The Saga of Sulochana das, First Chapter, Henry is writing a new book on Sulochana Options

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The Saga of Sulochana das link to Sampradaya Sun


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    The Saga of Sulochan, Part 1

    BY: HRISHIKESH DASA (HENRY DOKTORSKI)

    Sep 13, PITTSBURGH, PENNSYLVANIA, USA (SUN) —

    Preface by the Author

    Dearest Vaishnavas,

    As some of you may know, I have been working on a history of the New Vrindaban Community for the last six years. In January 2007 I submitted an article to the Sampradaya Sun: "Sulochan's Murder: For the Record, Part One," and promised at that time to continue the installments. It has taken me a year and a half to fulfill that promise. Much has happened in the interim which has made this possible. Most helpful was the opportunity to search through the public record: newspaper clippings, volumes of trial transcripts numbering over two thousand pages, and other sources such as hundreds of pages from Sulochan's voluminous writings. After poring through this considerable material, I believe I can now present the results of my research for the scrutiny of members of the devotee community who might be interested in this chapter of New Vrindaban history.

    I believe the story of Sulochan's murder is very important because Sulochan, in retrospect, turned out to be an extremely important figure in the history of the community. In my opinion, he-by his life and death-affected the community more profoundly than nearly anyone else, with the obvious exceptions of such powerful personalities as Srila Prabhupada, Hayagriva and Kirtanananda Swami, and maybe a few others.

    These particular chapters were extremely difficult to write, because it was nearly impossible to get completely accurate and unbiased information. While reading through the materials, I discovered that everyone involved had a different slant, a different perspective. It was like the tale of the six blind men and the elephant. The story was so complex that it seemed that no one person could comprehend it in its entirety. And if such persons existed, they were not willing to talk about it.

    In addition, another almost insurmountable obstacle I encountered as a researcher was that practically none of the eyewitness reports were completely truthful; one devotee's story contradicted another's story. This happened frequently, and was especially obvious when reading the trial transcripts. Everyone-and I mean practically everyone-who testified under oath tried to minimize their involvement in any illegal activities. They tried to present themselves in the best possible light. Some appeared desperate to save their own skins. Truth, quite frankly, went right out the window. It was all partial truth, or distorted truth.

    I suppose that is just human nature. Any judge in a court of law understands this and sees it all the time. It is very difficult to get anyone to speak the truth, to admit their own guilt, to confess their involvement in criminal activities. They are afraid of punishment. The prosecuting attorney had to practically trick the witnesses into revealing the truth, or somehow try to drag it out of them. Naturally those involved in the plot were worried about potential prison terms and even the death penalty, and did their damned best to make themselves look as good as possible. Sometimes a witness might point the finger of blame at others, and sometimes, as in Tirtha's case, a witness might attempt to protect others.

    I confess I do not know the complete truth about the murder of Sulochan. I was not there. I was not involved. I don't remember ever meeting or even seeing Sulochan during his years of sporadic service at New Vrindaban. At that time I was always out on the pick, and when I returned for three days each month, I mostly only hung out with my sankirtan brahmachari buddies at Bhaktipada's house. I did not associate with many of the other NV residents, especially householders or those who might have been less strict about attending the temple functions or following the regulative principles.

    Some NV residents called me a "Bliss Boy," a term which could be used positively with affection or negatively in a mocking spirit, depending on the speaker's point of view. During those days I just liked to chant, dance and take prasadam. I was for the most part blissfully ignorant of the great dramas at New Vrindaban. I was happy in my service to guru and Krishna. I don't even remember the morning Sulochan's death was announced during the japa period before mangal aroti; I out on the pick. But this ignorance was a good thing. If I had been involved in the plot I most certainly would not be writing about it today. Because I have nothing to hide, I can investigate and report about these things without fear. Krishna protected me then, and I trust he will continue to protect me today.

    Regardless of the great difficulties in getting the facts straight amid the conflicting eyewitness reports, we can nonetheless get a very good sense of what happened by hearing the testimony and remembrances of those who were involved. The details about certain events may not be entirely accurate, and there are conflicting stories, as you will discover in the following installments, but I believe we can still put together a fairly complete story which most probably gets as close as we can get to the actual series of events which led to Sulochan's murder.

    Times have changed. Twenty years ago at New Vrindaban, Sulochan was considered a demon. Today, he is considered by some to be a martyr. One thing I can say for sure, he was no saint. In some respects, he might be regarded as a madman. But the same could be said for Kirtanananda Swami. Certainly those two great personalities had some nasty karma between them to work out. They could have been brothers-or mortal enemies-in a previous life.

