missionary activities in the Western world. Satsvarupa Maharaja writes in the Srila Prabhupada
Lilamrta, "Here Abhay and Sridhara Maharaja and his followers could remain aloof from the
warring factions [of the Gaudiya Math] and together pursue their plans for spreading Krsna
consciousness." [Lilamrta, Vol. 1, p. 100] While remembering their intimate talks, specifically in
regard to Bhagavad-gita, Srila Sridhara Maharaja recalls the depth in penetration of their
discussions. "Once while discussing the verse dadami buddhi yogam tam yena mam upayanti te
[Bg. 10.10 "I give them the understanding by which they can come to Me."] I submitted to him that
here, upayanti is indicative of parakiya-rasa [paramour relationship]. On this point he agreed with
me, saying, 'Yes, at this point there cannot be anything but the parakiya-rasa of Vraja. The
conclusion of Bhagavad-gita must come to this."

Please Look After Them

In March of 1982 Srila Sridhara Maharaja said, "When he [Srila Prabhupada] began his translation
of the Bhagavad-gita, it was in consultation with me in a very deep way. Anyhow, he requested me
many a time that, 'Please look after them; I am taking them this side. You have got some
responsibility to look after them.'" Recognizing Srila Sridhara Maharaja as "a pure Vaisnava, a pure
devotee" since the beginning of their relationship, Srila Prabhupada most highly valued his
instructions and advice. He would often consult with him regarding the spiritual significance of his
failing business and family relationships. Srila Sridhara Maharaja confirmed the profound
significance of Srila Prabhupada's suspicion that Krsna's special mercy was especially being shown
to him by taking away all his material possessions as per the Srimad-Bhagavatam 10.88.8 verse,
yasyaham anugrhnami. [Lilamrta, Vol. 1, p. 88] An example of Srila Prabhupada's helping with
Srila Sridhara Maharaja's preaching work is seen in his appreciation of Srila Sridhara Maharaja's
exceptional brilliance for extracting the essence of the scriptures [Lilamrta, Vol. 1, p. 87] by
helping to finance the publication of Srila Sridhara Maharaja's original Sanskrit-Bengali work
entitled Prapanna-jivanamrta: Life-Nectar of The Surrendered Souls. [Lilamrta, Vol. 1, p. 103]
This book, as well as containing many original Sanskrit verses composed by Srila Sridhara
Maharaja, is a compendium of supporting verses from various Vaisnava scriptures such as Srimad-
Bhagavatam, and includes excerpts from the works of Srila Rupa Goswami. It is divided according
to the six divisions of surrender. Often associating, whether in Allahabad, Bombay, Calcutta, or
other parts of India, Srila Prabhupada and Srila Sridhara Maharaja's relationship continually
developed. Srila Prabhupada continues to recall their meeting:

"In my householder life I had opened an office in Bombay for our business. The Bombay Gaudiya
Math was established by Sridhara Maharaj and myself. We made two parties for begging, collecting
alms, Sridhara Maharaja, myself, and Bhakti Saranga Goswami Maharaja. So, I took them to my
chemist friends and we collected about five hundred rupees. Sridhara Maharaja would speak, I
would introduce, and Goswami Maharaja would canvass." [Lilamrta, Vol. 1, 81]
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In the Srila Prabhupada-lilamrta, Satsvarupa Goswami writes, "Abhay would often accompany
Sridhara Maharaja and his assistants at preaching programs, where he would play the mrdanga. And
when Sridhara Maharaja fell ill, Abhay led the other devotees on preaching engagements,
performing kirtana, playing mrdanga, and giving lectures on the Bhagavatam." [Lilamrta, Vol. 1, p.
100]

Europe Defeated by Asia

While still in Bombay, Prabhupada and Sridhara Maharaja were the receiving party for a Gaudiya
Math sannyasi upon his return from Europe. Although dismayed by his changed appearance which
was missing the tridanda of a Gaudiya sannyasi, the sikha of a Vaisnava, as well as the traditional
robes, they still eagerly inquired in regard to the preaching field in the West. The sannyasi
remarked, "They ask questions that cannot be answered." Prabhupada inquired further as to the
nature of those questions and one after another Sridhara Maharaja answered them all. At last, the
sannyasi was left dumbfounded and Prabhupada boldly declared, "Today, Europe has been defeated
by Asia!" Further confirmation of Srila Prabhupada's implicit trust of Srila Sridhara Maharaja is
found in his letter of 30 January 1970 to Satsvarupa Maharaja, the editor of Back to Godhead:
"Regarding Sridhara Swami's article: I do not know what sort of article it is, but whatever it may
be, the writer's name should be Swami B. R. Sridhara. Besides that, there is no need of giving any
short introductory note at the present moment. Whoever sends an article for publication in our
paper, and if we publish such article it is to be understood that the version of such article is not
different from ours." In other words, even without seeing Srila Sridhara Maharaja's article, he
understood that his article was philosophically sound and in agreement with Prabhupada's mood of
presentation of philosophy.

After the disappearance of Bhaktisiddhanta Saraswati Thakura, the Gaudiya Math gradually
diverged. With full knowledge of the events surrounding the disintegration of the Gaudiya Math,
Srila Prabhupada told his disciples in the same 1973 conversation, "Our relationship is very
intimate. After the breakdown of the Gaudiya Math, I wanted to organize another organization,
making Sridhara Maharaja the head."

Srila Sridhara Maharaja advised the leaders of the Gaudiya Sangha to confer the title
"Bhaktivedanta" upon the then Abhay Caran. [Lilamrta, Vol. 1, p. 103]. Later, his sannyasa-guru,
Sripada Bhakti Prajnana Kesava Maharaja, one of the seniormost disciples of Srila Bhaktisiddhanta
Saraswati Thakura, and the third sannyasa disciple of Sridhara Maharaja gave sannyasa to Abhay
Caran, retaining the title "Bhaktivedanta," and conferring the sannyasa name "Swami." What I
Came to Say, Will Remain

During the lifetime of Srila Bhaktisiddhanta Saraswati Thakur, Srila Sridhara Maharaja once
composed a ten stanza poem describing the ontological position of Bhaktivinode Thakur and the
line of disciplic succession stemming from Sri Caitanya Mahaprabhu. Bhaktisiddhanta Saraswati
Thakura was so pleased with the poem's ontological depth and its happy style that he remarked to
his sannyasa disciple Goswami Maharaja, "Bhaktivinode Thakura has written this through him.
Now I am satisfied that after me what I came to say, that will stay, that will remain, I find in these
slokas the siddhanta." And in appreciation of Srila Sridhara Maharaja's writings, Bhaktisiddhanta
Saraswati Thakura informed the editors of the Gaudiya Math's periodicals, "If you include articles
written by Sridhara Maharaja, the quality of your publications will be greatly improved." Further
confirming Sridhara Maharaja's profound erudition in the sastras, Srila Bhaktisiddhanta Sarasvati
Thakura gave the title Sastra-nipuna [one who has very deep knowledge of the scriptures] to Srila
Sridhara Maharaja. Among other original compositions of Srila Sridhara Maharaja are the ten
stanza, pranamami sada prabhupada-padam poem, glorifying Srila Bhaktisiddhanta Sarasvati
Thakura, which was requested by our Srila Prabhupada to be sung regularly in all his temples, and
 9

the sublimely beautiful 72 stanza prema-dhama deva stotra, divinely presenting the full-fledged
theistic conception of Sri Caitanya Mahaprabhu's blessed lila. It is about this offering that the late
Niskincana Krsna dasa Babaji Maharaja said he found the presence of Srila Rupa Gosvami
Prabhupada, the very leader of our sampradaya. Senior sannyasi godbrothers would often invite
Srila Sridhara Maharaja to explain the words of Srila Bhaktisiddhanta Prabhupada. Sridhara
Maharaja explains, "I explained and they were satisfied. Prabhupada's discourses were very deep.
The general public could not understand. It was deep philosophy, so I was requested to repeat his
message by the elevated servants of our guru maharaja. I could repeat this at least to their
satisfaction. Gaura Hari Bol. Gaura Hari Bol. Madhusudhan Maharaja and others were always of a
very skeptical nature, not prepared to rely on anyone else. But they also spoke that when they
listened to me that it was as if they are hearing Prabhupada. So, my type is very akin to that of my
guru maharaja. By his grace. Many persons have told us this. That is the ontological color, the
ontological representation. The nature of my delivery about spiritual things, I think is that I always
talk from the plane above that of knowledge, jnana. Bhakti transcending jnana, the sphere of
knowledge. Never on this side, on the side of exploitation. Exploitation, renunciation and
dedicztion. Renunciation is the negative side and then the positive side, the land of dedication. It
must be of that characteristic."

Lord Chaitanya's Prophecy Fulfilled

Additionally, when Srila Prabhupada returned to India in October of 1967, after his successful
preaching initiative in America, he stayed with Srila Sridhara Maharaja in Navadvipa, and observed
his Vyasa-puja celebration. At that time, Prabhupada wrote a letter to Satsvarupa Maharaja saying,
"Yesterday, we have all come to Navadvipa-dhama. This place is an establishment of one of my
Godbrothers. It is a very nice and extensive place, and my Godbrother B. R. Sridhara Maharaja has
spared one entire house for our stay. He has also agreed to cooperate with our society. We shall
observe his birthday celebration, and the brahmacaris shall learn how to celebrate the spiritual
master's birthday." (Oct. 26, 1967)

Shortly afterwards, Srila Prabhupada asked Srila Sridhara Maharaja to be the head of his newly
formed society-the International Society for Krishna Consciousness. "Srila Sridhara Maharaja
praised Srila Prabhupada's preaching in America, repeatedly using Prabhupada's phrase 'Krsna
consciousness.' Swamiji's work, he said, was the fulfillment of Lord Chaitanya's prophecy that
Krsna consciousness would one day spread all over the world. He laughed and smiled and praised
the Krsna consciousness movement with no trace of jealousy." [Lilamrta, Vol. 3, p. 203-4]

Srila Prabhupada wrote his godbrother Bon Maharaja on 7th July 1975, "Sripad Sridhara Maharaja
also appreciated my service. He said that Caitanya Mahaprabhu's prediction: prithivite ache yate
nagaradi grama sarvatra pracara haibe mora nama, would remain a dream only, but he
congratulated me that I have done it practically." During the Vyasa-Puja celebration, Acyutananda
Swami saw Prabhupada and Sridhara Maharaja fully absorbed in a deep discussion in Bengali.
Upon inquiry as to what was the nature of their talk, Prabhupada replied, "If I were to tell you, you
would faint. Sridhara Maharaja has very high realizations." [Lilamrta, Vol. 3, p. 205]

Live Forever

That Srila Prabhupada regarded Srila Sridhara Maharaja as his confidential friend and well-wisher
throughout his life is clear in the following letter written by him. Concerned about his failing
health, he had written Sridhara Maharaja asking whether he should continue living in the United
States or return to India to live his last days in Vrndavana. After receiving Sridhara Maharaja's
reply, he wrote, "What Sripada Sridhara Maharaja has directed, I take it on my head. He is my
always well-wisher. After the departure of Prabhupada [Bhaktisiddhanta] it is appropriate that I
 10

should accept his direction. I got direction from him that I shall live in this country forever." [Letter
to Govinda Maharaja~Jan 29, 1969] The good advice of a friend is welcomed, even by someone as
self-sufficient as Srila Prabhupada.

Srila Sridhara Maharaja travelled and preached extensively all over India, personally
accompanying Srila Bhaktisiddhanta Saraswati Thakura for many years. Nearly fifty years ago, he
established the Sri Chaitanya Saraswata Math on the banks of the Ganges in Navadvipa Dhama. His
Sanskrit and Bengali writings have been appreciated by both scholars and devotees for their
originality, depth of realization, and happy poetic style.

My Siksa Guru

Throughout his life, Srila Prabhupada always maintained the highest respect and confidence in
Srila Sridhara Maharaja. He considered that sometimes, when it was not possible for his disciples to
proceed directly under his guidance, that they should take direction from Sridhara Maharaja. On
January 31, 1969 he wrote in a letter to one of his disciples, Hrsikesa dasa, "Because you are my
disciple, and I think, a sincere soul, it is my duty to refer you to someone who is competent to act
as siksa-guru. For spiritual advancement of life, we must go to someone who is actually practicing
spiritual life; not to some head of a mundane institution, not to someone who has offended his
spiritual master in so many ways. I do not wish to go into details here . . . So, if you are actually
serious to take instructions from a siksa-guru, I can refer you to the one who is the most highly
competent of all my godbrothers. This is B. R. Sridhara Maharaja, whom I consider to be even my
siksa-guru, so what to speak of the benefit that you can have by his association. So, if you are
serious about the advancement of your spiritual life, I will advise you to go to Sridhara Maharaja. It
will be very good for your spiritual benefit, and I will feel that you are safe. When I was in India
with the others, we lived with Sridhara Maharaja. You can also make arrangements for your other
godbrothers to go there in the future. "

In March of 1981 it was related to Srila Sridhara Maharaja that Acyutananda dasa had written
about him in his book, Autobiography of a Jewish Yogi:

He compares you to a great general, when he met you. And he tells of the instructions, how Srila
Prabhupada told him that he regarded you as his siksa-guru, and that Acyutananda should come
here, should come for your instructions. He was in some spiritual difficulty. So, he describes the
nine months that he was living here, and his hearing from you, the many different subjects you
would speak about. For all these years we have wondered how Acyutananda Swami knows so many
things. Everyone has always wondered. And now we can understand, by your association where he
learned so many things. His conclusion was that your instructions were nondifferent than our
Prabhupada's instructions. But at the same time different. This is my understanding, this is the
spiritual sweetness of variety. It's nondifferent but at the same time it's different. And I didn't know
that it could be like that. Because as you said in your poem to Srila Bhaktisiddhanta about this
world being filled with the cheaters and the cheated. So, Srila Prabhupada was the only person that
I ever met who did not cheat me, until I met Your Divine Grace also.

Additionally Hansadutta dasa has revealed that Srila Prabhupada told him twice that he had learned
"everything I know" from Srila Sridhara Maharaja.

We are Happy, We are Glad, We are Proud

Although it may be said that Prabhupada encouraged his godbrothers in general, no one anywhere
can produce similar statements of endorsement. The fact is that Srila Prabhupada possessed the
highest respect and appreciation for Srila Sridhara Maharaja, and Sridhara Maharaja is unparalleled
 11

in his understanding and admiration of Prabhupada, as evinced in the following eulogy. "So our
Swami Maharaja has done a miracle! Thakura Bhaktivinode conceived and Bhaktisiddhanta
Saraswati Thakura began to translate this conception into action. And we find that through Swami
Maharaja, in his last days, it has been fulfilled to such a great extent. We are happy, we are glad,
we are proud!"

In response to this, Prabhupada with great humility, his voice choked with emotion, tearfully
replied, "So, by guru and Vaisnava, whatever position I have got it is by guru's mercy and the
blessings of the Vaisnavas. Otherwise, how I may have? So, I wish that Sridhara Maharaja may
bestow his blessings as he was doing always, and may guru maharaja help me so I can do some
service. By his grace it has become successful. I have no credit. I do not know how things are
happening, because I am not at all qualified: chadiya vaisnava seva, nistara payeche keba. [Without
serving an ideal Vaisnava, who can be delivered from the clutches of maya ?]" And after the
disappearance of Srila Prabhupada, Srila Sridhara Maharaja declared, I consider him to be
saktyavesa avatara, and it is confirmed in his writings on his spiritual journey through the Atlantic.
How he landed there in America, and the nature of his beginning the movement, his intense degree
of dedication to Krsna and dependence, and how much he made himself empty of any desire other
than the order of his gurudeva--quite empty that Krsna came down to help him, and it is
corroborated that Krsna worked on his behalf. In his poem, Prayer to the Lotus Feet of Krsna, we
find him pleading with Krsna, 'My dear Brother, Your good fortune will come to You only when
Srimati Radharani becomes pleased with You.' Seeing his gurudeva, Srila Bhaktisiddhanta
Saraswati, as Radharani's delegation and his order as Her divine service, he humbly submitted that
he did not feel himself worthy or fit to discharge the divine service, so he enlisted Krsna in the
service of his guru. He had completely dedicated himself to the purpose, he was so earnest in his
prayer to Krsna that he may discharge the duty that he has been given by his guru maharaja--that
divine force, power, came down to help him. Otherwise, it is impossible. It is not a thing of the
ordinary level that anyone will do, but the highest thing has been taken down to the lowest position
so extensively. It cannot but be the divine power, embodied and in a great intensity and magnitude!
So, saktyavesa-avatara, I cannot but take him to be so. With such appreciation, there should be little
doubt why Srila Prabhupada had implicit faith in Srila Sridhara Maharaja. He had even heard
directly from Srila Bhaktisiddhanta Sarasvati Thakura of the exceptional qualifications of Sridhara
Maharaja. In their last known recorded meeting in 1977, just prior to Prabhupada's leaving this
mortal world, we find him imploring Srila Sridhara Maharaja to take up residence at his temple in
Sridhama Mayapura.

Please Stay With Me

Excerpt of 1977 Room Conversation in Navadvipa.

Srila Prabhupada: I do not know for how long I will be able to carry on. So, I came to see Sridhara
Maharaja.

Devotee: If you all go away, then the world will become dark. Srila Sridhara Maharaja: [to
Prabhupada] It is so wonderful that the will of the Lord becomes manifest through someone. Srila
Prabhupada: I want very much, Maharaja, that you come and stay at Mayapura. Because
Prabhupada always desired that you preach. He told me quite a few times, "Why don't you pull him
out?" [They both laugh.] You know, I also tried to some extent before, but somehow or other it did
not work out. Now, why don't you come and stay at Mayapura? Srila Prabhupada [Bhaktisiddhanta
Sarasvati Thakura] told me also, "Sridhara Maharaja is one of the finest preachers." I want to take
you everywhere. At least at the place we have in Mayapura, people are coming from all over the
world. If you just agree, then whatever kind of building you want, I will arrange it for you. They
are trying to build a house for me. So both of us will stay there. And whenever you want, you can
 12

come here to your math. Srila Sridhara Maharaja: Yes, as long as I am alive to fulfill Prabhupada's
desire.

Srila Prabhupada: This is my earnest desire. Since you could not go around the world and preach,
at least stay there and people will come to you. I shall make that arrangement. If you stay, then it
will be helpful to me also. Sometimes I need to consult with someone and there is no one. There is
no one that I can consult. I feel this deficiency very greatly.

Devotee: If he stays in Mayapura, then, all kinds of people will get to hear from him.

Srila Prabhupada: Yes, that's right.

Srila Sridhara Maharaja: Yes, people from all kinds of cultural backgrounds will come there.

Srila Prabhupada: Yes, and they are already coming. And in that house I will make arrangements
for an elevator so that you won't have to go through the difficulty of walking up and down the
stairs. You won't even have to move a step yourself. I'll make arrangements for a car and a lift. My
disciples are telling me that they will build a house for me. So, both of us will stay in that house.
Most of the time I am traveling around, so if you are there, then they can get some guidance. So,
Maharaja, please, give me the order and I will make all the arrangements for you.

That Planetarium [The Temple of Understanding] also will be built under your direction. My idea
is to combine the Indian culture and the American money-the lame man and the blind man policy. I
tell them also that this will be very beneficial for the world.

He Can't Be Converted

In a talk on 8th October 1981 Srila Sridhara Maharaja remarked, "Some faith, yes, he had some
faith in me. I can't deny that. In his last days he expressed that two quarters side by side will be
built here. And you will live in one and I in the next. Birds of the same feather flock together.
Common interest has drawn us near, our common attraction has brought us nearer, closer."

Here, in their final meeting, Srila Prabhupada prophetically refers to his imminent disappearance
and reveals that it is in this connection that he has come to see Srila Sridhara Maharaja. In friendly
jesting, they discuss Sridhara Maharaja's reticence regarding large-scale preaching work. Of
himself, Sridhara Maharaja had remarked,

I did not want to become a big person. That is not my nature. I did not want to move around with
many people. I am just satisfied with whatever I have. My spiritual thinking is my life. The
conclusions of the scriptures, the advices of the mahajanas, to relish them and practice them and to
discuss them in a small confidential circle, that is the main goal of my life.

Prabhupada testifies to his having personally heard Srila Bhaktisiddhanta Sarasvati Thakura mark
the high qualifications of Sridhara Maharaja, whom he first chose to go to the West. Many of the
mission stalwarts recommended Sridhara Maharaja to preach, "He is the fittest man to preach in the
West." In this regard, Sridhara Maharaja once remarked, My guru maharaja wanted me to go to the
West for preaching, but I don't consider myself a fit person to preach in the West. Because, you see,
I can't follow your intonation. So, [laughing] I must listen clearly, then I shall tell. So, in this way, I
told that if you order, I must go, but I don't think that I am fit to preach in the West. Anyhow, it
was stopped, and Goswami Maharaja was sent to the West. I am of reserved type, of reserved
mood. I am a man of more thinking and less speaking. When Sridhara Maharaja had been selected,
one of his godbrothers came to him and revealed the reason why Bhaktisiddhanta Saraswati
 13

Thakura had chosen him to preach in the West. This godbrother explained, Do you know why
Prabhupada wanted you to be sent to the West? He said, 'Because he can't be converted. You have
checked such an ambitious chance. If you went to the West, a big name you could acquire easily as
a preacher, but you left it so easily.' I simply told, 'Yes, Maharaja, you please bless me that no other
ambition may enter into my heart but to become a servant of Mahaprabhu. I pray for such a
benediction from you. I have no ambition for a big name, only that Mahaprabhu may capture the
whole of my heart. In this way I pray for your blessings.'

Bhakti Raksaka

And just twenty-four hours before his departure from this mortal world, Bhaktisiddhanta Saraswati
Thakura called for his beloved disciple Sridhara Maharaja, and asked him to sing the song of
Narottama dasa Thakura: Sri-rupa-manjari-pada(the lotus feet of Rupa Manjari are my treasure).
Sridhara Maharaja recalls: "So I did, hesitatingly. My nature is always hesitating, pushing back.
Then, Kunja Babu asked me to stop. I was not a good singer, so as soon as he suggested, I stopped.
Then, Kunja Babu asked Puri Maharaja of Kalna, 'You sing.' So he began. Then, Srila Prabhupada
was a little disturbed. 'I don't like to hear the sweet tune of the song,' he said. Then, he stopped
singing, and I had to begin again with Sri-rupa-manjari-pada, sei mora sampada. He wanted me to
sing that song." That is the fulfillment of life of everyone of us, to be rupanuga followers of Sri
Rupa.

Senior godbrothers who witnessed this exchange [notably Srila Bhakti Promod Puri Maharaja]
have described it as a "mystic transmission" in which Sridhara Maharaja was given admittance into
the eternal entourage of Sri Rupa Manjari. Srila Sridhara Maharaja's humble vision, however, is
that he was posted as the gatekeeper, the guardian of devotion (bhakti-raksaka), to protect the
storehouse of conclusive truths about the full-fledged theistic conception of Sri Krsna, as given by
Sri Caitanya Mahaprabhu. Senior godbrothers were of the opinion, that when listening to Srila
Sridhara Maharaja's nectarean krsna-katha, it was as if they were listening to Srila Bhaktisiddhanta
Saraswati Thakura. Regularly they requested Srila Sridhara Maharaja to explain Srila
Bhaktisiddhanta Sarasawati Thakura's lectures.

Further expressing his appreciation for Srila Sridhara Maharaja's "high realizations" in Krsna
consciousness, Srila Prabhupada says, "I want to take you everywhere. At least to the place we have
in Mayapura, people are coming from all over the world. Why don't you stay there?" Six times
during this conversation Srila Prabhupada implores Srila Sridhara Maharaja to please come and
stay with him in Mayapura. Sometimes it is wondered why Sridhara Maharaja apparently did not
take up Prabhupada's offer. Sridhara Maharaja explains, "I said, 'Of course I shall try to help you.
Sometimes I shall go and stay there with you.' But I really did not think at the time that I shall
survive [live longer than] him."

Also, Srila Prabhupada refers to "that planetarium." Srila Sridhara Maharaja is very fond of
Sanatana Goswami's most famous work, the Brhad-bhagavatamrtam, in which devotees, devotional
service, and Krsna are described very scientifically. On the basis of this transcendental literature,
Sridhara Maharaja had contemplated an elaborate preaching exhibition, showing graphically, with
the use of dioramas depicting the varieties of material and spiritual planetary systems, how the
ultimate spiritual destination is Krsna's own abode, Goloka Vrndavana. Due to insufficient funds,
Sridhara Maharaja humbly submitted his idea to Srila Prabhupada, who approved, saying, "It will
be built under your direction." In spite of Srila Prabhupada's sometimes strong criticism of his
godbrothers in response to their activities Prabhupada wrote on 18 November 1967, "Even if there
is misunderstanding among the Godbrothers of my guru maharaja, none of them deviated from the
transcendental loving service of Krsna." In his last days Srila Prabhupada instructed that the policy
of ISKCON's non-cooperation with the Gaudiya Math was changed and that we should
 14

cooperate-"The war is over." Prabhupada created the Bhaktivedanta Swami Charity Trust to "bring
unity amongst the Gaudiya Vaishnavas especially the followers of His Divine Grace Srila
Bhaktisiddhanta Saraswati Thakura." The purpose of the Trust was to develope Gauda-mandala-
bhumi. The first two projects were to finish Sridhara Maharaja's darsana mandapa [Natha-mandira]
and build the darsana mandapa at Yoga pitha. [771030R2.VRN & 771106RC.VRN] We are also
happy to report that our Godbrother, His Holiness B. A. Paramadwaiti Maharaja has persisted in the
same mood of cooperation, in spite of a lack of initial response, in forming a World Vaishnava
Association for unifying all of Srila Bhaktisiddhanta Saraswati Thakura's spiritual children and
grandchildren and is having some real success.

Divine Qualities

The innumerable high qualities and praises of our Srila Prabhupada are well known and accepted
by the vast majority of Vaisnavas around the world, so there is no necessity of repeating them here.
We would however like to list a few of the divine qualities of Srila Sridhara Maharaja:

High recognition by other saintly personalities including Srila Bhaktisiddhanta Saraswati Thakura,
Srila Prabhupada, Niskincana Krsna dasa Babaji Maharaja, Srila Bhakti Promod Puri Maharaja and
a host of godbrothers. His immumerable literary contributions [given above]-especially his
madhurya commentaries.

Brahma-gayatri Commentaryunprecedented in our sampradaya. Spotless characterpersonally and

publicly. Freedom from envy and faultfinding. Ability to always harmonize the environment. Kind
and affectionate nature in dealing with subordinates. Great attachment for discussing the pastimes
of the Lord and Krsna conscious siddhanta for hours on end. Superexcellent realization and clarity
of presentation of Gaudiya siddhanta thereby earning title of sastra-nipuna Blessing of Srila
Bhaktisiddhanta Saraswati Thakura with the position as the Guardian of Devotion (Bhakti Raksaka)
and further as the representative of the Rupanuga-siddhanta (Rupanuga-acarya).

Just prior to his departure from this mortal world, Srila Prabhupada advised his senior disciples
that in his absence, when the necessity arose to consult higher authority for clarification of certain
philosophical points, that they should consult Sridhara Maharaja. We humbly submit that the
transcendental relationship between Srila Prabhupada and Srila Sridhara Maharaja be viewed and
respected in terms of their eternal spiritual positions, and long standing appreciation and affection
for each other.next: chapter two Contents Our Affectionate Guardians: Chapter Two

Exalted Glorification

of Parama-Pujyapada Srila Sridhara Dev Goswami Maharaja by His Holiness Srila Bhakti Promod
Puri Goswami Maharaja Srila Bhakti Raksaka Sridhara Dev Goswami Maharaja exhibited profound
natural and intrinsic spontaneous genius in the field of Sanskrit language, literature and thought.
Thus a natural affinity was seen in him for composing articles and prayers in Sanskrit and reading
Sri Gita, Sri Bhagavata, and all other lofty scriptures which have spontaneous relations with the
nature of his divine original self.

In light of his Divine Knowledge, qualities, devotional services, realization in the field of pure
devotional siddhantas and his having more advanced access in the opulent, mysterious world of
transcendental devotional service, along with limitless devotional qualities as well as the
extraordinary capability of retaining (storing up) the super excellencies of the devotional practices
and preaching campaigns by special blessings of Srila Prabhupada (refers to Srila Bhaktisiddhanta
Prabhupada throughout this chapter), he is always most worshipable to this insignificant jiva soul as
one of my siksa-gurus.
 15

We have especially seen the most brilliant example of Pujyapada Sridhara Maharaja's service in
visrambha mood (i.e. with full, firm wholehearted confidence and faith in Sri Guru). He has been
unendingly blessed by our Paramaradhya Srila Prabhupada for his grand preaching campaign
showing the superexcellency of the teachings of Sri Sri Guru and Gauranga. By the grace of Sri
Guru the most efficient analogies, logical arguments and expert systems and techniques of
establishing the susiddhanta (the higher truthful devotional conclusions) would always appear in his
heart, with effulgent spontaneity, enabling the convincing refutation of opposing opinions and
assertions. Thus Srila Prabhupada was always glad to see the presence of Srila Sridhara Maharaja in
any conference or sophisticated debating assembly. Srila Prabhupada highly praised the quality and
poetic beauty of his many invaluable compositions. His explanation of Sri Brahma Gayatri, the
mother of all Vedas, signifying devotional worship unto Srimati Radharani is deeply appreciated by
those fortunate intelligent devotees who are aware of the relishable beauty of pure devotional
service. I am bereft of the proper language to elucidate the profound meaning of Sri Gayatri as
expressed by Pujyapada Maharaja in the depth of realization, which is that of exclusive devotional
servitude to Srimati Radharani. I have no adequate words to express the pain of separation in the
absence of such a rare personality and exalted devotee of the Lord. During his lifetime the wealth
of ever-new, beautiful, glorious hari-katha which emanated from the lotus lips of Pujyapada
Sridhara Maharaja captured my heart. He is Srila Prabhupada's own associate and he remains by his
lotus feet in the nitya-lila, deeply pleasing him by his charming devotional services. Now it is my
earnest prayer that he graciously take me over there and engage me in the service of Srila
Prabhupada.

Srila Prabhupada has directly defined Pujyapada Sridhara Maharaja as Sri Rupanuga Bhakti
Raksaka--The Guardian of Pure Devotion in the line of Sri Rupa and thus also the Guardian of the
pure devotional line of Srila Thakur Bhaktivinode. Therefore, this lowly servitor of servitors prays
for his grace. How will I be able to attain that most high Sri Vraja Prema without submission and
devotion unto him whom Srila Prabhupada has directly and eternally absorbed into the Rupanuga
family of Srila Bhaktivinode Thakur. From the very beginning of Pujyapada Sridhara Maharaja's
Math life, his adherence to the devotional services of his own Guru, Srila Prabhupada, was super-
resplendent. His calm, quiet nature and bright, beautiful, divine appearance accompanied by full
simplicity, solemnity and complete freedom from egoistic emotions, would always attract our
hearts. He would so superbly explain each and every word of Sri Gurudeva (Srila Bhaktisiddhanta)
in such an intensely devotional melodious way that we would be charmed. Although he was born in
a high-class, wealthy family, was handsome and became famous for his scholarly achievements, no
trace of false pride was ever found in his life or character. He was never known to give trouble to
anyone in any way and never felt himself to be the loser when taking troubles from others. He was
completely free from any tinge of malicious anger, which is opposed to pure devotional service. He
would always heartily try, with great patience, to resolve any problems arising from the conflicts or
disputes between his godbrothers. A natural, simple and most cordial behavior was always seen on
the part of this spotless personality setting an exemplary standard for the brahmacaris and sannyasis
of our mission. He is an exalted devotee of the Supreme Lord, Sri Gaurasundara, and is always
beautified with the affections of his guru vargas, Sri Guru, and the Vaisnavas. He possesses pure
devotional qualities and benevolently blesses all with the Divine Message and matchless wealth of
Sri Srila Prabhupada thereby fulfilling his desire. He is all glorious, forever glorious,
everywhere.next: chapter three

Contents Our Affectionate Guardians: Chapter Three

A Short History of Srila Sridhara Maharaja & The Gaudiya Math

 16

Prabhupada [Prabhupada refers to Srila Bhaktisiddhanta Prabhupada throughout this chapter] first
saw me on the birthday celebration of Mahaprabhu in Mayapur. He was giving a lecture to so many
gentlemen who had come from Krsnanagar--educated persons. When the celebration was finished,
Prabhupada told the guests not to cheat him by engaging in service to Krsna and then going home
and engaging in worldly affairs. He was saying that, next you will say, "Oh, I have some important
business, after that I will come." No, no. If there is a fire and we say that only after extinguishing
the fire I am coming, that is also not necessary. If the fire bothers the whole world, you do not lose
anything. Rather, you can help the world by discriminating what is burning, and you will be happy.
Forcibly Prabhupada was speaking. At that time I felt so much intense necessity for Krsna bhajan. I
didn't want to be anywhere else in this living world. So, I had to throw my head here. I selected the
restriction that I must be a disciple here. After that, my wife and my mother died. And then in the
last part of April, I joined the Math. Bharati Maharaja, Yadav told me, "Oh, you have a better
chance." I answered, "I have only two younger brothers. They will finish their reading and take to
their vocation and then I shall come away." "No, No," he said, "Your wife is gone. Krsna has
removed your wife and Krsna has removed your mother. He has done enough for you. Again if you
neglect, perhaps some other austerity will come and this life will be spoilt--no hope." I asked him
what he thought I should do? "Come immediately." I took that advice and joined immediately. I
was living together with my two brothers in a hostel and they came with me there and they went
back crying. I remained in the Math, the Calcutta Math, for some time. Then I was taken preaching.
I was requested to do some service in the press there, but I had no liking for the press work,
proofreading, etc. I had much liking for the preaching, to go on kirtana and preaching. So, next I
was sent on a preaching tour. First stop was Dunmarkanda Math and from there to Benares and
from there to Vrndavana and sometimes Nagar kirtana. Then I was taken to Delhi. There, we
collected from door to door.

Kuruksetra

Then Kuruksetra Math was established and I was made the Math commander there. I was there
alone. Kuruksetra, was a solitary place at that time. When there was a solar eclipse, it was a great
rush affair-lakhs of people thronged there. Otherwise it was a solitary place. First Delhi. From
Delhi, Kuruksetra. In this way, I passed about two, three years. Then the Delhi Math was founded
and I was in charge there. There was a spirit of preaching. Every year we were to come back to the
Calcutta Math celebration for one month, in August. Then I was taken by Bon Maharaja in a party
towards Madras side to install footprints of Mahaprabhu. Then we came back and the Bhag Bazaar
Math was opened. From a rented Math, the Deities were removed and taken in a chariot to the Bagh
Bazaar Math. There was a one month celebration there. After that Prabhupada went on installing
padupitha up to Mangalgiri. Then we went to Madras. Prabhupada declared the opening of the
Madras Gaudiya Math. He put us there and rented us a house. Bon Maharaja was the leader. He was
the senior sannyasi. Meanwhile, I was recommended for sannyasa by Bon Maharaja. My duty was
to approach the people and introduce the sannyasis and the work of the canvasser, more or less.
Bon Maharaja said, "He is not a good canvasser, but he is a good preacher. He can speak Hari-katha
very well." Then I was given sannyasa in 1930, October. We preached in Madras for three or four
years, then Vrndavana parikrama, the whole Vrndavana parikrama, and we chanted there. Then
Bon Maharaja went to England and I was in charge of the Madras Math. The temple was
constructed mostly in my time. When Bombay Math was opened, I was again taken there. And for
some time I did service there, on the Bombay side. After that, I was freed from the Bombay Math
and was on a general party with Prabhupada, always staying with Prabhupada and preaching here
and there in different places in Bengal. In this way, I passed 1936 and 1937. In 1937, in the
morning, Prabhupada left. Before this Prabhupada wanted me to go for preaching to London, but I
told him that I am not fit, I can't follow their intonation and I can't mix freely with them, so I will
pray for it, but I won't be able to show any satisfactory work. However, if you order, I must go.
Then he sent Goswami Maharaja instead of me.
 17

Rasa-seva

When Prabhupada was sick I attended his sick bed. Anyhow, just one day before his departure he
called for me and he asked me to chant Sri Rupa Manjari Pada and at that time I was not sitting in
the front. I was hesitating and Kunja Babu, Tirtha Maharaja, asked Puri Maharaja to sing. Then he
began singing and Prabhupada, he felt dissatisfaction, "I don't like to hear the tune, the sound. " So
Puri Maharaja stopped and I had to chant Sri Rupa Manjari Pada. And the others said that
Prabhupada has given you admission to Sri Rupa Manjari rasa. Rasa-seva section, you have been
given admission thereby. Before this, about one year back, I composed a Sanskrit poem about
Bhaktivinode Thakur and he was very happy to find this sloka. When I first showed it to him he
remarked, "very happy style." Then next I heard that he told Sravati Maharaja that, "this poem is so
fine, it is not written by him, it is written by Bhaktivinode Thakur himself, through him, it is so
very nice." Then once he told to another gentleman, Aprakrta Prabhu, Bhakti Yadav Goswami, that
"I am satisfied that after me what I came to say, that will stay, that will remain, I find in this sloka
the siddhanta. " Then, before this also, I wrote some article in Gaudiya Prakash. And he remarked
to Sravana Maharaja, the editor of Gaudiya Prakash, "If you can gather these types of articles and
publish them in your paper, then the standard of your paper will be raised. Such articles are
desirable to be published." Anyhow, Prabhupada appreciated my understanding, my realization.

Sastra-Nipuna Sridhara Maharaja

What I would read, I would read carefully. So I caught some errors in The Gaudiya, the weekly
reading paper and also in the Brahma Samhita that we published. I took the errors in the Brahma
Samhita to Vasudeva Prabhu, but he said, "You have found some errors, but I cannot find hundreds
of errors in my own work." In this way; and I did not take it to Prabhupada's notice. But it must
have come to his notice, that Sridhara Maharaja detected all these things. So, on the Vyasa-puja
occasion, Prabhupada published an address and there he mentioned before my name Sastra-nipuna
Sridhara Maharaja--that he has very deep knowledge of the scriptures.