    Whatever Sulochan's sins, and he had many, Krishna used him as an instrument to uncover many of Kirtanananda's secret sins, and after he had followed through on his mission against Kirtanananda as far as he could, he was murdered. Of course Krishna could have protected him, but Sulochan appeared to be part of Krishna's master plan to purify New Vrindaban and begin the long process of ridding the community of serious anomalies. Sulochan's death was not for naught; for it blew the lid off the pot, so to speak, and heralded the onslaught of Kirtanananda's eventual destruction. The saga of Sulochan has drama and excitement and political intrigue and espionage and death threats and a man hunt to the bitter end. And it begins with a failed romance and spousal rejection, which generated a hatred which grew into an all-consuming fire which devoured Sulochan from within. He became obsessed with Kirtanananda. "How can I find more about Kirtanananda's immoral and criminal activities? How can I destroy Kirtanananda?"

    The saga of Sulochan reminds me a little of the battle between the sons of Pandu and the sons of Dhrtarastra. Advanced devotees like Bhisma and Drona were forced by fate to fight against Krishna and the Pandavas at Kuruksetre. Similarly, at New Vrindaban, some other-perhaps not so advanced-devotees were bewildered also into fighting for the wrong side, the side of Kirtanananda and the ISKCON zonal acharya system. Their eyes were covered by illusion and they saw (1) a great self-realized pure devotee uttama-adhikari saint where there stood only a pretender-guru [1] with an immense gift of charisma, and (2) a dangerous and blasphemous demon where there stood only a loud-mouth disgruntled devotee who had stumbled upon some well-kept secrets. Yes, Sulochan might have been foolish for advocating violence in his letters and words, but ultimately he did not have the qualities of a ksatriya, such as physical strength, fighting prowess, heroism in the face of death, or determination to kill. He only carried a gun for his own protection, probably as a bluff. I think the danger he posed to Kirtanananda was not through any threatened physical violence, but through his sharp-edged words which cut deep into his adversary's heart.

    After over a year of mostly frustrated attempts, Sulochan gave up his impossible dream to dethrone his arch nemesis. He was no longer a threat to Kirtanananda and the other ISKCON gurus; he had given up his quest and found another woman whom he wanted to marry and settle down with. It was then he was ironically murdered. But in death Sulochan was able to do what he could not do in life: bring down the mighty Kirtanananda. The subsequent prolonged legal battles drained the seemingly all-powerful guru of men and money, the criminal allegations facilitated his speedy expulsion from ISKCON, and then seven years later his house of cards was smashed completely when the last straw was added to the already-heaping haystack of alleged sexual molestations of boys and young men: the Winnebago Incident of September 1993, which split the community in half and soon after effectively ended his 26-year reign as the sole uncontested authority and "King" of New Vrindaban.

    Some well-meaning friends have admonished me: "Why are you writing about stool instead of nectar?" I humbly respond that I am not writing a book of flowery praises. I am writing a book of history. The history of New Vrindaban is not simply one-sided; it is many-sided, and my book will also be many-sided. The nectar is there, but so is the stool. Look at the Vedic histories: they are not simply about the nectarine loving pastimes of Krishna and his devotees. They also tell many stories of deceit and treachery and murder and fallen devotees. The Vedic histories teaches us by positive and also by negative examples. I hope to do the same in my telling of the tale of New Vrindaban.

    If anyone wishes to add their own two cents to this monumental literary project, there is still some months before the book finally appears in print. Until that time you may reach me at henrydoktorski at g mail dot com. And if you wish to assist by providing much-needed funding for production work, I will not refuse your generosity.

    Yours in the Service of the Truth,
    Hrishikesh dasa (Henry Doktorski)
    September 2008


    The Saga of Sulochan, Part 1

    By Hrishikesh dasa (Henry Doktorski)

          One chapter from my forthcoming book-Gold, Guns and God: A History of the Hare Krishnas in West Virginia

    As described previously, the community had been riding a seven-year wave of good fortune since the opening of Prabhupada's Palace in September 1979. That year Bhaktipada announced plans to build the largest Radha-Krishna temple in the world at New Vrindaban, the Sri Sri Radha-Vrindaban Chandra Temple of Understanding and the adjacent Land of Krishna theme park: a spiritual Disneyland. In 1983, a "temporary" temple was built for the deities which dwarfed most temples in ISKCON in beauty, size and craftsmanship. In 1985, Bhaktipada finished writing his first three books: Song of God, Christ and Krishna and Eternal Love. Also in 1985 was the groundbreaking ceremony for the Temple of Understanding, which was attended by local and state politicians, and a United States Congressman from West Virginia. These accomplishments propelled the New Vrindaban community into a new and challenging era of rapid growth and expansion. The Hare Krishna Movement in America would never be the same again. The sun of good luck shined on New Vrindaban and residents basked in its glow.

    Sulochan: a thorn in Bhaktipada's side.

    Soon however, Bhaktipada's luck would take a turn for the worse. One New Vrindaban resident had developed irreconcilable marital problems with his wife, who had accepted initiation from Bhaktipada without his knowledge or permission. Sulochan (Steven Bryant) had been initiated by Prabhupada in Detroit during July 1974. He visited New Vrindaban briefly during 1975, and worked at the BBT in Los Angeles for a time indexing Prabhupada's Srimad Bhagavatam. During 1982 at New Vrindaban he worked at the mold shop, and in 1984 became one of the top tour guides at the Palace. [2]

    While living in London in 1979, Sulochan met a young and attractive hippy aspiring to become a devotee, Jane Rangeley, who had a two-year-old son from a previous marriage. With the help of a friend, he persuaded Jane that she should marry him. Marriage to him, he insisted, would help her advance in Krishna consciousness. Jane agreed and they were married within two weeks.

    Sulochan's attitude toward marriage was patriarchal; he believed a wife had to be completely subordinate to her husband. The wife's entire goal of life should be simply to please her husband, who she should worship as a god. His view was supported by the Vedic literature:

          A woman should think of her husband as the Supreme Lord. [3]

          A husband is the supreme demigod for a woman. The Supreme Personality of Godhead, Lord Vasudeva, the husband of the goddess of fortune, is situated in everyone's heart and is worshiped through the various names and forms of the demigods by fruitive workers. Similarly, a husband represents the Lord as the object of worship for a woman. [4]

          A chaste woman must dress nicely and decorate herself with golden ornaments for the pleasure of her husband. Always wearing clean and attractive garments, she should sweep and clean the household with water and other liquids so that the entire house is always pure and clean. She should collect the household paraphernalia and keep the house always aromatic with incense and flowers and must be ready to execute the desires of her husband. Being modest and truthful, controlling her senses, and speaking in sweet words, a chaste woman should engage in the service of her husband with love, according to time and circumstances. [5]

    Even if a husband had an irritable temperament and always wanted to be in a superior position, Prabhupada insisted that his chaste wife "must try to understand her husband's temperament and please him." [6]

          This is an indication of the relationship between husband and wife. A great personality like Cyavana Muni has the temperament of always wanting to be in a superior position. Such a person cannot submit to anyone. Therefore, Cyavana Muni had an irritable temperament. His wife, Sukanya, could understand his attitude, and under the circumstances she treated him accordingly. If any wife wants to be happy with her husband, she must try to understand her husband's temperament and please him. This is victory for a woman. Even in the dealings of Lord Krishna with His different queens, it has been seen that although the queens were the daughters of great kings, they placed themselves before Lord Krishna as His maidservants. However great a woman may be, she must place herself before her husband in this way; that is to say, she must be ready to carry out her husband's orders and please him in all circumstances. Then her life will be successful. When the wife becomes as irritable as the husband, their life at home is sure to be disturbed or ultimately completely broken. In the modern day, the wife is never submissive, and therefore home life is broken even by slight incidents. . . .

          A woman must be trained to be submissive to the will of her husband. Westerners contend that this is a slave mentality for the wife, but factually it is not; it is the tactic by which a woman can conquer the heart of her husband, however irritable or cruel he may be.

    Yet the relationship between husband and wife is not one-sided. The husband also has duties to his wife: primarily he must protect her.

          It is the duty of husband to protect wife in every way from the onslaught of material nature, and he must act always as her spiritual guide by being perfect example of devotee. [7]

          Husband means who takes charge of the girl for life, and wife means the girl who has the resolution to serve the husband throughout life. That is husband and wife. And when the wife is in danger, the husband's duty is to give protection, at any cost. That is husband-wife relationship. [8]

          The husband gives the topmost protection to the wife. This is the example. Just like Lord Ramachandra. Lord Ramachandra is the Supreme Personality of Godhead, but Ravana took Sita from His protection.