In Rajavjabor I collected funds for the Madras temple. And there is also a history. A new man, he
had been appointed Diwan of Jaipur and that is Adi-vasi area [original primative inhabitants], so
the British introduced there a special sort of rule. The Diwan is more powerful than the King. I
came from Madras with a letter of recommendation to the Raja of Jaipur from the officiating Chief
Justice, Mr. Ramesvam. Then the Raja promised to pay the cost of the Madras temple, but he said,
"I am only giving my signature, but the money will be paid by the Diwan, so meet him." I heard
that the Diwan was at heart an atheistic man, so I hesitated to approach him. "No, you are king, you
are master, so you will pay, it is better in this way." But he pressed me very much, "No, you will
have to go to meet the Diwan." Then, when I met the Diwan, he said, "Oh, no, I am the last man to
pay you ten thousand to build a temple in Madras. If you would build it here, then I could consider
the case. If we get any excess money, I must use it to help the local people, not for this luxury, to
construct a temple so far away in Madras. Go there and collect funds and construct your temple
there." In this way he spoke. Then I thought that, it is a hopeless case, so drastic medicine must be
applied. I came out with this sloka of Bhagavatam, vikriditam vraja-vadhubhir idam ca vishnu

sraddhanvito 'nusrnuyad atha varnayed yah

bhaktim param bhagavati pratilabhya kamam

hrd-rogam asv apahinoty acirena dhirah

 18

Anyone who faithfully hears or describes the Lord's playful affairs with the young gopis of
Vrndavana will attain the Lord's pure devotional service. Thus he will quickly become sober and
conquer lust, the disease of the heart. (Bhag. 10.33.39) Straight Preaching I know that you want to
help the Adi-vasis. I also want to help the Adi-vasis. But your help is in a particular way, my help
for them is in another way. It has been said in the scripture that to hanker for a thing is heart
disease. Sukadeva Goswami mentions in the Bhagavatam: kamam, hrd-rogam, "I want this, I want
that, I want thousands, I want crores, millions." That is heart disease and not real. When I was a
hog, I devoured a hillock of stools, but hunger is not abated. When I was an elephant I finished a
whole forest, but hunger not finished, so hunger can never be finished in this way. So this is heart
disease. Sukadeva Goswami in Bhagavatam has given the medicine for this: vikriditam.

When you can accomodate the Absolute to have His full play, unrestrictively, He has the use, His
ownership is with everything, every atom, if you can accomodate with such conception of the
environment, of the Absolute, then we can get out of this heart disease.

The man was impressed. With tears he said, "Swamiji, I believe in God." I said, "Your eyes are
giving evidence to that." "I shall pay your money. You go to Madras-I shall pay." Then he paid the
money and the Madras temple was constructed by that. Hare Krsna. My preaching was straight
dealing, dealing with the truth, the plain truth, that was the nature of my preaching, not any indirect
way.

GBC Elects Vasudeva as Acarya

After the disappearance of Guru Maharaja, there were the trustees and they said that a Governing
Body (GBC) must be formed, so on the tenth day after his departure a Governing Body was
constructed. The governing body decided to elect an acarya and the majority of the Governing
Body voted for Vasudeva Prabhu to be acarya. [Srila Sridhara Maharaja declined being a member
of the Governing Body]. One of the trustees was Vasudeva Prabhu and the other two trustees
wanted Kunja Babu to become acarya. Many senior disciples like Nemi Maharaja objected. He said
that when a branch is directly connected with the trunk and he is then asked to connect himself with
another branch, is that possible? This was the argument he forwarded. My advice was asked by
Professor Sanyal [as impartial and respected by all]. I started pleading the case of Vasudeva
because he was like my elder brother. I said, "According to Srila Rupa Goswami the service to a
devotee is the greatest and it is at the same time service to the Supreme Lord. Although the bhakta
is only a part, but yet by serving the bhakta even Lord Krsna is receiving the service, is being
served. By trying to serve the Lord directly, the Lord might be served or may not be served. But by
serving the Lord's devotee, definately both the devotee as well as the Lord, is served thereby. The
Srila Rupanuga vicar according to Srila Rupa Goswami is that once you serve the sadhu, the guru,
vaishnava, then the Lord is also being served. So that is how I approached this particular situation.
That if an elder godbrother is being served and through him our guru is being served, then we are
being successful in our devotional life and when the senior godbrother is a very favorite of the
Lord, is dear to the Lord, then I am serving the guru through him and ultimately the Lord Himself.
This is the conclusion. My own speculation might say so many things but this is the actual
conclusion of the sastras. So when I am approaching such a subject I should be very careful so as to
not commit any mistake. I should always see the brighter side to avoid any mistake. We must
eliminate all the undesirable elements and try to see the brighter side of everything. Judging it very
exhaustively in order not to make any mistake and then even if we fail in that endeavor, then of
course there is nothing left for us to do. There is no recourse to that. Do you understand?"

Srila Sridhara Maharaja further related, "I do not know sannyasi or grihasta or anything else. We
are attracted not by the external grandeur of Gaudiya Math, but by the teachings. The siddhanta has
attracted us and whoever knows the siddhanta, he must be acarya, whether he be a brahmacari or
 19

any other thing. The siddhanta, according to that; therefore, Vasudeva Prabhu [who could best
represent the siddhanta ] is the best choice." And Professor Sanyal and Sundarananda all supported
Vasudeva Prabhu. But several older sannyasis were already very eager to get independence, they
and both the trustees were on the other side, opposing Vasudeva Prabhu. Bon Maharaja was
excluded from the Governing Body at first--he had been passing his days in something of a revolt,
with some difference of opinion with Prabhupada about western preaching. He was living a little
separately from the mission. But after the demise of Prabhupada, when he came he hankered so
much, so he was included on the Governing Body. There were already twelve in the Governing
Body and when Bon Maharaja was added it was thirteen. Then Bon Maharaja went against the side
of Vasudeva Prabhu, making five votes on that side and eight votes on the side of Vasudeva
Prabhu. That meant a three-fourth majority or more on the side of Vasudeva Prabhu. So, they were
defeated. They left and rented a house. But unfortunately, later a defect was found in the character
of Vasudeva Prabhu.

Worldly Elements

Then I thought, I tried my best to purify the mission according to my conscience but it is not to be
so, so I must leave the mission, go on, go outside the mission, go and try to fight again to purify the
mission according to my ability. That was my mentality, but Madhava Maharaja, Vinod Babu,
Kesava Maharaja, and Goswami Maharaja said "No, we can't tolerate that a false man will be in the
place of our Guru Maharaja. We can't tolerate that. He is the Acarya of the Gaudiya Math. That is
the next position of Guru Maharaja. That this position is overthrown by such a character as
Vasudeva Prabhu, we can't tolerate that. I was indifferent and they were fighting. Then Vinod Babu
and others made a case. But like a coward, I couldn't meet them at that time. [Satsvarupa Maharaja
writes in The Lilamrta, Vol. 1, p. 100, that "Sridhara Maharaja disaffiliated himself from the
factions of the Gaudiya Math."] I went to Vrndavan leaving the association of the Math. I didn't
fight. They tried their best to keep me with them, but I told, "No, it is not possible for me to remain
in the association of these worldly elements." Then I went to Govardhana and stayed in Vrndavana
for a month, finishing the Kartikka there. I took Govardhana shila and came here and rented a
house for two rupees a month. And here I began my life.

Sri Chaitanya Saraswat Math

Sakhi Babu secured this plot [in Navadwip], by his own money he purchased. And here I began
my heart, in that cottage. In 1942, on Ratha-yatra day, I entered the cottage here with Govardhana
shila. Before that, I waited for some time with Kesava Maharaja in a rented house and sometimes in
Nagpur Math with Yadhava Maharaja and Madhava Maharaja. In this way, when I came here I was
separated from them. Only one, Gopinandana Prabhu, was here. Then gradually more came,
Narasing Kaviraja with a few Oria gentlemen and also Bhuterea Narasinghadeva. Then Govinda
Maharaja, who at that time was called Gaurendu Brahmacari, and others came. Krsnadasa Babaji
asked me, "you please give attention to this Gaurendu Brahmacari, he is very intelligent and
qualified." I started to give a little more attention to Gaurendu Brahmacari and two of the temple
devotees could not tolerate that. I wanted to give Gaurendu Brahmacari my education, Sanskrit
education, training, etc., and they could not tolerate. They gave a proposal that we must prepare a
deed. By this time, 1943, this building had been constructed. They demanded a document, three
trustees, two godbrothers and myself. I asked them by what law it would be managed according to
them. The reply came--according to the majority of the trust. Then, that means that you two when
combined, can do anything and everything with me that you like. Then I told that, "I avoided so
many others. I came to live alone. That does not mean that you both will guide me. I can't accept
this." Then they began to revolt and disturb. Then there was a compromise. Madhava Maharaja and
Goswami Maharaja came and gave a few thousand rupees. Five thousand rupees was in the bank
and also some seven thousand or something was to be paid to them and I could be here with
 20

absolute proprietorship. Goswami Maharaja came to my help. He gave some loan, four thousand
and Yadava Maharaja and others collected some funds from different parts and seven thousand was
given out. From that time, I am here in this way. And I do not go for preaching very often. I am
always sitting here and very rarely do I go out, from that time. And Madhava Maharaja was always
accusing me, "You are deceiving the educated section of the people. Sitting here idle, you are
deceiving the people. You have quality, capacity to preach Mahaprabhu's instructions to the
educated section especially, but you don't do so. You are deceiving them." His charge was always
with me, whenever he came. Almost every year after finishing Gaura Purnima celebration, he used
to visit me and he was charging. And also every year at the Calcutta Math celebration where I used
to go and deliver lectures in Madhava Maharaja's Math. In this way days passed.

Back to Godhead Magazine Starts

I met with Swami Maharaja in Allahabad first, when I was white clad. After that I came here and
went to Madras. In about 1930 perhaps, in Allabhabad Swami Maharaja was an agent of Kartik
Ghosh and Bengal chemical and he was taken to the Math. At that time Prabhupada was not there.
In 1933 or so, after Vraja-mandal Parikrama, Prabhupada came back to Allahabad for the
foundation ceremony. At that time Swami Maharaja came in connection with Prabhupada and took
initiation. At that time, he was also a businessman. He was in Bombay with his family and we met
several times there. He used to always come to the Math. Then Swami Maharaja, when I was here,
he left Bombay and opened his center of business in Calcutta. In his next house, on the ground floor
was his laboratory. And on the first floor, we subleased four rooms from him. He used to come to
me for discussion of Bhagavad Gita, and at that time, Back to Godhead was first issued--about
1944 or so. We had very intimate relationship with him at that time. He used to come here, we used
to live there, very close connection with him at that time. Perhaps in the first issue of Back to
Godhead, one of my articles is there: Guru and His Grace. And then another issue also. Vyasadeva
was a great dictator of the scriptural world. Another article was there perhaps. We have connection.
Hare Krsna Hare Krsna. Gaura Haribol, Gaura Hari. And afterwards, I think my relationship with
Swami Maharaja, you are already acquainted with that. Gaura Haribol. Gaura Haribol. Nitai-Gaura
Haribol.

Only Sridhara Maharaja Can Approach Vasudeva

Krsnadasa Babaji was sent to me. No one could approach Vasudeva Prabhu, they are all very much
afraid of his personality. "Only Sridhara Maharaja can approach him. Though he is his greatest
enemy, still he has some affection for Sridhara Maharaja." Vasudeva told me that Prabhupada had
done many things that cannot be supported according to the scriptures and he incited that, "your
name is Sridhara Maharaja. Where is this name mentioned?" I told him "in Gaudiya Kanthahara,
you have all printed this and Ananta Samhita. You have this collection of quotations and one
hundred and eight names of sannyasis." Vasudeva said, "Oh, that is all false, concoction. No
Ananta Samhita. We have concocted this name and Sachin Pandita has given the Sanskrit. So, it is
all false. Therefore, we cannot follow strictly the principles of Prabhupada." Then I gave him this
answer. In the Veda and Upanisad, there is sin also. The first consideration is Risi, but if we
consider that Srimad-Bhagavatam is full-fledged theism and that it is the primary conception of
theism-full fledged theism is given in Bhagavatam and Mahaprabhu. And those persons who preach
that full-fledged theism and find expression within their heart, anything added to that, it appeared to
me, is greater sastra than the Veda and Upanisad. I asserted this before him. Then he remarked, "of
course what you say may be true, but that man who feels any suggestion to create new things to
help this movement of full-fledged theism must be svarupa-siddha. If he is svarupa-siddha, then
what you say is true."
 21

That means that he thinks that Prabhupada is not svarupa-siddha. I thought that this was a hard
thing, so I became silent. He also became silent. But anyhow, in my talk with him, I found that he
may have some compromise with Kunja Babu. I wrote to Madhava Maharaja, saying that I have
talked with Vasudeva Prabhu and I felt that a compromise may be affected very soon.

Compromise Affected

After some time a proposal came to me that I approach Vasudeva and try to make a compromise;
otherwise, by the way of litigation we won't be able in our lifetime to reach the solution. Then I
approached Bhag Bazaar Math and I asked them that if any compromise was possible, I had come
to take that. They said that they were not bold enough to approach Vasudeva with any proposal or
compromise. They said that if I was, I could write him in Allahabad. I wrote a letter from there, the
Bhag Bazaar temple, to his Allahabad address. Then Vasudeva came suddenly to the Bhag Bazaar
Math. I was living there with Swami Maharaja at Sita Kanta Bannerji Lane, Calcutta. They told me
that he had come and I went and met him. Then he told me that he didn't care for any future
consequence. "Yes, I know that."

I told Vasudeva that "you are in the chariot, well equipped and Kunja Babu is on the earth standing
with no weapon, but the law is on his side. Still he will compromise. I also think you should do
that. They also rendered important service at the time of Prabhupda as you did, we think.

They should not be cheated from their future service of the mission. Kunja Babu is almost the co-
founder with Prabhupada. And the court case will come very soon and attract many people and a
few things will come against you, your character. You mind that." "I don't care for that," he said.
"That also I know, that you don't care for anything, but there is another party that has got their
society--high society--and they will be very much blasphemed in faith. Will you be able to tolerate
that? The blasphemy of the other party who has got their good society in Bengal." Then he was
calmed, "yes, you try. I am your friend, not your enemy. Still I am your friend. Then you try for
compromise." Then I tried and in the middle of the negotiations, Kunja Babu said, "you please take
me to him and then everything will be finished." I knew better. Still, I told him that if he wanted I
could take him to Vasudeva's quarters. Vasudeva Prabhu and Kunja Babu met together, and the
negotiation fell totally. But I hadn't run to Vasudeva's Math; I am here and I must affect
compromise. So I said to the both of them, "You don't go from here. I pray to you." And again I
connected both the Maths. The Bhag Bazaar Math was the most valuable, so both the parties
demanded the Bhag Bazaar Math. Kunja Babu himself had tried his best to construct that temple.
So he wanted it. And Vasudeva Prabhu, his party saw that Mayapura was under direct control of
Prabhupada's will. If this compromise fails and in the future is again introduced into court, then
they won't be able to keep possession of Mayapura which is under direct will of Prabhupada, but
Bhag Bazaar has a separate document. The lawyer prepared a separate deed that the successer of
Prabhupada will occupy it. So, basically, the Bhag Bazaar Math party thought that it would be safe
to keep possession of the Bhag Bazaar temple and were uncertain of the position of Mayapura.
They both also said that Bhag Bazaar Math was a preaching center of the whole world, an
important position. So both demanded it.

I put a proposal, in other places outside Bengal the temples will be divided equally, but in Bengal,
it is Bhag Bazaar Math versus all other temples in Bengal. I gave this formula to them.

Only Bhag Bazaar Math on one side and all other Maths including Dakka, Mayapura, and others.
Then they consulted and the devotees at Bhag Bazaar Matha did not leave Bhag Bazaar Math. And
Kunja Babu reluctantly took Mayapura. I told him, "the Bhag Bazaar Math can again be created in
Calcutta, but a second Mayapura, the birthplace of Mahaprabhu, that can never be created. So this
is a good portion."
 22

During negotiations some promise had been given that we could again form a Governing Body--
that we shall go on preaching together again, but after the case they did not agree that it would be
taken to the Governing Body. Later, another litigation was started, and that is in the court, going
on, espoused by others. A 92 case, that is in high court going on, whatever, moving slowly. Hare
Krsna. And now Kunja Babu is gone [left this world] and again there is a split. Anyhow, they
continued in the possession of Mayapura. That is there. Hare Krsna.next: chapter four

Transcripts: Srila Prabhupada & Srila Sridhara Maharaja Contents

Our Affectionate Guardians: Chapter Four

Srila Sridhara Maharaja Glorifies Srila Prabhupada and ISKCON Srila Sridhara Maharaja
has on numerous occasions resolved problems that arose between Srila Prabhupada and his
godbrothers. Some of Srila Prabhupada's disciples, in the early days of ISKCON, while visiting the
Caitanya Sarasvata Math, heard Niskincina Krsna dasa Babaji Maharaja chant "Pranamami sada
prabhupada-padam," composed by Srila Sridhara Maharaja. At the end he started singing "Jaya
Prabhupada, Jaya Prabhupada." The disciples liked that very much and introduced it in all of
Prabhupada's temples. When Prabhupada's godbrothers heard of our usage of "Prabhupada" they
raised strong objections and it was Sridhara Maharaja who explained to them that it was written in
the sastra that the disciple should pronounce the name of his guru with the titles, "om visnupada,
Prabhupada, etc.," giving all respect to his guru. He explained that since our Srila Prabhupada was
actually fullfilling the desires of their Srila Prabhupada he deserved this title, which was reserved
for great personalities.

That Srila Prabhupada's attempts to obtain land in Mayapura were strongly opposed is well known
to his disciples. What is not so well known is that Srila Sridhara Maharaja, upon Srila Prabhupada's
request (letter to SM-June 6, 1976) spoke with those godbrothers opposing the acquisition of land
(350 acres) and convinced them to stop their opposition. In addition, as a result of Srila Sridhara
Maharaja's preaching, they became favorably disposed towards Srila Prabhupada. Later, one of
those godbrothers, who apparently opposed Prabhupada as early as 1970 (Letter, May 13, 1970),
told the leader of the Janata party to give ISKCON full support (BBT Folio~771106RC.VRN) and
further, sent a telegram to Prabhupada that he was anxiously praying for his health
(771012RC.VRN). In their 1977 meeting in Navadvipa. Srila Sridhara Maharaja inquired from
Srila Prabhupada as to the present status of this land acquisition.

CIA

Srila Prabhupada: That's what I say. With much difficulty I translate the books at night and they
print it and sell it and send seventy, eighty thousand dollars every month to me here. Is India
benefiting out of this or losing out of this? But they are blaming them as CIA. Tirtha Maharaja used
to say, "The American government has given Swamiji two million dollars." As if the American
government didn't have anything better to do or couldn't find a better person to give the money to.
So, for making the devotees chant Hare Krsna and dance, they would give me the money--two
million dollars.

Srila Sridhara Maharaja: A man from the Central Intelligence Department took initiation from me.
He was asking me about your movement. I told him, "These are nothing but rumors. I know Swami
Maharaja since a long, long time. I know him very well and this movement is nothing but a purely
spiritual movement." Actually, what they are thinking is that previously they [the British, etc.] used
 23

to send the missionaries, then they used to send the merchants and then the army used to come and
take over, but those days are no more. Christianity has become much less effective now. Through
such a faith of universal religion, if a net could be cast throughout the world--that can be utilized in
the future.

Saktyavesa-Avatara

And after the disappearance of Srila Prabhupada, Srila Sridhara Maharaja declared, I consider him
to be saktyavesa avatara, and it is confirmed in his writings on his spiritual journey through the
Atlantic. How he landed there in America, and the nature of his beginning the movement, his
intense degree of dedication to Krsna and dependence, and how much he made himself empty of
any other desire that the order of his gurudeva--quite empty that Krsna came down to help him, and
it is corroborated that Krsna worked on his behalf. In his poem, "Prayer to the Lotus Feet of
Krsna," we find him pleading with Krsna, 'My dear Brother, Your good fortune will come to You
only when Srimati Radharani becomes pleased with You.' Seeing his gurudeva Srila
Bhaktisiddhanta Saraswati as Radharani's delegation and his order as Her divine service, he humbly
submitted that he did not feel himself worthy or fit to discharge the divine service, so he enlisted
Krsna in the service of his guru. He had completely dedicated himself to the purpose, he was so
earnest in his prayer to Krsna that he may discharge the duty that he has been given by his guru
maharaja, that divine force, power, came down to help him. Otherwise, it is impossible. It is not a
thing of the ordinary level that anyone will do, but the highest thing has been taken down to the
lowest position so extensively. It cannot but be the divine power, embodied and in a great intensity
and magnitude! So, saktyavesa-avatara, I cannot but take him to be so."

Vision of ISKCON

When asked what should be the vision of ISKCON, Srila Sridhara Maharaja replied that
Raghunatha Dasa Goswami gives the real acquaintance of what is ISKCON in his prayer
namasrestham manum api saci-putram atra svarupam, I am fully indebted to sri gurudeva. Why? He
has given me so many things, the highest conception of the holy name of Krsna, the highest form of
sound which contains the highest form of thought, aspiration, ideal, everything. And he has given
me the service of our great savior Sri Caitanya Mahaprabhu, and His dearmost assistant, Svarupa
Damodara. Then he has brought me in connection with Sri Rupa, who was ordered to distribute the
hearts innermost dealings, the highest devotional love, raganuga-bhakti. Then gurudeva has given
me Srila Sanatana Goswami who gives us sambandha-jnana, a proper acquaintance with the
environment, and he has given me Mathura Mandal, which will help me in my remembrance of
Radha and Govinda wherever I shall cast my glance. By his grace gurudeva has revealed the
superexcellent position of Radha-kunda, the favorite place of Radha and Govinda for their pastimes
and this great Govardhana. And lastly he has given me the hope that one day I can get the service
of Sri Sri Radhika and Madhava. I have been given all these assurances by my gurudeva, so I bow
my head with all my respects to his lotus feet." If we are conscious of all these spiritual matters,
then we can think that we have approached our gurudeva properly. What is our guru? What is his
mission? It is filled with all these things. Devoid of that, what is our interest? ISKCON must not
deviate from this line. We have not come here to deceive ourselves, but to fulfill ourselves.
ISKCON will fulfill everyone's inner demand, even extenting to the vegetables and stones, taking
them to the feet of Mahaprabhu and the goswamis. From village to village, everyone, in every
place, should be hunted and approached, "Take the name of Krsna! Come under the flag of
Mahaprabhu!" This grand worldwide mission will thrive like anything; it will touch the heavens
and cover the earth, and other planets also. That was the aim of Bhaktivedanta Swami Prabhupada,
and we understand and appreciate that.

Bell Ringers
 24

Srila Sridhara Maharaja: I heard from different people that Swami Maharaja has told his disciples
that in Bengal most of the disciples of Srila Bhaktisiddhanta Sarasvati Thakur have deviated from
his teachings. So, now you have to go and reinstate them there. Giving such inspiration, he sent
them there. Now, if that is true, of course I myself have not heard it from him, I simply heard it
from others, and in a way, I think, it is quite possible also, just to encourage them so they might
have gone this far from that. They might think that "What our spiritual master, the great preaching
work that he has done, what he received from the lotus feet of his spiritual master, that is novel and
a wonderful substantial potency, and with that he has come here to recapture. And the ones, those
who are in possession of that, they are almost dying. So, you all must go and give it there." Like
when the brahmanas fell down in Bengal at one time, the Adisur brought the brahmanas from
Kanoj and then he reestablished the varnasrama system here like that. He has also done something
like that. I heard from Krsnadasa Babaji Maharaja that before leaving this planet, Swami Maharaja
requested him to beg forgiveness on his behalf from his godbrothers--that, at times, he might have
offended his godbrothers while preaching. This he said, I heard it from Krsnadasa Babaji Maharaja.
He said that although he had due respects towards his godbrothers, but still while preaching he
might have offended them a little bit. So, he should be forgiven. Like, I heard once Akincan
Maharaja asked him, "What are your other godbrothers doing?" So he replied, "Well, they just eat
and sleep and ring the bell." Hearing this they became very offended, and then they came to me.
But my observation is neutral. So I said, The drum that he is playing, if he accepts you as a player
of the bell in that band, then you should consider this to be a great honor.

I told this. My view is different. I saw that he is playing a huge drum, a battle drum, so if you get a
chance to play the kasi, or cymbals, along with that, that is a great honor to you. A more dignified
position you get. This I am speaking from absolute consideration.

[A few Gaudiya Math sannyasis had many hundreds of disciples, had opened many temples and
were at that time preaching with vigor, so they were understandably irritated. For example, in a
room conversation in Bhuvanesvar in 1977 Srila Prabhupada, hearing the report of his disciples that
Madhava Maharaja had a whole village enthusiastically engaged in Krsna conscious activities,
suggested that we should do likewise. (770121R2.BHU)]

Keeping ISKCON Together

Srila Sridhara Maharaja: I am open to all. Generally, I want that both parties will come and I shall
try to help that it may not be broken asunder, torn asunder. Such a great thing has been done by
Swami Maharaja, I love it very much. That a worldwide movement, organization, that will be
broken into factions, I can't tolerate this. So, I like that both parties will come and I shall try to find
out a middle solution. But the party in power may not care to come. For a long time I am feeling
that whenever I have come upon a person going [away] dissatisfied, dissatisfaction is going within
the party-I am unhappy. But the party in power does not care to come to me. I am sufficiently old
but I don't like to see that Swami Maharaja's great work is disturbed in such a way. So laudable a
thing. Prthivite ache yata nagaradi gram, sarvatra pracara hoibe mora nama. This great action
undertaken by Swami Maharaja effectively successful, that is going to be ruined by internal feud?
Intolerable. So, if both parties come I shall try my best before I die, that I want to see a united front
and a healthy thing. Healthy institution, that is my heart's desire.

Bhakti Caru Swami: That is what most of the godbrothers also feel [At this time, in 1980, this
includes many GBC members]. They feel that whatever Srila Sridhara Maharaja says, we will
accept that decision.
 25

Srila Sridhara Maharaja: In the core of my heart I desire such. That it may be broken is intolerable.
It should remain a united front and be victorious over the other religious principles. There are so
many enemies in the name of religion, they are flourishing and such a great future will be lost? It is
intolerable. And especially Prabhupada asked me to go to the West. I could not go, but Prabhupada
has brought the West to me, so I must, I have got some holy duty to discharge about that, I feel. So
anyhow, it may not be broken into pieces. United we stand, divided we fall. But if hopeless, then no
alternative. For the sake of the truth-we must always side with the truth and not with the falsehood.
Hare Krsna. Gaura Haribol. Swami Maharaja took the responsibility of that great unfinished work
and did wonderfully successful work and we feel proud for him, we feel pride for his activity and
how can we tolerate in our lifetime, within two or three years after his departure it will be broken
into pieces? It is intolerable. Hare Krsna. But if for the sake of quality, for the sake of truth, we are
to face such a situation, it can't be helped, truth is everything, satyam param dhimahi. Gaura
Haribol. Jaya Caitanya. We would like to point out that in the above discussion Srila Sridhara
Maharaja refers to the two parties who are engaged in internal feuding and ruining ISKCON-
namely the ruling party, the GBC, and the dissatisfied godbrothers. Srila Sridhara Maharaja clearly
wants to help solve their problems but "the party in power does not care to come to me," so he can
only advise the disenfranchised. However, the GBC in line with their policy of intolerance to any
talk of reform or constructive criticism feared this siksa of godbrothers other than themselves with
Srila Sridhara Maharaja and ultimately condemned it.next: chapter five Contents Our Affectionate
Guardians: Chapter Five

Srila Prabhupada's Regard for Srila Sridhara Maharaja

Shortly before he left us in 1977, Srila Prabhupada advised his disciples that they should go to
Srila Sridhara Maharaja if they had questions about philosophical matters. This instruction was
accepted by the entire GBC at that time and from 1977 until 1981 they did approach Srila Sridhara
Maharaja with many important questions. A major portion of this presentation is composed of
excerpts from recordings and transcripts from these question and answer sessions with the GBC
members.

The GBC Guru Position Paper of March 1978, the GBC's official statement published after their
initial question and answer session with Srila Sridhara Maharaja is taken directly from Srila
Sridhara Maharaja's instructions to the GBC, with a few noteworthy additions and subtractions.

That it was actually the instruction of Srila Prabhupada to approach Srila Sridhara Maharaja for
spiritual instruction is corroborated by taped statements in our possession of Jayapataka Maharaja,
Satsvarupa Maharaja, Bhakti Caru Swami, Tamal Krsna Maharaja and many other GBCs [some of
whom later changed their minds regarding the validity of their previous statements], as well as by
Tripurari Maharaja who was personally massaging Srila Prabhupada's lotus feet when he heard this
instruction directly from Srila Prabhupada. Over the years we have seen various facts mysteriously
change overnight, according to the political climate, so we have taken the trouble to substantiate
our statements with hard copy, taped transcripts and similar irrefutable evidence. Understandably
one may change his opinion regarding certain things, but this does not change the essential facts,
the actual truth-satyam param dhimahi. "This word [satyam] means that one should not distort the
truth for some personal interest." (Bg. 16.3, purp.) Let us not forget that there is an overseer-hrdi
sannivisto (Bg. 15.15) and He witnesses our every activity-upadrastanumanta ca (Bg. 13.23) and
will give us our just do-karmana daiva netrena (Bhag. 3.31.1). Better to be daivim prakrtim asritah
(Bg. 9.13), under the shelter of His divine embrace. One's position in devotional service is after all
classified according to one's faith-sraddha-anusari (Cc. Madhya-lila 22.64) and ones ultimate fate is
indeed dependent upon qualifying ourselves for the Lords mercy.
 26

Logically speaking, on the basis that this was the last instruction in regards to Srila Sridhara
Maharaja and considering that Srila Prabhupada was always very careful, fully aware of what he
was doing and that these were his final days with his disciples, this must be regarded as the most
authoritative or substantial statement made by Srila Prabhupada in regards to Srila Sridhara
Maharaja.

Most Highly Competent of My Godbrothers

Despite Srila Prabhupada's final and conclusive statements regarding Srila Sridhara Maharaja,
some take Srila Prabhupada's letter to Rupanuga in 1974 as the conclusive statement about Srila
Sridhara Maharaja. In this well-known letter, Srila Prabhupada said that Srila Sridhara Maharaja
was responsible for selecting an acarya who proved to be a failure. Srila Prabhupada then warns not
to make the same mistake in ISKCON. Then Srila Prabhupada warns that his disciples must be
careful in mixing with his godbrothers. That ISKCON did in fact make the same mistake that Srila
Prabhupada warns about in this letter to Rupanuga (unauthorized acarya appointments) has been
documented by Ravindra Svarupa, a prominent and respected member of the GBC and initiating
guru, [known for being one of the deep thinkers of ISKCON] in his paper, "Under My Order,"
portions of which are presented below in the section entitled, Is Srila Sridhara Maharaja's Mood
different than Prabhupada's.

The above mentioned personal instruction of Srila Prabhupada to approach Srila Sridhara
Maharaja for philosophy was given three years after the Rupanuga letter was written. This letter of
Srila Prabhupada's must be harmonized with the other statements by Srila Prabhupada in order to
get an accurate picture of Srila Prabhupada's feelings about Srila Sridhara Maharaja. In addition to
Srila Prabhupada's final statements about Srila Sridhara Maharaja (above) there is Srila
Prabhupada's letter to Hrsikesa (1969): I can refer you to one who is most highly competent of my
godbrothers. This is B. R. Sridhara Maharaja, whom I consider to be even my siksa-guru, so what
to speak of the benefit that you can have from his association.

Srila Prabhupada repeatedly tried to get Srila Sridhara Maharaja to come to his temple in Mayapur
(see letter to Srila Sridhara Maharaja in 1976 and Room Conversation in 1977--excerpts in chapter
one). In the 1977 Room Conversation, Srila Prabhupada offers to build Srila Sridhara Maharaja a
house at the Mayapur temple so Srila Sridhara Maharaja can preach to Srila Prabhupada's disciples-
imploring Sridhara Maharaja six times to please do so.

One Important Godbrother, He's Sincere

In his July 7, 1975 letter to Bon Maharaja Srila Prabhupada related Srila Sridhara Maharaja's
praise, "Sripada Sridhara Maharaja also appreciated my service. He said that 'Caitanya
Mahaprabhu's prediction: prthivite ache yata nagaradi-grama, sarvatra pracara hoibe mora nama;
would remain a dream only,' but he congratulated me that I 'have done it practically.'" A year and a
half earlier, during a morning walk in Los Angeles on December 14, 1973, Srila Prabhupada had
also narrated how Srila Sridhara Maharaja has said that he had done the impossible: mukham karoti
vacalam pangum langhayate girim. "That one of my important godbrothers says. He's sincere. All
others, [not]. He says that, 'In the Caitanya-Caritamrta it is said prthivite ache yata nagaradi-grama.
So we were thinking that this is imagination, that Chaitanya Mahaprabhu's cult would be spread all
over the world, every one will chant. So you have done it.' So, he's appreciating in that way. 'But
we are simply thinking that it is not possible, it is simply imagination. But that you have made it
possible.' So that is his appreciation."
 27

When there is a conflict between opposing statements, they must be reconciled. Since we, the
disciples, take the instructions of our Srila Prabhupada as nondifferent from sastra, we may resolve
his apparently conflicting statements as Rupa Goswami did for sastra.

virodho vakyayor yatra napramanyam tad isyate

yathaviruddhata ca syat tatharthah kalpyate tayoh

When two scriptural statements contradict each other, one is not taken as inauthentic. One should
give the meaning in such a way that the contradiction is removed. (Laghu-bhag. 1.212) To
harmonize this in an impartial way, we may consider that in the Rupanuga letter Srila Prabhupada
was using the apparent activities of Srila Sridhara Maharaja to make a particular point to us,
namely that "to elect an acarya" was not an authorized activity of the Governing Body of the
Gaudiya Math and that it was contrary to Srila Bhaktisiddhanta Sarasvati Thakura's expressed
desire. In Srila Prabhupada's own words, "Therefore we may not commit the same mistake in our
ISKCON camp." Srila Prabhupada was also warning us that at least four of his godbrothers had on
occasion tried to pollute and steal his disciples, so we must be very careful about them. He made it
easier for us by simply saying, "all godbrothers." Although Srila Prabhupada may have in his
intense preaching campaign criticized some of his godbrothers, in light of proper sastric vaishnava
etiquette, it is improper for his disciples to criticize them, what to speak of publishing criticisms,
thereby creating opportunity for repeated vaisnava-aparadha--for which one will be held
accountable. Srila Prabhupada also did say that, "the war is over now." Still we see that certain
ISKCON devotees have the habit of openly and freely criticizing any and all of Srila Prabhupada's
godbrothers as they like. We feel that this is very unhealthy spiritually for them. The overemphasis
on Srila Prabhupada's letter to Rupanuga and minimizing of substantial statements to the contrary
merely makes Srila Prabhupada out to be duplicitous-to Srila Sridhara Maharaja he showed great
respect but behind Srila Sridhara Maharaja's back he really did not trust him.

Please refer to chapter one, A Transcendental Friendship, for a detailed account of the long and
intimate association of these two great devotees. A Transcendental Friendship was originally
published in another form as The Guardian of Devotion. An account of Srila Sridhara Maharaja's
activities in the Gaudiya Math has been given in chapter three, A Short History of Srila Sridhara
Maharaja and the Gaudiya Math. A careful reading of these documents will greatly help us clarify
our understanding of these dealings between godbrothers. When we take into account all of Srila
Prabhupada's loving exchanges with his dear godbrother Srila Sridhara Maharaja it becomes
evident that this letter to Rupanuga is completely inconsistent with their actual relationship and thus
must be seen as a warning only. We point out here that the mistakes made by the leaders of
ISKCON were much graver than the alleged apparent mistakes of Srila Sridhara Maharaja
[ supposedly incorrect advice and desires to control ISKCON], and they have been forgiven easily
whereas Srila Sridhara Maharaja is still to this day maligned. In light of an unbiased look at Srila
Prabhupada's letters, room conversations, etc. it can be concluded that Srila Prabhupada did not
discourage his disciples from receiving instruction (siksa) from Srila Sridhara Maharaja, on the
contrary he encouraged it.

Our Swami Maharaja Has Done a Miracle

When told of the Rupanuga letter, Srila Sridhara Maharaja replied, Just see the preaching of
Swami Maharaja, he has not even spared me, his intimate friend!

When we examine the hearts of these two Vaisnavas we see the real intentions of these pure
devotees of the Lord, fully absorbed in devotional service. One must examine all the facts
impartially, not just make a superficial estimation based on one letter and general statements and
 28

pass a decree for all time. Srimad-Bhagavatam 11.25.3 warns us of this sort of thing, that to
forcibly justify one's actions by one's strength is in the mode of passion and thus leads to misery.

Srila Prabhupada many times mentioned that his godbrothers were envious. A scan of the Srila
Prabhupada Folio shows that he mentions the names of certain godbrothers repeatedly as envious,
consistently excluding the name of Srila Sridhara Maharaja. That Sridhara Maharaja is nonenvious
is self-evident (for example) upon listening to the recording of their meeting in 1973 after
Prabhupada's triumphant return to India from his successful preaching in the West:

So our Swami Maharaja has done a miracle! Thakura Bhaktivinode conceived and Bhaktisiddhanta
Saraswati Thakura began to translate this conception into action. And we find that through Swami
Maharaja, in his last days, it has been fulfilled to such a great extent. We are happy, we are glad,
we are proud! In the same conversation Srila Prabhupada revealed his thoughts at the time, Our
relationship is very intimate. After the breakdown of the Gaudiya Math, I wanted to organize
another organization, making Sridhara Maharaja he head. In the Lilamrta, Vol. 3, page 203,
Satsvarupa Maharaja writes of events six years earlier, "In fluent English he [Sridhara Maharaja]
began praising Prabhupada's preaching in America, repeatedly using Prabhupada's phrase 'Krsna
consciousness.' Swamiji's work, he said, was the fulfillment of Lord Caitanya's prophecy that Krsna
consciousness would one day spread all over the world. He laughed and smiled and praised the
Krsna consciousness movement with no trace of jealousy." [Room Conversation~October
1967]chapter five continued Contents
Our Affectionate Guardians: Chapter Five ~ Doubts

Is Srila Sridhara Maharaja's Preaching Different Than Prabhupada's?

That Srila Prabhupada and Srila Sridhara Maharaja's understanding of the philosophy is congruent
is clear from the following excerpt from chapter one: A Transcendental Relationship: Krsna and
Prabhupada [Srila Bhaktisiddhanta] liked [him] to prepare me. Sridhara Maharaja lived in my
house for many years [at the time of the breakup of the Gaudiya Math and afterwards], so naturally,
we had very intimate talks and he was my good advisor. I took his advices, instructions, very
seriously because from the very beginning I know he is a pure Vaisnava, a pure devotee, and I
wanted to associate with him and I tried to help him also. Our relationship is very intimate. (Srila
Prabhupada, 1973 Room Conversation)

Contradictions: Real and Apparent

Apparent contradictions between Srila Prabhupada and Srila Sridhara Maharaja provide us with a
chance to more deeply scrutinize our understanding of Krsna consciousness and help us make
progress towards our infinite Lord. Srila Prabhupada himself wrote in a letter on 19 February 1972
that, "there is no reason why acaryas cannot differ on certain points." Generally speaking, apparent
contradictions can be eventually understood to be either a difference based on rasa or preaching
techniques-wherein preaching and siddhanta may not always be the same. An example of the
former is the disagreement that eternally exists between vatsalya and madhurya rasas. Simply put,
Yasodamayi very much wants her son Krsna to have a good nights sleep, while the gopis headed by
Srimati Radharani want him to leave the house and dance with them in the Vrndavana night. In the
case of the latter, preaching is surrounded by contradictions, as the preacher may say different
things at different times to awaken divine faith in the hearts of the fallen jivas. Thus, preaching and
siddhanta are apparently not always in concert. The highest truth is to give Krsna consciousness. In
the field of preaching, at one time one instruction may be given; at a later stage we may be told the
opposite. In a Conversation on March 9, 1976, Srila Prabhupada clarified this idea: Madhudvisa: In
the eighteenth chapter of the Bhagavad-gita, in one of your purports, you say that a sannyasi should
never discourage a young man from getting married. But on the other hand, we understand that a
 29

sannyasi should encourage young men to remain brahmacari. So it seems to me like there's some
kind of contradiction. Prabhupada: According to time and circumstance. Just like Krsna says,
nityatam kuru karma tvam: "Always be engaged in your prescribed work." (Bg, 3.8) And at last he
says, sarva-dharman parityajya mam ekam saranam varja. (Bg. 18.66) So now you adjust. That is
not a contradiction. It is just suitable to the time and circumstance.

Madhudvisa: But is there some conclusion?

Prabhupada: The real aim is that you have to become the eternal servant of Krsna. When apparent
contradictions are not resolved by the advancing devotee, they give rise to real contradictions. Real
contradictions deviate one from the pure devotional conclusions. These real contradictions are
based on anarthas and they must be transcended. Rasam-anandam is the purest white, and material
desire is the darkest black. In the transition from the dark black of material life to the pure white of
our highest spiritual prospect, there are many shades of gray through which we must pass, resolving
apparent contradictions along the way.

What follows is an example of an apparent contradiction in the writings of Srila Prabhupada and
Srila Sridhara Maharaja. Resolving this is a valuable exercise of our Krsna consciousness. In Srila
Prabhupada's translation of Bhagavad-gita As It Is, he translates the following verse thus:

aparyaptam tad asmakam

balam bhismabhiraksitam

paryaptam tv idam etesam

balam bhimabhiraksitam

"Our strength is immeasurable, and we are perfectly protected by grandfather Bhisma whereas the
strength of the Pandavas, carefully protected by Bhima is limited." (Bg. 1.10) The same verse,
however, is translated quite differently by Srila Sridhara Maharaja in his Bhagavad-gita (Hidden
Treasure of the Sweet Absolute). Here, we find the verse reads as follows: "Our army, headed by
Bhisma, is inadequate, whereas the army of the Pandavas, protected by Bhima, is competent."
Which translation is correct? Could both of them be correct?

Srila Prabhupada dedicated his Gita commentary to Baladeva Vidyabhusana (who gave the world
Govinda bhasya) because his concern was to give the overall siddhanta of our sampradaya to the
world, rather than focus on a few of the precious jewels of our devotional conclusions in his
commentary. Many previous translations of the Gita had not produced a devotee, yet, Srila
Prabhupada's Gita produced and continues to produce thousands of devotees. No doubt he had
something specific in mind as he set out to translate and comment on the Gita.

The Gita is a deep book, from which even the highest truth of parakiya-bhava can be drawn
directly from the text by those who are themselves deeply immersed in the mellows of pure
devotion. Srila Prabhupada relished these finer points of siddhanta with Srila Sridhara Maharaja
when they lived together at Sita Kanta Banerjee Lane in Calcutta. At that time, Srila Prabhupada
was working on his Gita translation. Srila Prabhupada appreciated Sridhara Maharaja's perception
of the catur-sloka of the Gita. When it was brought up to Srila Prabhupada for his opinion, he
remarked to Sridhara Maharaja, "Yes, it must be." Yet, in his own treatise, Srila Prabhupada had
something different in mind-wide-scale distribution of Krsna consciousness.
 30

Srila Sridhara Maharaja however, preferred to keep close company with fewer devotees and
examine and relish the finer points of Gaudiya siddhanta. He tended to discuss the mood of the
circumstance rather than relate the circumstance itself, much like Visvanatha Cakravarti Thakura,
the contemporary of Baladeva Vidyabhusana. Their differences are only apparent, and they are
analogous to the differences in emphasis and style of Baladeva Vidyabhusana, who gave the
siddhanta as it is, and his substantial guru Visvanatha Cakravarti, who consistently presented the
hidden treasure in his commentaries. On this particular text, Baladeva Vidyabhusana translates
aparyaptam as immeasurable; thus, giving the upper hand to Bhisma, and paryaptam as limited,
while Visvanatha Cakravarti gives the upper hand to Bhima. The Sanskrit dictionary tells us that
both these words, aparyaptam and paryaptam, can have opposite meanings, and can therefore be
used to support either translation. Bhisma was the greatest of ksatriyas; thus, he certainly
strengthened Duryodhana's army, in accord with Srila Prabhupada's translation. Yet, Bhisma also
was a weak element in the military arrangement of Duryodhana, for although outwardly the
strongest to oppose the Pandavas, he was inwardly the weakest. Bhisma was formally on the side of
Duryodhana, while at heart and in spirit he was a member of the Pandavas army. Bhisma loved the
Pandava brothers and Sri Krsna with all of his heart. How could such a person, however strong
militarily, be someone Duryodhana could count on? The straight truth as it is, is that Bhisma was a
formidable fighter and an asset to Duryodhana. The hidden treasure is that he was weakened in his
support for Duryodhana because of his deep love for the Pandavas. This sweet truth is also alluded
to in Srila Prabhupada's commentary on text eleven of the first chapter of the Gita. There Srila
Prabhupada says, "Although he [Duryodhana] knew that the two generals [Bhisma and Dronacarya]
had some sort of affection for the Pandavas, he hoped that all such affection would now be
completely given up by them, as was customary during the gambling performances."

When discussing the lives and writings of the acaryas, we should enter into such discussion with a
feeling for what Vaisnavism is all about, otherwise we may become victims of offenses to
Vaisnavas (aparadha). Their lives are all about love, which resolves all contradictions. Love
harmonizes all things as nothing else can. The lives of Srila Prabhupada and Srila Sridhara
Maharaja and their relationship with one another are something from which we can learn about the
spirit of love. To date, there has been considerable debate about the nature of their relationship. Be
assured it is one of absolute love, which as Ujjvala-nilamani tells us, moves in a crooked way.
Thus, it is not understood by all, and certainly not without looking beneath the surface. In love
there must be differences, apparent differences. The higher harmony is that which we seek, beyond
the material conceptions of friends and enemies. In the Madhya-lila of the Caitanya Bhagavat,
Vrndavana dasa Thakura writes, "Sometimes there are differences of opinion among the Vaishnava
devotees of the Lord which might appear like an argument, but in fact it is an amazing relationship
between devotees. Foolish rascals, who do not understand this exchange, praise one Vaishnava and
denounce the other. Such a mentality will lead to destruction of faith and knowledge." And in
Antya-lila: "The Vaisnavas are extensions of the Lord's limbs, so how can one benefit by serving
him with one hand and inflicting pain on Him with the other? One who hears, glorifies, and
understands these transcendental subjects can always avoid vaisnava-aparadha."

Madhurya Rasa

Some say that Srila Sridhara Maharaja's tasteful illuminations of the most sublime aspects of
madhurya-rasa and the tantamount importance of Srimati Radharani and Her dearmost Rupa
Goswami [Manjari] are not in line with Srila Prabhupada's teachings. One GBC even requested
Srila Sridhara Maharaja to not introduce madhurya topics into ISKCON. But the fact of the matter
is that we cannot deny that we are a madhurya-rasa sampradaya--and it is just this which
distinguishes us from other sampradayas. It is our Gaudiya Sampradaya's prominent teaching and
was dealt with skillfully and tastefully by Srila Prabhupada. He continually warned us not to read
Tenth Canto neglecting the first Nine Cantos but presented Krsna Book early on, showing us the
 31

standard. We invite our readers to read Loving Search For the Lost Servant by Srila Sridhara
Maharaja in this light. Srila Sridhara Maharaja's article Fools Rush In Where Angels Fear to Tread
clearly shows him upholding the dignity of the Rupanuga Gaudiya Sampradaya.

Srila Prabhupada wrote, Oh! It is not that the gopis are boycotted. The policy should be that
because people may not understand the gopis--they may think they are ordinary girls--we should be
careful how we present the gopis. It does not mean that we shall not even utter the word gopis, that
we have taken a vow to boycott the gopis. No. They are worshipful devotees. How can we avoid
them? [Srila Prabhupada Conversation, 24 December, 1969] One who has not been attracted by the
transcendental beauty of rasa will certainly be dragged down into material attraction, thus to act in
material contamination and progress to the darkest region of hellish life but by understanding the
conjugal love of Radha and Krsna one is freed from the grip of attraction to material so-called love
between man and woman. Similarly if one understands the pure vatsalya, sakhya and dasya love for
Krsna one will not be attracted by their material counterparts. [Caitanya-caritamrta Adi-lila 4.35]

Another testiment to Srila Sridhara Maharaja's preaching being in concert with Srila Prabhupada's
is that many of Srila Prabhupada's stalwart sannyasis formerly greatly appreciated Srila Sridhara
Maharaja's penetrating realizations:

For example, Jayapataka Maharaja, hearing Srila Sridhara Maharaja's explanation of Bhag.
10.82.49 wherein the innermost hearts' feeling of Srimati Radharani is poignantly expressed said,
"Please go with us to America. This beautiful sloka of Bhagavatam you have to explain there."

Also, Jayadvaita Maharaja responded with, "Yes, that's very clear. Thank you very much," in
appreciation of Srila Sridhara Maharaja's lucid explanation of how to see the guru in light of the
nikunjo yuno rati keli siddhai verse of the samsara prayers [Our spiritual master is very dear
because he expertly assists the gopis in tastefully arranging the conjugal loving affairs of Sri Sri
Radha and Krsna].

And in 1980 Satsvarupa Maharaja was so encouraged by the depth and clarity of Srila Sridhara
Maharaja's realizations that he made copies of Sridhara Maharaja's darshans and freely distributed
them to his disciples along with a taped introduction by himself, "I think its very encouraging for
everyone to hear how our spiritual uncle Srila Sridhara Maharaja . . . [is helping us]."

Bhakti Caru Swami revealed confidence in Srila Sridhara Maharaja's capabilities at the time, "That
is what most of the godbrothers also feel. They feel that whatever Srila Sridhara Maharaja says, we
will accept that decision."

In March of 1981, Tamal Krsna Maharaja happily expressed his appreciation for Srila Sridhara
Maharaja's nectarean krsna-katha, "The babies are full of milk now. We are well fed. We have been
fully fed today. We think you are like a surabhi cow." Giriraja Maharaja wrote in September of
1978, "Both in terms of relative rank and absolute realization, Sridhara Swami is far beyond any of
us."

Srila Sridhara Maharaja was especially qualified to speak of the higher dealings of Krsna and his
confidential associates, always doing so in the most tasteful way. His explanations are readily
available to all in any of his innumerable books and tapes. The acaryas in our parampara are
predominantly of madhurya-rasa. Sri Caitanya Mahaprabhu's lila is audarya-lila--the distribution of
spontaneous love of God [samarpayitum unnata ujjvala-rasam sva-bhakti-sriyam]. (Cc. Adi 1.4)

prema-rasa-niryasa karite asvadana

 32

raga-marga bhakti loke karite pracarana

Sri Caitanya Mahaprabhu desired to taste the sweet essence of the mellows of love of God
[madhurya], and He wanted to propagate devotional service in the world on the platform of
spontaneous attraction. (Cc. Adi 4.15)

The very name of Srila Bhakti Raksaka Sridhara Deva Goswami Maharaja--Bhakti Raksaka,
means literally Guardian of Devotion, a name given by his Guru Maharaja, Srila Bhaktisiddhanta
Sarasvati Thakura, in recognition of his purity in the line of Srila Rupa Goswami. Srila Sridhara
Maharaja's penetrating explanation of Sri Brahma Gayatri [Bookmark for later] as signifying the
summit of devotional worship unto Srimati Radharani [Radha-dasyam] revealed his profound depth
of realization and is deeply appreciated by those fortunate and intelligent devotees who are aware
of the relishable beauty of pure devotional service. He revealed the precious gift of the hidden
treasure of the internal purport of Sri Bhagavad-gita, revealing profound inner-truths-that are the
very life-necter for the devotees hearts and spiritual senses. His brilliant and penetrating madhurya
commentaries charmed and captured our hearts but Srila Sridhara Maharaja always gave us a pound
of caution with every ounce of madhurya nectar. His distaste for the sahajiya section was well
known-referring to the premature siddha-pranali advocates as pukura-curiwale--pond thieves, their
so-called sakhi identity being false and imaginary and their achievement sheer concoction -- the
anartha-nivrti stage is not effected thereby -- they are trying to jump over the many planes of
consciousness without recognizing the ontological gradation from Viraja to Brahmaloka, Vaikuntha
and Goloka.

Examine the quality of Srila Sridhara Maharaja's writings-one cannot help but realize his
substantial connection with the topmost object of our aspirations, his total internal absorption and
dedication to the highest ideals of Vaisnavism. That Srila Sridhara Maharaja continuously
presented the most profound realizations and deepest knowledge of the scriptures is self-evident to
the unbiased observer. And this is the critereon for judging a Vaishnava as given by Srila Rupa
Goswami Prabhupada, to evaluate his internal absorption not judge his external activities. One
simply has to read his literatures or listen to recordings of his talks to see that his unique
presentation of the Gaudiya siddhanta is unprecedentedly crystal clear and worthy of the title
Sastra-nipuna [one who has very deep realization of the scriptures] awarded by Srila
Bhaktisiddhanta Sarasvati Thakura.

Those who have nourished their wilted creeper of devotion in the divine elixer spontaneously
everflowing from Srila Sridhara Maharaja's humble personage cannot properly and sufficiently
express his endless glories. Srila Sridhara Maharaja tirelessly preached to the dissatisfied, the
disinterested and faithless who were headed for the unknown quarter. Such a grand affinity for
Krsna-katha is indeed difficult to achieve--a symptom in itself of his noble and lofty position. For a
glowing eulogy of Srila Sridhara Maharaja by the seniormost Gaudiya Vaisnava on the planet, we
refer the readers to chapter two: [Exalted Glorification of] Parama-Pujyapada Srila Sridhara Dev
Goswami Maharaja by His Holiness Srila Bhakti Promod Puri Goswami Maharaja.

As a final substantiation in this section we present an excerpt illustrating the expert manner that
Srila Sridhara Maharaja explained to one of Srila Prabhupada's disciples, Srila Prabhupada's
statement in Chaitanya-caritamrta, Madhya-lila 1.46: "In all the ancient literatures of devotional
service and in the more recent songs of Srila Narottama dasa Thakura, Srila Bhaktivinode Thakura
and other unalloyed Vaishnavas, the spiritual master is always considered either one of the
confidential associates of Srimati Radharani or a manifested representation of Srila Nityananda
Prabhu."
 33

Srila Sridhara Maharaja answers: We may see this according to rasa-vicara. In madhurya-rasa, the
guru is the representation of Radharani, and in other rasas, he is the representation of Nityananda
Baladeva. Two divisions. Representation of Himself, representation of the highest servitor in a
particular department, and also representation of any of the special servitors in any of these camps.
These threefold rasas may be discussed and understood. The three phases. First, the Lord Himself is
guru. Next, we are told the most favorite and that most favorite may be in a different rasa. Then,
the three there: in the first darsana--only the top of Everest. And next, the nearby peaks, and then,
what is suitable for my special personality according to the atmosphere, so much cold, where I can
take shelter, what is suitable to me-what cave will be suitable for me, for permanent living; in this
way, it is to be adjusted at least in three different planes. First to the Lord Himself, then in the next
stage we find the first class servitor, the head of every department of service and finally, thirdly,
my particular department. One servitor may have different departments, then any particular
department there is head Under his care, I shall begin my eternal life. The manjari class. Radharani-
Rupa Manjari. First Krsna, Radharani, Rupa Manjari, -madhurya-rasa. Krsna, Baladeva and then
Subala or any other friend-sakhya-rasa. In this way. In vatsalya-rasa, Krsna and Yasoda, Nanda,
and then any other helping hand to Yasoda, Nanda. In this way, the location is to be traced. And
there are three stages.

Devotee: So, there are different groups . . . Srila Sridhara Maharaja: There are different groups.
And then fighting between the groups: Radharani's group and Candravali's group, they are of
fighting temperament. That is also there . . . Devotee: There, all are harmonized in the
transcendental plane, there is complete harmony within. Srila Sridhara Maharaja: But that harmony,
that difference is there also to promote the intensity of service. There, it is harmonized. The
competition; there, there is competition. Swami Maharaja utilized this competitive spirit in his
propaganda. That competition there enhances the central capital. So, that has been given, that plan,
that design has been accepted there. The competition, the Yogamaya, the competition enhances the
degree of serving mood. And that is utilized. What is here is a perverted reflection. So, competition
is also utilized, the spirit of competition. And because that is all harmonizing, that is all good

Origin of the Jiva

The controversy concerning the origin of the jiva has been undecided for many years. We are
amazed that not only hasn't this issue been resolved satisfactorily but a considerable number of
devotees have reached the wrong conclusion. Although one's ego perhaps doesn't like to accept that
Srila Prabhupada sometimes preached down to us or we are unable to personally adjust his
conflicting statements on this subject, we nevertheless are more or less forced to accept the
siddhantic conclusions as enunciated by all the acaryas in our line (and even those out of our line
for that matter). At the time, Gour Govinda Maharaja, who was a prominent and respectfully
situated ISKCON acarya was so much disturbed by the GBC's ongoing superficial handling of this
and other issues, that he very privately revealed to several of his closer disciples that he was
seriously considering leaving ISKCON. Pejwara Swami, one of the most respected and well known
swamis in the line of Madhva, who is especially respected and sought after by many ISKCON
leaders, in a visit to Sridhama Mayapura just prior to Gaura Purnima 1995, responded upon hearing
of this controversy with, "the siddhanta is clear [that we do not fall from Vaikuntha], how can there
be any question?"

Proponents of the "Fall from Vaikuntha Theory" say that they cannot tolerate that "we" say that
Srila Prabhupada says things which are not true. Isn't it the maxim of the Krsna conscious preacher,
to convince others one way or another, "by hook or by crook" -- yena tena prakarena manah krsne
nivesayet? -- Somehow or other bring them to Krsna consciousness and later gradually introduce
the rules and regulations [and finer philosophical points] (Rupa Goswami) Didn't Srila Prabhupada
continuously do this? So many examples come to mind, such as tricking the child to take medicine
 34

-- "it's candy." What "we" really say is that we can't tolerate that they say that -- "when Srila
Prabhupada says something which is not in accordance with sastra, that it is not a preaching
strategy -- that he has introduced (manifested) a new siddhantic conclusion" (which just happens to
be in opposition to all existing sastra ).

The bottom line is that nowhere does sastra state that "the living entity falls from the spiritual
world." There are many ambiguous quotes which can easily be misconstrued and misunderstood
and in the bhakti-sandarbha there is the scant single reference that states that a person who eats
grains on Ekadasi becomes a murderer of his mother, father, brother and spiritual master, and even
if he is elevated to a Vaikuntha planet, he falls down. This is however a far cry from the many
many quotes that directly and clearly state that the living entity never falls from the spiritual world.
This subject has been covered more thoroughly in a separate presentation entitled, Origin of the
Jiva. Bookmark for later.

Even in cases such as King Citraketu being cursed, his bhakti was not covered as is clear from his
prayers as Vrtrasura. Or consider Jaya and Vijaya, the gatekeepers in Vaikuntha who are often
given as examples of fall down to the material world. Srila Sanatana Goswami states in Brhad-
bhag. 2.4.183, saktya sampaditam yat tu sthiram satyam ca drsyate, that all the manifestations of
the internal potency are stable and real--once one attains bhakti it becomes part of the devotees
essential nature and cannot be destroyed or reduced. Additionally, Srila Jiva Goswami states in his
Priti-sandarbha, 7, that when Jaya and Vijaya became demons, within they knew themselves and
kept their spiritual form. They came down as part of the Lord's lila. And Srila Prabhupada writes,
"Therefore it is to be understood that when Jaya and Vijaya descended to this material world, they
came because there was something to be done for the Supreme Personality of Godhead. Otherwise
it is a fact that no one falls from Vaikuntha." Bhag. 7.1.35, purport.

Some advocates of the Fall Theory, theorise that since there are so many emphatic scriptural
statements that once going to the spiritual world, one never leaves [i.e. Bhagavad-gita] -- that fall is
only possible for those nitya-muktas who are already in the spiritual world but not for the nitya-
baddhas who perfect their devotional service in the material world and thereby qualify for entrance
into the spiritual world. There exists not one shred of evidence in sastra to support this theory [nor
do sanskrit terms exist for it] and it is offensive. This theory implies that nitya-muktas (eternally
liberated residents of Vaikuntha) are inferior to baddha-muktas (the bound who become liberated).
Nitya-muktas must come to the material world to become really fall-proof-to get a better education-
i.e., one cannot be a gentleman unless he visits a prison house. It also implies that bhaya-bhakti,
devotion produced by fear or suffering, is superior to prema-bhakti, for only bhaya-bhakti gives
complete protection to a devotee. It also introduces the unallowable concept of fear into the
spiritual world, for if one can fall down and witness others fall down, certainly there must be fear-
which decries the very name Vaikuntha (without anxiety).

Ideas such as falling from Vaikuntha are illogical. They are based on one's material conception
projected upon the transcendental reality. Arguments given in support of fall down-which ultim-
ately seek to impose an imperfection on the perfect world or on the perfect devotees-are only
kutarka, false logic. They stem from a poor understanding of the Lord's svarupa-sakti. Srila
Bhaktisiddhanta Saraswati Thakur in his Vivrti on Bhagavatam 3.7.11 emphatically states exactly
this. All planets in the material world are places of fall down and by the influence of maya, people
equate Vaikuntha to these material planets. If this was correct, then what would be the significance
of Lord Krsna's statement, abrahma-bhuvanal lokah . . . punar janma na vidyate ? What would be
the value of His statement that in the material world all beings are fallible and in the spiritual world
all beings are infallible? We have personally witnessed prominent leaders, unable and/or unwilling
to answer the overwhelming evidence against their conclusions, shake their heads and say "anyway,
we accept what Prabhupada says." But Srila Prabhupada says both things. It is not possible that
 35

both theories are true, as they are contradictory (and not examples of acintya-bhedabedha-tattva ),
so this is an embarrassing position for the Fall advocates, having been strongly advocating the Fall
Theory for so long. Prabhupada has given us what is clearly the siddhanta, that the living entity
never falls and he has sometimes told that we should "be careful, you can fall from any position,
even from Vaikuntha," sometimes stating this strongly, etc.-the primary emphasis being on getting
fixed up and only secondarily that you can fall. In Srila Prabhupada's books [referred to as the
spiritual lawbooks for the next 10,000 years], he mostly supports in his purports the no fall-down
from Vaikuntha and sometimes his statements appear to be ambiguous. Most of Srila Prabhupada's
statements which appear to favor the Fall theory are found in letters, lectures and conversations.
Thus it could be said that it appears to not be a clear case either way -- as the confusion of many
devotees attests. So, we must harmonize these conflicting statements. Those who know the
siddhanta have no problem with this, however many devotees do not understand or are not aware of
the actual siddhanta.

We have seen GBC proponents of the Fall Theory change their position on the jiva issue in
midstream. Formerly they postured that the living entity fell from Vaikuntha. In light of (surprising
to them) sastric evidence to the contrary, they changed their view to the ambiguous 'we both fell
and we didn't fall,' with the GBC mandated stipulation that no one can state anything definitive
regarding this matter, as we are judging Srila Prabhupada's intention from our lower position.
However, because the statements of Srila Prabhupada that we fell from the nitya-lila of the Lord
differ from the siddhanta it is very clear (providing we know clearly what is the siddhanta ) that it
is a preaching strategy. To think that Srila Prabhupada invented a new siddhanta [which is
diametrically opposing all existing siddhanta ] is incorrect and is no credit to Srila Prabhupada.
This is adequately substantiated with quotes from Srila Prabhupada below. Certainly we recognize
that Srila Prabhupada added many divine realizations to the existing siddhanta, providing further
enlightenment, but it is not at all Srila Prabhupada's mood to directly oppose Vedic authority and
the parampara in this presumed way. Hardly is it a glorification of Srila Prabhupada to present him
as the origin of a new "siddhanta " which contradicts the direct words of Krsna Himself. We find
this idea very disturbing. Aside from above mentioned manytimes ambiguous statements of fall
[and equally no fall] by Srila Prabhupada in his own writings and talks, it is not the conclusion of
sastra that the living entity falls from the spiritual world. To think that after so much purification
and seva in the progressive elevation of Krsna consciousness-finally obtaining the platform of
ecstatic perfection of love of God (krsna-prema), that we can in a second be thrown down to
repeated births and deaths and entanglement in lust and greed and other material qualities-qualities
which we have spent our lives purifying ourselves of, is also absurd. To claim this, means that we
do not understand this progressive development in Krsna consciousness from sraddha to anartha-
nivriti to nistha, ruci, bhava and finally krsna-prema --one cannot understand the ultimate goal of
life and claim that "that place from which having gone, one never returns" is fallible. We have dealt
more thoroughly with this topic in our separate Jiva Presentation. Interested devotees desiring to
understand the origin and bondage of the jiva are recommended to study this subject thoroughly.
The truth is what it is and will not be hidden for long, despite so many arguments to the contrary.
As the Sat-sandarbhas, it is difficult to refute. We are all hopefully looking for the Absolute Truth
(Krsna) so we must pursue it. Personal investigation has revealed that most devotees do not
understand the philosophical points presented therein nor really care to. The arguments presented
against this line of siddhanta seem to be based more on sentiment than logic and philosophy. Fair
and open discussion is discouraged in spite of the great controversy. We would venture to say that
opponents would be made to look completely foolish in an open debate where both sides are
represented equally. We are reminded of many preaching encounters with the fanatical section of
Christians who, when defeated, either walk away or change the subject. What is our position if in
the name of blindly following the guru we go against sadhu and sastra . Those who are real sadhus
(fixed up devotees who know the siddhanta ), are very upset by the authorities decision in this
regard. One prominent GBC acarya in a private conversation responded to the statement that "there
 36

are a great many statements (both texts and purports) which clearly and definitively state that the
living entity never falls from the spiritual world," with, "that's in Prabhupada's books?" It was then
revealed that he seldom reads Srila Prabhupada's books.

To try to separate Srila Prabhupada from his guru and from the predecessor acaryas such as Jiva
Goswami is unthinkable, yet there are those who propose just such a thing, that Prabhupada is the
origin of a new sampradaya -- a new siddhanta. Srila Prabhupada emphasized over and over again
that his only credit was that he did not manufacture anything, that he followed his guru and sastra
exactly. A few notable quotes by Srila Prabhupada follow: Guru must come from the parampara
system by disciplic sucession (and) five thousand years or five millions of years, what was spoken
by the Supreme God or guru, the present guru also will say the same thing. That is guru. That is
bona fide guru.

Otherwise he's not guru. Simple definition. Guru cannot change any word of the predecesssor.
[730822LE.LON] My only credit is that I am presenting Krsna as He is. That's all. I am not diluting
Krsna. And therefore because it is pure, everyone accepts . . . So many swamis came before but no
devotees, now they come by the thousands because we present the pure thing . . . We have not
manufactured anything. [721130BG.HYD]

I am not perfect. None of us claim to be perfect; we have so many faults. But because we don't
speak anything beyond Krsna's teachings, our teaching is therefore perfect. [Consciousness: The
Missing Link, pages 13-14] The parampara system does not allow one to deviate from the
commentaries of the previous acaryas. By depending upon the previous acaryas, one can write
beautiful commentaries. However, one cannot defy the previous acaryas . . . This system of
commenting in one's own way is fully condemned by Sri Chaitanya Mahaprabhu."[Chaitanya-
caritamrta, Antya-lila 7.134. purport] You cannot change even a single letter of the sastra. They
cannot be changed."[Lecture 6/24/72] Don't be lazy. Always try to understand Krsna. Siddhanta, by
siddhanta, by Vedic conclusion. Not by manufacturing ideas-siddhanta. [760909SB.VRN]

Personally I have no credit for myself, but I am trying to act as a faithful servant of my
predecessors and just presenting without any adulteration the message which I have received from
my spiritual master. [Letter to Krsnadasa, 1st June, 1968] Actually I cannot claim any credit for
myself, but I say if any credit is due, it is due to the fact that I have not deviated from the original
instructions. Whatever I have learned from my spiritual master I have presented before you and
similarly whatever success you are having only it is due to the purity of the message which you are
carrying. [Letter to Krsnadasa, 18th December, 1970]

I also thank you very much for your appreciation of my books and letters and for my speaking in
the meetings. They are not my words, as I have repeatedly informed you that I am simply the
bearer of the message from Lord Chaitanya through the disciplic succession and I do not make any
addition or subtraction. [Letter to Bhagavan dasa, 10 January, 1970] In a 1971 conversation with
Revatinandana, Srila Prabhupada said, These questions are not to be discussed in public. They
require a much higher understanding. For the public it should be, 'This is matter, this is spirit.'
That's all.

This is one example of a preaching technique by Srila Prabhupada. A well known example of
preaching something other than siddhanta is that of Jiva Goswami's advocation of parakiya-rasa
over svakiya-rasa for the spiritual benefit of his disciples, while simultaneously always following
Rupa Goswami internally. Srila Prabhupada writes, He could understand that sahajiyas would
otherwise exploit the parakiya-rasa, as they are actually doing at the present. Caitanya-caritamrta
Adi-lila 10.85, purport A further example is that of Bhaktivinode Thakura's Sri Krsna Samhita
wherein he states that the lilas of Lord Krsna are not to be taken literally and further that the
 37

descriptions of the planetary systems in the fifth canto of the Srimad Bhagavatam are allegorical.
How are we to view these statements? Certainly he has a particular preaching purpose in mind.
Srila Prabhupada wrote in 1968, "The statements of Bhaktivinode Thakura are as good as scriptures
because he is a liberated person." [Ltr Janardhana April 26, 1968] Here again preaching doesn't
always mean presenting the siddhanta.

Also, Jiva Goswami states in his Tattva-sandarbha that he cites only those portions of the revered
Sridhara Swami's commentary that follow the natural spirit of the Bhagavatam and its Vaishnava
conclusions. This is because Sridhara Swami interspersed his Bhagavatam commentaries with
monistic advaitin interpretations not as conclusions, but as a tactic to attract the followers of
Sankara from their dry cakes of impersonal philosophy to the Bhagavatam's nectarean descriptions
of Krsna-lila. Sri Chaitanya Mahaprabhu Himself greatly appreciated Sridhara Swami's
Bhagavatam commentaries and became very much disturbed when Vallabacharya did not show
proper respect to Sridhara Swami. Most of our readers must also be aware that the siddhanta
presented by Srila Sridhara Maharaja [and the entire Gaudiya Math] is the same as In Vaikuntha
Not Even the Leaves Fall, which is the Gaudiya Vaisnava siddhanta. Not understanding this jiva-
tattva properly many called Srila Sridhara Maharaja a liberationist and even accused him of being a
Mayavadi for putting forth that which is clearly and repeatedly enunciated by Srila Jiva Goswami
in his Sat-sandarbhas. Not having access to these literatures, most devotees are not aware of the
extent, nor the depth of Srila Jiva Goswami's description of Vaikuntha and its innumerable glorious
transcendental qualities. Chapter after chapter he gives crystal clear explicit explanations of all
these points discussed above and many more intricate points, leaving no room for doubt as to the
infallibility of the spiritual world (unfortunately, only for those who are aware of these points) --
thus the controversy goes on. Srila Prabhupada writes that, "one should be enchanted by this
information [wondrous all inviting glory of Vaikuntha]."

As far as the efficacy of the Sat-sandarbhas are concerned, Krsnadasa Kaviraja Goswami writes
Srila Jiva Goswami compiled the book named Bhagavata-sandarbha, or Sat-sandarbha, which is the
essence of all scriptures. From this book can can obtain a conclusive understanding of devotional
service and the Supreme Personality of Godhead. Caitanya-caritamrta Antya-lila 4.229 And in
London on August 6, 1971 Srila Prabhupada said, "So these Sandarbhas [are so philosophically
sound] that throughout the whole world there is not a single philosopher who can defy Jiva
Goswami's six Sandarbhas." Personally, we feel that this issue is basically not so important --
however it has become important by virtue of a fundamental lack of overall understanding of the
siddhanta underlying this issue by a great many devotees. Srila Sridhara Maharaja hardly spoke on
this subject but when he did, he was not hesitant to give the siddhanta -- especially when requested
to clarify this misunderstanding. Similarly, all the Gaudiya Math acaryas that we have knowledge
of [B. R. Sridhara Maharaja, Bhakti Promod Puri Maharaja, Bhaktivedanta Narayana Maharaja,
Vamana Maharaja, Bhakti Vallab Tirtha Maharaja, etc] have emphatically stuck to this same
siddhanta that they heard either directly from Srila Bhaktisiddhanta Sarasvati Thakura or from a
disciple who heard it directly from him.

The logic of the GBC position eludes us. In the opening statement of the GBC position paper
regarding this decision it is stated that the living entity does not fall from the spiritual world.
However, they go on to say that as Srila Prabhupada preached sometimes one way, that the living
entities never fall from Vaikuntha and sometimes that we can fall, that the policy in ISKCON will
be that we will preach both things as Prabhupada did. The question is whether or not they
understand what is the actual siddhanta and that for preaching we can preach something else. It
appears that they do not seem to accept this logical point. When we are preaching to neophytes,
non-devotees and the likes we should tailor our preaching such that we most easily capture their
faith, as Srila Prabhupada did--yena tena prakarena. However, when elucidating the finer points of
siddhanta to mature devotees or in discussions with scholars who in many instances are fully aware
 38

of the siddhanta we must preach the siddhanta. The mature sincere devotees will settle for nothing
less and the scholars will simply think we are foolish and don't understand our own philosophy. We
have already mentioned earlier the comment of a prominent acarya of the Madhva sampradaya.
Another case in point is a recent revue of Bhaktivinode Thakura's book Prema-pradipa in the
ISKCON World Review Vol 13, No. 6, March/April 1995. Herein a passage is quoted from this
book apparently revealing that Bhaktivinode Thakura supports the Fall Theory, as though this is the
siddhanta. The translater of this book, a well known proponent of the Fall Theory, has been shown
to have previously given his own interpretation of certain passages during his breakneck
translations of the Brhad-bhagavatamrta and other books in a manner so as to favor the Fall Theory.
One example of this is his translation of Brhad-bhagavatamrta 2.6.76, "Having attained me, a friend
more dear than life He had not seen for a long time, taking my hand in His left lotus hand, asking
me wonderful questions . . . " Here the Sanskrit word "iva " translated in this author's word for
word "as if" has been conveniently left out of the translation, thus completely changing the meaning
from "as if He had not seen for a long time."

In Search For Sri Krsna, Srila Sridhara Maharaja explains: How does the soul first appear in this
world? From what stage of spiritual existence does he fall into the material world? This is a broad
question, which requires some background information. There are two classes of souls, jivas, who
come into this world. One class comes from the spiritual Vaikuntha planets by the necessity of
nitya-lila, the eternal pastimes of Krsna. Another comes by constitutional necessity. The
brahmajyoti, the nondifferentiated marginal plane, is the source of infinite jiva souls, atomic
spiritual partices of nondifferentiated character. The rays of the Lord's transcendental body are
known as the brahmajyoti, and a pencil of a ray of the brahmajyoti is the jiva. The jiva soul is an
atom in that effulgence, and the brahmajyoti is a product of an infinite number of jiva atoms.

Generally, souls emanate from the brahmajyoti which is living and growing. Within the
brahmajyoti, their equilibrium is somehow disturbed and movement begins. From
nondifferentiation, differentiation begins. From a plain sheet of uniform consciousness, individual
conscious units grow. And because the jiva is conscious it is endowed with free will. So, from the
marginal position they choose either the side of exploitation or the side of dedication. Srila
Prabhupada writes the same thing: The symptoms of the rainy season may be compared to the
symptoms of the living entities who are covered by the three modes of material nature. The
unlimited sky is like the Supreme Brahman, and the tiny living entities are like the covered sky, or
Brahman covered by the three modes of material nature. Originally, everyone is part and parcel of
Brahman. The Supreme Brahman, or the unlimited sky, can never be covered by a cloud, but a
portion of it can be covered. As stated in the Bhagavad-gita, the living entities are part and parcel
of the Supreme Personality of Godhead. But they are only an insignificant portion of the Supreme
Lord. This portion is covered by the modes of material nature, and therefore the living entities are
residing within this material world. The brahmajyoti -- spiritual effulgence -- is just like the
sunshine; as the sunshine is full of molecular shining particles, so the brahmajyoti is full of minute
portions of the Supreme Personality of Godhead. Out of that unlimited expansion of minute
portions of the Supreme Lord, some are covered by the influence of material nature, whereas others
are free." [Krsna Book, Ch. 20, Description of Autumn]

. . . nor can one come back from Vaikuntha after once taking birth there. All these incidents,
therefore, were designed by the Lord Himself for the sake of His pastimes in the material world.
Thus he plainly says that it was done with His approval. Otherwise, it would have been impossible
for inhabitants of Vaikuntha to come back to this material world simply because of a brahminical
curse. The Lord especially blesses the so-called culprits: 'All glories unto you.' A devotee, once
accepted by the Lord, can never fall down. That is the conclusion of this incident.
 39

(Bhag. 3.16.29, purport) The conclusion is that the origin of all life is the bodily effulgence of the
Supreme Personality of Godhead. (Bhag. 4.30.5, purport) Thus the body is considered material and
the soul is considered spiritual. The origin of them both, however, is the same Supreme Personality
of Godhead. . . Everything is born of the Supreme Brahman, from which everything emanates as
different energies. (Bhag. 8.12.8, purport) The all-pervading feature of the Lord which exists in all
circumstances of waking and sleeping as well as in potential states and from which the jiva-sakti
(living force) is generated as both conditioned and liberated souls-is known as Brahman.
(Isopanisad, Text 16, purport) In the sruti-mantra it is stated that the absolute whole, or Brahman, is
the ultimate source of everything. Everything emanates from Him, ... (Teachings of Lord
Chaitanya, Chapt. 23, 17th paragraph) We do have more to say. Please Bookmark for later our
more complete presentation, Origin of the Jiva.

Number of Rounds

Most of the controversy surrounding the subject of how many rounds Srila Sridhara Maharaja
recommended one to chant centers on a misrepresentation of Srila Sridhara Maharaja's teachings
for various reasons. In the following section we present selections from his book Search for Sri
Krsna, Reality The Beautiful, which give his actual instruction.

One should chant sixteen rounds, as recommended by Bhaktivedanta Swami Maharaja, but if there
is any emergency, he must chant at least four rounds; the mala should not be kept fasting. This
harinama maha-mantra is found in the Upanisads, as well as in the Agni Purana and the Brahmanda
Purana. In the Kalisantarana Upanisad, it is recommended as the highest mantra, and scholars have
mentioned this mantra as a means of address only; no appeal should be attached to it. This Hare
Krsna maha-mantra is the yuga dharma nama, or the process of God realization especially meant
for the present age: Kali-yuga. Srila Bhaktisiddhanta Sarasvati Thakura emphasized that kirtana
means not only loudly singing the holy name, but preaching. There is a difference between the
preaching mission of Srila Bhaktisiddhanta Sarasvati Thakura and the so-called bhajana of the
sahajiyas, or imitationists.