          Ramachandra could marry many millions of Sitas, or He could create many millions of Sita, but He's showing the example that it is the husband's duty to give protection to the wife at any cost. And He did it. For one woman He killed the whole Ravana's dynasty. This is husband's duty. So protection, not slave. It is protection. The husband should give to the wife the topmost protection, and the wife should be so faithful to the husband. [9]

    Prabhupada also indicated that if a husband is able to protect his wife, but does not do so, "he is considered already dead, although he is supposedly breathing." [10]

          If, after growing up, a son does not try to satisfy his parents by his actions or by an endowment of riches, he is surely punished after death by the superintendent of death and made to eat his own flesh. If a person is able to care for or give protection to old parents, a chaste wife, children, the spiritual master, brahmanas and other dependents but does not do so, he is considered already dead, although he is supposedly breathing.

    Unfortunately, Sulochan was not a model husband for Jane; she claimed he did not protect her, but daily insulted and slapped her for reasons only known to him: "He would often slap me in the face. He either thought it was fun or it was his way of being affectionate. It caused me a lot of embarrassment, especially if he did it in public. It definitely was humiliating, and that was probably the intention on his part, supposedly to keep me submissive." [11]

    Sulochan was also abusive toward Jane's two-year-old son. One source claimed: "He began persecuting her two-year old son, denying him food because he could not enunciate a word properly, and separating him from his mother because he deemed the boy 'too attached' to her. Steve forced Yamuna to discontinue breast feeding her child abruptly, although weaning a child is harmful if not done gradually. Needless to say, the poor child was often in total hysterics due to such maltreatment. On one occasion, Steve insisted upon cutting part of the child's tongue, thinking this a cure for a speech impediment which Steve imagined the child to possess. Fortunately Steve was dissuaded by the boy's mother and desisted from the heinous act. Today the child speaks normally." [12]

    Sulochan's conduct only succeeded in alienating himself from his newly-wedded wife. She later indicated that impulsively marrying a man she didn't know was a great mistake: "We were ill matched. Definitely no attraction on my side of the equation. It is quite possible that with someone else Sulochan could have been happily married." [13]

    Jane moves to New Vrindaban, accepts initiation.

    Sulochan manufactured and sold pendants to support himself. During the latter half of 1980, he decided to go to India on business and that Jane should go to live at New Vrindaban; however, she would have to earn the passage money for her and her young son. [14]

          In the fall of 1980, as Sulochan prepared to go to India for a second time that year, it was agreed upon that she should go to New Vrindaban to live. Leaving her with £20 and a bag full of pendants to sell, he left for India. Before leaving, he also gave her a letter of introduction which said, in effect, "Here is my wife, she is coming here to live and possibly to take initiation. I shall be coming there in about four or five months."

          Jane was pregnant at the time, and was caring for her three-year-old son Krishna Das. Still, unassisted, she traveled to France where she managed to sell enough pendants to purchase passage to America for herself and her small boy. Finally, in late 1980, Jane arrived in New Vrindaban.

          "My first impression of New Vrindaban was that I immediately fell in love with everything. I thought, 'This is just like Vrindaban.' I thought that living here was the closest thing to living in Vrindaban."

    Jane arrived at New Vrindaban a few weeks before Christmas 1980. She was at once caught up in the intense engagement of the Christmas marathon. She enjoyed living there, she made many friends, and performed various services. An initiation ceremony was planned for Christmas Day, and Kuladri suggested Jane take initiation from Bhaktipada. This was unusual, as normally a prospective disciple had to wait six months before receiving initiation.

    Jane recalled: "I was very surprised when Kuladri suggested that I should take initiation. I was not opposed to the idea, and was quite impressed with Kirtanananda Swami, however I was not expecting to be approached regarding initiation so soon. I had only been at New Vrindaban for three weeks, and I was unsure how Sulochan would respond to the idea. The temple authorities were pressing for the initiation." [15]

    At that fire sacrifice she accepted Bhaktipada formally as her spiritual master and was awarded the name "Yamuna Dasi." In England, Sulochan had told her that of all the ISKCON gurus, he liked Bhaktipada best, but he never explicitly gave her permission to take initiation.

    Yamuna explained: "Sulochan had very traditional views regarding women and really did not believe in women taking initiation, which is the reason that he had always avoided the topic. Now that the issue had come to a head and there was some social pressure he conceded that my being initiated by Kirtanananda would probably be okay as long as Kirtanananda was serving Prabhupada and Sulochan was happy in the service of Kirtanananda. This made sense and worked up until the point that the two had a disagreement." [16]

    Sulochan considered it a personal insult that Kirtanananda had initiated his wife without his knowledge or permission. Kirtanananda was not Sulochan's spiritual master, he was his godbrother. It was a breach of etiquette for a guru to initiate a godbrother's wife without even consulting the godbrother husband. But since the deed was already done, he tried to accept it.