Once, one of our godbrothers (Niskincana Krsna Dasa Babaji Maharaja) was the subject of our
guru maharaja's stern remark. He was a man of good character, but his tendency was generally
towards nama bhajana. He did not like to do any other service, but was only inclined to chant the
name of Krsna on his beads. I was in charge of the Delhi temple at the time, and was intimate with
him, so I wrote to Prabhupada [Bhaktisiddhanta]: 'If you permit, I would like to engage my
godbrother in some preaching work here in the Delhi temple.' The letter that Prabhupada wrote is
still here. He wrote me in his letter, If you can bring him there and make him help you in the work
of preaching, then you will be doing the service of a real friend to him. I don't recognize that sitting
in the jungle of Balihati only chanting, counting beads, is krsnanusilanam, the proper cultivation of
Krsna consciousness.

So, kirtana means preaching, sravanam, kirtanam. Kirtana does not simply mean loudly chanting,
but preaching. And preaching means there must be a fight with the opposition party. Kirtana means
a fight. Kirtana creates the divine vibration which will fight with all the ordinary vibrations that are
floating in this world in subtle and gross waves. So, our Guru Maharaja told us that our tulasi beads
should not fast. His minimum advice was that we must do some service in the form of chanting
Hare Krsna while counting on beads, at least once daily. His exact words were malika upabasa na:
'The beads should not fast.' And his general instruction was to preach as much as possible.

GBC Guru Not Chanting

Bhakti Caru Swami: If one deviates from the strict disciplic succession that means...
 40

Dhira Krsna: His guru and the predecessor acaryas Srila Sridhara Maharaja: Yes, deviation in the
particular case can be overlooked to some degree. Some degree, he may again recoup. It may be
possible. That this is deviation in whose sight? That will be the first thing, whether it is deviation or
not? Any change in the policy, may not be deviation. Dhira Krsna: Let me give you an example.
One of the requirements to be an initiated disciple of Srila Prabhupada is to chant 16 rounds of
maha-mantra daily.

Bhakti Caru Swami: (Bengali) Repeats Dhira Krsna's question that it's a deviation.

Dhira Krsna: Prabhupada said that this was the most important instruction of the spiritual master.

Srila Sridhara Maharaja: (Bengali) Bhakti Caru Swami: (Bengali translated)

Maharaja is telling that, say for instance, Caitanya Mahaprabhu, he said that one should chant at
least 64 rounds. Right? But if somebody due to his other activities, engagements and other services
cannot chant that many rounds, that can be tolerated. Like so it has to be understood.

Srila Sridhara Maharaja: If busily engaged in other services, we should not hurry, we should not
hurry. Bhakti Caru Swami: But Maharaja, Prabhupada gave us 16 rounds as a minimum. Like he
said that we must, everybody in this line Srila Sridhara Maharaja: (Bengali translated) Srila
Sridhara Maharaja insists on knowing whether it's the only deviation. Is there any further deviation
than that? This deviation is not sufficient criteria to be considered a deviation. Mahaprabhu has
advised all of us to chant at least 64 rounds. Even better than a lakh is three lakh names. But that is
not possible because of overwhelming practical devotional service; it's not possible. So the question
that I am asking, is why has he reduced the number of rounds? Is it because of negligence or
apathy? Maybe he has turned his attention more towards other practical services. But the
consideration of the other service is, with what depth of sincerity and intensity that service is being
executed. That must be measured. We simply cannot judge by saying that he has deviated. All these
things have to be taken into consideration. Mahaprabhu said that until and unless a devotee chants a
minimum of 64 rounds I shall not accept any prasadam from his hands.

Bhakti Caru Swami: Srila Prabhupada being a devoted servant and servitor of Lord Caitanya is
more merciful than Lord Caitanya Himself and so he recommends only 16 rounds.

Srila Sridhara Maharaja: But at the same time, he said that it is better to chant one lakh names.
Generally, it is seen that it is not possible for missionaries to complete that many rounds. At least
four rounds minimum should be chanted so that we see that the mala does not get starved.

Bhakti Caru Swami: But if this is a case of negligence? Srila Sridhara Maharaja: Negligence. If it
is a clear example of negligence not due to other engagement of service then we may wait for some
time to see the next future stage. We may be slothful for some time and again he may have
redoubled energy to do the thing. It may be possible.

Srila Prabhupada's letter to Paramananda on July 29, 1969 shows the same mood. Following the
line of Srila Bhaktisiddhanta Sarasvati Thakura, Prabhupada states:

But wherever you go, either in New Vrindaban or New York, you should make effort to finish
your 16 rounds whenever possible. Of course, if you are always engaged in Krsna's service, and
always chanting Hare Krsna, even if not on your beads, that is also nice status. As you are an
important worker there and you have many important duties, especially to take care of the cows, it
may not be possible for you to stop your work for chanting 16 rounds. This is no great loss, and
 41

you should not feel badly about it. Krsna sees your sincerity in Krsna consciousness, and He will be
very kind upon you for this. But as much as possible you should try to fulfill the goal of 16 rounds
daily. If you must fall short of this because you have so much service to render to Krsna, do not be
disturbed by this. But you should not fall too much short of this goal. That will not be good.
Sixteen Rounds

Srila Sridhara Maharaja continues, Once I had a talk with one of the big spiritual leaders of the
Udipi temple in Madras. He told me, 'Sometimes I preach about Madhvacarya and the bhakti cult,
but I have no time for sadhana.' I supported him. Our guru maharaja said that hari-katha, preaching
about Krsna, is no less important than sadhana. Rather, it is a more living thing, pran ache yar sie
hetu prachar. Preaching is more vital. When we are preaching, automatically we must have the
maximum concentration. On the other hand, while chanting on our japa beads, we may be
absentminded. When we are speaking about Krsna to another person, we must be all-attentive.
Otherwise we cannot speak accurately. All our attention will automatically be concentrated when
we talk about Krsna. And in writing about Krsna, accuracy is even more necessary than in speaking
about Krsna. So, writing is also kirtana. The cultivation of Krsna consciousness may even be more
intense when we are engaged in writing about Krsna. So, the preaching mission of Srila
Bhaktisiddhanta Sarasvati Thakura, the Gaudiya Math, has declared totalitarian war against maya,
illusion, and even all other existing conceptions of religion. What is really all-important is the spirit
of service. We are not told that the gopis always count the name on tulasi beads, yet they possess
the highest position in the service of Krsna in Vrndavana.

So, krsna nama will help us greatly to go towards Vrndavan. Its importance is there. Like an
express train, the holy name of Krsna carries us to the goal without stopping at any other station.
My guru maharaja's general recommendation for his initiated disciples was to chant twenty-five
thousand names, sixteen rounds daily, or at least four rounds minimum. When someone had no
work, he could chant one hundred thousand names, or sixty-four rounds.

Srila Sridhara Maharaja is enunciating the teachings of his Guru Maharaja Srila Bhaktisiddhanta
Saraswati Thakura, so one should be careful not to simply criticize these instructions of our param
guru.chapter five cont. ~ mood Contents
Our Affectionate Guardians: Chapter Five ~ Mood Is Srila Sridhara Maharaja's Mood different
than Srila Prabhupada's?

A pertinent question to ask first is whether the GBC's mood is different than Srila Prabhupada's.
Srila Prabhupada was always ready to show with reason, logic, and scriptural references how all his
plans and decisions were solidly Krsna conscious. The mood of the leaders of ISKCON has been so
much different than that of Srila Prabhupada that the vast majority of Prabhupada's disciples have
left the formal ISKCON society, while not necessarily leaving Krsna consciousness. Undoubtedly
many would have left anyway but it was greatly accelerated by what many considered to be less
than proper activities of the GBC.

In the beginning, godbrothers of the "chosen eleven" generally cooperated in a loving nonenvious
mood, but soon found many improprieties. Thoughtfully these godbrothers first made their reform
attempts personally and privately so as to not disturb the disciples of their godbrothers (as
recommended by Srila Sridhara Maharaja) but eventually were forced to go to the public mode of
expression due to a complete lack of any positive response. Similarly we are forced from within by
virtue of the ongoing intolerable offensive attitude towards Srila Sridhara Maharaja to try to change
this. Paramadwaiti Maharaja in his book Search For Purity states that he finds the activities of the
GBC over the years to be exactly like that of a well known very large church organization, in that,
internal management interests and power control are foremost above the considerations of the
members. All attempts for reform by godbrothers were met with formidable opposition and usually
 42

with removal from one's service or at least discredit or ostricization by the local GBC authority--the
first one being Pradyumna from his appointed (by Srila Prabhupada) ongoing translation of the
Srimad Bhagavatam. Srila Prabhupada many times mentioned how he very much appreciated
Pradyumna's dedication and competancy in his translation service and wished that he finish his
unfinished translation of the Srimad-Bhagavatam:

Regarding the work of Pradyumna, now he is working very hard to finish those missing portions,
and he will send you very soon. Actually, whatever else he may be doing, I very much appreciate
Pradyumna's work.

Ltr Prabhupada to Karandar ~ 22 Dec. 1972 Further, Srila Prabhupada indicated that Pradyumna
could consult Srila Sridhara Maharaja to check his translations. This last statement is also
substantiated by the fact that the subsequent translator did in the beginning have the accuracy of his
translations checked by Srila Sridhara Maharaja. GBC Apologizes? Pradyumna's 'envious crime'
was a well-documented and thoughtful letter to Satsvarupa Maharaja (see below) expressing
concern for the anomalies [such as acarya grandeur, oversized vyasasanas, zonal acarya restrictions
and improper treatment of godbrothers] appearing in ISKCON's leadership, the same anomalies
which greatly distressed a majority of ISKCON devotees over the years and which were many
years later openly admitted to be anomalies and still later corrected to some extent. Further
discussion of this letter is given later in this section.

The GBC stated officially:

In the spirit of the Srila Prabhupada Centennial the GBC formally extends apologies to any
devotees who have been hurt by poor treatment or mistakes made by ISKCON leaders. Somaka
Maharaja, a formerly respected sannyasi preacher in ISKCON who recently left his post in a
discouraged state, in his paper entitled, In Search of Harmony asks pertinent questions in light of
this GBC statement above: What is the plan to approach the devotees and actually beg pardon from
them, admit our mistakes, give them a strong embrace and try to solve the differences? Is the GBC
body going to approach Pradyumna Prabhu and apologize to him and give him back his service as
translator as given to him specifically by Srila Prabhupada? Is the GBC going to recognize that in
the letter that Pradyumna Prabhu wrote to Satsvarupa Maharaja in 1978 he pointed out all the
defects that in 1987 [sic 1985 ?] due to so many fall downs they had to admit? Are the GBC men
going to approach Paramadvaiti Maharaja to recognize that all the defects that he was presenting in
his letter of 1984 were forcibly accepted in 1987? Vaisnavas do not get stature by beauracracy and
diplomacy, Vaisnavas get stature based on humility, simplicity, meekness, detachment and so many
other godly qualities."

A Letter of Pradyumna Prabhu to Satsvarupa Goswami Sri Sri Guru Gauranga Jayatah 7 August,
1978 Dear Satsvarupa Maharaja, Please accept my most humble obeisances. Maharaja, I am writing
you this letter with great anxiety in my heart and after days and days and long nights of thought and
careful consideration. I have been staying in Vrindavan now for some time and have not visited any
other center recently except Delhi. Therefore, the information I have of what is happening at our
other centers comes only from devotees visiting here, occasional letters, newsletters and our
society's magazines and other publications. But what news I hear from these sources is very
alarming and therefore I am writing to you in some anxiety. The matter concerns the Godbrothers
who were selected by Srila Prabhupada to accept disciples. At the time of Srila Prabhupada's
disappearance, it was most clearly understood by all of us present that Srila Prabhupada had made
no successor. Everyone admitted that fact and understood it clearly. Instead the GBCs were to
jointly manage all affairs of ISKCON just as had been the case previously. This was the same
solution as desired by Om Visnupada Srila Bhaktisiddhanta Sarasvati Thakura, who also had not
made any successor, although his wishes were not followed. In addition to the GBC management,
 43

Srila Prabhupada also selected eleven somewhat advanced disciples to grant initiation to
newcomers. However it was never mentioned at any time by His Divine Grace that these eleven
were to be known as acharyas. He simply instructed that they may now accept disciples. Otherwise,
as it was understood and practiced at that time, there was no special position given to these eleven,
either in the society as a whole or in relation to their other Godbrothers. Management would
depend on the joint GBC and among godbrothers and sisters. All are on the same level, with the
exception of some special regard and respect shown to older (senior) disciples by these godbrothers
and godsisters who are junior. Now at present, I understand that the eleven gurus are all

1) adopting the title of acharya,

2) sitting on high Vyasasanas in front of Srila Prabhupada's Vyasasanas and their own
Godbrothers,

3) accepting worship and great respect normally reserved for a guru from the rest of their
Godbrothers and

4) that the previous GBC zones have all been given by mutual agreement or by invitation among
the different acharyas. First of all, the word acharya may be taken in three senses. Etymologically
the word acharya means "one who practices" or "one who practices what he preaches". This is the
general meaning and may be used in relation to any pure devotee. Secondly, the word means "one
who grants initiation to a disciple." This is specifically indicated one who is guru. Anyone who
grants initiation or is a guru may be called as "acharyadeva", etc.-by his disciples only! Whoever
has accepted him as a guru must give all respects to him in every way, but this does not apply to
those who are not his disciples. Thirdly, the word acharya indicates that "the spiritual head of an
institution or pitha." This meaning is very specific. It does not mean just anyone. It means only one
who has been specifically declared by the previous acharya to be his successor above all others to
the seat of the spiritual institution which he heads. He alone, among all of his Godbrothers is given
a raised seat and special honor. No other Godbrother may receive such respect and he is the
authority in all spiritual and material matters. This is the strict tradition in all of the Gaudiya
Sampradayas.q Now Srila Prabhupada, it is clear, did not appoint any such successor because not
one of his disciples at present is advanced to the level of Krishna Consciousness necessary to
assume such, a position. Nor did Srila Prabhupada make eleven such acharyas. This was never
mentioned by him. They were only given permission to make disciples and the GBC was to jointly
manage, materially and spiritually. There was never any distinction made by Srila Prabhupada
between material management and spiritual management. Both are the concern of the GBC. The
eleven gurus may be only known as acharyas only in the second sense of the word to their disciples
as mantra-giving gurus, not in the third sense, as "the spiritual successors of Srila Prabhupada."
That was never meant to be by His Divine Grace.

Secondly, among Godbrothers it is not correct that any one of them sit above the others, especially
in the presence of Gurudeva. If Gurudeva is not present, sometimes the sannyasi Godbrothers may
be given an asana, but that asana does not mean a huge gigantic seat. It simply means a square
piece of cloth or wool not more than 1/8" or 1/4" thick. This is asana. If one Godbrother or many
Godbrothers sit above the others it is not at all proper.

Sometimes in an assembly there may be a raised platform or table on which the sannyasi speakers
sit, but all sannyasi godbrothers must be invited to sit in an equal place on the speaker's platform.
Sometimes a grihasta or brahmacari godbrother may also be invited to sit there if they are deserving
by their advancement. If there is an appointed acharya as mentioned before (third sense of the
word) than he alone may sit higher than the other godbrothers. Indeed in the different Gaudiya
Mathas, even if one godbrother is in the position of acharya, he usually, out of humility, takes only
 44

a thin cloth asana, not anything higher. It is the symptom of a Vaisnava to be extremely humble. He
must always be extremely careful of not putting himself in a position to become conceited. A guru
may take a higher seat than his disciple-that is bonafide. But he cannot illegally take a higher seat
than his godbrother. The relation between the guru and his godbrothers and a guru and his disciples
is entirely different. He should not sit higher than godbrothers other than if he is a sannyasi, on a
thin cloth as already mentioned if offered by his godbrothers, or accept respect from them without
offering respect in return. This is the general niti or etiquette. Besides this there are, among
godbrothers some further rules to be observed among those who are senior and those who are
junior. Seniority is calculated according to the time of receiving first (Harinam) initiation or by his
ability to perform bhajana.

If one godbrother has disciples, the guru-puja and Vyasa-puja of that godbrother should be
conducted in a separate place or his private room-not in front of all his other godbrothers. In an
assembly of Vaisnavas, all sit on the same level together, Godbrothers along with their sisyas. No
one is permitted to accept separate respect from their disciples in any gathering of other
godbrothers In Gaudiya Math, the Vyasa-puja of one godbrother who has disciples is usually
performed in the following manner. The guru takes his raised seat in his private place and invites
all his godbrothers to come to the function also. If his Godbrothers come to offer him some
flowers, that guru godbrother immediately first worships his other godbrothers and offers them
garland, candana, etc., and in some cases presents, like cloth, umbrella, etc. They honor each other
and are seated properly, then that guru's disciples can come forward and offer their worship. This is
the system being observed. Incidentally, the words of Om Visnupada Srila Bhaktisiddhanta
Sarasvati Thakura found in the English book Sri Chaitanya's Teachings regarding the sitting above
everyone else are from a speech delivered in response to the offerings of his disciples on the
occasion of his vyasa-puja. Those words are in relation to his disciples-not to his godbrothers, of
which there weren't any. The niti in regard to godbrothers is completely different from that to
disciples.

One who is actually guru may make disciples anywhere he finds someone who is worthy. The
connection between guru and disciple is made by Krishna directly and it is not subject to
legislation. All the world-wide temples of ISKCON are controlled by the GBC. The temples are
managed by them jointly and they decide each year which members of the GBC will manage in
which place. The GBC, who is appointed to be responsible for a certain zone somewhere on the
planet, if a guru, will naturally make many disciples in that place-but how can he be illicitly
restricted from accepting a disciple from somewhere else? That is a material consideration. It has
nothing to do with transcendental order by which guru and disciple make their meeting. It is not
geographical. Secondly, no GBC who is guru may make that zone of which he is temporarily in
charge by appointment of joint GBC, into his own private place.

If some other guru visits there and some newcomer wishes to accept him as spiritual preceptor,
how can he be prohibited? Furthermore, all the temples of ISKCON are to be run by the GBC. No
one GBC who is a guru may use the title acharya of such and such a zone. Srila Prabhupada never
appointed one acharya of the whole ISKCON nor did he appoint several acharyas for parts of
ISKCON. This will only lead to an ultimate division of the one ISKCON into many different
fragments and destroy our united preaching work.

If someone sets up his personal seat as acharya in different temples, how can it be removed? Who
else can sit in it? Then does that temple belong to that guru or does it belong to the GBC? That
means the power or control is switched from joint GBC to the eleven gurus. Srila Prabhupada never
intended this arrangement. Moreover in the future, in accordance with His Divine Grace's
instructions, other qualified godbrothers may also become gurus. Where will they go? In Srila
Prabhupada's temple no raised seat should be given to anyone but Srila Prabhupada-all Godbrothers
 45

should sit on the same level. One exception may be made in the case of one speaking from the
sastras like Srimad-Bhagavatam, Bhagavad-Gita, Chaitanya Caritamrta, etc. during the class. But
that seat is very special. It is not for the reader--it is meant for the book. After paying obeisances to
that seat, he who is to read may, after taking permission from his senior Godbrothers and sannyasis,
ascend to read from Bhagavatam. After finishing, he may again pay his obeisances. Much of the
knowledge written here is not found in sastras, but is called sistacara--that which has been taught by
the conduct of the past guru parampara. It has not been specifically mentioned in the sastras, but
still it is accepted as authoritative because of being seen to be the conduct of previous acharyas and
their disciples. Maharaja, after much consideration and consultation and also confirmation by older
members of our sampradaya I am writing to you to see if you can rectify the present situation.
Many of us here, older godbrothers, are very concerned in two ways 1.That the eleven gurus not
having been appointed to the position of acharya and for which they are unqualified both by a) the
insufficient knowledge of sastra and b) the incomplete realization of Krishna Consciousness, are
accepting worship on that level-and this may lead to anomalies in the society and personally,
because of lack of complete detachment in atma-jnana, to a build up of pride and subsequent
falldown, and 2. That the united society ISKCON, because of illegal division and control by a few
members, instead of the joint GBC will become broken up in separate societies and the unified
preaching effort very much hindered. Hoping for your immediate attention and kind reply,
Pradyumna das Adhikari

P.S. These are not good signs for our society. Older godbrothers and sannyasis here are very
concerned that if the present trend is not checked immediately, it will have passed beyond that point
and ISKCON will be in chaos in the near future. I hereby formally request that all these points be
immediately brought to the attention of the GBC so that a very tactful solution for all concerned
may be decided and amicably implemented in our society. Please note that there is nothing personal
in this letter. It is some pertinent spiritual knowledge meant for the good of all. If anyone takes
offense, I very humbly beg pardon at hls feet. Hoping that this meets you in the best of health. In
the service of Srila Prabhupada Pradyumna das Adhikari

This letter of Pradyumna Prabhu dealing with all the above mentioned points in a most
astonishingly accurate manner was written after several consultations with Srila Sridhara Maharaja.
Thus the 'lucidity and accuracy' of this letter are for the most part attributable to the deep
realizations and experience of Srila Sridhara Maharaja. For those who wish to understand the
principle of guru and the points raised in this letter we invite them to read Sri Guru and His Grace
by Srila Sridhara Maharaja [A presentation of the essential teachings on guru-tattva].

Acarya Godbrother Relations

In March of 1978 Srila Sridhara Maharaja spoke of acarya relations with godbrothers: If you think
that the person who is doing the function of acarya, in the tatastha vicar-absolute consideration, that
his adhikara is lower than yours, still you should formally give special honor to him because he is
in that position. For example, the son may be a judge and the father the lawyer, so the father is
giving honor to the chair of the judge-nirod. Like that you should do, otherwise the social fashion
will be disturbed, is it not? That adjustment should be kept in the mission. And when you are alone,
the acarya brother and the non-acarya brother when alone, you can mix freely. You can give a slap
to his cheek. [the acarya's cheek] But when publicly amongst his disciples, you must show respect.

Acarya Grandeur

On August 18, 1980 Srila Sridhara Maharaja addressed the problem of acarya grandeur: According
to my consideration, as I hear it, the grandeur of the acarya, the puja of the present acaryas, it is
undesirable and too much and that will create some difficulty. It should be modified. The way in
 46

which the acarya puja has been established, that should be modified to suit the circumstances and
some adjustment with the godbrothers should be made. A protocol, a spiritual protocol should be
evolved which may not be very harmful to the body, to the association, the ISKCON organization.
It is a very difficult thing tackling the fine point of divine sentiment. So, very carefully the
adjustment in the spiritual protocol should be observed. Not only adjustment with the sentiment of
the godbrothers of the acaryas, but also the disciples of the acaryas amongst themselves, this
difficulty will continue. So, a very sober and well thought conception should be evolved by the
help of the scriptures and the statements of the Vaisnavas and their experience-all these things must
be considered. Adjustment may help the mission to grow-adjustment such that it may not be
detrimental to the missionary activity. It is a very difficult thing to adjust. Then there is acarya
puja-afterwards they should also show some respect to all others, the godbrothers of the gurudeva.
In this way the respect will be shown-the guru with his parsada-with his friends (paricaraka
sahitam). . . . But puja in a gorgeous way whenever an acarya will come, that gorgeous puja that
will create havoc and disembarkment in the mission, so much grandeur. And now another thing in
the opposite. Mat guru si jagat guru-a newcomer, he should be given such understanding that my
guru is not less in capacity of divinity [than Srila Prabhupada].The newcomers should be given the
highest attraction-to draw their maximum faith. Acaryam mam vijaniyam-sastra has got no mean
mantra for a small guru and a big mantra for a big guru. Guru should be looked at by the disciple
with maximum reverence. And to draw the maximum reverence or sraddha, faith, from the disciple,
it is not a very easy thing. So, two things should be considered and an intermediate process should
be evolved. Another less known case was that of a GBC overseeing the Bhaktivedanta Book Trust.
Sincerely concerned that the worship being received by himself and the other ten "appointed
acaryas" was excessive, he wrote a long paper on this subject and removed his vyasasana from the
temple room, preparing for a more reasonable and less excessive worship by his disciples. This was
met publicly by another long paper countering his. One of the principle arguments in this second
paper was that you can prove anything, right or wrong, by sastra. Then the authors (three GBC
acaryas) attempted to show that the acceptence of a humbler position was improper. Privately, this
GBC guru was told that if he did not drop the whole thing and tow the party line (continued
excessive worship) he would lose his life blood, the controlling guardianship of the BBT (Srila
Prabhupada's book publishing arm)-he would be fired from his beloved service by the GBC. Left
with little choice, he curbed his reform. This also entailed opposing Srila Sridhara Maharaja, whom
he had previously approached in good faith with heartfelt questions and had been satisfied (March
1981).

This GBC guru's situation was explained to Srila Sridhara Maharaja on August 18, 1980, that as a
result of reading Srila Prabhupada's books he had had some realizations and consequently made
some changes. In March of 1981 he approached Srila Sridhara Maharaja in good faith and asked
many questions concerning these realizations. Srila Sridhara Maharaja's substantial answers are
given in chapter six in the section entitled, A Fair Field is Necessary.

Under My Order

In the following section we present relevant extracts from Ravindra Svarupa's 1985 paper, "Under
My Order," Reflections on the Guru in ISKCON. Ravindra's paper confirms that the same feelings
conveyed above by [ name of GBC guru ] were felt by the entire North American Temple
Presidents and resident sannyasis present:

At the June, 1985 North American temple presidents meeting in Towaco, N.J., subsequent to
hearing and discussing a paper presented by Trivikrama Maharaja, it was determined that Srila
Prabhupada's order establishing how the parampara should continue in ISKCON after his departure
was not clearly understood and hence not properly followed-and was in fact contrary to his desire
 47

and incompatible with his plans for ISKCON. The assembly agreed that this deviation from Srila
Prabhupada's order lies at the crux of ISKCON's most grave and intractable problems.

The assembly asked [Ravindra Svarupa Prabhu] to undertake a closer investigation of the
"apppointment issue" with the aim of 1) precisely ascertaining the actual order of Srila Prabhupada,
2) clearly understanding the nature of our deviation from that order, and 3) examining the
consequences of that deviation for ISKCON.

Ravindra Svarupa then presents the following evidence: On 3 December 1980 in the Topanga
Canyon Pyramid House discussions Tamal Krsna Maharaja states, "Actually, Prabhupada never
appointed any gurus. He didn't appoint eleven gurus. He appointed eleven ritviks." His appointment
of July 8, 1977-which is the only appointment on record-is the appointment of ritviks. Most
devotees who have studied the transcribed conversation wherein the 'appointment' is made agree
that it is reasonable to conclude that Srila Prabhupada expected those who officiated as ritviks in
his presence would continue after his disappearance as diksa-gurus under his order.

In his discussion at Topanga Canyon, Tamal Krsna Goswami says, concerning the appointed
ritviks, "Obviously, Srila Prabhupada felt that of all the people, these people are particularly
qualified. So it stands to reason that after Srila Prabhupada's departure, they would go on, if they so
desired, to initiate." But, Tamal Krsna Goswami says, something else was added: the notion that the
ritvik appointment of itself conferred an exclusive and selected status, institutionally elevating these
devotees far beyond all others. The ritvik appointment was considered the apppointment of guru.
Tamal Krsna Goswami continues, They [the GBC] immediately [thought] these eleven people are
the selected gurus. I can say definately for myself . . . that there was some degree of trying to
control. There's a degree of this in most GBC's part, in most temple president's part. This is the
conditioned nature and it came out in the highest position of all. "Guru, oh wonderful. Now I'm
guru and there's only eleven of us. This is what lead us into this pitfall.

Because the appointment of ritvik was taken as equivalent to the appointment of guru, the
geographical considerations relevant to the institutionalization of ritviks became carried over to the
establishment of diksa-gurus, and thus the exclusive guru zones came into being, and the initiating
gurus took possession of their territories as their exclusive and private domains over which they
held all spiritual and material authority.

Prabhupada gave eleven men permission to make disciples. His order was misunderstood. Thus, in
the Introduction of a 1979 Vyasa-puja book for one of the original eleven acaryas we read,
"Desiring to prepare his disciples for his departure, Srila Prabhupada very wisely selected eleven of
his most intimate disciples to become both his material and spiritual successors." Thus, the
appointment of ritviks is interpreted as the appointment, not merely of diksa-gurus, but of
successors, and not merely of successors, but material and spiritual successors, which is to say,
acaryas. Consequently, ISKCON itself now passed into the hands of eleven appointed "successor
acaryas." The formation of exclusive and private zones over which the "zonal acarya" exercises
total material and spiritual authority is one symptom of the illicit creation of "successor acaryas." A
second symptom is the way special asanas have been established for the initiating gurus. In this
way, through our misunderstanding of Srila Prabhupada, the initiating gurus assumed a position
which was not granted to them, or to anyone, by Srila Prabhupada, and which came into direct
conflict with his instructions for ISKCON. The initiating gurus illegitimately became acaryas-in the
very specific meaning of the word acarya: the spiritual head of an institution; one who is elevated
above all others to the seat of the institution he heads.

I have taken this definition of acarya from the letter of August 7, 1978 from Pradyumna to
Satsvarupa das Goswami. Since acarya is an office, the notion of appointment applies to it, and
 48

normally, Pradyumna says, acaryas appoint their successors. But it is clear that Srila Prabhupada,
like Bhaktisiddhanta Sarasvati Thakura, rejected the idea of appointing successor acaryas and
instead established the idea of a GBC as the head of the institution. The reader should now turn to
this letter [presented earlier in this section] for careful study. Pradyumna's lucid statement of the
misunderstanding would be difficult to improve on. Reading this letter seven years after it was
written [what to speak of now, seventeen years later], one is astonished by the perspicuous way
Pradyumna spells out the issue and by the accuracy with which he foresees the evil consequences of
this misunderstanding. Pradyumna's present spiritual status does not affect the truth and accuracy of
his letter.

We mention again that the substance of Pradyumna's letter was based on Srila Sridhara Maharaja's
substantial answers to Pradhumna's many questions regarding proper standards regarding the guru-
disciplegodbrother-relationships. Ravindra Svarupa's paper, "Under My Order," with attached letter
of Pradyumna Prabhu, was endorsed by all North American temple presidents and sannyasis
present as representing an accurate accounting and critical analysis of events within ISKCON.
Further emphasizing the seriousness of the deviation of ISKCON's leaders, Ravindra Svarupa
writes, "If we do not change, some future acarya, emerged out of the shambles of a dismantled
ISKCON, will pass the same kind of judgement on us that Srila Prabhupada passed on his deviant
Godbrothers. If we do not change, this future acarya will be able to write:"

"Bhaktivedanta Swami Prabhupada, at the time of his departure, requested all his disciples to
conduct missionary activities cooperatively under the authority of a governing body. He did not
instruct any particular men to become the next acaryas. But just after his passing away, his leading
secretaries made plans, without authority, to occupy the post of acarya. The single, international
society established by Bhaktivedanta Swami Prabhupada gradually split up into many small, local
movements, each headed by a single self-made acarya. Consequently, all these factions were asara,
or useless, because they had no authority, having disobeyed the order of the spiritual master."
Ravindra's statement above, 'If we do not change . . . then . . . asara,' seems to imply that already
ISKCON is in a questionable area in this regard.

Machiavelli's Princes

Formerly, the political doctrines of Machiavelli were very much in vogue with several of our GBC
leaders. According to the New Encyclopaedia Brittanica, Machiavelli advocated that, Even
religion-for which he had a deep feeling though he was not outwardly pious-was subordinated by
him to the state's iron necessity and made into a tool of power.

In his principal work, The Prince, Machiavelli writes: It is unnecessary for a prince to have all the
good qualities I have enumerated, but it is very necessary to appear to have them-to appear
merciful, faithful, humane, religious, upright, and to be so, but with a mind so framed that should
you require not to be so, you may be able and know how to change to the opposite. One is often
forced, in order to maintain the state, to act contrary to faith, friendship, humanity, and religion.
Every one sees what you appear to be, few really know what you are, and those few dare not
oppose themselves to the opinion of the many, who have the majesty of the state to defend them;
and in the actions of all men, and especially of princes, which it is not prudent to challenge, one
judges by the result. In his private dealings with his subjects let him show that his judgements are
irrevocable, and maintain himself in such reputation that no one can hope either to deceive him or
to get round him.

This is a far cry from trnad api sunicena and the mood of Srila Prabhupada. Needless to say, two of
Machiavelli's most ardent fans are no longer with us. At least one GBC guru even went so far as to
rent videos of Hitler to learn how to manipulate the masses [of devotees].
 49

Srila Prabhupada repeatedly asked his fellow countrymen to please accept his Western disciples as
bonafide devotees, but after Srila Prabhupada left us, suddenly we are the only Vaisnavas-anyone
outside ISKCON is asara, useless. This is very offensive to so many bonafide devotees who are
sincerely serving Krsna (and for many Srila Prabhupada) according to divine arrangement.

Groupthink

For many years, our godbrothers have found their dealings with the leaders of ISKCON frustrating
(to say the least) and unproductive. We are not alone in our societal problems however. Studies of
the group dynamic by the social psychologist Irving Janis (Yale & Berkeley Universities) showed a
phenomenon called 'groupthink.' In groupthink, decision makers tacitly conspire to ignore crucial
information because it somehow challenges a collective view with which everyone is comfortable.
Loyalty to the group requires that members not raise embarrassing questions, attack weak
arguments, or counter softheaded thinking with hard facts. Janis sums it up: 'The more amiability
and espirit de corps among the members of a policy-making in-group, the greater the danger that
independent critical thinking will be replaced by groupthink. The most likely result is a faulty
decision.'

Groupthink, according to other organizational experts is a danger inherent in the structure of a

corporation [albeit material or spiritual], where the success or failure of an employee [aspiring
devotee] depends to a large extent on his immediate superior's evaluation. Thus the junior is more
than happy to support the senior one's opinions, even when he sees they are wrong. Independent
experimenters tested the 'boss' in various groups to see how much he was motivated by the need for
power. People high in this motive do things for the sake of making an impact on others, rather than
to meet an inner standard of excellence.

In actual discussions, those leaders high in the need for power sought fewer facts from other group
members and were offered fewer proposals. Once the leader had expressed his views, members fell
in line, deferring to him. They seemed to be democratic in the way they ran things-but actually they
subtly reinforced compliance with their own opinions.

The more often the symptoms of groupthink crop up, the worse the resulting illusions, and the
poorer the decisions that that group will make. The healthy alternative is a group that balances
unity with an openness to all relevent information-even at the risk of a fracas from time to time.
[Science of Business, October 1985 pp. 18-20]

Kanistha Society

Surprisingly, these studies sound all too familiar, unfortunately applicable. Again this does not at
all reflect the mood of Srila Prabhupada. Ravindra Svarupa Prabhu gives a still applicable
description of ISKCON in his paper, Ending the Fratricidal War (written in the mid 1980s): "The
root of all problems now facing ISKCON is that we, the disciples of Srila Prabhupada, have not
established proper Vaisnava relationships among ourselves. While Srila Prabhupada was here with
us, we did not enjoy such relationships, and our spiritual master plainly told us that our greatest
fault was our tendency to quarrel with each other.

"A society of devotees in which proper Vaisnava relations are not yet the norm is called a kanistha-
adhikari society. It's distinguishing characteristic is contentiousness arising from envy. Envy is a
product of false ego. Because of false ego, the members are unable to establish spiritual friendship
among themselves. Instead, they vie with each other for prestige, power, and perquisites (special
favors). Intensely desiring the honor and respect of others, the contentious neophyte pretends to be
 50

more advanced than he actually is. He tries to conceal his shortcomings and falldowns, and in so
doing he develops a secretive mentality and holds himself back from entering into open and honest
relations with his godbrothers. Because he cannot reveal his mind in confidence, he remains aloof
from real fellowship. He strays from the path of devotional service and cuts himself off from
hearing and becomes impervious to instruction and good advice. Because he has many secret
misgivings about himself, he becomes eager to find the faults of others. "Spiritual immaturity often
leads a kanistha-adhikari to identify spiritual advancement with organizational advancement. He
thinks that attaining prestige, power, and the perquisites of office is evidence of spiritual
advancement In this way competition becomes institutionalized in kanistha-adhikari societies.

"The tragedy of ISKCON at the present time is that while the society contains many advanced
devotees of the stature of madhyama and even uttama-adhikaris, the society as a whole is still
operating on the kanistha platform. Although they know and intend better, the leaders of ISKCON
repeatedly find themselves, to their dismay, involved in highly immature patterns of relationships
with others. This anomolous situation can only be attributed to an inheritance from the past."

Ravindra Prabhu then mentions that the only means to rise to the madhyama platform is through a
determined vow of strong sadhana, thereby gradually destroying the false ego. Further, he states
that due to the long-standing political power-game, reform may be treated as an opposing element
to be defeated. However, "any devotee who wants to institute reform must begin with himself. The
prerequisite for coming to the madhyama stage is to be a strict follower of the regulative principles
and concentrate on offense-avoiding japa. A reformer should recognize sense gratification and false
ego as the two great impediments to Vaisnava fellowship." Here, Ravindra Prabhu indicates that
there are indeed many deep problems, even at the highest level, like the top "spiritual" leaders not
following the basic principles of Krsna consciousness-the same things which were repeatedly
emphasized strongly by Srila Prabhupada. Other major problems revealed by Ravindra Svarupa
Prabhu are the leaders entanglement in the "political power game," forcing their control on all
ISKCON devotees and intolerance of all reform attempts-completely crushing time and time again
the enthusiasm of so many sincere godbrothers. Certainly, the first prerequisite for advancing
beyond this point is to admit that we do indeed have these problems and subsequently take the
necessary steps to correct them. Then we can get on to the real business-Krsna consciousness. Will
these types of activities help one become Krsna conscious?