    Sulochan came to live with his wife at New Vrindaban early in 1981, and appeared to be serious in his attempt to become a faithful Brijabasi. However by early winter he was drinking beer and watching television nightly. He rarely chanted sixteen rounds anymore and his sadhana consisted of going to the temple once a week. [17]

    Jane explained: "When were living in London he was chanting his rounds. It was not until we were in NV that he became slack." [18]

    Yamuna, on the other hand, was more serious about following the rules and regulations, and she was disturbed by her husband's backsliding. She regularly attended the morning program, read from Prabhupada's books, and chanted her rounds. Sulochan worked in the mold shop; a physically demanding service which was especially difficult for him. When his best friend suggested he move to California, he decided to accept the invitation.

    "Sulochan had been working in the mold shop for a year. It was physically grueling work and he was not very well suited to physical labor. Therefore when his best friend suggested a life of ease in California it was not a hard choice." [19]

    Although she loved living at New Vrindaban, her husband told her to pack her bags and move with him to California. She unwillingly complied. [20]

          They arrived in Redding, California, in December 1982. . . . Yamuna was extremely upset and cried for days. "I was totally flipped out for two months after we left," Yamuna recalls. . . .

          His association in this locale was with persons who were very much opposed to ISKCON and the new gurus. Also, at this time, he forbade Yamuna from having a picture of Srila Bhaktipada in the house. Yamuna was forced to put her son in a karmi school, and Sulochan's warped obsessions became even more ingrained. At one point he told her that he would divorce her if she did not adjust her mentality to his. . . .

          In Spring of 1983 he began growing a small crop of marijuana in the back of the house. "At first he claimed that he was growing it strictly to sell, but he ended up smoking the whole crop himself," she recalls. . . .

          For the most part, Sulochan would sit around the house watching television, while he made Yamuna work, making pendants for his business, and in whatever balance of time she had left, she had to do all the housework, cooking, and caring for the three children. "I was so miserable that I would plan how to leave without his knowing," she remembers, "but we were in the middle of nowhere, miles from the nearest bus station, I had three kids, and I couldn't drive so what could I do?" . . . .

          Sulochan's maltreatment of Yamuna was so atrocious that it sparked a major dissention with a neighboring devotee, Puranjana. Although they were good friends, Puranjana could not tolerate the way Sulochan treated her. . . .

          In June 1983, Sulochan . . . decided to build a motor home and travel around the country. He bought an old van, and built a wooden frame to increase the size. In October 1983, the motor home completed, he packed everything into it and headed east. . . .

    The family returned to New Vrindaban in December, 1983. Although Sulochan intended only to visit for a short time, Yamuna was fully determined not to leave again. Sulochan left almost at once on another trip to India, and Yamuna again took up residence in New Vrindaban, doing service at the nursery. Sulochan returned in April 1984, but soon began having various disagreements with management, especially concerning his service. He began writing critical letters to Bhaktipada, presenting his own ideas about how New Vrindaban should be run.

    It appears that for a time Sulochan had tried to adopt the Brijabasi spirit like his wife: unconditional surrender to Kirtanananda Swami, but he was ultimately unsuccessful in his attempt. He had even submitted an offering to Bhaktipada which was published in Sri Vyasa-Puja: The Most Blessed Event (September 3, 1984), in which he honestly admitted that he was unsteady and a "veteran fault finder."

    He also expressed what appeared to be genuine appreciation for the New Vrindaban residents, whom he considered "advanced devotees." He implied that he was having problems and wanted to leave. He admitted that he hadn't "sufficient intelligence" to stay at New Vrindaban; but he begged the devotees to preach to him and even tie him up with ropes or put sugar in his gas tank if necessary-anything to make him remain at New Vrindaban and adopt the Brijabasi spirit. [21]

          Dear Srila Bhaktipada,
          Please accept my most humble obeisances at your lotus feet. All glories to Srila Prabhupada. Ever since I came and left New Vrindaban back in 1975, I haven't been too steady in my service to Srila Prabhupada. So much has happened within ISKCON over those years that it's been very easy to rationalize moving from one place to another, even leaving ISKCON. It's easy to find fault here and there, and use that as an excuse to avoid serving ISKCON, which is, after all, Prabhupada's body. Even now I find myself complaining about all the mud and holes in the road. . . . Look at me now. My heart is devoid of life, and I'm simply the servant of my tongue, belly and genitals-literally a dead body flapping.

          Then, look at the many wonderful devotees here, who have stuck it out with you all these years. They are actually advanced devotees, not just by dint of their hard work, but by their good qualities, especially humility, which I've witnessed. Further proof of your potency is that New Vrindaban has blossomed so beautifully, even a veteran fault-finder as myself can no longer find any fault. Therefore, I'm humbly begging you and all the Brijabasis to let me stay here. I haven't sufficient intelligence on my own to stay, so I need your help. I know I try to look independent, but actually I need to be preached to. Not only preached to, but if you catch me trying to leave, please tie me with ropes. Put sugar in my gas tank-anything, but please just make me stay so I can also see Krishna in this life, and join the rest of you in Goloka Vrindaban, at my death.

          Thank you, sincerely,
          Your fallen servant,
          Sulochan Das

    But Sulochan did not fit in; he had an independent streak-he liked to do things his way. This was completely opposite to the mood at New Vrindaban: complete submission and surrender to the guru. He became convinced he had better ideas about running the community, and when management ignored his ideas, he became angry, and was not afraid to express his anger to the authorities. There was talk about allowing Sulochan to be in charge of running the guest lodge, but when the position was given to someone else, he became furious.

    Bhaktipada recognized his independence and told him on occasion: "Sulochan, you're just not my man." Sulochan finally decided that he had had enough; he must leave New Vrindaban for good. He ordered his wife to join him in exile, but she refused.

    Yamuna said: "I was really trying to be the ideal 'Vedic' wife for a very long time. At a certain point I just snapped and couldn't take it any more. It was too far removed from who I was." [22]

    She continued: "When I first caught wind that Sulochan was thinking of leaving New Vrindaban I went to Bhaktipada and asked him if I could stay. He gave his permission and actively encouraged me to stay every step along the way. I really appreciated him supporting me in this way. Of course I had no idea what a fiasco it would turn into." [23]

    However not all her friends thought she should stay. Some advised her to be a chaste wife and follow her husband. "There were mixed opinions on this from the devotees. I was being advised both ways." [24]

    Sulochan took all of her belongings and also took his two sons. Leaving on June 24th, 1984, he stopped briefly at a supermarket in Martins Ferry, Ohio, to purchase diapers. When he returned to his van, he discovered that a posse of six armed New Vrindaban enforcers had already taken his children and returned them to their mother, who sat in the community vehicle. He was outnumbered and out-gunned, and had to accept defeat.

    Yamuna explained: "I was standing in the hallway holding [my son] Nimai, and Sulochan just took him from my arms and walked to the motor home along with Sarva who was three years old at the time. He sat in the motor home with the children for some time, probably hoping that I would follow him. Then he slowly circled the temple building several times, again, probably hoping that I would run to join him. Finally he drove off. Obviously I did not want to be separated from my children, but I had to make a stand for what I wanted, and I definitely did not want to live in a van traveling around the country with three kids for the rest of my life. I was quite surprise when Bhaktipada arranged for a group of men to 'retrieve' the children. I went along in the van and my children were delivered back into my arms. I was very relieved and grateful, although somewhat alarmed at the methodology, not really wanting to fan the spark of an already growing conflict." [25]

    Sulochan talked to Bhaktipada on the phone and tried to get him to send his wife and children to him. Bhaktipada said that he couldn't do that, she wanted to stay and he wouldn't force her to leave New Vrindaban. Sulochan said: "Ham directly told me that if I wanted my wife back, I would have to surrender to him." [26]

    "Besides," Bhaktipada continued, "the relationship of the husband and wife is on the material platform, but the relationship between spiritual master and disciple is on the spiritual platform. My relationship with her is eternal, your relationship is temporary."

    Sulochan explained: "Ham stated to me on several occasions that he has an eternal relationship with my wife and that my relationship with her is temporary. My wife accepted his statement. That statement is absolutely unfounded in sastra. Prabhupada has stated in numerous places that the wife shares everything with her devotee husband and together they go back to Godhead. Prabhupada never said that the wife should worship any man other than her husband and Krishna, at least I have not found any statement to that effect and I have been carefully going through all the books and letters now for several months." [27]

    I had heard this philosophy at New Vrindaban: the relationship between husband and wife (and children)-based on the material body-was temporary, but the relationship between spiritual master and disciple-based on the spirit-was eternal. Therefore the wife's guru must take precedence over the wife's husband if there is a conflict or disagreement.