The Weeds of Diplomacy & Duplicity

"Unnecessary and unacceptable creepers growing along with ones bhakti-lata creeper of devotion
are kutinati-diplomatic behavior, jiva-himsana-animal killing, labha-mundane profiteering, puja-
mundane adoration and pratishta-adi-mundane importance. All these are unwanted creepers."
(Chaitanya-caritamrta, Madya-lila 19.159) In the purport of this verse Srila Prabhupada writes,
"Kutinati, or diplomat behavior, cannot satisfy the atma, the soul. It cannot even satisfy the body or
the mind. The culprit mind is always suspicious; therefore our dealing should always be
straightforward and approved by Vedic authorities. If we treat people diplomatically or
duplicitously, our spiritual advancement is obstructed." Krsnadasa Kaviraja Goswami writes
further, "If one does not distinguish between the bhakti-lata creeper and the other creepers, the
sprinkling of water [in the forms of hearing and chanting and serving etc] is misused because the
other creepers are nourished while the bhakti-lata creeper is curtailed." (Chaitanya-caritamrta,
Madya-lila 19.160) Further, untruthfulness enters in when one is not straightforward in his dealings
with other devotees and is condemned in the Srimad-Bhagavatam with the admonition that, "There
is nothing more sinful than untruthfulness. Because of this, mother earth once said, 'I can bear any
heavy thing except a person who is a liar.'" (Srimad-bhagvatam 8.20.4) "As for actual advancement
in spiritual science, one should have a test to see how far he is progressing. He can judge by these
items: Humility; pridelessness; nonviolence; tolerance; simplicity; etc; etc . . . Simplicity means
 51

that without diplomacy one should be so straightforward that he can disclose the real truth even to
an enemy." (Bg. 13.8-12, purp.) "The mind should be devoid of duplicity, and one should think of
the welfare of all . . . One should be straightforward in his dealings and thereby purify his
existence." (Bg. 17.16, purp)

In Los Angeles Srila Prabhupada spoke, In the path of Krsna consciousness the first principle is
enthusiasm. If you lack enthusiasm then other things will not happen. And you can keep enthusiasm
if you follow the rules and regulations and chant regularly Hare Krsna mantra. Otherwise that
enthusiasm also will dry. So six things are required for advancing Krsna consciousness. The first
thing is enthusiasm. Utsahan dhairyat. And patient. And niscayad, with conviction, firm conviction.
Utsahan dhairyat niscayad tat tat karma pravartanat. Following the rules and regulation, chalked out
plans. And sato vrtteh, dealing very straightforward. No diplomacy, no politics, no duplicity. That
will not help. Sato vrtteh. Vrtteh, his profession should be very straightforward. No underhand
dealings. Sato vrtteh and sadhu sanga, and in the association of devotees. Six things. Enthusiasm,
patience, firm conviction, following the rules and regulations, dealing straightforward, no duplicity,
and in association of devotees. If you can keep these six principles always in front then your
progress in Krsna consciousness is sure. There is no doubt about it. So as far as possible I've tried
to train you and you are doing nice. I'm satisfied. So keep the standard and go on. March forward
and Krsna will bless you. Thank you very much. Hare Krsna. (700802NP.LA)

Living GBC Committee Wanted

In the Prabhupadanuga Newsletter, Vol 1, No. 1, Sivarama Swami suggests that the GBC members
should be more in touch with the rest of ISKCON, then "the GBC could actually be leaders or
sources of inspiration. Instead, they get there once a year, and try to be just simply administrators,
and try to solve problems through administration."

Srila Sridhara Maharaja's advice was similar, Not just a formal meeting for two days, three days.
But it must be a meeting to satisfy the real necessity of the day. That is a living committee that we
want. Living committee we want. Not a formal meeting. After one year, a formal meeting and some
resolutions passed and everyone has gone to his own field and is doing as he likes. Hare Krsna.
Gaura Hari Bol. Somaka Maharaja has quoted in his paper entitled, In Search of Harmony, a
statement of Tamal Krsna Maharaja made during a class given in Italy:

We are a movement of brahmanas, but actually the mode of dealing with one another appears to be
more the mode of a ksatriya. Brahmanas are very softhearted and feel very much for the misery of
others, but all the time we hear that softness is sentimentalism, and just looking to many of our
bylaws it just reflects the ksatriya mode. I very strongly feel that we should do less legislation and
develope more deep personal relations and deepen our love for each other-but to be able to get to
that platform we should give up the ambition for name and position. I Told Them Right at the
Beginning

Srila Sridhara Maharaja advised in March of 1981:

I say that the ideal is all-important, and next, unity. Administration is the position of the ksatriya,
and the acarya's work, that is for the brahmana who does not care for this worldly achievement.
That is for the brahmanas, and administration is with the ksatriya, finance with the vaisya. This
should be the general conception. So, those with brahmanic temperament, they should be concerned
about sastric knowledge; that is their laksana [symptom]: sabde pare ca nisnatam [ The qualification
of a spiritual master is that he must have realized the conclusion of the scriptures by deliberation
and arguments. (Bhag. 11.3.21) ] Life cannot be ruled by only law. Vitality must also be
accomodated. Law and vitality. Law is there, but merit or vitality cannot be checked. Merit must
 52

have proper field. But law should not check the proper person and only encourage the improper
one. Both sides must be there; regulative law is also necessary but must be subservient to the
natural growth. Suppose a boy requests more food, he will grow and be more strong. If you give
enough food, then this is justice-according to his capacity he should be given food, he will get more
strength and do more work. So this sort of provision must be in the law, is it not? This will make
the movement quite living. That is my opinion. So it must be a living Governing Body, not a
mechanical Governing Body. Fair field. As much as possible, our aim should be towards that. Seva
is necessary, but who will be the general? Only seniority? That may be reckoned, but always
seniority man not do the work. Even a younger man may be promoted to general. Just as Rommel
was given the position and he showed his capacity. So, the body should be formed in such a way
that a fair field is created, and the qualified persons may have a better chance, otherwise they will
be jealous of one another and the work will be lost. The merit must be given freedom and help. I
think it should be like that. A fair field. So, they are to take decision on that point in this meeting, a
very important meeting.

Satsvarupa Das Goswami: They will, Ramesvara Maharaja, has proposed on this question of the
extension of the acaryaship that the GBC come to take your advice.

Srila Sridhara Maharaja: I told them right at the beginning [March 1978] when they came to
discuss with me about this after Swami Maharaja departed. Then I suggested that this should be
made into a dynamic practice so that every year during Gaura Purnima some new gurus can be
included. Then the other party, the non-initiating godbrothers will have their confidence on the
initiating godbrothers and give their support to them. Otherwise if they maintain some rigid
practice then the relationship will be cracked. This was my suggestion but they did not care about
that. On the other hand, emphatically they said that "No, only these eleven that Srila Prabhupada
has selected will remain. Outside these eleven they will not include anybody else. I pointed out that
if you include some more initiating gurus that will be more favorable. As it is now, when you are
all going to leave [pass away], then you will have to appoint your disciples as initiating gurus. You
have to empower your disciples so why can't you do that to your brothers? Can there be a more
qualified person? So, better you keep it open. This practice will be very dynamic. If needed, you
eliminate some people also from their position of guru and include also somebody when he is
qualified.

We Must Not Go Outside the Eleven

But anyhow, they went away, did not oppose me here, but after going away from me, I heard they
expressed that no, these eleven, we must not go outside the eleven. That was their decision and so
they go on and are rather avoiding me. That was the cause of their avoidance, and indifference
towards me. I think like so. Sometimes they come with particular cases, but not for general advice.
They do not want to listen to the uncle gurus."

Bhakti Caru Swami: Chaitanya Mahaprabhu told Vallabha Acarya that the one who does not
recognize the superiority of the spiritual master is like a prostitute. At least there was some
scriptural understanding. But here there is no scriptural understanding. . . . Maharaja, the main
consideration is that many of Prabhupada's disciples are leaving the movement. They are quite
unable to tolerate all this nonsense any more. Sridhara Maharaja: The primary consideration is
Krsna's will. But, they didn't come and for many years against all advice and godbrother
complaints, the GBC voted to not extend the number of gurus-a decision which was to discourage
so many devotees and further shake their faith in the GBC's management. Additionally, when
Sridhara Maharaja expressed his dissatisfaction with their " injudicial and potentially disastrous"
decision, the GBC, rather than consider that perhaps their actions might be unfair to the
godbrothers, stated that Srila Sridhara Maharaja was trying to destroy ISKCON.
 53

Truth Seekers are Fearless

Surely many of our readers have their own viewpoints to add. Those wishing to contribute to the
ongoing Modern History of Vaisnavism are encouraged to communicate with us. We are open to
thoughtful considerations. We feel that our intentions are well meant, we would like to see reform--
substantial reform, but judging from the mood during recent encounters with the GBC we more or
less consider that unlikely. So, we hope to inspire devotees to progress enthusiastically in the
evolution of their Krsna consciousness by providing inspiration in the form of this presentation and
ongoing enlightening discussion. We are looking for the Supreme Absolute Truth, satyam param
dhimahi, so what objection can there be to enlightenment, unless we are hiding something? Are we
engaged in a real process? Do we really believe in Krsna? If so, then we must act like it. If we are
actual seekers after truth we will be fearless. To quote Srila Sridhara Maharaja, What we have
received from our spiritual master we understood only in a rough estimation. Now, things have
come in such a way that we have to scrutinize ourselves in every position. We have to analyze
ourselves. Atma-niksepa, self-analysis has begun. We are under trial. The fire has come to test
whether we can stand. Is our acceptance real? Or is it a sham, an imitation? This fire will prove
that. Posterity will judge and history will stand witness.

And it is. Srila Prabhupada asked us to show our love for him by cooperating with one another, but
one should realize that he meant to cooperate with those who are cooperating with him [with his
actual mood towards all aspects of devotional service], who are following strictly, are exhibiting
proper Vaisnava qualities, and whose activities are in accordance with sastra as Srila Prabhupada
always was. Srila Prabhupada said, "our movement is based on love and trust, so if we do not
cooperate, then how is that love and trust?" [Ltr Krsnavesa dasi, 16 Jan. 1975] To cooperate for
Krsna consciousness is the principle-not to compromise Krsna consciousness for the sake of unity-
to blindly follow, even when we detect wrongdoing. But cooperation-love and trust-require that
they be two way streets. One famous devotee made a movie about an ISKCON guru. During the
production of the movie, this devotee discovered that the guru didn't show any humility or loving
reciprocation--proper Vaishnava qualities, etc--inotherwords, it was a one way street. This devotee,
whose faith was shattered by this discovery, went on to show just this lacking in the movie, The
Pursuaders.

GBC Suspended

Srila Prabhupada himself personally fired the entire GBC on at least two occasions and always
reviewed and rejected decisions by the GBC which were not Krsna conscious. A memo was sent to
all ISKCON temples on 8th April, 1972: . . . I also understand that immediate actions are going to
take place even prior to my permission, and that also, 'without divulging to the devotees!' . . . Under
these circumstances, I AUTHORIZE YOU TO DISREGARD FOR THE TIME BEING ANY
DECISION FROM THE GBC MEN UNTIL MY FURTHER INSTRUCTION. . . . Finally, I beg
to repeat that ALL GBC ORDERS ARE SUSPENDED HEREWITH BY ME UNTIL FURTHER
NOTICE. Your ever well-wisher, A. C. Bhaktivedanta Swami. Three days later, Prabhupada wrote
to Hansadutta, . . . there was to be immediate action without divulging the matter to the devotees.
And I am surprised that none of the GBC members detected the defects in the procedure. It was
detected only when it came to me. What will happen when I am not here, shall everything be
spoiled by GBC? So for the time being, let the GBC activities be suspended until I thoroughly
revise the whole procedure. . . So our view is that we shall be strictly following the rules and
regulations. Monetary matters are secondary. And what is the recourse for us? We have seen
repeatedly that we have very little. By preaching and bringing the conditioned souls to devotional
service we please Caitanya Mahaprabhu and thereby we also get some benefit and advance in Krsna
consciouness. Conversely, we must consider the consequences of causing servants to go away from
 54

the Lord. Certainly, He must be very displeased. And this will surely bring much distress on the
heads of those who are responsible.

An objection will undoubtedly be raised by the powers that be, that this book will disturb the
minds of many devotees. Our answer is that these leaders have been greatly disturbing the minds of
many sincere devotees for about twenty years to the extent that a majority of thoughtful minded
devotees have had no choice but to leave this sphere of power to try and pursue Krsna
consciousness without the politics and other un-Krsna conscious influences. And the bottom line is
that the leaders are directly responsible for this exodus and must answer above (to Krsna). So many
devotees have been cheated from a full healthy conception of Krsna consciousness. This book is
addressed mainly to the mass of devotees outside ISKCON as well as inside--mainly to those
previously in ISKCON, who are already troubled, to those who are looking for some answers, some
stability in all of this, those who are just hanging on, out there somewhere. We are seeking in the
words of Srila Sridhara Maharaja, to do some "relief work." To the discouraged we say, don't
"throw out the baby with the bathwater," there are viable alternatives. We are not fooled by the
thousands running in the front door of ISKCON, we are lamenting the thousands, who for many
years have been running out the back door of ISKCON with a bad taste, unable to find proper
shelter. Nor are we attracted by the heavy faultfinders, whose "food and drink is vaisnava-
aparadha," although we must admit that their unfortunate situation is caused by these same
wrongdoings. The situation is so discouraging that many sincere devotees in their desperation have
turned to a more drastic and offensive mode of life. While we can understand their frustration we
do not think, that if one's motives are sincere and pure, that they will follow such a path. Rather, we
propose a more moderate, thoughtful path-"the power of positive thinking," yet not one of
tolerating wrongdoing.

Boil the Milk

Srila Prabhupada told us many times to "boil the milk," that is that we must concentrate on all
becoming better devotees. His concern was that the process not become watered down but we all
become strongly situated in Krsna consciousness. In a letter to Hansadutta (6-22-72) Srila
Prabhupada said, "Become very much responsible, study things from every point of view." And in
a letter to Rupanuga (5-9-72), "I am fearful that if we expand too much in this way that we shall
become weakened and gradually the whole thing will become lost . . . Now do like that, boil the
milk . . ." And when asked in Atlanta, what would please him the most, Srila Prabhupada replied,
"If you love Krsna."

On a deep and substantial Krsna conscious level, Srila Sridhara Maharaja and Srila Prabhupada's
mood is very similar-perhaps not so easily discernible to many of Srila Prabhupada's disciples. Our
contention is that Srila Sridhara Maharaja's sastrically perfect advice is an invaluable asset in our
continuous and progressive evolution of Krsna consciousness. Considering the change in mood and
behavior of the ISKCON leaders following the departure of Srila Prabhupada, any differences
between Srila Prabhupada and Srila Sridhara Maharaja are paled in comparison.chapter five cont. ~
outside Contents Our Affectionate Guardians: Chapter Five
But Srila Sridhara Maharaja Was Outside of ISKCON

While it is true that certain institutional considerations must be maintained, we cannot forget that it
was Srila Prabhupada himself who opened the door for his disciples to hear from Srila Sridhara
Maharaja. And how can we forget that Srila Prabhupada sent Acyutananda Maharaja and others to
Srila Sridhara Maharaja to receive siksa from him, "Then I will feel that you are safe." This has
been previously documented in chapter one. The principle of siksa guru, essential in our evolving
 55

Krsna consciousness-is discussed in detail in Sri Guru & His Grace by Srila Sridhara Maharaja.
There are many GBCs, gurus, sannyasis, prabhus, etc. within formal ISKCON who privately take
siksa at many levels outside of ISKCON (even today after the 1995 GBC prohibition), although
they are not advertising it. The question then arises, "What comprises ISKCON and what is outside
of ISKCON?" Some, such as ourselves, who are not allowed within formal ISKCON due to
managerial policies, think of ISKCON in a much broader way than the institutional walls. We tend
to think of ISKCON conceptually as an ideal dedicated to spreading Krsna consciousness under the
inspiration and direction of Srila Prabhupada. In this way we include ourselves within the real
ISKCON--the spiritual ISKCON and understand that we have substantially continued our service to
Srila Prabhupada. Numerous quotes from Srila Prabhupada indicate that this position has its
validity, although working within the institution, when it is possible, is obviously more pleasing to
His Divine Grace. Previously, one of the quotes below was misrepresented by the GBC in an
attempt to falsely try to prove that those outside ISKCON were un-bona fide, asara.

"Disunity between individual souls is so strong within this material world that even in a society of
Krsna consciousness, members sometimes appear disunited due to their having different opinions
and leaning toward material things. Actually, in Krsna consciousness there cannot be two opinions.
There is only one goal: to serve Krsna to one's best ability. If there is some disagreement over
service, such disagreement is to be taken as spiritual." [Bhag. 4.30.8, purp.] In Hawaii in 1975 Srila
Prabhupada said that one who can't follow the 'authority' [GBC] can live separately and follow the
process. [750203MW.HAW]

"If the same principles can be adopted here, wholly or partially, then it is also Vaikuntha. So it is
with any society, such as the International Society for Krsna Consciousness. If the members of the
International Society for Krsna Consciousness, putting faith in Krsna as the center, live in harmony
according to the order and principles of Bhagavad-gita, then they are living in Vaikuntha, not in
this material world." [Bhag. 3.15.33, purp.]

"Regarding sects-I was present (at 26 2nd Ave.) when Srila Prabhupada received the documents
that certified ISKCON as a registered, tax-exempt society. 'We are not attached to any
organization,' he said. 'It is an instrument we will use and if it becomes troublesome we will
dissolve it and go on chanting Hare Krsna.'" [Acyutananda dasa, letter to Gaudiya 1994] "In
Bhagavad-gita Lord Krsna refers to bhagavata-dharma as the most confidential religious
principle . . . There are four lines of disciplic succession: one from Lord Brahma, one from Lord
Siva, one from Laksmi, the goddess of fortune, and one from the Kumaras. One must take shelter
of one of these four sampradayas in order to understand the most confidential religious system. In
the Padma Purana it is said, sampradaya-vihina ye mantras te misphala matah: if one does not
follow the four recognized disciplic successions, his mantra or initiation is useless." [Bhag. 6.3.20-
21, purp.]

"There are many societies and associations of pure devotees, and if someone with just a little faith
begins to associate with such societies, his advancement to pure devotional service is rapid." [NOD
Ch 19, p. 146]

"Anyone who is trying to be aloof from this Krsna Consciousness Society and yet engage in Krsna
consciousness is living in a great hallucination, for this is not possible. From this statement by
Dhruva Maharaja it is clear that unless one is associated with devotees, his devotional service does
not mature." [Bhag 4.9.11 purp.]

As Srila Prabhupada is speaking from within his society you would expect him to refer to his
society of Krsna consciousness. Sastra refers to the association of devotees and in the purport to the
Srimad Bhagavatam 3.15.33 (above), Srila Prabhupada states that it is Vaikuntha for those living in
 56

harmony, with Krsna in the center, for any society such as ISKCON. He then states in the same
purport that if the members of ISKCON live in this way, they are living in Vaikuntha. Clearly,
Srila Prabhupada is sometimes making a distinction between ISKCON and other societies as we
would expect him to [to encourage his disciple's dedication to ISKCON, as the founder-acarya of
ISKCON], and sometimes not. If we then try to use the statement of Srila Prabhupada in the
purport of Srimad Bhagavatam 4.9.11 (quoted above), that one aloof from this Krsna
Consciousness Society is living in hallucination, to prove that devotees in any Gaudiya Vaishnava
Society outside of ISKCON are not bona fide, it is not consistent with Srila Prabhupada's many
other statements. It is contradictary and does not represent the Gaudiya siddhanta nor Srila
Prabhupada's intentions.

Better to Bloop

Some criticized those who left ISKCON while others boldly advised that it is better to bloop than
take siksa from Srila Sridhara Maharaja. Even more audacious--the GBC priviledge committee
suggested to Paramadvaiti Maharaja in 1984 that he would be better to commit suicide than leave
ISKCON if no changes were made. Another prominent devotee quipped that it is better to become a
meat-eating karmi than hear from Srila Sridhara Maharaja. The GBC guru who often said this later
married a non-devotee due to these offenses. Even much worse things were advised and propagated
by highly posted devotees, including the taped instruction distributed to all disciples by one GBC
Guru that to murder a particular sannyasi follower [in good spiritual standing] of Srila Sridhara
Maharaja would incur no karma, and therefore was advisable. And a gundha (gangster) was paid
and sent to inflict great bodily harm on Srila Sridhara Maharaja, but recognizing Sridhara
Maharaja's exalted saintly qualities he revealed the plot. And it is not as if the godbrothers didn't try
for reform; the fact is well known, as to the harsh reactions to any inclination for reform within
ISKCON for many many years. In addition to those mentioned in the beginning of this book, the
saga of Paramadvaiti Maharaja's endless attempts for reform-cooperation-frustration-are
documented in his booklet entitled, The Search for Purity, which surprised a great many devotees
with its revelations.

We Thank Our Stars

According to ISKCON's previous policy: "They left Srila Prabhupada and are thus asara," many
who left should have dried up long ago-for one who actually leaves his guru in spirit-his future is
not bright. On the contrary we see that some devotees have greatly matured in their Krsna
consciousness outside of ISKCON and are looked up to as stalwart pillars. In the words of Srila
Sridhara Maharaja, "we thank our stars that we have had a glimpse of Krsna consciousness proper,"
if even from afar-nevertheless we have had a glimpse, and our hearts have been charmed and
captured. If we are actually Krsna conscious, thoughtful, mature and unmotivated, then in our
honesty we must submit to the Truth, from wherever and however it springs. Our quest is a great
search for the Supreme Absolute Truth and our Lord will not neglect us if we are sincere. It is
noteworthy to mention here that some did not leave ISKCON because they did not want to be in
ISKCON, nor did they consciously make the decision, "I do not want to be in ISKCON." They
simply could not neglect their siksa guru, Srila Sridhara Maharaja, therefore they "are severed from
ISKCON." We humbly submit that this policy is not in keeping with Srila Prabhupada's kind and
accommodating nature, nor can we expect ISKCON to mature toward a "house in which the whole
world can live," a supposed goal of the Srila Prabhupada Centennial. Additionally, in light of the
considerations presented within this book, it cannot be considered srota pantha (divine descending
dispensation from the Supreme Absolute).

Society Consciousness and God Consciousness

 57

Responding to the necessity of the times Srila Sridhara Maharaja lucidly explains the absolute
societal conception of Krsna consciousness:

Devotee: Within a religious mission, sectarian policies may appear to bar the path of progress and
pragmatic concerns take precedence over spiritual ideals. Should one risk leaving the formal
institution or should he try to remain within and work out the problems?

Srila Sridhara Maharaja: Progress means elimination and new acceptance. So, when there is a clash
between the relative and the absolute standpoint, the relative must be left aside, and the absolute
accepted. The example is given of a socialist in a country of capitalists. When there is a clash, one
will not express their creed for the sake of peace. But to maintain the purity of their faith for the
socialists they will try to leave and join the socialists.

Higher Ideal

So, the absolute and the relative are two different classes of interest. And we find more importance
in the absolute interest. We must be sincere to our own creed. The form is necessary to help me in a
general way to maintain my present position. At the same time, my conception of the higher ideal
will always goad me to advance, to go forward, and wherever I do, I must follow the greater model,
the greater ideal. Spiritual life is progressive, not stagnant. We are in the stage of sadhana, and we
want to go ahead, not backwards. The formal position will help me to maintain my present status,
and my extraordinary affinity for the ideal will goad me towards the front. The search for Sri Krsna
is dynamic and living, so adjustment and readjustment is always going on. And we should also
change our present position accordingly, so that we may not have to sacrifice the high ideal for
which we have come. Einstein had to leave Germany and go to America for his high ideal of life.
And so many similar instances may be found in the world. The ideal is all in all. The highest ideal
in a man is his highest jewel. Our most precious gem is our ideal.

Many things are recommended in the scriptures, but they are meant to promote us towards the truth
in an indirect way (sva-dharme nidhanam sreya). [Bg 3.35] It is recommended at a certain stage
that for the sake of our close friends, we should give up our ideal. But in the Bhagavad-gita, Krsna's
final instruction is sarva dharman parityajya mam ekam saranam vraja: "If it is necessary to
maintain the highest ideal, you must give up your friends. Surrender to me. I am the real purport of
the scriptures." The highest kind of idealists give up their country, their family, their friends, and
everything else, but they can't give up their ideal.

In the Bhagavad-gita, [3.35] Krsna says, "It is better to die while performing one's duty that to try
to do another's duty." That is one stage of understanding: the relative consideration. The absolute
consideration is also given in the Bhagavad-gita: sarva dharman parityajya mam ekam saranam
vraja [Bg. 18.66]. Krsna says, "Give up everything. Come to Me directly." This is the revolutionary
way. This is absolute. And this is relative: "Stick to your own clan. Don't leave them." That is the
national conception. There is nation consciousness and God consciousness; society consciousness
and God consciousness. God consciousness is absolute. If society consciousness hinders the
development of God consciousness, it should be left behind. This is confirmed in the Srimad-
Bhagavatam (5.5.18):

gurur na sa syat sva jano na sa syat

pita na sa syaj janani na sa syat

daivam na tat syan na patis ca sa syan

 58

na mocayed yah samupeta mrtyum

Even a spiritual master, relative, parent, husband, or demigod who cannot save us from repeated
birth and death should be abandoned at once. What to speak of ordinary things, even the guru, may
have to be abandoned. One may even have to give up one's own spiritual guide, as in the case of
Bali Maharaja, or one's relatives, as in the case of Vibhisana. In the case of Prahlada, his father had
to be given up, and in the case of Bharata Maharaja, it was his mother. In the case of Khatvanga
Maharaja, he left the demigods, and in the case of the yajna patnis, (the wives of the brahmanas)
they left their husbands in the endeavor to reach the Absolute Personality. Sincere Never Deceived
We need society only to help us. If our affinity to the society keeps us down, then that should be
given up, and we must march on. There is the absolute consideration and the relative consideration.
When they come into clash, the relative must be given up, and the absolute should be accepted. If
my inner voice, my spiritual conscience decides that this sort of company cannot really help me,
then I will be under painful necessity to give them up, and to run towards my destination, wherever
my spiritual conscience guides me. Any other course will be hypocrisy, and it will check my real
progress. If we are sincere in our attempt, then no one in the world can check us or deceive us; we
can only deceive ourselves (na hi kalyana-krt kascid durgatim tata gacchati) [Bg. 6.40]. We must be
true to our own selves, and true to the Supreme Lord. We must be sincere.

Devotee: After the disappearance of the spiritual master, how should the disciples continue the
mission?

Srila Sridhara Maharaja: You must not neglect your conscience. Otherwise you have no faith in
your own cause. There may be disturbances but we should not leave the preaching of Mahaprabhu,
despite all differences. Disturbances must come, and we must undergo them. Still, we must remain
sincere; we must face the difficulty in a proper way. It has come to train us to go in the right
direction. The Fire has Come to Test Us What we have received from our spiritual master we
understood only in a rough estimation. Now, things have come in such a way that we have to
scrutinize ourselves in every position. We have to analyze ourselves. Atma-niksepa, self-analysis
has begun. We are under trial. What we have received from our spiritual master, in what way have
we received it? Properly, or only showingly? The time has come to purify us, to test whether we are
real students, real disciples, or his disciples only in face and confession. What is the position of a
real disciple? If we live in a society, what is the depth of our creed? In what attitude have we
accepted his teachings? How deep-rooted is it within us? The fire has come to test whether we can
stand. Is our acceptance real? Or is it a sham, an imitation?

This fire will prove that.

So, this is the real field of sadhana, or practice. Our practice, our advancement needs these
difficulties. Otherwise, we may not know what is progress, and we will become hypocrites, and
give the adulterated thing to others. So, to purify ourselves, it is necessary that so many
disturbances come. And God has no error. He commands the environment. It is not our
responsibility. The responsibility of the environment does not rest upon us. If I am sincere, then I
have to adjust myself with this environment and put my faith before Him. "Everyone may leave
me, but I shall stand alone!" With this attitude we must march on, whatever the circumstances may
be. Then the recognition may come in my favor, that "Yes, under such trying circumstances he is
still there." Our superiors will be pleased with us.

The relative and absolute considerations are always coming in clash. The absolute should be
accepted and the relative sacrificed. Still the relative is necessary. After graduation from primary
school another teacher is accepted for higher education, but that does not mean that the primary
teacher is neglected or insulted. For our own interest, whatever we find which is akin to what was
 59

given to us by our guru maharaja, whatever we find that will enlighten us further, and whatever
will help us to understand more clearly what we heard from our guru maharaja, must be accepted.
Is my realization a living thing, or is it dead? Anyone who has come in connection with the infinite
cannot but say this: "I am nothing." That should be the salient point.

We have left all social concerns and so many other shackles. For what? For the Absolute Truth.
And wherever I shall find that, I must bow down my head. And if a great soul shows us, "This is
the path to where you will find your thirst quenched. The line is in this zigzag way," we must
accept that for our own interest. We are worshipers not of this form, but of substance. Wherever I
feel the presence of my Lord in an intense form, I must be attracted to that side. Krsna says, sarva
dharman parityajya mam ekam saranam vraja. Wherever we shall find Him, we must run in that
direction. My interest is with Him. Not that we can challenge, "Why did Krsna appear here, and
why is He appearing there?" If a man in a boat is passing through the current and finds himself in
danger, then from whatever side help may come, he must run to that side.

If we are worshipers of Siva, when we understand the special superiority of Narayana, should we
stick to Siva? And then Krsna? In the Brhad-bhagavatamrta the story is told of how Gopa-kumara,
by chanting his Gopala mantra, gradually leaves one stage and progresses to the next. There, the
gradation of devotion is traced from the karma-kanda brahmana, to a devotee king, then to Indra,
then to Brahma, then to Siva, from him to Prahlada, then to Hanuman, then the Pandavas, then to
the Yadavas, to Uddhava, and finally the gopis. In this zigzag way he is passing. In the sincerity of
his quest, his thirst is not being quenched until he goes to Vrndavana. So, the Brhad-bhagavatamrta
has shown us the line of guru parampara, or the real line of our quest, of our search.

Sincere Hankering for the Truth is Our Guide

If we are sincerely searching after real truth, then wherever we go may be a contribution to our
experience for further preaching in the future. We may cross many guru paramparas before
ultimately attaining the Vraja-lila of Krsna, as given by Sri Caitanya Mahaprabhu. Sometimes the
father may not be our guardian. Our uncle may be our guide, and not the father. It is possible. The
line of interest is to be considered the most important. So, our line is the siksa guru parampara.

I am thankful to those that are helping my spiritual understanding not only in a formal way, but in
the real sense. Whoever is untying the knots of our entanglement in this material world, giving us
light, and quenching our thirst for inner understanding and satisfaction is our guru. In this way, we
live on the contribution of all these spiritual masters. They are all our siksa gurus. All the
Vaisnavas are more or less our instructing spiritual masters. And our own sincere hankering for the
truth will be our guide. That is guru parampara. So the real disciplic line provides practical
knowledge in support of the divine love which is coming down. We must bow our heads wherever
we find support of that. We should not become formalists, but substantialists; not fashionists, not
imitationists, but realistic thinkers. That should always be our temperament.

And what sort of saintly persons shall we try to mix with earnestly? In the Bhakti-rasamrta-sindhu
(1.2.91) Rupa Goswami has said, sajati-yasye snigdhe sadhau sangah svato vare: Those who are in
our line, who have the same high spiritual aspirations as we do, and who hold a superior position.
To associate with such saintly persons will help us the most to progress towards the ultimate goal.
There may be some obstacles, but if at heart we are sincere, the environment cannot deceive us,
because God's inner help is there, cooperating with our sincere, inner need (na hi kalyana krt kascit
durgatim tata gacchati) [Bg. 6.40]. What we want from our innermost hearts cannot but come true,
because Krsna knows everything. There may be some obstacles, but by Krsna's help, they shall all
be eliminated and our innermost aspiration will be crowned with success.
 60

The formal societal position helps one to maintain their present status while our affinity for the
high ideal will always push us to advance in Krsna consciousness. In the Srimad-Bhagavatam
5.5.18 it is stated that whatever hinders our advancement must be left behind, even society
consciousness. The society is there to help us, not hinder us. Our process is Krsna consciousness
not society consciousness.

Commentary: An analysis of the articles in the Back to Godhead Magazine reveals an excessive
use of the word ISKCON whereas a study of articles written by Srila Prabhupada within the same
magazine will show that he rarely used the term ISKCON. This overidentification with societal
consciousness appears to reveal an inner insecurity of the devotees wherein they must repeatedly
reassure themselves. We also find that many devotees take the name of Srila Prabhupada very
freely and cheaply as if to show their sincere dedication to Srila Prabhupada, while at the same time
they may or may not be actually engaged in activities pleasing to Srila Prabhupada.

Follow the Line

From the examples of our previous acaryas we see that they follow the ideal of Krsna
consciousness not the external form. Chastity to one's guru cannot be judged by whether or not one
remains in the formal institution. If the institution deviates from the high ideal that it is to represent,
then the sincere should not follow. Srila Prabhupada said that the Gaudiya Math fought amongst
themselves and became asarauseless. Prabhupada himself left this formal mission of his guru.

Deviation Produces Devotion?

ISKCON has also deviated from pure devotional service. This has been clearly explained in a
previous section in this chapter entitled, Is Srila Sridhara Maharaja's Mood different than
Prabhupada's and throughout this presentation. Srila Sridhara Maharaja assures us above that if the
disciple follows the ideal given by his guru then success will follow. If, however, one deviates from
this ideal they will not achieve success. Only bhakti produces bhakti-bhaktya sanjataya bhaktya
( Bhag. 11.3.31 ). Deviation will not produce devotion.chapter five cont. ~ zone Contents

Our Affectionate Guardians: Chapter Five

Zonal Acarya System

Excerpt from first meeting of GBC with Srila Sridhara Maharaja (March 1978 ~ Full Transcript
available): Jayapataka Maharaja: The first question was, that some of the disciples of Bhaktivedanta
Swami Maharaja, his hari-nama initiates, then when they approach one of these eleven and take
initiation then they would like to know who is the guru amongst the eleven. Srila Sridhara
Maharaja: A disciple, he may like one-first or third or fourth or fifth, how to solve that. Tamal
Krsna Maharaja: That we must solve. Free Guru Choice by Sraddha

Jayapataka Maharaja: He can take who he likes, he may take whichever one he wants?

Srila Sridhara Maharaja: According to his sraddha. Devotee: His faith.

Srila Sridhara Maharaja: According to his sraddha a newcomer should be given some time. Who
will come to be initiated, he should be given some time for a fair period of time to hear from
different persons and then the sraddha, the faith . . .

Devotee: . . . will be awakened.

 61

Srila Sridhara Maharaja: Ah, will be considered to whom he will submit. Do you follow?

GBC Assembly: Yes. Srila Sridhara Maharaja: After sravan, then varan, five stages there are; first
is to hear. The first stage is to hear and the second stage, that is varan, that is, acceptance by the
guru and the sisya, both the preceptor and the disciple. That is the second stage, varan dasa. Then
the sadhana or the attempt for realization will begin. First stage, to hear openly, open field-fair field
to hear-then the connection should come between the guru and sisya-preceptor and disciple, both
sides. Then that should be better. Sravan dasa, then varan, then sadhana dasa, apan dasa, prapan
dasa-five stages in sadhana in spiritual life. Submission to guru is unconditional. So when I shall
see that my guru is being oppressed by another guru, another Vaisnava, it will create a great
disturbance in the mind of the sisya. But our Krsna conscious conception of Godhead has come to
relieve you. Whom we think the Supreme-most Krsna, Yasoda is whipping Him and Nanda's
paduka (shoes), He is taking them on His head-the Supreme-most devata, Deity. So in this way
also, we can adjust-both the absolute faith and the relative position of the non-absolute. These two
things should be harmonized. After the departure of our gurudeva, it was thought that one acarya
should be made-then, naturally, different acaryas came. Then when some of us proposed many
acaryas, I told one thing. If someone marries, a separate room is necessary. Do you follow?
Whenever a Vaisnava does not initiate he does not want any special place or special respect, but
whenever he initiates, he is absolute in the eyes of his disciples. The sisya cannot tolerate that any
other Vaisnava will come to disturb the absolute position of my guru. This heart's feeling-
sentiment. How to adjust, it is a very difficult thing.

(Background discussion) Difficult to Manage Practically Srila Sridhara Maharaja: So, it will be
very difficult to manage practically the democratic, absolute characteristic. Difficult, but still we
shall have to go on and make, according to the will of Krsna it will be adjusted.

Jayapataka Maharaja: So, the initiating gurus, then, it would be more practical for them to have a
separate board to decide on addition of new gurus? Srila Sridhara Maharaja: No; what I came to
conclusion with these experiences -- but how in this great universal institution that should be
applied? At least one place should be there where the disciples can get their guru exclusively, but
that will not be possible practically.. . . Go with fair feeling, go on with fair feeling, this utmost I
can suggest to you.

Tamal Krsna Maharaja: Maharaja, we are so much grateful. GBC Assembly: Jaya.

Srila Sridhara Maharaja: That will be fair for you, that you will extend it from the ritvik board.
Who is already empowered, they will extend, their consideration. They can extend their scope. If
you move in this way it will have spiritual characteristic. Do you follow?

Devotee: Yes. Srila Sridhara Maharaja: These eleven, they will extend themselves. From this
point, it will be -- the area of the acaryaship will be extended. Then gradually twenty-four or more,
but it will spread from this point, extend-bigger, bigger, bigger. That you may do, to keep the
spiritual characteristic of the extension of the acarya board.

Commentary: Here Srila Sridhara Maharaja clearly gives sound advice. Although he mentions that
in his experience and according to sastra the disciple requires freedom and space to properly
worship his guru, he further indicates that this principle is very difficult to apply in such a large
institution as ISKCON. He emphasizes that the management must have spiritual characteristic and
this will be so if the number of gurus is extended. Further the ISKCON management must try to be
fair and just in their decisions.
 62

Free Guru Choice by Sraddha ~ Reiterated

Later, Srila Sridhara Maharaja spoke further: Srila Sridhara Maharaja: It should be the duty of the
godbrother, not holding the position of acarya, to show the disciples how to give special regard for
their gurudeva. But, the acarya, he is obligated to teach the newcomers that they must respect their
brother. Then only can it go in a harmonious way for some time. So you have to show some
respect. They also have received grace of my gurudeva. My gurudeva's grace, if it is in me, it is in
them also. So you must look at them with respect.

Devotee: But these acaryas, they are not teaching their disciples to show respect to their
godbrothers. Sometimes the oppposite. Srila Sridhara Maharaja: Then my suggestions to keep the
unity are that a person of one zone may accept a guru of another zone. Free choice by sraddha. He
who has preference for one acarya but is compelled to accept one whom he considers to be lower,
that is an anomaly. That zonal arrangement is against free choice. Also, new appointments of
acaryas from amongst the brothers who are considered fit, that sort of position should also be there.
. . By sacrifice we come together. By serving attitude we come together. By assertion we part off,
distance is created by self-assertion. By self-sacrifice we unite.

Did Srila Sridhara Maharaja Reinitiate Srila Prabhupada's Disciples? Srila Sridhara Maharaja has
been portrayed as eager to collect Srila Prabhupada's disciples, as several of his godbrothers were.
The following section includes excerpts from various darshans of Srila Sridhara Maharaja. These
excerpts reveal that Srila Sridhara Maharaja's mood was in fact just the opposite. Srila Sridhara
Maharaja expressed many times, however, that he could not ignore those having a faith crisis-he
felt it his duty to give them strength, to nurture them and in some cases connect them to the source
of their newfound faith-a natural spiritual progression.