    Sulochan called his wife a few days later, and threatened to do everything in his power to destroy New Vrindaban and Kirtanananda Swami. Yamuna later explained: [28]

          Because he was continually threatening to kidnap the children, I decided to get legal custody of them by applying for a legal divorce. That divorce was granted in November of 1984, giving me full legal custody of the children. . . .

          This man is insane, selfish and violent. He is unbalanced. Srila Bhaktipada, on the other hand, has always been a kind and loving father to me and is worthy of all respect. Steve's groundless criticism of such a wonderful person is simply another indication of Steve's insanity. I am sorry that I ever had anything to do with this crazy person.

    In one sense, Sulochan was blind: he could not see that he was such a terrible husband. Rather than accept responsibility for the consequences of mistreating his wife and creating an emotionally distant spouse, he blamed Bhaktipada for ruining his marriage. He thought Bhaktipada had captured her heart and now she had abandoned serving her lawful husband to serve her guru: "I had been living a rather disheartened married life. My wife had been devoting her heart to another man, and so, naturally, this killed any chance of our having a meaningful relationship." [29]

    Yamuna was divorced on November 30, 1984 on grounds of irreconcilable differences, and was remarried to one of Bhaktipada's loyal followers: Raghunath Das. She soon became pregnant with his child. Yamuna explained: "As far as my marriage to Raghu, Bhaktipada tried to discourage Raghu from seeing me, he basically told him to wait. When we did eventually get married Bhaktipada did not actively approve or disapprove." [30]

    Some testimonies suggest that Yamuna reportedly began her relationship with Raghunath while her husband was still living at the community. Apparently Sulochan knew about his wife's affair and reported it to Bhaktipada, who dismissed his complaints.

    One former gurukula boy told me: "One of the gurukulis accidentally observed Raghu and Yamuna together while Sulochan was still at New Vrindaban, and told it to me. Later while I was sitting in Bhaktipada's blazer, Sulochan walked up to the driver's window and I heard him complain to Bhaktipada about this, but Bhaktipada was not interested in doing anything about it, in disciplining Yamuna and Raghu. Bhaktipada said something like: 'Sulochan, you're just not my man.' Another time at Bahulaban I saw Sulochan wearing a pistol around his neck and I asked him why he was wearing it. He replied: 'To kill faggots.'" [31]

    Sulochan wrote: "Jane had been secretly associating with this person [Raghunath] for some time." [32]

    Yamuna denied having an affair: "You mentioned that Raghu and I were already having an amorous affair while Sulochan was still living in the community. That is not true. My son, Krishna Das was in Raghu's ashram and on one occasion I traveled to the dentist with Raghu and all the boys, and that was when I first got to know Raghu. After that we probably spoke on a couple of occasions but there was no relationship or physical contact until months after Sulochan left the community. If the ashram boy saw anything it would have been at a much later time. While I was married to Sulochan I never in my mind ever considered divorce. I just simply liked New Vrindaban and wanted to stay here." [33]

    Searching for dirt on Kirtanananda.

    Sulochan decided learn more about Kirtanananda by searching through the BBT archives. If he found anything suspicious, he would inform his wife and perhaps she would join him in Los Angeles. If he found nothing unusual, he would return to New Vrindaban and try to fit in: [34]

          Finally, in June of 1984, with plenty of encouragement from the "guru" she had been devoting herself to, namely one Kirtanananda "Swami," my wife decided to leave me to devote her life to him, even though I have two baby boys by her. At the time, I knew very little about Kirtanananda, so I was a little cautious about openly criticizing him for his interference in my marriage. The fact that his "disciples" have more weapons than brains also discouraged me from openly challenging him. My wife also knew very little about him, except for the hype that's drilled into all the gullible guru-pies at his camp, such as, "He's the oldest and first sannyas disciple of Prabhupada" or, "He built Prabhupada's Palace, so he must be a pure saint." That kind of stuff. In effect, neither of us really knew anything about him at all, so she agreed that I would go to Los Angeles and do some research, and if I found out anything suspicious, I would let her know. She said she would then join me if that was the case. I agreed to rejoin her at Kirtanananda's camp if his slate was clean.

    After returning to Los Angeles, Sulochan acquired, with much difficulty, a pirated microfiche set of copies of the complete letters of Prabhupada (the original letters were carefully guarded at the Los Angeles-based Bhaktivedanta Book Trust) from a sympathetic devotee, which gave him the inside story of the history of ISKCON, a revealing perspective which had been hidden from nearly all the rank-and-file devotees by the leaders of ISKCON.