Many Came to Take Sannyasa

Darshan with Srila Sridhara Maharaja: August 19, 1980: " Swami Maharaja had earlier approached
me to train up some boys, but first he sent them to Bon Maharaja, disciples like Acyutananda,
Ramanuja and some others. But Bon Maharaja, he took one away from your guru maharaja and
made him into his own disciple and then he wrote to me in the name of Govinda Maharaja asking
me to look after the boys. That letter I still have. So Acyutananda and Ramanuja came first and he
wanted me to train them up. As he always had great trust in me that I will not make a disciple out
of his disciple. For this reason he would come to me and also he knew me from earlier days. Pisima
had taken hari-nama diska from Bhaktisiddhanta Srila Prabhupada and she had come to me for the
second initiation. At that time I decided not to give any diksa because I thought myself unfit. But
yet on the other side there was Bhaktisiddhanta Srila Prabhupada's order to give diksa pracar. So I
was wavering between these two points. On one side, my guru's orders and on the other side I
thought myself unfit and not to give diksa. But more the point that I did not want to give was more
prominent. I went to Sripad Nityananda Prabhu's place and there I felt an urge to give diksa. And
then reading Srila Jiva Goswami I came across a point where it said that I should give what I have.
If I don't give what I have then I am a cheat, short. All these points, and Bhaktisiddhanta Srila
Prabhupada was always in favor of kirtan and pracar. All these points, so when Pisima came I had
to turn her away. Many people had come, many many nice people had come, but I had to turn them
away, all of them. They all wanted me to become acarya. Madhava Maharaja, Goswami Maharaja
and Kesava Maharaja would not have become acaryas if I had taken up this post of being acarya.
They all wanted me to become the acarya and if I had become acarya then they would not have
become. Especially Madhava Maharaja and Kesava Maharaja, and many others, even Jagjivan
Maharaja. They started initiating because I did not want to initiate. So your Srila Prabhupada had
great faith in me that I will not try to lure away one of his disciples. I did not want to become a big
person. That is not in my nature. I did not want to move around with many people. I'm just satisfied
 63

with whatever I have. I am only concerned about my high thinking. That is my life. My spiritual
thinking is my life. The conclusions of the scriptures, the advices of the mahajanas, to relish them
and practice them, and to discuss them in a small confidential circle, that is the main goal of my
life. That's why he used to trust me." The following is from a darshan on 2nd October 1981: "Many
came to take sannyasa from me but I didn't give consent. I am told that Swami Maharaja came here
with that view [to take sannyasa] but he hesitated to put it before me. Then I heard that he had
taken sannyasa from Kesava Maharaja. And Kesava Maharaja himself, he took sannyasa from me.
First, Goswami Maharaja, the founder of Gaudiya Sanga, he took sannyasa from me. And the third
person to take sannyasa from me was Kesava Maharaja. And then many big men came to take
sannyasa from me but my conscience would not allow me to give sannyasa to them."

We Will Be Responsible to Mahaprabhu

11th January 1982 "I told that so many good souls that came under the flag of Mahaprabhu
through Swami Maharaja-they will fast and die? So, some relief work should be done, that was my
intention, avoiding all possible clashes with the main distribution [preaching of ISKCON], no clash
with the main distribution, but only relief work, that is my only concern-the big souls, the great
souls, they are being aloof, and going away and becoming indifferent to Swami Maharaja and
Mahaprabhu and our Guru Maharaja, Srimad-Bhagavatam and Krsna. And I shall stand and tolerate
all these things-seeing that, I shall feel that I won't see. That is difficult for me. So, I ask my
friends, 'Start some relief work, to save your own friends, those who are not encouraged by the
present organizers.' It is obvious that they will rely more on the sons than on the brothers. It is a
general thing, and we have the sad experience in our own distribution like that. So, I could
conjecture that such things should occur, and indifferently we shall try to help them somewhat,
otherwise we will be responsible to Mahaprabhu, although personally I am not fit to carry on with
the responsibility of many devotees, especially in this old age.

It is very deplorable that that gentleman [former leading devotee] has turned into an atheist. He
came so far and now suddenly bankrupt? No faith in Krsna? It was all just a show, mere show?
Otherwise, how is such sudden degradation possible? Unless he has committed vaishnava-aparadha,
such sudden degradation is not possible-almost atheist. Maybe some despair, dejection may come,
he may suffer from dejection, despair, but atheist?" "His sraddha bankrupt, and his sraddha was
only a show? Only an imitative play-a dramatic show? Hare Krsna. He may quarrel with the
institution as a whole, but separately he must go on in his own way. How can he live and he has
become an atheist? It is all so inconceivable to me. Gaura Hari bol Gaura Hari bol. Nitai."
Prabhupada's Disciples Never Reinitiated

Srila Sridhara Maharaja never re-initiated any of Srila Prabhupada's initiated disciples. Some of
Srila Prabhupada's disciples, out of their great love and affection for Srila Sridhara Maharaja,
recognizing his unlimited grace, felt that they wanted some sort of affectionate connection with
him. So, he gave a name or spoke a mantra to them-in the spirit of encouragement-hardly could this
be called a re-initiation. We may recall that it was Srila Sridhara Maharaja himself who suggested
the name 'Bhaktivedanta' for Srila Prabhupada-confirmed by the assembled godbrothers. This was
after Srila Prabhupada's name had been changed to Bhaktisiddhanta Adhikari Dasa by another
godbrother (see Jansi League of Devotees Registration certificate for two such signatures of Srila
Prabhupada). So Srila Prabhupada had his name changed twice and the second time Srila Sridhara
Maharaja adjusted Prabhupada's name in response to complaints of other godbrothers, that the
guru's name was not proper for the disciple. Srila Sridhara Maharaja is also the sannyasa guru of
Srila Prabhupada's sannyasa guru, so in this way, he is substantially connected to our parampara
prior to Srila Prabhupada and as such his activities should not be questioned in this way. Many
have wished to deny this essential truth. Our heart charmed we also requested our sannyasa guru [H
 64

H Bhaktigaurava Narasingha Maharaja] for a name change by Srila Sridhara Maharaja in a loving
spirit of reciprocation and were happily accomodated.

Pisima Came For Initiation

March 1981 Satsvarupa Dasa Goswami: Some people, they came to you and you were telling that
you felt yourself unfit and you sent them away in the beginning?

Srila Sridhara Maharaja: Yes, I sent some, Madan's mother, Swami Maharaja's sister [Pisima]
came to me, she had harinama from Prabhupada [Bhaktisiddhanta]. For initiation, she came to me,
but at that time I was hesitating. I sent her to Goswami Maharaja. If I am not going to take up this
duty, and he has taken up, if you have faith in me, I recommend that you go there. I did, and many
I did.

Reinitiation: Grand Disciples Only

Those who were disciples of our godbrothers who had lost faith in their guru were sometimes
given re-initiation. Srila Sridhara Maharaja was most careful in this regard. Many were refused.
Mukunda Mala dasa, a first initiated disciple of Srila Prabhupada with diksa (gayatri) from a
disciple of Srila Prabhupada, had lost all faith in his mantra guru and taken off his brahmana
thread. In a disparaged state he had approached Srila Sridhara Maharaja. His faith in this divine
process rekindled by the potent hearing sessions of Srila Sridhara Maharaja he requested diksa
initiation. Srila Sridhara Maharaja then requested that his mantra guru be approached first for
permission. Later he was initiated as Swami Bhakti Vidhan Mahayogi. Many within ISKCON,
having lost their taste for Krsna consciousness, found great inspiration and renewed enthusiasm in
the words of Srila Sridhara Maharaja. And subsequent to giving initiation to devotees whose faith
had been rekindled, Srila Sridhara Maharaja sent them back to ISKCON with the instruction to
continue their service there as before. The response of ISKCON to this was complete intolerance--
the GBC issued an ultimatum that if these devotees wished to continue their service in ISKCON
then they must reject their initiation. No proper attempt was made to approach Srila Sridhara
Maharaja in a mature mood of trying to understand and work this out. Nor was consideration given
to these devotees developed faith in their guru. These devotees then had no choice but to join
completely with Srila Sridhara Maharaja. So, Srila Sridhara Maharaja's mood was that of relief
work for the discouraged and in no way was he 'trying to collect ISKCON's devotees as disciples.'
Three disenfranchised ISKCON devotees left ISKCON to hear from Srila Sridhara Maharaja. After
hearing from Srila Sridhara Maharaja for some time they were given sannyasa--a natural spiritual
progression in their ongoing intimate relationship. This was interpreted by the ISKCON leaders as
an intolerable attack--that he was stealing their men.chapter six introduction Contents

Our Affectionate Guardians: Chapter Six

Aparadha, The Vaisnavas Greatest Enemy: Introduction

In this chapter we trace the course of activities over the years from 1978, when the GBC first
approached Srila Sridhara Maharaja with many important questions, up to the present. Excerpts are
presented from relevant question and answer sessions of the GBC representatives with Srila
Sridhara Maharaja, showing the lucidity and sastric appropriateness of Srila Sridhara Maharaja's
advice. The GBC stalwarts openly and enthusiastically expressed their satisfaction at the time of
receiving advices from Srila Sridhara Maharaja from 1978 to 1982 but over the years their feelings
soured toward him. The supposed reasons for this, widely propogated by ISKCON leaders, were
that Srila Sridhara Maharaja was trying to take control of ISKCON, trying to destroy ISKCON and
 65

that some of his advice was misleading and dangerous for ISKCON. In this section we present
many samples of Srila Sridhara Maharaja's advice on important issues in an attempt to bring to light
the fact that Srila Sridhara Maharaja was sastrically perfect and held the interests of Srila
Prabhupada and ISKCON formost in his considerations. In actuality, the GBC's negative attitude
toward Srila Sridhara Maharaja was primarily due to three reasons: He clearly pin-pointed their
deficiencies, wrongdoings and shortcomings and advised proper courses of action, to which the
GBC continuously turned a deaf ear. Many devotees, dissatisfied and discouraged by the ISKCON
GBC's style of management, approached Srila Sridhara Maharaja for advice. His wonderful advice
evoked a higher more mature perspective in these devotees which many times also included more
tolerance and compassionate dealings in regards to the ISKCON leaders. His expert advice and
comforting words which revived many a devotee's faltering faith, earned Srila Sridhara Maharaja a
fast rising popularity which the GBC feared would diminish their position and control. Although
ISKCON leaders man feel justified for their ongoing institutional vilification campaign to this very
day against Srila Sridhara Maharaja, we find these activities vehemently condemned by all sastra--
as leading to the most dire and disastrous consequences for those responsible.

We refer our readers to The Heart of Krsna, Vaisnava Aparadha and the Path of Spiritual Caution
by Srila Bhakti Promode Puri Goswami Maharaja, for an in depth and substantial presentation of
the ontology of vaisnava-aparadha. Therein it is irrrevocably established that vaisvava-aparadhis
are forever bereft of achieving the ultimate goal of life--krsna-prema.

It is said that offenses committed at the lotus feet of the Vaisnava devotees of the Lord distance
one from devotional service of the Supreme Lord. In the highest sense, then, this means to be
removed from the service of Sri Radha-who is seen as the representative of all servitors, the very
embodiment of pure concentrated exalted devotional service of the highest caliber. Since all divine
service to Krsna is being conducted under Her direction, to offend Her servitors is to make one
unfit for Her divine service-hence the name is given--apa-radha.

The Lord is overly protective of His devotees (bhakta-vatsala). He cannot tolerate any offenses
against them. They have bhakti (devotion), and they can awaken it within us. Bhakti is the sole
means to attract Krsna, Who is a slave of devotion. The same is true of Sri Chaitanya Mahaprabhu.
In Chaitanya-bhagavata, Madhya-lila 22.8, Vrndavana dasa Thakur states ,

vaisnavera thani ya're haya aporadha

krsna-krpa hoileo tare prema-badha

"If a person commits an offense at the lotus feet of a Vaishnava, even though he may have received
Krsna's mercy, he will never attain divine love, prema." Srila Bhaktisiddhanta Saraswati Thakura
writes, Even if one is a Vaishnava, if he commits offenses to the Holy Name, he becomes unfit to
render pure devotion. Although it may appear that he is still being shown favor by the Lord as he
continues to make a show of chanting without difficulty, the Lord is actually very displeased with
him because of his antagonism toward devotees. Therefore, to give up nama-aparadha we must first
give up sadhu-ninda or finding fault with devotees.

Regarding the phrase krsna krpa hoileo ("even though he may receive Krsna's mercy"), Srila
Bhaktisiddhanta Saraswati Thakur comments: "People may think that because an offender appears
to continue to chant without difficulty, the Lord must still favor him, but they are wrong. The Lord
is not even slightly moved by their sham devotion." The author of Sri Chaitanya-bhagavata,
Vrndavana dasa Thakur, says that these statements are not his alone; they are the verdict of the
Vedas.
 66

Further, the Chaitanya-caritamrta, Madhya-lila 19.156 states: yadi vaisnava-aparadha uthe hati
mata

upade va chinde, tara sukhi' yaya pata

"If a devotee commits vaisnava-aparadha, his offense is like a mad elephant uprooting and
trampling his creeper of devotion; afterwards the creeper's leaves dry up and become lifeless."
Because Krsna's mercy descends only through the Vaishnavas-is embodied in the pure Vaisnava's
heart, sadhavo hrdayau mahyam (Bhag. 9.4.68), those who offend the Vaisnava, what to speak of
the pure Vaisnava, are forever bereft of the Lord's mery. Sri Chaitanya Mahaprabhu, in one pastime
freely distributed krsna-prema to all who approached, yet when asked to give this to His divine
mother Sacidevi, He refused because of a minor offense in mother Sacidevi's mind to
Adwaitacarya.

It is almost impossible to be released from the consequences of vaisnava-aparadha. Without feeling

deep and substantial remorse, and without surrendering at the feet of the offended devotee, one can
never be forgiven. Without such forgiveness, the goal of life is lost.

"The Lord refuses to accept any worship from those who slight his devotees. Although the
characteristic of a pure devotee is that he excuses the offenses of the ignorant, Krsna however --
bhakta-ninda sahite na pare -- never tolerates an offense to the lotus feet of his devotee."
(Chaitanya-caritamrta, Antya-lila 3.213) To even hear vaishnava-aparadha is damaging. The
Srimad-bhagavatam 10.74.40 states that, "Any person who, on hearing blasphemy against the
Supreme Lord or his devotee, does not leave that unholy place, is implicated in the offense and
loses all sukrti (spiritual merit)." Srila Bhaktisiddhanta Saraswati Thakur writes further, that not
only is the vaishnava-aparadhi's association to be strictly avoided, but also the association of the
associates of vaishnava-aparadhis. Sri Chaitanya Mahaprabhu Himself declares that, "He who
criticizes and offends my devotees even once will be destroyed by chanting My holy name. Just
because one is chanting is no guarantee of success. I destroy anyone who tries to hurt my devotees.
Even if a sannyasi offends a pure devotee he falls down." (Caitanya-bhagavata, Madhya 19.207-
214)

Not only have the GBC members committed repeated Vaishnava-aparadha and engaged in strong
blasphemy of Srila Sridhara Maharaja, but they have also committed guru-aparadha, in that many
openly offered Srila Sridhara Maharaja glorifying words of praise as their siksa guru, repeatedly
stating that his words were nondifferent than Srila Prabhupada's. To then reject and vilify him for
improper reasons of personal motivation is most offensive. We have seen over the years so many
harsh reactions to these offenses. Many sincere devotees see a direct correlation between these
activities of the fifty-five percent of the original gurus and their horrible falldowns and activities.

"Sridhara Maharaja is Sincere; All Others Not"

We have documented the very intimate and long-standing relationship between Srila Prabhupada
and Srila Sridhara Maharaja and their highest regard for each other in chapter one: A
Transcendental Friendship. In 1967 Srila Prabhupada asked Srila Sridhara Maharaja to be the
president of his newly formed Society-ISKCON. [Lilamrta, Vol. 3, p. 203-5] And again in a 1973
Room Conversation [Transcript available] Srila Prabhupada told his disciples, "Our relationship is
very intimate. After the breakdown of the Gaudiya Math, I wanted to organize another organization
making Sridhara Maharaja the head." One year later (1974) Srila Prabhupada wrote the Rupanuga
letter instructing us to not make the same mistake as the Gaudiya Math. This has been previously
shown in chapter one to be inconsistent with Srila Prabhupada's actual intimate relationship with
Srila Sridhara Maharaja. In his July 7, 1975 letter to Bon Maharaja, one year after the letter to
 67

Rupanuga, Srila Prabhupada related Srila Sridhara Maharaja's obviously nonenvious praise of his
successful preaching, "Sripada Sridhara Maharaja also appreciated my service. He said that
'Caitanya Mahaprabhu's prediction: prthivite ache yata nagaradi-grama, sarvatra pracara hoibe mora
nama; would remain a dream only,' but he congratulated me that I 'have done it practically.'" A year
and a half earlier, during a morning walk in Los Angeles on December 14, 1973, Srila Prabhupada
had also narrated how Srila Sridhara Maharaja has said that he has done the impossible: mukham
karoti vacalam pangum langhayate girim. "That one of my important godbrothers says. He's
sincere. All others, they are rascals. He says that, 'In the Caitanya-Caritamrta it is said: prthivite
ache yata nagaradi-grama. So we were thinking that this is imagination, that Chaitanya
Mahaprabhu's cult would be spread all over the world, every one will chant. So you have done it.'
So, he's appreciating in that way. 'But we are simply thinking that it is not possible, it is simply
imagination. But that you have made it possible.' So that is his appreciation." In 1977, Srila
Prabhupada again made the same distinction between Srila Sridhara Maharaja and envious
godbrothers who, after so many years had not learned how to correctly manage the Gaudiya Math
temples--that Sridhara Maharaja and others who are intelligent and nonenvious, they are making
something, they have a properly functioning Gaudiya Math . [770113RC.ALL] Srila Prabhupada in
a letter to Bodhayana Maharaja on November 9, 1976 confirmed Srila Sridhara Maharaja's
nonenvious appreciation of Srila Prabhupada as a "great powerful acarya in the Vaishnava world at
present." Satsvarupa Maharaja writes in the Srila Prabhupada Lilamrta, "Srila Sridhara Maharaja
praised Srila Prabhupada's preaching in America, repeatedly using Prabhupada's phrase 'Krsna
consciousness.' Swamiji's work, he said, was the fulfillment of Lord Chaitanya's prophecy that
Krsna consciousness would one day spread all over the world. He laughed and smiled and praised
the Krsna consciousness movement with no trace of jealousy." [Lilamrta, Vol. 3, p. 203-4]

Further glorification of the supremely pure and spotless position of Srila Sridhara Maharaja
spontaneously manifests from his godbrother Srila Bhakti Promod Puri Maharaja. Upon mentioning
the name of Srila Sridhara Maharaja he becomes so very happy and will endlessly and joyfully
relate the glorious transcendental qualities of Srila Sridhara Maharaja for hours on end, "Although
he was born in a high-class, wealthy family, was handsome and became famous for his scholarly
achievements, no trace of false pride was ever found in his life or character. He was never known to
give trouble to anyone in any way and never felt himself to be the loser when taking troubles from
others. He was completely free from any tinge of malicious anger, which is opposed to pure
devotional service. He would always heartily try, with great patience, to resolve any problems
arising from the conflicts or disputes between his godbrothers. A natural, simple and most cordial
behavior was always seen on the part of this spotless personality setting an exemplary standard for
the brahmacaris and sannyasis of our mission." We have presented a more complete glorification of
Srila Sridhara Maharaja by Srila Puri Maharaja in chapter two: Exalted Glorification. Srila
Prabhupada's implicit trust in Srila Sridhara Maharaja is revealed in Prabhupada's letter of January
30, 1970 to Satsvarupa Maharaja, editor of his Back to Godhead Magazine:

Regarding Sridhara Swami's article: I do not know what sort of article it is, but whatever it may be,
the writer's name should be Swami B. R. Sridhara. Besides that, there is no need of giving any short
introductory note at the present moment. Whoever sends an article for publication in our paper, and
if we publish such article it is to be understood that the version of such article is not different from
ours. In other words, even without seeing Srila Sridhara Maharaja's article, he understood that his
article was philosophically sound and in agreement with our mood of presentation of philosophy
and therefore acceptable

"Please Stay With Me"

In chapter one: A Transcendental Friendship, excerpts from Room Conversations between Srila
Prabhupada and Srila Sridhara Maharaja in 1967, 1973 and 1977* are given as well as numerous
 68

other verifiable references, all of which conclusively show the extremely high regard of Srila
Prabhupada for Srila Sridhara Maharaja and the extremely high regard of Srila Sridhara Maharaja
for Srila Prabhupada. In the 1977 Room Conversation (transcribed from the Bhaktivedanta
Archives by Bhakti Caru Swami) Srila Prabhupada repeatedly (six times) implores Srila Sridhara
Maharaja to please come live with him in Mayapura and preach to his disciples: "I want very much
that you come and stay at Mayapura . . . why don't you come and stay at Mayapura . . . I want to
take you everywhere . . . at least at the place we have in Mayapura . . . Why don't you come and
stay there? If you just agree . . . This is my earnest desire . . . at least stay there . . . then they can
get some guidance . . . please, give me the order and I will make all the arrangements for you."

Srila Prabhupada on several occasions sent disciples to Srila Sridhara Maharaja to be trained and
on many occasions asked Srila Sridhara Maharaja to take care of his disciples. This has also been
established in chapter one.

"Please Look after Them"

Srila Sridhara Maharaja explains: When he [Srila Prabhupada] began his translation of the
Bhagavad-gita, it was in consultation with me in a very deep way. Anyhow, he requested me many
a time that, "Please look after them; I am taking them this side. You have got some responsibility to
look after them."

So, I started with this idea, that so many sincere souls that came in my connection, they have
become dissatisfied, and indifferent to the present movement of ISKCON. The authorities are
avoiding them and they are going away. This touched my heart. And I was repeatedly requested by
Swami Maharaja: 'Look after them. I have taken them, brought some raw things, to you, especially
to you. Please look after them.' I did not think at that time that he would pass away before me. I
also have some affinity for the cause of Mahaprabhu. So if anyone is coming to seek Krsna
consciousness but is going away frustrated, then naturally, some sympathy should come in my heart
to help him-to give him relief. With that idea, I give help, whatever help I can, although it is very
meager. I am simply sitting here. I am not running hither and thither to disturb the brains of the
ISKCON followers, and those that are coming to me, how can I send them away? How can I sit
tight without giving what I know, what I feel, without extending this sort of help to those persons?
But the ISKCON administration has only some formal consideration. These few gentlemen, whom
I consider to be students-students, not professors-speaking from my absolute consideration
standpoint I consider them to be students, not professors. And they have become self-made
authorities, thinking that whatever they dictate, I shall have to obey that? I am not a person of that
type. With my clear conscience to God; that is to Krsna, Mahaprabhu, to my gurudeva, and to
Swami Maharaja, what I am doing, I think it is justified. Let them capture the whole world. I'll be
satisfied. I am not an enemy, because we have a common cause.

Don't Say that You are Perfect

We are all seekers, all students we are and none of us is perfect. We are always dependent on the
above. Always the life of a beggar, and not of a king. That the position of acarya is not perfect,
they have proved it already by their first action. The acarya's position is vulnerable. But I gave
caution before that: "Don't say that you are perfect," but when there is an apparent clash with me,
they say that they are perfect? What is this? A foolish thing. Even Swami Maharaja, their gurudeva,
had some respect for me-I know it, we had many confidential talks here-and he also had the
courage to openly declare that 'Sridhara Maharaja, I have some respect for.' Still, they consider that
I am a criminal to stand on the criminal's box before their parliamentary constitution. They should
try by their combined effort to solve any problem facing their mission. And whenever they are
facing any difficulty, they should refer to me. I am affectionate to them, they do not have to
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apprehend anything from me. I am eager to serve you, to help you, but not against the principle,
that which I understand to be the truth. In that case, I would be a traitor to my own cause, to my
own master.

na hi kalyana krt kascit

durgatim tata gacchati

[Bg 6.40] Be sincere, and you'll understand everything. Arjavam brahmane saksad. Simplicity is
the qualification of a brahmana. And then, not only simplicity, but serving-eagerness plus sincerity,
that is the qualification of a Vaisnava. Not to take but to give. Not to 'lord it over,' that was the
favorite expression of my gurudeva. Not to lord it over, but to be a servant, seeing that everything
belongs to my divine master. When that is added to simplicity and sincerity, then one enters into
the realm of Vaisnavism in general.

Real Seekers of Truth are Fearless

Devotee: They are afraid that the institution is breaking. Srila Sridhara Maharaja: If they are
seekers after truth, they'll be fearless. It is His movement [Krsna's], if He likes, He will keep it. It is
spread by His will. So spacious and extensively, in such a small span of life, Swami Maharaja took
it to the length and breadth of the world. It is by divine will.

Devotee: Their position is that now they are in so much difficulty that they are just looking for
somebody to blame. They don't want to blame themselves. They are just looking for someone
outside. Srila Sridhara Maharaja: It is human nature. General weakness of man.

On August 25, 1981 Srila Sridhara Maharaja said, Your vision is different than mine. My vision is
that a jiva is in the ocean and is going up and down with the weeds. Going down gradually. And
anyhow he has come to the shore. And again I shall push him into the ocean? Consider his eternal
life. This time he has come to you in his eternal chain of life, birth and death and he can be saved.
Back to God, back to home. He is coming home and I shall push him back into the ocean of this
death and birth? I can't be so cruel. In 1978 the GBC as a body approached Srila Sridhara Maharaja
for advice on many important questions-questions for which he had proper answers. A complete
transcript of the first two meetings is given in Appendix A: The GBC Meets Srila Sridhara
Maharaja ~ March 1978 Siksa of Srila Sridhara Maharaja Authorized March 1978~Excerpt from
Meeting of GBC with Srila Sridhara Maharaja Jayapataka Maharaja: After the departure of our
beloved spiritual master we came to offer our respects to you as well as to hear your very esteemed
upadesa on certain matters if you would be kind enough. Maharaja, when our Srila Prabhupada left,
he has given instruction that for initiating and for carrying on the sampradaya there would be
eleven. In the beginning, he appointed eleven devotees, his disciples, to be initiating spiritual
masters or to accept disciples and in the future that number would also be able to be increased. So
we wanted to take your advice on some points as to various details of how these initiating spiritual
masters should deal with certain questions. If we could ask questions to you then. Srila Sridhara
Maharaja: yes, you may ask.

We Should Approach Sridhara Maharaja

Jayapataka Maharaja: He has given explicit desires, but he told us that, on other technical points
and other matters of philosophy, if there was question we should approach you. He said that when
he was very ill, he had appointed eleven ritviks and he said that after he disappears that these ritviks
would continue as initiating spiritual masters and that they could be increased later, that would be
decided by the GBC or Governing Body Commission. The first question was, we wondered that
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some of the disciples had been initiated by Bhaktivedanta Swami Maharaja. But this Hari-nama, so
they will be taking diksa from one of his disciples, so they wondered, what is their relationship in
this type of situation with each of the spiritual masters?

Srila Sridhara Maharaja: A Disciple, he may like one-first or third or fourth or fifth, how to solve
that.

Tamal Krsna Maharaja: (background): That we must solve. Srila Sridhara Maharaja: A person . . .

Guru Choice by Sraddha

Jayapataka Maharaja: He can take who he likes, he may take whichever one he wants?

Srila Sridhara Maharaja: According to his sraddha.

Devotee: His faith. Srila Sridhara Maharaja: According to his sraddha a newcomer should be given
some time. Who will come to be initiated, he should be given some time for a fair period of time to
hear from different persons and then the sraddha, the faith . . .

Devotee: . . . will be awakened.

Srila Sridhara Maharaja: Ah, will be considered to whom he will submit. Do you follow?

GBC Assembly: Yes Srila Sridhara Maharaja: After sravan, then varan, five stages there are; first
to hear. First stage is to hear and the second stage, that is varan, that is, acceptance by the guru and
the sisya, both the preceptor and the disciple. That is the second stage, varan dasa. Then the
sadhana or the attempt for realization will begin. First stage, to hear openly, open field-fair field to
hear-then the connection should come between the guru and sisya-preceptor and disciple, both
sides. Then that should be better. Sravan dasa, then varan dasa, then sadhana dasa, apan dasa,
prapan dasa-five stages in sadhana in spiritual life.

Earlier, in chapter five in the section entitled Zonal Acarya System, we have presented excerpts of
Srila Sridhara Maharaja's advice from which it has been alleged that this controversial concept of
zonal acaryas arose. Although Srila Sridhara Maharaja mentioned that a zonal preference for guru
would help to get out of the difficulty of many gurus in some temples, he later in the same session
adjusted this statement. A careful study of these transcripts shows that while he stated that
according to our Gaudiya siddhanta, our process is an autocratic one, submission to guru is
unconditional-that the "sisya will be greatly disturbed if he sees any other Vaisnava disturbing the
absolute position of his guru"-therefore "at least one place should be there where the disciples can
get their guru exclusively," but that he also added, "will not be possible practically." Further, he
said that "We cannot reach into a particular solution as all complete and perfect." He related that his
Guru Maharaja, Srila Bhaktisiddhanta Saraswati Thakura had answered a similar question with the
explanation that, "'Krsna is adhoksaja, He is not bound to come into our fist.' We cannot reach into
a particular solution as all complete and perfect. Go with fair feeling, this utmost I can suggest to
you." Srila Sridhara Maharaja also said that if non-gurus were to govern gurus this would cause a
difficulty, so his suggestion was that if all the members of the GBC were guru then it would be
better. Then Sridhara Maharaja suggested that they carry out the instructions of Srila Prabhupada
for the time being and gradually gain practical experience. Rather than giving all the GBC the
position of gurus, the eleven controlling gurus made the two gurus who were not GBC's into GBCs
and left it at that. They consolidated their power rather than take the path advised by Srila Sridhara
Maharaja, that of a dynamic process -- a fair field for all -- preserving the spiritual characteristics.
One might conjecture that the remaining non-guru GBC's weren't qualified to be guru, to which we
 71

answer, then they certainly were not qualified to have absolute rigid control of the spiritual lives of
so many. This neglect of Srila Sridhara Maharaja's advice led to just the problems predicted by
Sridhara Maharaja. In March of 1981 Srila Sridhara Maharaja was told, In Srila Prabhupada's last
will he established the GBC as the supreme managing authority of ISKCON. But with the
establishment of eleven spiritual masters the situation in the GBC has become that actually eleven
people are making the decisions and not the full Governing Body. So the non-acarya section of the
GBC is very discouraged and unable to fully execute their voice as GBC members.

Sridhara Maharaja's response, presented earlier in chapter five in the section I Told Them Right at
the Beginning, was Then I suggested that this should be made into a dynamic practice so that every
year during Gaura Purnima some new gurus can be added. Then the other party, the non-initiating
godbrothers will have their confidence in the initiating godbrothers and give their support to them.
Otherwise if they maintain some rigid practice then the relationship will be cracked. This was my
suggestion but they did not care about that. Emphatically they said, "No, only these eleven."

Synthesis Will Help You Most

1978 Darshan continued: Tamal Krsna Maharaja: How shall we deal with temples with several
acaryas?

Srila Sridhara Maharaja: In the major centers, problems will arise if one guru will take the central
position, because so many interests exist there. Those centers which Srila Prabhupada personally
established should keep a group photo with Srila Prabhupada in the center on the altar. You may
start with your gurudeva, Srila Prabhupada, in the center and others as parsada. You must start in
this way now. Then the time will help you gradually. Tamal Krsna Maharaja: This is in the main
branches or in the sub-branches? This is in the main Math or everywhere?

Srila Sridhara Maharaja: This will be maintained ever ywhere! Tamal Krsna Maharaja:
Everywhere?

Srila Sridhara Maharaja: Everywhere!

Tamal Krsna Maharaja: Group Photo.

Srila Sridhara Maharaja: Synthesis will help you most. As much as we can synthesize that will
come to help you more. Your Prabhupada's Vyasasana should not be occupied by any of the
disciples nor by their picture. A second seat should be given a little below for the present acarya.
This will impress the disciple that even his [siddha] guru, he is giving respect to his own guru.

Jayapataka Maharaja: But in those temples newly established by zonal guru, in that place then, this
would not be required? (Bengali) [Note that at the time of this first official meeting of the GBC
with Srila Sridhara Maharaja the zonal acarya conception is already in place.]

Srila Sridhara Maharaja: Even in new organization also, the same thing will go on, because
whatever you are creating, that is with the impression, first impression is from him [Prabhupada].

Tamal Krsna Maharaja: That's a fact.

Srila Sridhara Maharaja: Go with fair feeling, go on with fair feeling, this utmost I can suggest to
you. In his paper Under My Order, (see chapter five) Ravindra Svarupa writes, But, Tamal Krsna
Goswami says, 'something else was added: the notion that the ritvik appointment of itself conferred
 72

an exclusive and selected status, institutionally elevating these devotees far beyond all others. The
ritvik appointment was considered the apppointment of guru.' Tamal Krsna Goswami continues,
'They [the GBC] immediately [thought] these eleven people are the selected gurus. I can say
definately for myself . . . that there was some degree of trying to control.'

Free Choice of Guru Reiterated

That the rigid zonal acarya system (forced initiation by the local guru only) would be forced on all
to accept could hardly be expected, but when Sridhara Maharaja was informed of this on Feb. 1,
1982, he reiterated his original suggestion of free choice by sraddha : "A person of one zone should
be able to accept a guru of another zone. Free choice by sraddha. One who has preference for one
acarya but he is compelled to accept an acarya who he considers to be lower than another-that is
some anomaly. That zonal arrangement is against free choice. When one gets the comparative study
of the words and expressions of the different acaryas from the bottom of his heart, he likes one
acarya. But because he is in a particular zone, he is forced to accept another acarya -- that is an
anomaly -- in my opinion." Srila Sridhara Maharaja further suggested (again) that the number of
gurus be increased. Finally in March of 1982 three gurus were added for the first time [Gopal
Krsna Maharaja, Svarupa Damodara Maharaja and Panca Dravida Maharaja, who immediately all
went to Srila Sridhara Maharaja for his blessings in their new service. [This was in the middle of a
major GBC confrontation with Srila Sridhara Maharaja]. More gurus were not added again until
1985.

You Must Become Guru

In March of 1981 (Tape

7c) Srila Sridhara Maharaja reiterated to Satsvarupa Maharaja his advice of a few days earlier.
Tamal Krsna Maharaja had stated that he did not feel quite fit to take the position of initiating guru,
so, should he go on and do so? Srila Sridhara Maharaja answered, that, amara ajnaya guru haya; by
the command of Mahaprabhu and my guru maharaja, it is His order. We must be so much careless
of ourself, if it is possible, that I may go to hell, but I must carry out my guru's order. So, through
me, the work will go on. That is one. And another instance is that of Krsna's headache, where the
gopis supplied their footdust for Krsna's headache even though they would go to hell for doing this
they didn't care as Krsna was cured. Another example quoted by Srila Sridhara Maharaja was that
of Ramanujacarya who freely distributed a mantra that gave liberation, although forbidden by his
guru. Here his guru admitted that his disciple was greater than him. Further, Jiva Goswami says
jnana sathya vittha sathya, that if I have some money and another person is suffering and I can't
pay-if I keep tight that money, and he lies fasting without food, then I'll be responsible for that.
Vittha sata. So, jnana sata is there, I have got some knowledge, I can help my neighbor, but if I
don't do that, then I am responsible. I shall commit an offense against the society and against the
cause. Srila Sridhara Maharaja also gave the example of a doctor who does not have perfect
knowledge of treatment of all diseases, yet he must treat his patients or the whole method of
treatment will vanish. So, in good faith with whatever knowledge one has got, he must sincerely
help others with that sort of knowledge and guidance. In this spirit we may take it, otherwise we
will be blamed. However if a superior guru is available we must help others to take help from him.
We may feel ourselves the lowest of the low, but when acarya-abhimana will flow, it will come
through the order of Krsna. You have to do it. If such a sincere urge comes within our heart, then
we must do it. If I do not serve the society, whatever I have gotten, then if I think again, no, then I
will be responsible to my guru-you have gotten so much energy from me and you keep it within
yourself, but the difficulty is there, that to become guru, to capture the position of a guru, the
respect of a guru, that is one thing, and to discharge the duty that is another stage. Sincerity is
necessary in the conception.
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Siksa & Diksa Guru

Jayapataka Maharaja asked Sridhara Maharaja the difference between siksa guru and diksa: Srila
Sridhara Maharaja: Diksa guru-siksa-guruke ta'jani krsnera svarupa (CC Adi 1.47) Diksa guru and
siksa guru are both extensions of Krsna. Guru is Krsna, acaryam mam vijaniyam [CC Adi 1.46 ~
Bhag. 11.17.27]. Krsna has come there to liberate me, in different appearance, representations. He
is coming, Krsna is coming, oneness in variegated position. Tamal Krsna Maharaja(Background):
Who can be a siksa guru, who is qualified? Jayapataka Maharaja: Who is qualified to be siksa guru?
Srila Sridhara Maharaja: Whoever sincerely will help me to go towards Krsna, he is siksa guru.
Vaisnava is also siksa guru, vaisnavas. Vaisnavas, siksa guru. Who will come in my connection and
will help me to go forward, he is siksa guru. And there is vartma pradarsaka guru, siksa guru,
mantra guru, nama guru and sannyasa guru.

Comment: In the purport of the first verse above (CC Adi 1.47) Srila Prabhupada writes, "There is
no difference between the shelter-giving Supreme Lord and the initiating [diksa] and instructing
[siksa] spiritual masters. If one foolishly discriminates between them, he commits an offense in the
discharge of devotional service. The initiating spiritual master is a personal manifestation of Srila
Madana-mohana vigraha [representing sambandha], whereas the instructing spiritual master is a
personal representative of Srila Govindaji vigraha [abhideya]. Both of these Deities are worshiped
at Vrndavana. Srila Gopinatha vigraha is the ultimate attraction in spiritual realization [prayojana]."

In Adi-lila 1.35, Srila Prabhupada writes, "A devotee must have only one initiating spiritual master
because in the scriptures acceptance of more than one is always forbidden. There is no limit,
however, to the number of instructing spiritual masters one may accept. Generally a spiritual master
who constantly instructs a disciple in spiritual science becomes his initiating spiritual master later
on."

Guru Selection

On 28 October, 1981 Srila Sridhara Maharaja advises that we must be very cautious that we select
the right things in our devotional life-that we select a guru carefully, that we make decisions based
on correct critereon, etc:

"We must be very much cautious, or we may not make real progress-cautious that we may not take
one thing for another. That is tama-guna. The nature of tama-guna is described in Bhagavad-gita: to
take one thing instead of another. That is the sign of tama-guna. Tama-guna-there is selection, but
the wrong selection. Wrong selection is the nature of tama-guna. And the raja-guna is a little
higher, one cannot ascertain. And sattva-guna, one can pick the right thing. That is the description.
So this tama-guna influence urges us for the wrong selection. We can't wait for proper selection.
Selecton must be done, unforbearing. So wrong selection comes out of the temperament of not
giving the real value to a thing. That is the greatest enemy. We should wait and see and get the
proper time and place to do the right thing. That sort of attitude we must have. trnad api sunicena,
taror api sahisnuna, that also teaches us, wait and see. taror api sahisnuna, not like a voracious
eater, whatever I shall get I shall swallow it . . . Sastric knowledge, we have heard from our Guru
Maharaja and experience I have gotten during his stay and after his departure. I am sincerely trying
to put that before you all for your consideration. I consider that it is my reward that I may preach to
many different people. And I am forcibly engaged in kirtana. My guru maharaja was very fond of
kirtana. We saw that he can't speak, still if anyone comes he cannot but speak." Srila Prabhupada
advises:
 74

"Guru must be transparent. The 100% servant of his guru, only he can be guru. This is the criteria.
Even a disciple may commit a mistake when accepting a guru, therefore it is the duty of the other
Vaisnavas to guide him. We find in the Caitanya-caritamrta, Madhya-lila 24.330 that Sri Chaitanya
Mahaprabhu instructs Sanatana to include in his book of Vaisnava behavior the characteristics of
the bona fide guru and the bona fide disciple, guru-laksana, sisya-laksana, donhara pariksana, so
that the disciple can be assured of the spiritual masters position and similarly that the guru can be
assured of the disciples position."

"No one should be allowed to sit on the vyasasana who is not spotless in character and who is not
freed from the above mentioned vices [4 Regulative Principles]" (Bhag. 1.1.6). In the purport of Cc
Adi 1.46, Srila Prabhupada writes, "If one poses himself as an acarya but does not have an attitude
of servitorship to the Lord, he must be considered an offender, and this offensive attitude
disqualifies him from being an acarya.

In March of 1978, in the first meetings with the GBC, Srila Sridhara Maharaja advised reading the
section in chapter six of Harinama Cintamani on guru tyaja, wherein Bhaktivinode Thakura gives a
detailed and elaborate description of guru selection, guru falldown, guru rejection, etc. We have
included this section from Harinama Cintamani in Appendix I so our readers can further see the
efficacy of Srila Sridhara Maharaja's advice.

Madhyama-Adhikari Guru

Devotee: Will the disciple of a madhyama-adhikari guru achieve the same result as a disciple of an
uttama-adhikari guru? Srila Sridhara Maharaja: Of course. There may be little differences but
according to one's previous sukrti we may recover the differences-sincerity. That may be
compensated, gradually. If we are sincere, just as the connection of guru we may have by the
arrangement of the absolute, so also in our own case that madhyama-adhikari guru will give
instruction rightly. And also he may return and I can have justice. In one birth I may meet one guru
and in another birth I man meet another guru. But substantial measurement will all be the same,
only some difference in form. So, even in this life also after getting some instructions from a
particular guru I may get another siksa guru where I can learn more. That may not be impossible.
Because that guru is one, acarya mam vijaniyam. Our sincerity and His grace, that is one and the
same thing. His grace-simultaneously there may be guru, simultaneously many gurus.

Guru Deviation ~ GBC Acts

Srila Sridhara Maharaja speaks on the removal of two acaryas in April 1980:

Srila Sridhara Maharaja: They have both been permanently removed? Dheera Krsna: Out of the
zone? It's permanent?

Bhakti Caru Swami: Permanent.

Srila Sridhara Maharaja: Both permanently removed? Dheera Krsna: From America . . .

Bhakti Caru Swami: Permanently removed, by unanimous vote.

Srila Sridhara Maharaja: Permanently removed. This has been a very serious mistake. It can be
considered a death blow. The position that was established by Swami Maharaja on the strength of
majority to dismiss it in just one or two years [Based on the information given by the GBC to Srila
Sridhara Maharaja]. This has been a very bold step. This has been an interference into the "srota
pantha." I think that such bold step should not have been taken. To challenge the decision of the
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spiritual master and give a verdict against his will -- to remove the nominated acaryas of Swami
Maharaja so soon, it has become very undeliberate and is almost suicidal, almost suicidal step. It
has challenged the very nomination of Swami Maharaja.

Dheera Krsna: That's one of the questions. In Prabhupada's books he never says that one is guru by
appointment, but he says one is guru by qualification. By qualification-not by appointment.

Srila Sridhara Maharaja: Considering the qualification, he gave recognition to the acaryas, is it
not? Independent of qualification, whimsically he appointed, did he? Did he do so?

Bhakti Caru Swami: Actually one of the questions is that, whether Prabhupada really appointed
them as guru. Because so far we haven't found enough proof to confirm that.

Srila Sridhara Maharaja: What is the basis of the acaryas? Bhakti Caru Swami: That Prabhupada
said that they can be ritviks. Srila Sridhara Maharaja: Ritvik.

Bhakti Caru Swami: Yes, on behalf of Prabhupada they can initiate. Srila Sridhara Maharaja:
During his lifetime. During his lifetime these eleven were appointed as his assistants. They could
also initiate during his lifetime?

Bhakti Caru Swami: No, not during his lifetime. During his lifetime they can initiate on behalf of
Prabhupada. But, after Prabhupada left, who will initiate, Prabhupada did not clearly mention. This
doubt is coming up now.

Srila Sridhara Maharaja: At least that is to be surmised that persons that were allowed during his
stay, who occupied the position or ritvik or mediator they should have some recognition thereby --
there must be grave reason to remove. It is, of course, removable but not so easily, not so easily.
Once this has been accepted by the GBC that they have gotten nomination from gurudeva in any
way or another, they should not be removed so easily. There must be grave cause to deal against
them. And it is mentioned in the scripture that with the help of a higher Vaisnava, with the advice
of a higher realized soul, the position of guru should be challenged. And that is the most deplorable
thing in the world, in the life of any man, to change the guru or to see that his guru is charged or
dismissed or dishonored. Of course, it can never be permanent, only in the case of vaisnava-
aparadha. That is the most detrimentral thing on this path, without that any small defects that can be
seen in our eyes or felt by our ordinary conception that is not sufficient cause to remove one from
the position of acarya who has already been selected by guru maharaja. To disbelieve the guru
maharaja to such a high degree, this is not an easy matter to play with. Bhakti Caru Swami: Now
that it has been done. Srila Sridhara Maharaja: Now, that may be compensated, it is temporary and
then to reinstate, to remove the foolishness of the body. Of course, if there is sufficient cause,
sufficient cause including a sort of dishonor to guru and vaisnava, not ordinary differences in policy
or propoganda or preaching. The policy and the process of preaching may vary, that does not
matter much, but offense against a guru and Vaisnava that should be considered as the serious point
to remove an acarya. Or, gross negligence about moral life. Something like that. A very heavy loss
of moral life, that is also sufficient, that may be a strong cause but the offense to the guru
parampara descent line of the divinity, that is generally considered to be the cause of the removal of
the acarya. Krsna.

GBC Enthused

On October 21, 1980, following several such intense question and answer sessions, Satsvarupa
Maharaja, very much enthused by the sound sastric advice presented, prepared a tape of these
sessions with his own introduction and distributed it to all his disciples: "I thought the issues they
 76

discussed were very significant for my disciples, expecially because of the answers given by Srila
Sridhara Maharaja, and the way the GBC members responded to him, bringing about a resolution
under Srila Sridhara Maharaja's guidance. Just before his disappearance, His Divine Grace Srila
Prabhupada, our beloved spiritual master and the Founder-Acarya of ISKCON, said that we should
go to his Godbrother Sridhara Maharaja for guidance on philosophy, after the disappearance of
Srila Prabhupada. So, this talk of October certainly showed the GBC doing this, and Srila Sridhara
Maharaja fulfilling this role, as Prabhupada requested he do for the disciples of Srila Prabhupada. I
will summarize the talk briefly, up to a certain point, and then I will play excerpts from the time
when Sridhara Maharaja did most of the talking."

"The members were going to Sridhara Maharaja to settle big problems; particularly two GBC
gurus wanted to present their grievances. As most of you already know, back in April [of 1980], the
GBC had a meeting and took action against these two guru Godbrothers for certain activities of
theirs which were deemed improper. The two gurus submitted to their decision, and left their zones
in the care of others, and they went to India. But there, when they heard from their different
disciples how things were going on in their absence, they became disturbed and felt that the
treatment by the GBC care-takers was causing a disturbance in their relationship with their
disciples."

"So, since the GBC members couldn't settle this themselves, both sides agreed to let Sridhara
Maharaja judge what was an impasse for everyone else. So, both sides were willing to go along
with Srila Sridhara Maharaja. The gurus wanted a correction in their relationship with their
disciples, not to be interfered with; other GBC members wanted Srila Sridhara Maharaja to fully
hear their claims of wrong-doings and the need for the GBC to manage the society by law, because
Srila Prabhupada did appoint the GBC as the final managerial authority. The main meeting was at
another time when GBC members came, including Srila Bhagavan Maharaja, Jayapataka Swami,
Srila Tamal Krsna Goswami, Prabhupada Krpa Maharaja, Srila Hansadutta Maharaja, and Gopal
Krsna prabhu."

"Sridhara Maharaja proceeded by asking each of them to say what they thought was going on, and
what they thought should be done. He said that he wanted to help, but he wanted them to help him,
by expressing how they saw it. So, in this way, all the issues were presented and brought out,
expressing both the guru's disturbance and the other GBC's concern that the movement had to be
governed, and that even a guru or a GBC member who misbehaves will cause a bad effect to the
world-wide movement's preaching. . . The principles of the issues, especially as seen by Sridhara
Maharaja, are important."

Position of Acarya

Sridhara Maharaja: The position of acarya is very intricate. It is very difficult to bring an acarya
under rule. You see, that is our practical experience. You please hear and note: The position of
acarya is a relative thing, just as mother-child, father-child, wife-husband; so it s a relative thing.
the position of disciple is also relative. So, relative and absolute and their position; to adjust
between the two is a difficult thing and it is an eternal [problem[. So, as in rasa, in the madhurya-
rasa even there is enmity between vatsalya-rasa and madhurya-rasa. Yasoda is thinking that, "My
son is lost! They have captured my son!" And the gopis in madhurya-rasa see that vatsalya is
always jealous of our free mixing. That is a hindrance to the way of our free mixing. Still, two
things to be continued. It is clearly written in sastra that vatsalya and madhurya are two antagonistic
rasas. One is always suspicious that the other in encroaching on my rights. Very jealous. Jealously,
encroachment is coming from the other side, against our rightful possession. This is an eternal
truth. So, we have to accomodate with such mentality, and such broadness of our hearts. When the
Absolute consideration will come, they will have to attach both rasas within the fold. So, to the
 77

disciple, the acarya's position is Supreme. Even more that God. In scripture we find it. The guru is
more near and more affectionate than God. God has many to deal with, but guru is only careful
about my welfare.The other day [August 18, 1980] I told to some of you that it is described in
sastra that guru is water around the lotus, and the sun is God. Remove the water, and the sun will
burn the lotus. And when the water is around the lotus, the sun will foster the lotus. But if guru is
removed, the very God, the sun will burn the lotus. The guru's position is more helpful to the
disciple. If we have a natural growth, if we want a natural growth of the sraddha of the disciple, the
regard of the disciple toward the guru and the Absolute, such room must be allowed in the
constitution, if the constitution is to live at all.

Some adjustment must be made between the relation, and it is better that the acaryas themselves,
they will come to directly make all the necessary adjustments between acarya and acarya, acarya
and Godbrother, acarya, and his disciples, and the disciples and disciples. All these fine points of
sentiment. Sentiment is not to be neglected. Law is not everything. Law should be accomodating to
increase the sentiment, otherwise this is no law. Law should come to promote the sraddha, make
room for the faith to develop. Such law should come to help us. Sastra. Sastra's jurisdiction is
limited. Only to promote love, and when love comes it will be free. Smooth harmonious working is
possible only in the area of love. Spontaneous. That is also some sort of hitch, as in madhurya-rasa
and vatsalya-rasa . . . but all to please Krsna. Harmony is there. But ragavid bhava navadhi vaidhi
bhakti adhikaras tu ragavid bhava navdhi. Vaidhi bhakti: devotion under the guidance of sastra,
laws and rules, that is to a certain extent necessary. It will only help the inner awakenment of love
and affection, and then it will retire. Law will retire giving room to the spontaneous flow of love.
Loving service to the Supreme. So, law is not all. Law is necessary and especially in the lower
stage. And it should make room for free movement between the relationship, just as I once told that
if one is not married, there is no necessity of any separate room. He may lay down here and there.
But, whenever he marries, he wants some room to behave in a particular way. Some private
arrangement. So, when one is next to a disciple, that sort of relationship should find some
independent place to express its fullest feelings, unbridled feelings towards the master. That should
not be curbed by law. There is also necessity of law, and law's object will be to work our freedom
for everyone. Freedom is the highest thing. Free service is raga-marg, and that is service proper.
Not regulated and coerced, and pressed by law. That is not service. Expecially our aim is
Vrndavana. So, free service. Without freedom, service is not valuable. Forced labor is no labor.
Labor of love, that is required. and it is the thing for which all are out. Let us essentially think that
we are all not only for the constitution, but the thing for which the constitution has been made, to
that object. The constituation should promote to that aim. With this feeling. The newcomers are
coming with their faith, and faith should be encouraged and also adjusted, that the faith of one
person will not disturb another."

Posterity Will Judge History Will Reveal All

Srila Sridhara Maharaja told the story of Queen Victoria who as a new queen wanted to be lenient
in judging her first case. He suggested, "In the internal administration, you'll give more to affection,
and towards your dealings with the public, you my proceed with some legal action. Legal, moral,
all these things are to be showed in public. But forgive and forget within you, internally. The
consideration of love and affection, that should be the greatest consideration."

Further Srila Sridhara Maharaja cautioned the GBC that posterity will judge them-history will
reveal all, so they should be very careful, that they are writing their Prabhupada lilamrita so they
should show the proper dignity of the acaryas.They will gain the greatest confidence of the
devotees and gain in power by dealing magnanimously. Further, he pointed out that the restriction
on the acarya must come from the acarya himself, that the disciples should see that their guru is not
ruled by law-by others-"otherwise the disciples faith will vanish." This is the ideal put forward by
 78

Srila Sridhara Maharaja. It is not that this is the all in all-the acarya now is free to do any and all
nonsense. But the ISKCON "acaryas" didn't regulate themselves-worse, the slightest mention of
constructive criticism was treated as if it was a demoniac attack. They did whatever they wanted
with the admonition that "the acarya cannot be regulated," placing themselves above any form of
regulation, thus abusing these instructions. Later they blamed Srila Sridhara Maharaja for their
improper activities.

Law Necessary but not to Kill Enthusiasm

"The free love, free faith, that is the only thing, the most valuable thing for which we have come
out of our own house, and joined the mission. That purity of purpose should always be kept intact.
Of course, some help from law, regulation is necessary. But not so much as to check the growth of
the vitality. Promote the vitality! The real spirit, the real purpose of the mission, that should be
given first hand. In this way, you have to deal. And there, some lenient dealings are necessary."
Srila Prabhupada manytimes gave instructions similar to Srila Sridhara Maharaja's instructions
above. Perhaps themost well known instruction is Srila Prabhupada's letter to Karandar das in 1972:
"The point is to be engaged in doing something very much satisfying to the devotee, that he
remains always enthusiastic. He will automatically follow the regulative principles . . . So the
future of this Krsna consciousness movement is very bright, so long the managers remain vigilant
that 16 rounds are chanted by everyone without fail, that they are all rising before four in the
morning, attending mangala aratik-our leaders should be careful not to kill the spirit of enthusiastic
service, which is individual and spontaneous and voluntary. They should always try to generate
some atmosphere of fresh challenge to the devotees, so that they will agree enthusiastically to rise
and meet it. That is the art of management: To draw out spontaneous loving spirit of sacrificing
some energy for Krsna. But where are so many expert managers? All of us should become expert
managers and preachers . . . Forget all this centralizing and beauracracy."

Srila Sridhara Maharaja responds to the GBC's Centralization: Devotee: Maharaja, they are arguing
that Srila Prabhupada wanted everyone to work under the GBC, but we are not doing that, so
therefore everything we do is unauthorized.

Srila Sridhara Maharaja: Authorized from the greater circle -- the general saying of the general call
to go and preach about Krsna. GBC committee resolution is recommendatory. But, to facilitate that
he appointed some gentlemen. That does not mean that he has given everything within their fist,
their whimsical fist. At present it is dollars, diplomacy and despotism in the name of devotion,
dedication and divinity. God is within their fist, Krsna, and they think like that. But that it is the
opposite they will have to think. So much pride: "Whatever we view, we'll dictate, and that cannot
but be the opinion of Guru and Gauranga, Krsna." So, limited narrow views. So much so, don't go
beyond our guru maharaja's books. His guru, other goswami's, no. Don't go. What is this? The
natural advice should be, "Read others to support what is written by our gurudeva." By extensive
study. Food, that is what our guru maharaja has said, to support that. Our expansion is necessary.
Otherwise you won't be able to maintain your solidarity. This is defeatist mentality. It is not a dead
thing, it is a progressive living thing.

Below we present an excerpt from the August 19, 1980 darshana wherein Srila Sridhara Maharaja,
hearing that many Godbrothers are leaving ISKCON in frustration, unable to tolerate the
mismanagement of ISKCON, advises not to be too rash, but "Wait and see." Further he suggested
that the Godbrothers should "Call For A Meeting." He proposed that at this meeting the grievances
of the Godbrothers could be presented to the GBC and hopefully resolved. A careful study off the
transcripts shows that always Srila Sridhara Maharaja advocates a moderate thoughtful path--don't
be rash, consider the many consequences of your activities-consider the best interests of the
devotees, not just the maintenance of the ruling power.
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GBC Activities Intolerable

Bhakti Caru Swami: Bengali:

Maharaja, the main consideration is that many of Prabhupada's disciples are leaving the movement.
They are quite unable to tolerate all this nonsense any more.

Srila Sridhara Maharaja: Bengali:

Yes, the ones who won't be able to check themselves, they will come forward. And the ones, those
who are wavering, those who can tolerate a little more, they can wait and examine what actually is
Krsna's desire for a little longer. The primary consideration is Krsna's will . . . The ones who won't
be able to control themselves, they will dive into it. Without considering the good, bad, honor and
infamy; without considering the future, they will dive into it for reformation. From a distance I am
saying, "Wait and see." The ones, those who are the real lovers of the institution, for them this is
becoming intolerable. This is going beyond their level of tolerance. Bhakti Caru Swami: Bengali:

The main reason why we came is because there are many devotees, those who are impatiently
waiting to hear what you have to say. Now, if you just show us the way. Now this has come to this
point and unless some rectification is made, must be done, then they all will get together to do
something about this.

"Call For a Meeting"

Srila Sridhara Maharaja: Bengali:

If I have to say something formally from outside, then I have to say that among you who enjoy the
greatest confidence of all the devotees, through such a man you "Call For A Meeting" in America
or wherever the field is the most important. And in that meeting, the ones, those who are willing to
boldly face the situation, participate, the GBCs, those who you feel are dissatisfied inwardly, call
them and call a few acaryas like Ramesvara Maharaja who are sympathetic. And then in the
meeting, you record the feeling of different devotees and then with the strength of that resolution
you call for their explanation that, "What are you doing in the name of Prabhupada? You are not
absolutely infallible. Due to your activities the mass of the disciples of Prabhupada have become
very bewildered. They are becoming very disappointed and they can see that a great loss is going to
be incurred by the ISKCON society. The ISKCON society is in danger. So now, you all reconsider
yourselves and appeal to them to readjust themselves and thus this disaster can be saved. So many
devotees are leaving the movement. So many devotees have become half-dead, and so many
devotees have already died. And so many are lamenting and we cannot just sit idly without trying
to rectify the situation. We ourselves do not want any position, but what is going on is intolerable.
It shows that the major portion is going to die. This must be thought out and accepted." So, with
this idea, you form a committee, make a resolution, and then selectively invite to come. In this way
you "Call For A Meeting," pass a resolution, and then call for them and ask them to readjust their
position and reconsider. Otherwise we shall be in painful necessity to make progress independently.
You can say this in this line.

Finally, many years later in 1985 a meeting was arranged in New Vrndavana-many issues were at
hand-godbrothers throughout the movement demanded reform. One of the many dealt with-that of
the grossly deviant and fallen condition of one of the eleven original gurus. Which was finally
admitted and dealt with, that which had been hidden and covered up for so long-private bank
accounts of huge amounts of money, extravagant spending, illicit homosex, drugs, and many more
 80

things. Extravagant guru worship was lowered, exclusive vyasasanas and acarya pictures on the
altar except during arotika were stopped, guru expansion was opened up, and in the words of
Satsvarupa Maharaja in his September 21, 1985 Guru Reform letter to his disciples, "a near
unanimous decision has been reached by the senior devotees, that the present system of zonal
acaryas should be changed." Additionally the GBC resolved as a result of these meetings that
individual temples could make changes regarding guru-disciple-godbrother relations, worship etc as
they saw fit. On the previous day, August 18, 1980, Srila Sridhara Maharaja had addressed the
problem of acarya grandeur and stated that he thought it would create difficulty if it was not
adjusted. We have discussed this in chapter five in the section entitled, Is Srila Prabhupada's Mood
different than Srila Sridhara Maharaja's? [full transcript in Appendix E], wherein we present the
sound advice of Srila Sridhara Maharaja in response to the complaints of the Godbrothers in
regards to the GBC's management and personal activities. Further, we give the history of one GBC
guru's attempts to adjust his worship to a moderate standard. He was forced by the GBC to abandon
his reform attempt or lose his post as guardian of the Bhaktivedanta Book

Publishing Trust.

Another guru took the sastric instruction that one may see the nama-guru thru the mantra (gayatri)
guru (when they are different personalities) by Srila Sridhara Maharaja too far and forcefully told
his Godbrothers, who had both initiations from Srila Prabhupada, that they had no relationship with
Srila Prabhupada and must see Srila Prabhupada thru him-that "you must serve a person, not a
concept," inferring that Srila Prabhupada was reduced to a concept and that he, the GBC guru, was
the living embodiment of this guru-tattva. Clearly this is a misinterpretation of this instruction and
severly shook the faith of those Godbrothers in this guru and caused much disturbance. Srila
Sridhara Maharaja had warned the GBC in their first meeting in 1978 that they must respect the
faith of their godbrothers in Srila Prabhupada. And when he heard of this misinterpretation of his
instruction on August 19,1980 (Appendix F), he very kindly replied:

Srila Sridhara Maharaja: Guru bhognike. This is not objectionable to the extreme, but partially
objectionable, because, suppose there are five sons of a father and the eldest son says to the
youngest, "You don't know the ways how to satisfy the father. You must do what I shall say. You
do that to please my departed father. These things were very favorite, to offer these things will be
most pleasing" This sort of advice may be given. If it is done in such color then of course it is
innocent. That I have got more experience about Prabhupada's nature so if you really want to do
favorite work of Prabhupada, you use my experience, that will help you a great deal. Don't try to
connect direct-have a direct relation with him. You'll be deceived. You'll not be able to come to his
concrete self, it will be only vague.

Bhakti Caru Swami: Maharaja, we heard about the characteristics of a paramahamsa, that he
extracts the nectar. Separates the milk from water, and he takes the milk. That now we can see in
you the manifestation of that quality, you are always taking the nectar Srila Sridhara Maharaja:
Yes, I am simply trying to see the brighter side of it so that we may not commit any mistakes
against the other party. We must always see the brighter side . . . So all the arguments that the other
party might want to give, we shall discuss them in detail and bring out the salient points so that we
might not make any mistakes. We must be aware that we are not influenced by any prejudices. Just
like they are being influenced by prejudices, we should be careful not to commit the same mistake.
We must be well-guarded so that we are not led astray of the path of truth. Another guru prohibited
the guru-puja of Srila Prabhupada in his temples. Disciples of Srila Prabhupada were not allowed to
worship Prabhupada. Another wanted to live in Srila Prabhupada's quarters and when he was
refused a big fight ensued. Many of the offerings to the gurus were refused as not being opulent
enough. GBC Must Be Living Nor Mechanical In March of 1981 (Tape
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7A), Srila Sridhara Maharaja advised the GBC representative that the GBC must be a living
organization, not mechanical-one cannot mandate affairs of the heart with an iron fist, as per
Machiavellian philosophy (see Machiavelli's Princes in chapter five):

"Some sort of restriction should be there, but life cannot be ruled by only law. Both must be
accomodated. The scope to the merit. Scope to merit must be allowed, and there should also be
some sort of rules there. Law and vitality. Law is there, but merit or vitality cannot be checked.
They must have field, proper field, merit must have proper field. By law one should not check the
proper person and only encourage the improper one. Both sides-regulation, law is also necessary to
be subservient to the natural growth. Suppose a boy requests more food, he will grow, he will be
more strong. If you give him more food, then it will bring justice, according to his capacity he
should be given food, he will get more strength and do more work. So, this sort of provision must
be in the law, is it not? To make the movement quite living. That is my opinion. This facility is to
create a fair field, so it must be a living Governing Body, not a mechanical Governing Body, but
living Governing body." Earlier in chapter five, we quoted Sivarama Swami's suggestion that the
GBC be more in touch with the rest of ISKCON instead of trying to administrate all problems once
a year. Guru Deviation ~ Wait & See

Darshana continues:

Sudhira Goswami: If after initiation one sees some problem in the behavior of his guru then?

Srila Sridhara Maharaja: Then of course he cannot but be indifferent to his present guru in the
beginning, that I see difference, it is not in the line. But I have taken initiation, so, wait and see,
that should be his behavior. Wait and see. I do not find any encouragement in him to engage in the
service with earnestness. It may be that it is of course a disaster, calamity.

Sudhira Goswami: It may also be due to immature understanding.

Srila Sridhara Maharaja: But those defects, they should be analyzed as to whether they are external
or internal. The difference that is being detected, is that external, superficial or substantial. It it is
superficial, he should be encouraged that this may be neglected, but if internal, then of course it is a
difficult case, and he cannot but be indifferent for some time, and then gradually time will decide
and show what is the matter, and then he should take such steps accordingly.

A Fair Field is Necessary

In March of 1981 Srila Sridhara Maharaja responded to the following statement of a GBC guru,
"So, I have some questions about the position of our gurus. Prabhupada named me also as one of
the devotees who would begin initiating. So I have felt disturbed that the position of the gurus was
raised above all of our godbrothers because of too much worship . . . It seems to me that many of
my godbrothers, they are equal or even greater-they can give Prabhupada's teachings just as well as
anyone, but they are not named as gurus, so there seems to be too much difference between them
and the gurus. So this has been a big disturbance to me:" "That is a very serious question. They are
making much of the position of the acarya. They are misusing the position according to him
[Prabhupada]. But that is a very serious question and on that point I have discussed, I have given
my opinion many times. In brief, a system should be created or arranged for the proper adjustment.
Of course it is necessarymad gurusi jagad guru. He is the suprememost, at least in a particular way.
In a particular way he is the best: yar ye rasa se haya sarva . . . Relative position. From the relative
standpoint the disciple will see his guru to be the best. And there he will think, that the Lord has
delegated him to come to me and to deliver me from the clutches of maya. He has some particular
affinity there. And there are many acaryas, and what should be the behavior, the conduct of the
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disciples of different acaryas? How and what should be the behavior or conduct towards the
nonacarya, godbothers of the acarya? That should be evolved. If direction is not given by Swami
Maharaja, there might be some signs, some hints. But if it is not found there, then we shall have to
evolve some rules and regulations for a proper adjustment so that the mission may not suffer.
Suffer from indifference or negligence or abhorrance of the nonacarya disciples of Swami
Maharaja. As you say, there are more qualified disciples outside the acarya board, or GBC. It is not
impossible, not impossible. So, we should sit together and try to see that valuable persons that came
to serve Swami Maharaja with all their energy and sincerity they will go away, it is very, very
regretable. We should try to save the mission from that great disaster. I hear that so many stalwarts
they are going away, being indifferent and going underground to the unknown quarter, depressed
because they do not see fair field. So these things should not be set aside but it must be taken in and
they should be discussed. Some salient points, you should prepare a list-that this is a list of
disadvantages, inconveniences. The disease has entered into ISKCON and how to treat it. This is
our common cause, we are all interested in ISKCON, we are members, we have given our life,
dedicated our life for this mission. We are interested and we don't like that our godbrothers will go
astray dissatisfied with the management. So try your best to evolve some rulings or some sort of
laws, rules which should guide us all, help us all. At the same time it will push the cause of the
mission of ISKCON. As dynamic as it is accomodative-comprehensive and dynamic mission we
want to have.

Recruiting a Farce when Stalwarts Leaving Discouraged

We have a great field ahead. We must go to the length and the breath of this world with the banner
of our Guru Maharaja Prabhupada, Swami Maharaja, and combined effort is necessary for that. We
do not like to lose anything. We should collect all our energy, money, men, and we must go on
with the banner of our Prabhupada. For this, unity and fairness in the field is necessary. This will
strengthen the hearts of all the members of ISKCON. In this way you may introduce-that such an
accomodating and dynamic program we want to have. We would like to have. And without doing
that we won't allow you to dissolve your meeting. You must come to such a conclusion and give us
such a program. Otherwise we won't allow you to go away from this Math. Do it. Make provision
to feed all the members, such that all can be satisfied, have food, proper food. Everyone must have
proper food to work on. Evolve such a program and give it to us. If you are efficient enough, if you
will consider yourself to be efficient, then give us this thing-that we can march on with the flag
with our head erect. We have to go and capture the new, but the old is already going back. They are
driven, they are being driven and we are going. The old, the important members, who received the
grace of our Guru Maharaja, they are being discouraged and becoming indifferent. And we are
going to recruit new persons? Is it not a farce?"

Living GBC Meeting We Want Not Formal

"I am speaking a little strongly. But as a friend of your Guru Maharaja I feel this in my heart, so I
say, this worldwide grand mission will thrive like anything. It will touch the heaven and cover the
world and other planets also. And what is this? That old persons they are going back? There may be
one, a few exceptions, but generally people came with a good and sincere heart and they are feeling
discouragement. Some encouraging program must be evolved, we want to have. So, let us evolve.
Not just a formal meeting for two days, three days. But it must be a meeting to satisfy the real
necessity of the day. That is a living committee, that we want. Living meeting we want. Not a
formal meeting. After one year, a formal meeting and some resolutions passed, and everyone has
gone to his own field and is doing as he likes. Hare Krsna. Gaura Hari Bol."chapter six cont. ~
deviation Contents Our Affectionate Guardians:Chapter Six: Aparadha
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Guru Deviation ~ Symptoms ~ Kanak, Kamini & Pratistha

On October 7, 1981 Srila Sridhara Maharaja spoke on guru deviations:

Generally the signs of deviation may be of three types. The first thing is whether or not I can
detect that my gurudeva is losing gradually his attraction for his own guru. And sastra upadesa, his
previous way of expressing his advice by quoting the scriptures and quoting the words of his own
guru, that is becoming gradually absent in him. His attraction is fading for the higher. Then that is
pratistha. Kanak, kamini, pratistha. These are the three tests to be put everywhere for whether one
is a sadhu or not, or what degree of sadhu he is. The measurement will be pratistha, kanak, kamini
-- three gross. The first is the deviation of his higher gurus. That should be detected. That is
pratistha. Then more tendency to amass money and not to spend, money may be collected but that
must be distributed for the service of the sampradaya, vaisnava; but amassing money, second. And
the third is attraction towards the ladies. Of course he may come in connection with money and
women and also with pratistha. Pratistha means the honor to him from the disciples. That is also
necessary but only for the purpose of divine object, divine aim. Not for himself. But if we can
detect that for his personal interest and not for the cause of the sampradaya he is utilizing these
things then we should be careful. In the beginning we may neglect some occasions, some instances
we may ignore. But if we find that more, then we are to inspect that carefully. And we should
mention it to persons similar to our own position. After consultation we can put it to higher sources
-- other acaryas also -- who are reliable. So we must not make progress in a slumber. But we must
go forward with our eyes open, always opened.

Sastra-Ninda

11 January 1982:

Yesterday, perhaps for the first time I heard, I can't trust it even, that [name~GBC guru] trampled
down his foot on a book named the Gaudiya Kanthahara, the very gist of all the Vaishnava
scriptures prepared by our guru maharaja. Gaudiya Kanthahara. How? "We are only to go through
the books given to us by our Swami Maharaja, our Prabhupada." I can't trust [believe] that such
heinous work is being done by him. I can't believe that that scripture containing the very gist of
Bhagavatam, Gita, and all other Vaishnava scriptures, including the Goswamis, that is the most
useful weapon of the preachers, the sannyasis. It was prepared for that line. And that has been
trampled under foot. I can't conceive-so much so I would be happy if I hear that "No, no, this is
false information." I'll be happy. Because I thought him to be a very simple candid person trying
his utmost to follow the line of Mahaprabhu. We may have to be converted into stone if we are to
hear these things from the acaryas of Swami Maharaja, appointed by direct appointment. I shudder
to think. It may be false. I would like to hear that it is false.

And that must have committed a great offense. A heinous offense. And I advised him, it may be
intimated to him that he should publish that Gaudiya Kanthahara in a very beautiful way, and with
repentance, and with all regard. Otherwise, he will have to mourn to reap the result of such heinous
actions, wherever he be. It is not a matter to talk even in such a way. It is nama-aparadha. First
nama-aparadha, the vaishnava-aparadha, and the second, then sastra. The sastra, that is giving the
devotional process to us. If we dishonor that, then the Name will be dissatisfied. Sadhu-ninda, and
sastra-ninda. The sastra-ninda, to talk against sastra, that is maya, and what he has done, that is
demoniac, a heinous thing. And he must beg to propitiate the sastra, and he should publish that
particular sastra in a very honorable way and distribute that to others. Then he may escape from
that sort of offense. Any friend of him may say to him in my name. It is not a trifling thing. If
Krsna is concrete reality, then sastra is also so. The rule of Krsna, that is not to be belittled. It is so
serious. It is as real as Krsna. We shudder to hear such things. He must do some service to that very
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sastra, Gaudiya Kanthahara. It is a very favorite book of our Guru Maharaja. We have seen it. He
collected the slokas as equipment -- a storehouse of weapons for all the preachers. So, for the
preachers, so many vital quotations to support the Krsna consciousness, and that has been dealt with
in such a wrong insulting way. If ever I have heard it, my heart is aching to think of that offense. If
I did not inform him, I would be under offense myself.

Gaudiya Math GBC

Srila Sridhara Maharaja was portrayed as being against the formation of a GBC in the Gaudiya
Math (i.e. 1974 Rupanuga letter) and that now he was trying to ruin ISKCON. A cronology of
events in this regard is given in chapter three: A Short History of Srila Sridhara Maharaja & The
Gaudiya Math, which provides a higher perspective on this theory -- wherein it is revealed that not
only was a GBC formed by the trustees of the Gaudiya Math, membership of which was declined
by Srila Sridhara Maharaja, but Srila Sridhara Maharaja helped advise the GBC when requested to.
Further he repeatedly helped negotiate between his godbrothers when asked. "None can approach
Vasudeva Prabhu, they are very much afraid of his personality. Only Sridhara Maharaja can do.
Though he is his greatest enemy, still he has got some affection for him." Vasudeva Prabhu
admitted that although Srila Sridhara Maharaja was his "enemy" still he could trust him and wished
to meet with him. It was further revealed that even those who were opposed to him, said that his
specialty is that of strong common sense and disinterested nature-not partial, not selfish-always
open to truth-out of generousity and kindness. In chapter three Srila Sridhara Maharaja relates how
in spite of all opposition he was able to bring together the two opposing parties of the Gaudiya
Math and reach a compromise. His preaching capacity is wonderfully illustrated therein.

It was revealed in August of 1981 that the GBC fears Srila Sridhara Maharaja's popularity.
Looking back now, we can see clearly why they fear his popularity. He is giving such high and
perfect Krsna conscious advice at the same time that the GBC gurus are engaged in all sorts of
improper activities-many of which can be considered deviation from the line of our sampradaya.
We have seen over the years that the GBC cannot tolerate any mention of reform, any constructive
criticism even, and especially proper sastric advice which they are fearful will expose their
wrongdoings. History has shown their ongoing faults continuing to this day, and this is well known
by all the disciples of Srila Prabhupada and many others as well. Substantial documentation also
exists for this as well. Additionally they fear Srila Sridhara Maharaja's popularity, earned by his
substantially potent preaching. "Many devotees are discontent with the activities of the acaryas and
GBC. So, by hearing your (Srila Sridhara Maharaja's) instructions they became more satisfied and
wanted to give these leaders the benefit of the doubt. But then the leaders began to speak against
you."

Srila Sridhara Maharaja responds to this:

Srila Sridhara Maharaja: I am not going anywhere, to do anything against them. I am sitting here.
People are coming, and according to my conscience, what I have to say to them I am saying. I am
not an aggressor.

Sudhira Maharaja: This has disturbed many of the devotees who are appreciating your instructions.

Srila Sridhara Maharaja: Is it going against Swami Maharaja what I say?

Sudhira Maharaja: Not according to them. There is a difference of opinion. Srila Sridhara
Maharaja: But, what I said was taped by you all. Was there anything which went against the
preaching of Swami Maharaja? I don't think that is the case.
 85

Sudhira Maharaja: No one thinks like that.

Bhakti Caru Maharaja: But it is going against them. Actually many of the godbrothers started to
see things from a different perspective. Srila Sridhara Maharaja: Last time also I told them that
what they wanted me to do -- I should give ditto to whatever they will do,. Then I asked them, "do
you think that I am under your committee." "No, no, that we don't think." Then the day before
yesterday, again the same thing. "We had a meeting and in our meeting we accepted the principle
that the number of acaryas may be increased. But we did not receive any inspiration this year for
extension. But this was not told to you, so we have been told that you remarked that our decision is
injudicious and unfortunate." Yes, I did remark in such a way because I want to clear my position
to you now that, I am not wholely one with ISKCON and even not wholely one with Swami
Maharaja. I have got my special consideration and inclination and thinking. With other godbrothers
also I differ in many ways. So everyone has his special characteristic and I also have such. So, what
you think to be srota pantha, your meeting unanimous verdict, what you think the right thing
coming down, I am not bound to pronounce the same thing-that it is infallible. The meaning is like
that. According to my consideration your combined decision was a faulty one, but I did not say so
clearly.

Relief Work

On January 12, 1982, Srila Sridhara Maharaja responded to devotees that he would be responsible
to Sri Chaitanya Mahaprabhu if he didn't help the disenfranchised, the disillusioned, the
disheartened, who are going away from Krsna consciousness. He stated that he has no aspiration,
that he is only responding to those who approach him. How can he refuse those in need of help?
Three disenfranchised ISKCON devotees had left ISKCON to hear from Srila Sridhara Maharaja.
After hearing from Srila Sridhara Maharaja for some time they were given sannyasa -- a natural
spiritual progression in their ongoing intimate relationship. This was taken by the ISKCON leaders
as an intolerable attack -- that he was stealing their men. Srila Sridhara Maharaja's sweet and
substantal answer to a devotee disturbed by these initiations is presented in Appendix G:
Conversation on January 31, 1982.

The GBC found fault with those godbrothers who sought help from Srila Sridhara Maharaja in the
same way that they themselves sought help from Srila Sridhara Maharaja in the beginning (1978-
80). They also found fault with Srila Sridhara Maharaja for giving advice in regards to the many
problems in ISKCON at the same time that the GBC was not properly dealing with these problems,
nor were they able or willing to give proper sastric advice or encouragement to the disenfranchised.
On the contrary we see that anyone who wasn't 100% their sold out man was made to feel left out
of the mainstream of ISKCON. Those who sincerely wanted answers to the many problems were
consistently treated as troublemakers. Mostly the disciples of Srila Prabhupada were frustrated that
they had no voice, and that the GBC was maintaining tight control of ISKCON, refusing to expand
the number of gurus, etc. Finally in March of 1982, the GBC reluctantly added three new gurus
(Svarupa Damodara Maharaja, Gopal Krsna Maharaja & Panca Dravida Maharaja) who
immediately came to Srila Sridhara Maharaja in search of his blessings. Not until the meeting with
godbrothers in 1985 did the GBC decide to add more gurus beyond these three.

March 1981

Dheera Krsna: Maharaja: I am accused of being a trouble maker. When I am mixing with my
godbrothers the GBC feel that I create disturbance. Srila Sridhara Maharaja: They are afraid of you.

Dheera Krsna Maharaja: I am against the policies of the GBC. So, I thought maybe for a short time
I should remain here.
 86

Srila Sridhara Maharaja: For the time being you may stay here as you like. But what I understand
in you is that you should visit those that are dejected, disappointed and have relief work with them
to rescue them. To organize them, they should not leave the movement of Swami Maharaja, or
Mahaprabhu, or our Guru Maharaja. This divine movement may not be loved. To keep up the
standard. My words may be used to enliven them and to keep them within the fold. Maybe here and
there; and the leading persons like Yasodanandana and others such as Pradyumna, who were some
stalwarts amongst Swami Maharaja, they are going away, they are going away hither and tither like
a ship without a rudder being scattered in different directions. To connect with them, to encourage
them in their service to guru-Gauranga, Swami Maharaja, our Guru Maharaja, Bhaktivinode
Thakura. And come now and then here and take the necessary directions and similarly theoretical
and practical, both sides. To collect some things and to distribute to the patients.

You Are Forcefully Engaging Me

So I am a peace-loving man. Don't try to drag me onto the battlefield. I am of a ministerial habit.
Rather a minister than a king That was told to me by Madhava Maharaja, that you can give us good
advice but you cannot work as a king. My godbrother Madhava Maharaja told me. You have got
foresight. You can give good advice. But you cannot take up anything at your hands direct and go
on with the program. The followers of Swami Maharaja who have affection for me, you will
combine yourself and do whatever you think good. I am ready to help you theoretically.

Devotee: To us the most important thing is to get the association of your lotus feet.

Srila Sridhara Maharaja: If you think so, you may extort from me. Just as Das Goswami says, "I
was blind, I was unwilling but Sanatana Goswami was so kind with me that he tried his utmost and
forced me to drink the nectar -- vairagya-yug-bhakti-rasam prayatnair (Vilap. Kusam 6). Not only
blind, but also unwilling and I was forced to take the medicine. So I am unwilling. And you come
and force, exact from me if you find anything good. What is very akin to your masters gift. If you
find that what you have already received from your spiritual master, a similar thing is to be found
here, then of course you may come and try to snatch it and distribute it to the world. You have got
that right.

Devotee: We are situated in Das Goswami's position and you are situated in Sanatana Goswami's
position. You are forcing us to relish the nectar.

Srila Sridhara Maharaja: But you are active, I am passive here. I am reluctant. and you are coming
to me.

Jayapatakha Swami Requests Sridhara Maharaja's Help

Jayatirtha Maharaja, a GBC guru, had fallen from the principles of Krsna consciousness, and had
been forced by the GBC to take sannyasa against his will. We were present in Los Angeles during
the GBC's meeting there when they voted that Jayatirtha Prabhu must take sannyasa -- very much
against his will. Later he was found to have again deviated and fallen. Srila Sridhara Maharaja had
advised that Jayatirtha should be dealt with delicately, as he had had many problems and continued
to have problems. On August 9, 1981 Srila Sridhara Maharaja asked about the feelings of Jayatirtha
Maharaja's disciples, whether or not they were favorably disposed and maintaining their faith in
their guru. He also asked about the mood of Jayatirtha's godbrothers towards him.

Srila Sridhara Maharaja: Godbrothers are disturbed? Are they of the opinion that once one has left
the sannyasa asrama, then he should not be regarded as formerly. Is this their mentality?" Sudhira
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Maharaja: Yes. One point that I heard them say is that they did not want to hear that this is some
kind of lila. And generally when such a thing occurs there comes doubt about turning over
newcomers to such a person.

Srila Sridhara Maharaja: Accepting sannyasa, and leaving that and then accepting it -- that's
making trouble. Of course there is such example amongst our previous godbrothers during the time
of Prabhupada. Sannyasa was taken up, off, and again sannyasa was given to him by Prabhupada.
After the departure of Prabhupada he got recognition in the society and was accepted as an acarya
by other devotees of Prabhupada. Sannyasa has got a formal value. But the Vaishnava is seen
according to the degree of devotion, not in accordance with the dress; the garment is external.
Sudhira Maharaja: They want to reinstate him in his former position. They want to give the benefit
of the doubt. And they have made some objection to his attributing some credit to yourself. Srila
Sridhara Maharaja: That sort of weakness is also on the part of ISKCON because they wrote a letter
to me to interfere with this case. A long letter by the instruction of Bhavananda Maharaja and
written by Jayapataka Maharaja requesting me to advise and help in this matter and I did so.
Fortunately I could convince him. So, I replied to the letter of Jayapataka Maharaja that, I tried my
best according to my best understanding to reinstate him in his former position and now it is your
duty to adjust him with your institution. Something like that. And they also came, Bhavananda and
Jayapataka and Bhakti Caru Swami -- you might have heard. Sudhira Maharaja: They are afraid
that by devotees hearing of Your Divine Grace's wonderful activities and your preaching that many
people will be attracted to you. So this has created a fear in them. Srila Sridhar Maharaja spoke
further on August 30, 1981: "Jayapataka Maharaja wrote a long letter to me, stating that such and
such things have happened. He wrote that he had consulted with Bhavananda Maharaja who told
him to consult with me. He asked me for my opinion about all the things that have happened in
regards to Jayatirtha. I told him that I don't want to say anything before meeting Jayatirtha
Maharaja. I want to know what happened. And I had some doubts. They told that Jayatirtha wanted
sannyasa. Ultimately, we have not forced. Reluctantly we gave sannyasa. Still I told him that I
would like to hear from him [Jayatirtha] first before making any remark. Then Bhakti Caru Swami
brought Jayatirtha Maharaja here from Puri, leaving his wife and son in Calcutta, but I also wanted
his wife and son to be here. Then they were also brought here and I consulted with them all. I had
had some apprehension that Swami Maharaja had delegated him for acarya position as a grhasta.
So, he might have thought that ISKCON, the present managing committee has thrust sannyasa upon
him and in some uncareful moment he has accepted that. Then that should not be continued. What
Swami Maharaja has given, my gurudeva, I must stick to that. I inquired and found his son thinking
like that. So, I told him anyhow, once you have taken up this role of sannyasa and so many acaryas
are mostly sannyasis, and any way, once you have accepted sasnnyasa you should not go back
formally. To go back, that won't look well. So I gave my opinion, that once accepted, you must
retain that. Otherwise it will give a bad name to ISKCON, that is, to your guru-maharaja
Prabhupada. Then he agreed. I also had to convince his former wife. She is a good lady. She also
told in the tapes what happened. And I asked her, 'Did you come [to Krsna consciousness] before
your marriage?' Yes. You came to get the grace of Lord Krsna? Yes, then you are to sacrifice for
Swami Maharaja, you are to sacrifice your best beloved object for the cause of Krsna
consciousness, I think. And Krsna will look after you. You sacrifice, give him up for fighting. He is
a general. One of the big generals, fighters in Krsna consciousness. I heard that he has a good name
in his propogation. It must not be taken back. In the beginning of course she wept, shed tears. But
anyhow, she got encouragement through my words and advice. The boy also said yes-I also
encouraged him and the mother. Finally they accepted my advice. Then I asked that Jayatirtha send
a letter to his previous sannyasa guru Kirtananda Maharaja stating that he has again taken up the
sannyasa order given by him. Then I sent him to Katwa where Mahaprabhu took sannyasa. I sent
him with Bhakti Caru Swami and Govinda Maharaja. After taking bath in the Ganges, he again
took his former sannyasa dress at the place where Mahaprabhu took his sannyasa."
 88

The GBC however could not tolerate this; especially they could not tolerate Jayatirtha Maharaja's
lavish praise of Srila Sridhara Maharaja for uplifting him. Although they had personally requested
just this thing themselves, they became extremely irritated at this point and objectively speaking
their activities became irrational. Following this, we see the GBC at its passionate worst. They
decided that Jayatirtha Maharaja must "banish Sridhara Maharaja from his heart 100% or leave
ISKCON." Jayatirtha was ready to compromise to the farthest extreme but the GBC would not even
allow him his private thoughts. Jayatirtha Maharaja made the decision, that considering that he had
come up from a very fallen condition and revived his spiritual position as a sannyasi by the sweet
and potent preaching of Srila Sridhara Maharaja and considering that he had developed a genuine
love and attachment in his heart, that he could not renounce his spiritual connection to reality.
Instead, he renounced his very large share of ISKCON to stay with Srila Sridhara Maharaja, who
remarked that the ideal represented by Jayatirtha Maharaja's surrender was very noble. At that time,
the leaders captured three hundred odd of his disciples in a room and haranged them for hours,
revealing his past deviations etc., deviations which they had themselves previously had kept hidden,
"convincing" the disciples to give up their guru -- he had abandoned ISKCON, was falled, deviated.
The disciples were then told that they had barely a few days to either be reinitiated immediately by
one of the other ten gurus or else leave ISKCON. Srila Sridhara Maharaja remarked that they did
not understand the principle of the guru-disciple relationship or they would not have so rudely,
abruptly and forcefully severed these connections. Further he stated that their absolute power is a
bad sign, that they did not show any signs of humility.

The activities and mentality of the GBC in this regard are somewhat unknown to the majority of
devotees and further unknown are the feelings expressed by Srila Sridhara Maharaja and his
followers,. We have presented four transcripts from March 5, 1982 and March 6, 1982 in Appendix
H. These transcripts give us a pulse-beat of the activities transpiring at this time: The GBC forced
Jayatirtha Maharaja to renounce any connection with Srila Sridhara Maharaja one hundred percent
or leave ISKCON, they legislated that anyone associating with Srila Sridhara Maharaja is severed
from ISKCON and any initiation by Srila Sridhara Maharaja must be given up if one wants to be
part of ISKCON. All of this follows years of GBC siksa with Srila Sridhara Maharaja and the
GBC's continued urgent personal requests to Srila Sridhara Maharaja to encourage, help and
reinstate Jayatirtha Maharaja. That Jayatirtha subsequently again deviated does not detract from the
truth of the above events. Srila Prabhupada was always ready to encourage his disciples. And
encourage, Srila Sridhara Maharaja did time and time again.

Srila Sridhara Maharaja Severed

Srila Sridhara Maharaja replied very kindly to ISKCON's disconnection (11 January 1982):

Devotee: Martial law. Dictatorship, just like in Poland.

Srila Sridhara Maharaja: No, not martial. They are not happy to do that. But on policy they are to
do this for the time being, they are to test what effect it may have. They have some affection for
me. But still, to save their institution from the present crisis, what they think like that, the present
crisis, temporarily they are giving trial to this particular injunction.

Devotee: Temporary injunction.

Srila Sridhara Maharaja: I think like that. I think like that. Devotee: You are very gracious.

Srila Sridhara Maharaja: They cannot forget me totally. The newcomers may think like that, but
the older devotees that have seen me along with Swami Maharaja, there, it will be difficult for them
to put such a rigid law between the two, for those older men have seen how intimately Swami
 89

Maharaja dealt with me. It will be very difficult for them, but still they have a policy to make a
check.

Invited by Affections Force & Driven Out

At this time, March 5, 1982, Srila Sridhara Maharaja commented, Swami Maharaja very earnestly
invited me with affection and you are driving me out. Swami Maharaja had much affection for me,
all throughout his whole life. He abused many of my godbrothers, but with the exception of me
alone. And he asked me several times, that you are to look after them." "I was forcibly almost, by
affection's force taken into the connection of ISKCON, and now, I am being driven out of
ISKCON." "I give my good will, but I can't simply ditto their mandates." "I am invited by your
Prabhupada in his last days and in my last days I am motivated by some mean interest?" "I differed
from the GBC's opinion and they withdrew. Still I am their aloof well-wisher." "They are thousands
of men on that side, and you are few: five, six or ten, twenty-five. And they are so much afraid of
you? They have the spirit of conquering. No attitude of give and take learning. That, 'we may have
to learn something yet.' They have finished their learning, and they are ready only to distribute their
own hoarded wealth. Hare Krsna. Alright, He is there. ISKCON does not belong to their
committee, but ISKCON ultimately belongs to Swami Maharaja, represents Swami Maharaja, in
my opinion." "I see that they are digging their own grave. This is my sincere feeling, but this hurts,
and it is objectionable to a certain extent. If they are ISKCON properly, they are promised to a
particular ideal. So, deviation from that ideal, that is but a shadow of ISKCON, which was created
and designed by Swami Maharaja. It is a very lamentable thing." "Those who are sincere, the
victory will be with them: na hi kalyana krd kascid, durgatim tata gacchati. (Bg. 6.40) Kalyana
means sincere to their purpose, not power-seeker; coercive nature, for the administration. Hare
Krsna." "That will be an atomic bomb to their own disciples. This effect of changing the faith in
their guru, of the acarya, will have reaction in the whole of ISKCON, and will shake the very
foundation."

I Am Very Much Mortified

"Is it a play? What Swami Maharaja began there, is it a play? The acarya and the disciple, their
relation; is it a fun? So lightly to be taken? What reaction will come on the other disciples? They
can connect and disconnect in any way? And the charge was made by [ name of GBC guru ] to me,
in the case of a single person. And there was such a great difference. And they are doing in a
wholesale way, wholesale dealing. It is horrible to think of the future of ISKCON. I am going to
faint to think of the future of ISKCON. Let the divine will quide us properly in our ways."

"I am am old man, I am tired, excited, I am very very sorry, (crying) really I say with folded palms
that you are ill-treating me. I am very sorry. Swami Maharaja was so affectionate, I also treated
with such affection to him. And rudely you are behaving towards me. I am very much mortified for
that, but what can I do? I am a small man . . . "

Form Breaker

Srila Sridhara Maharaja, mortified by their mistreatment of devotees and their many-fold abuses of
himself, understanding their deviation from the spirit of Srila Prabhupada's ISKCON stated further
that he wanted to break their misconceptions, that he more liked the spirit than the form -- that the
underlying purpose of the society [which was not being upheld] was more important than the
formal structure [which was there to serve this purpose]. Therefore he thought that the deviated
form should be broken -- proper adjustments made. This statement that he was "a form-breaker"
rather than a "form-maker" was distorted to imply that Srila Sridhara Maharaja simply wanted to
destroy ISKCON. In actuality, he wanted to destroy the leader's deviations -- those deviations
 90

which are so well known to all of the older devotees-which were intolerable to so many devotees
for so many many years. That this is true, is obvious when one studies the many transcripts of
Sridhara Maharaja.

"I told them that I am a form breaker--sarva dharman parityaja mam ekam saranam vraja.,
deviations which they had themselves previously kept hidden, The dharma -- we should regard the
form. But what form. You have left the form of the Christain mission. You have somehow left that
to come to Swami Maharaja. Why? The material substance is not of real importance. Our
importance is to the substance and the form is secondary. Perhaps the reality of this formality we
shall try to preserve, but the substance is all imortant. Form is only important according to the
substance it is carrying, according to that." On May 15, 1982 Srila Sridhara Maharaja said, "the
GBC is necessary but not whimsical dictations and narrow views." In this regard, Srila Prabhupada
stated, "Anyone who has got some power, he must know that 'this power is given by Krsna unto
me, and to execute His will, not my sense gratification.' Otherwise it will be a burden, and he will
be finished." [ 720618SB.LA ]

Earlier, on January 11, 1982, Srila Sridhara Maharaja had said, "Organization is good of course if
it is prepared to render service cent percent to the real principle. That we should remember.
Otherwise it is a burden."

Acyutananda dasa, one of the first disciples of Srila Prabhupada, in a letter to the Gaudiya in 1994
wrote, "Regarding sects-I was present (at 26 2nd Ave.) when Srila Prabhupada received the
documents that certified ISKCON as a registered, tax-exempt society. 'We are not attached to any
organization,' he said. 'It is an instrument we will use and if it becomes troublesome we will
dissolve it and go on chanting Hare Krsna.'"

ISKCON: Kanistha Society

Earlier, in chapter five we presented excerpts from Ravindra Svarupa's paper entitled, Ending the
Fratricidal War, wherein he substantiates that ISKCON is a kanistha-adhikari society. Therefore the
leaders, "due to spiritual immaturity identify spiritual advancement with organizational
advancement. Although they know and intend better, the leaders of ISKCON repeatedly find
themselves, to their dismay, involved in highly immature patterns of relationships with others. This
anomolous situation can only be attributed to an inheritance from the past." Ravindra Svarupa
Prabhu repeated in February of 1995 his statement of 1985, that ISKCON is a kanistha-adhikary
society. And kanisthas will do what kanisthas are supposed to do. That is, their activities will be of
a lower quality, perhaps even detrimental to their own spiritual lives. It is rather amazing to see the
power of maya's covering potency, that even after so many years, the majority of devotees who are
critical of the ISKCON administration are critical also of Srila Sridhara Maharaja based on the
propaganda of these same leaders of ISKCON that they are critical of, many of when have left in
disgrace (as a reaction, in our opinion, to their offensive behavior toward Srila Sridhara Maharaja).
Few realize that the predominate reason for the ISKCON leaders generating so much heavy and
offensive propaganda against Srila Sridhara Maharaja is that he represented a threat against the
leaders' unbridled improper activities and not a threat against ISKCON proper. Srila Sridhara
Maharaja was heavily blasphemed from the vyasasana and with papers widely distributed by the
GBC. After all was said and done, many years later when we met Srila Sridhara Maharaja in March
of 1987 he expressed the same sentiments that he has consistently expressed for years, that he was
proud of Srila Prabhupada's accomplishments and that he was unhappy that ISKCON stalwarts
have fallen, that the ISKCON leaders "misunderstand" him and ISKCON couldn't have been helped
more. Srila Sridhara Maharaja then proceeded to fill our ears with the sweetest and most nectarean
Krsna-katha.
 91

Stalwarts Going Down

March 1987

I am not happy seeing the condition that [name] Maharaja, that [name] Maharaja -- stalwarts are
going down. We are so proud of his [Prabhupada's] uncommon, extraordinary activity. In a lifetime
I have had experience. A really great sock not only to ISKCON, but to the preaching mission of the
West of Sri Chaitanya cult. A setback. One who has got faith and love for Mahaprabhu and our
Guru Maharaja. Swami Maharaja means that; Swami Maharaja means our Guru Maharaja,
Mahaprabhu, Nityananda. One who can read deeply, he will see it like that. Like that . . . Gouranga
Sacisuta . . . All sincere Vaisnaivite that live in India, they felt proud, especially those who have got
faith in Krsna-lila, in Srimad-Bhagavatam -- the very gist of the whole Vedic truth . . . veda sarva
veda mata , the Mother of Veda is gayatri. All these pure words contain the whole . . . Gayatri vatsa
rupa also -- I have given that out. It all goes to Krsna-lila. Because the supreme conception of
anandam-rasam pleasure, happiness, that is in Krsna-lila . . . The clear instructions of Srila Sridhara
Maharaja in regards to Gurus, godbrothers, disciples, guru worship, and proper vaisnava etiquette
amongst all were received by the GBC seemingly in good faith, were partly implemented, partly
ignored and later used as an excuse in the GBC's rejection of Srila Sridhara Maharaja. In the end
ISKCON followed much of the same advice given by Srila Sridhara Maharaja without giving him
credit.

After consultation with Srila Sridhara Maharaja in March of 1978 [Full transcript is given in
Appendix C], a paper was presented as the official statement of the GBC, The Process for Carrying
out Srila Prabhupada's Desires for Future Initiations, (A paper prepared by the GBC in consultation
with higher authorities, March 1978). We present this document in Appendix D, GBC Statement on
Guru ~ March 1978. A careful study of this document and the transcript of the GBC's question and
answer session with Srila Sridhara Maharaja from which the essence of this GBC position paper
was derived reveals many interesting points. From the impartial viewpoint, tatastha vicar, we
cannot but recognize Srila Sridhara Maharaja's high connection with divinity. Without any doubt he
is a very very dear servant to Krsna's dearest. He is substantially there-based on his deep
understanding of siddhanta and Krsna consciousness, his wonderful qualities and high praise by
Srila Bhaktisiddhanta, Srila Prabhupada, Niskincana Krsna Dasa Babaji Maharaja, Srila Bhakti
Promod Puri Maharaja, and hosts of other advanced Vaisnavas. We have presented numerous
quotes and relative information to substantiate the extremely elevated position of Srila Sridhara
Maharaja in chapter one: A Transcendental Friendship. Based on this consideration alone one can
conclude that those who have offended him are in a very difficult position spiritually.

Aparadha's Havoc

The example is given of Ramacanda Puri, who disregarded his guru and as a result was rejected by
him. This further caused him to criticize many exalted Vaisnavas and he ended up blaspheming the
Supreme Lord Sri Caitanya Mahaprabhu Himself. Thus the stern warning is there that this path
leads to a fatal end for the devotee. The incident of Daksa's offense to Maharaja Ambarisa
illustrates the severity of vaisnava-aparadha. In this regard, the Lord Himself states that, "One's so-
called prowess, when employed against the devotee, cetainly harms he who employs it. Thus it is
the subject not the object who is harmed." ( Bhag. 9.4.69 ) The example of Daksa can especially be
cited. Although he apologized to Lord Siva for his offense to him, nevertheless it is cited in the
Vedas that appparently it was not done with proper remorse as he was forced by virtue of this
offense to commit further vaisnava-aparadha to Narada Muni eons later in another manvantara-the
disease of aparadha remained in Daksa's heart and resurfaced as an offense to the lotus feet of Sri
Narada Muni.
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Even in the mundane world one who slanders another must retract the slander in the same form
that it was given [which we see has not even been attempted], what to speak of an offense to an
exalted Vaisnava, which automatically includes, in the case of Srila Sridhara Maharaja-sadhu-ninda
(to Srila Sridhara Maharaja as an exalted Vaisnava), guru-aparadha to Srila Prabhupada (acting
against Srila Prabhupada's instructions in regards to Srila Sridhara Maharaja and mistreating his
intimate friend), guru-aparadha to Srila Sridhara Maharaja (having accepted Srila Sridhara
Maharaja as siksa-guru and then rejected him), sastra-ninda to Srila Sridhara Maharaja's books, and
vaisnava-aparadha to so many additional associated Vaisnavas. In addition, those responsible for
setting the ongoing institutional aparadha in motion are directly responsible for all aparadha
committed as a result of this. Indeed the Caitanya-caritamrta Antya-lila 3.164 states: mahantera
apamana ye desa-grame haya

eka janara dose saba desa ujadaya

"Whenever an advanced devotee is insulted, for one man's fault the entire town or place is
devastated-everyone in connection with him will suffer."

Further, it is written, "The most sacred asembly looses its sanctity and religiosity with the slightest
Vaishnava-ninda. And even a powerful assembly of sannyasis becomes bereft of religious purity if
they indulge in Vaishnava-ninda. In fact a drunkard's party is better than such an unholy assembly.
A despicable drunk has still a chance someday to be excused for his unrighteousness, but a
Vaishnava offender is bound for abysmal damnation." (Chaitanya Bhavavata, Madhya-lila 13.39-
43)

In The Heart of Krsna Srila Puri Maharaja writes, "If a person witnesses an offense to a pure
Vaishnava, he must vehemently protest. If he is unable to do so, with deep regret he must leave the
place at once and cut off all connection with the offender. We must never minimize the seriousness
of vaishnava-aparadha. Neither should we attempt to defend the offender on the basis of mundane
considerations, as this will destroy our spiritual progress and even our material well-being."

Blasphemy Must be Undone With Interest

Srila Bhakti Promod Puri Maharaja states in his book The Heart of Krsna, that "In spite of seeing
and hearing about the fatal consequences of offending the Supreme Lord or the devotees, people
refuse to become enlightened about it--such is the fearsome cloud of illusion that maya creates to
delude everyone." A Vaisnava easily forgives offenses, however the dust of his feet does not. Srila
Sridhara Maharaja when apologized to by Radhanatha Maharaja of New Vrndavana started to cry
and and showing genuine Vaisnava humility said, "You have not committed an offense to me."
When other devotees approached him he always gave similar answers, exhibiting extreme
Vaishnava humility-that they could not offend him since he was not a Vaisnava etc. From the
example of Gadadhara Pandit and Pundarika-total surrender and initiation-what to speak of Daksa-
surrender and remorse but not full repentance, we see the type of sincere and deep remorse that is
actually necessary to become free of the heinous effects of vaisnava-aparadha. Offenses must not
only be undone but undone with interest-that is, one must make a real and substantial effort to
correct the damage done, to clarify publicly any misconception or misinformation.

The GBC's improper attitude in regards to Srila Sridhara Maharaja is indicated by their GBC
resolution that Srila Sridhara Maharaja is a revered and pure Vaisnava but it is not allowed for
anyone associated with ISKCON to associate with him. This is contradictory. We understand that
their intention is that, they wish to maintain the stigma they have created towards Srila Sridhara
Maharaja and also try to excape the reaction for this offensive attitude. Some apology has been
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given officially and individually yet we see that the offensive attitude of most devotees in ISKCON
toward Srila Sridhara Maharaja has not changed.

Insubstantial Apologies

That we cannot maintain a stigma and at the same avoid aparadha is also indicative that this very
idea is against the basic principles of spiritual life-it attempts to impede the spiritual flow. This
indicates an anomaly somewhere along the line, and we hope that having read this far, our readers
have understood the self-evident truth, that the fault in all of this lies with the GBC and their many
mistakes cannot be blamed on Srila Sridhara Maharaja. Many of their policies to this day seem to
oppose the very nature of the descending spiritual flow-srota pantha. Therefore we venture to say
that the apologies have little meaning. In consideration of Vaisnava history and sastric evidence
regarding the effects of vaishnava-aparadha, the future of ISKCON is dire. This premise, as
enunciated by Srila Sridhara Maharaja, we have presented earlier. That apologies were in fact
insubstantial has also been stated by Somaka Maharaja in his paper, In Search of Harmony: At the
time this tatastha question [ Origin and Bondage of the Jiva ] came out, there was a newsletter
distributed everywhere stating that the idea that we are coming from Brahman is mayavada
philosophy and also all kinds of offenses against H. H. B. R. Sridhara Maharaja were broadcast, but
the apologies to Sridhara Maharaja were not at all publicized, and the tatastha question was just left
in oblivion." Not only were the apologies not publicized but that they were not actually sincere and
heartfelt is illustrated by the fact that the offenses were continued after apologies were made for
previous offenses.

Show Bottle Reform

Somaka Maharaja continues:

I am quoting this case just to prove that the reform of our movement has not begun yet. In 1987
due to the pressure exerted, some mistakes were admitted, but not publicly and things weren't very
widely presented, just some new GBCs were made, and some new gurus and that's all. There was
no real change of heart. For example in 1987 the zonal acarya thing was recognized to be a mistake.
The 'eleven guru only and no more' system was recognized as a mistake, but then why not have a
commission of GBCs going to every temple and admit openly all the mistakes? And why not
immediately approach all the devotees that have separated and gone away just because of these
mistakes and beg pardon from them and invite them back? On the contrary they are still called
enemies and are called all sorts of names. So actually there was no real reform, only a show bottle
reform; get some of the dissatisfied and opposing men into the group [and thereby shut them up]
and that's all. Real reform will appear when a preacher that is working hard in a place to get the
movement established and to make devotees and spread Krsna consciousness will be recognized as
the GBC for that area, not that there are GBC with enormous zone that they can't control and
somebody else is doing all the hard work. Please do not take this as an offense, just try to see that
our movement is becoming stagnant due to so much centralization and 'power-trips.'

Serious Questions, Serious Answers

January 2, 1982:

"You are all serious talkers, not childish. Serious talkers. You are engaging me in serious talk. My
center of interest is Mahaprabhu anyhow. And Mahaprabhu has taken me to my Guru Maharaja."

Srila Sridhara Maharaja's policy for any serious question was to ask each devotee involved what
was his perspective-what he saw as the problem, then he would give several sastric references,
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relate episodes from the Vedas of similar occurrances, take into consideration his experience as a
fifty-odd year sannyasi during the whole Gaudiya Math history, then he would offer his advise
based on all of the above. Manytimes he said that an all encompassing solution was not possible in
such a grand and expansive society as ISKCON, therefore they should go with fair feeling and
adjust as time dictates. Manytimes he issued warnings and much of his advice (from the very
beginning) was that the GBC maintain the spiritual characteristic by doing such things as expanding
the number of initiating gurus, giving proper respect to the godbrothers of the gurus, evolving the
excessive guru worship to a more reasonable standard and sometimes stating that adjustments will
have to be made as time reveals new aspects of a problem. All these advices along with the many
complaints of the godbrothers were ignored by the GBC year after year, until they finally had no
choice but were forced by circumstances to deal with them.

So many questions were asked of Srila Sridhara Maharaja and he patiently answered them all, yet
noticed that manytimes the devotees only interest was to pocket the answers to be used later to
show their expertise in the philosophy. Several godbrothers in ISKCON have told us personally that
Srila Sridhara Maharaja's lucid explanations of the Gaudiya siddhanta in his books and talks greatly
improved their ability to give classes, but "of course I couldn't tell where I received this spiritual
boost."

It is almost impossible to be released from the consequences of vaisnava-aparadha. Without feeling

deep remorse, and without surrendering at the feet of the offended devotee, one can never be
forgiven. Without such forgiveness, the goal of life is lost. It is our understanding that due to the
insincere apologies and continued institutionalized vaishnava-aparadha to Srila Sridhara Maharaja
that ISKCON is forced to again and again commit offenses to Vaishnavas. We have only to study
the stories of Daksa or Ramacandra Puri to understand the very unfortunate significance of these
acts.

Atonement-Our Only Respite

We suggest that since Srila Sridhara Maharaja is no longer physically present, devotees who are
burdoned by their offenses to Srila Sridhara Maharaja should sincerely repent their offenses with
deep remorse and pray for the Lord's mercy. They should make a public statement in print clearly
expressing their heartfelt sentiments, recognizing that forgiveness for their offenses will be
proportional to the actual inner sincerity of their repentance and admittance of the truth. Further,
relief will also depend upon the effectiveness of this public statement in terms of its correcting the
offensive mentality in so many devotees minds towards Srila Sridhara Maharaja. They should then
take shelter of the holy names of Sri Sri Gaura-Nityananda and pray continuously for forgiveness.
It goes without saying that they should avoid all future offenses and avoid the association of those
who continue their offensive attitude. A revised style of management is suggested so as to minimize
reoccurance of further incidents of offensive activities.conclusion

Our Affectionate Guardians: Conclusion

Our intention has not been to cause our godbrothers unnecessary embarassment, but for the sake of
clarifying certain vital points it has been necessary in certain instances to give as complete an
explanation as possible. It is self-evident that this has been done in good taste. We are painfully
aware of unlimited embarassing facts and downright nasty activities in great detail-given only
cursory mention within this book [names, dates, etc.], but find no purpose in stating them herein,
other than sensationalism and causing unnecessary pain to the disciples of the parties involved. We
hope that our presentation is accurate, such that we cannot be accused of being a "gober Ganesh" [a
false scribe made of cow dung]. Those who are not aware of the sequence of events which are
 95

clarified within this presentation may question the necessity of this book -- that ISKCON
management has changed-things are better now. While we agree that some changes have been
made, both individually and collectively, the present situation of degeneration in ISKCON indicates
that more substantial reform is necessary. We feel strongly that the institutional aparadha must be
given serious consideration, otherwise internal substantial change for the better cannot occur nor
can devotees individually make proper advancement being burdoned by the effects of this aparadha.
We also hope that this presentation will encourage devotees in their Krsna consciousness.
Unfortunately, Vaishnava-aparadha, when perpetrated, must act, and it must act with serious
consequences. No sincere devotee dares to ignore this. We refer the readers to the previous chapter
entitled, Aparadha, The Vaisnava's Greatest Enemy.

Our Confession

One of our objectives in compiling this book is to hopelessly entangle our 'godbrothers' in the
higher philosophical conclusions of Krsna consciousness. Krsna, after all is the greatest thief,
makhan-cora, and He will steal His way into our hearts, even unwillingly.

siddhanta baliya citte na kara alasa

iha ha-ite krsna lage sudrdha manasa

"A sincere student should not neglect the discussion of such conclusions, considering them
controversial, for such discussions strengthen the mind. Thus one's mind becomes attached to
Krsna." ( Cc. Adi-lila 2.117 ) In this way the true glory of our Srila Prabhupada -- all that he stands
for -- and similarly the glory of his dearmost intimate friend Srila Sridhara Maharaja will become
more fully manifest in the hearts of the Vaisnavas and non-Vaisnavas alike. This can only result in
an increase of Krsna consciousness and a decrease of activities and behavior detrimental to the
same. Those with a lower standard of faith perhaps will be disturbed by the many previously
undisclosed siddhantic points and historical facts, yet if we are to progress in Krsna consciousness
we cannot neglect nor avoid these things, as the above verse testifies. Srila Prabhupada stressed that
the more we understand the siddhanta, the more faithful we will be to Krsna.

So, you have to study God. Not that we accept anybody and anything, no. Siddhanta baliya citte na
kara alasa. Don't be lazy to understand God. The more you understand, the more you become a
devotee. [760808R2.TEH]

It is not blind following. Krsna consciousness is not a sentiment. It is backed by knowledge and
practical [realized] knowledge (Bg 9.1): jnanam vijnanam sahitam. [680911BG.SF] And in Srila
Prabhupada's purport to Bg 4.34, the well known tad viddhi-pranipatena verse about the process of
surrender to the spiritual master, we find, In this verse both blind following and absurd inquiries are
condemned.

We are not asking, nor do we expect our godbrothers to accept Srila Sridhara Maharaja as their
siksa guru, we only humbly request that they maintain a positive non-offensive understanding, and
thereby allow us and interested devotees to do so and thereby increase the quality of our service to
Srila Prabhupada. We hope that, recognizing the purity of Srila Sridhara Maharaja's siksa and the
misapplication of the same by motivated persons, many of the ongoing problems will be alleviated.
We pray that all may have learned valuable lessons from the many mistakes made by each and
every one of us. This is a basic principle of the dynamics of Krsna consciousness -we always do
ourselves a great disservice by trying to mandate affairs of the heart. We also admit that just as
Visnupriya devi charmed even the hearts of the most envious by her extreme rununciation after Sri
Chaitanya's sannyasa, that in presenting so many charming excerpts of Srila Sridhara Maharaja
 96

herein we hope to charm the hearts of even those who hitherto have not recognized his glorious and
invaluable contribution. We are hoping that the illumination provided herein as to the
supramundane position of the Guardian of Devotion of the Rupanuga sampradaya, Srila Sridhara
Maharaja, will clear the many misunderstandings surrounding him and individually and collectively
we may realize our grievous offenses to such a very dear devotee of Srimati Radharani and Lord
Krsna. In this regard, we are reminded of a wonderful sloka composed by Srila Sridhara Maharaja:
nilambhodhi-tate sada sva-viraha-ksepanvitam bandhavam srimad-bhagavati katha madiraya
sanjivayan bhati yah srimad-bhagavatam sada sva-nayanasru-payanaih pujayan gosvami-prabaro
gadadhara-vibhur-bhuyat mad-eka-gatih "On the shore of the broad blue ocean, Gadadhara Pandita
used to read Srimad-Bhagavatam to Sri Caitanya Mahaprabhu, who was suffering from the great
internal pain of separation from Himself (Krsna). Gadadhara Pandita supplied the wine of krsna-lila
to intoxicate his afflicted friend and give him relief. As he read, tears would fall from his eyes like
flower offerings onto the pages of Srimad-Bhagavatam. May the pleasure of that brilliant
personality, Gadadhara Pandita, the best of the Goswamis, be my only object in writing this book."
We also feel a deep pain in our hearts, but it is the pressing pain of sorrow that such a noble and
grand personality -- who tirelessly and patiently helped us with invaluable guidance in so many's
hour of need, though he was rudely treated at every step -- has been caused so much unnecessary
pain. In the writing of this book we are also offering our tears thousands of times at the feet of the
divine personages glorified herein, hoping that some relief will be afforded for the devotees who
are (in many cases unknowingly) suffering the reactions for the many unfortunate offenses
committed. We are humbly hoping that this small offering unto the lotus feet of the Vaisnavas will
help extinguish the smouldering anarthas of aparadha, so that we can all concentrate on the
preaching of Krsna consciousness proper. Srila Bhaktisiddhanta Sarasvati Thakura has said: jagate
eka matra hari-katha-durviksa chad'a ara kona durviksa nai--that in this world there is no shortage
of anything except Krsna consciousness. Srila Prabhupada has also said that the only thing which
can stop his grand preaching movement is fighting amongst ourselves, which was unfortunately
witnessed by His Divine Grace personally, Now this displeasing of godbrothers has already begun
and gives me too much agitation in my mind. Our Gaudiya Math people fought with one another
after the demise of Guru Maharaja but my disciples have already begun fighting even in my
presence. So I am greatly concerned about it. (Srila Prabhupada Letter to Kirtanananda, 18 Oct.
1973)

To the GBC we humbly request, please do not misunderstand this presentation as a challenge to
ISKCON's authority, requiring yet another offense in retaliation, generating further offenses. That
is not our intention, nor certainly is it in your best interests. Our presentation is strong in many
ways for the express purpose of righting the wrong -- which is always more difficult. This is a
difficult task but if the devotees in general are aware of many essential truths regarding Srila
Sridhara Maharaja's actual glorious position, we feel strongly that they will not be able to ignore it
nor wish to continue attacking it, and will be the better for it. We hope that many devotees upon
understanding their offenses can then follow the proper course of action and free themselves from a
hellish fate. History has shown that most of the leaders of ISKCON are not at all interested in the
topics contained herein and would much rather ignore the entire subject, or worse, attack a
presentation such as this and in the process commit many more offenses. We would like to humbly
point out that due to the many lingering and self perpetuating institutionalized offenses to Srila
Sridhara Maharaja it is not in the best interest of ISKCON to do so, for one who has not fully
amended his vaisnava-aparadha can never achieve Krsna. This is confirmed by Vrndavana dasa
Thakura in Chaitanya-Bhagavat, Madhya 22.8, vaisnavera thani ya're haya aparadha krsna-krpa
hoileo tare prema-badha, "If a person commits an offense at the lotus feet of a Vaisnava, even
though he may have received Krsna's mercy, he will never attain divine love, prema."

We place this offering before the Vaisnavas, scholars, aspirants--whomever is a seeker.