    Sulochan wrote: "As I started to read through Srila Prabhupada's personal letters to his disciples, I was primarily looking for quotes on marriage. At the time I was desperate to try and save my own marriage. Although that was my main motive, I also knew it was my moral duty to try and save my wife and children from possible danger. In this way, I began my research with the blessings of the Lord of morality, Sri Caitanya Mahaprabhu. Since I was approaching His topmost representative, Srila Prabhupada, for guidance and inspiration, I knew the outcome would be auspicious, whatever it was. I had no idea where my research would lead me. I only knew that something was going to burst, and I didn't want it to be me. I was not especially concerned with the broader 'guru-issue' facing ISKCON's 'leaders' today. Mainly, I wanted to save my own family, hoping that was part of the Lord's plan." [35]

    Sulochan began meticulously studying the voluminous archive of Prabhupada's letters to see if he could find anything about Kirtanananda Swami which might convince his wife to lose her faith in him, leave New Vrindaban and return to him. He wrote:

          Knowing that Kirtanananda had attacked Srila Prabhupada in the late sixties in his first attempt to take over the movement, I figured that if I could get all the letters dealing with that incident, then I would have something tangible to show my wife about the real character of her new "protector." . . The letters contained all the secrets I had been hoping for-and more. I knew then that it would be my assigned duty to make the truth in these letters known to all. . . .

          As I began my search through the letters, I discovered something higher than my personal marital problems that I knew I should share that with everyone. I discovered that Srila Prabhupada is no ordinary man. . . . I could see in Prabhupada's letters how a real saint deals with people on a personal day-to-day level. . . . Reading the letters became like an intriguing mystery to me. I took careful notice of little comments Prabhupada would make about the leaders, specifically the Governing Body Commissioners (GBC). For instance, Prabhupada's whole strategy changed dramatically in July of 1970. He freely started giving sannyas (celibate renounced order) to his male followers instead of encouraging them to marry. He stopped encouraging devotees to open temples and instead encouraged them to distribute books. And he began writing very heavy letters indicating that the character of many of his leading disciples was way below the mark. They clearly show why Prabhupada became disgusted with these "top men" of the Society and ultimately why he decided to leave the planet early. . . .

          So, on October 11th, 1984, I mailed a letter to all ISKCON centers openly declaring war against Kirtanananda and the entire Society if my family was not returned to me intact. The Society ignored me. Hardly did I get one response. Since silence automatically means acceptance, I knew that my accusations were correct, and that it was just a matter of time before the truth would triumph. From that point onwards I was doomed to live in constant hiding from Kirtanananda's worshipers, who would have killed me in an instant if they knew where I was parked in my motor home, typing away. . . .

    When Sulochan began showing these letters from Prabhupada to his friends, he discovered that many former New Vrindaban residents had their own horror stories to tell about abuse, child molestation, drug dealing and even murder. "You've got to understand, Kirtanananda is considered to be like a God. Infallible. Above reproach. Nobody questions him. People are in awe of his power. But when I started showing this stuff to other devotees I found out everybody had their own story to tell. Everybody had some dirt on Kirtanananda. It's just that they were either too scared or worshipped him too much to talk about it before. Drugs, people getting killed, kids getting molested." [36]

    Sulochan's attorney, David Gold, remembered him: "There was definitely something different about him. I had talked with a lot of disgruntled Krishna devotees over the years, all of whom had tossed out various insults and accusations about the Swami. But regardless of how angry or disillusioned they were, they still referred to Kirtanananda in tones of respect, even awe. In contrast, Bryant spoke without fear or reservation." [37]

    David Gold examined the letters from former New Vrindaban devotees which Sulochan had collected: "I picked up the first letter and began reading. It testified to Bryant's good character, then it went on to say that the writer was aware of numerous women who had been beaten at the commune. The next letter contained similar testaments to Steve's sound mind and strong moral character, then the author, a woman, told how Kirtanananda had intentionally destroyed a number of families so that he could use the women for the street begging operation. The next letter was from a man whose daughter was molested at the ashram school. Another man said Kirtanananda had encouraged him to beat his wife. Another writer, who remained anonymous, said he was ordered to smuggle heroin from Thailand and turn over the proceeds to Kirtanananda. Someone else reported that they knew who the killer was in an unsolved murder at New Vrindaban." [38]

    "The Kirtanananda Exposé: A Crazy Man."

    Sulochan compiled his research into a book, The Guru Business: How the Leaders of the Hare Krishna Movement Deviated from the Pure Path as Taught and Exemplified by its Founder: His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, Founder/Acharya ISKCON. This book, essentially consisting of Sulochan's candid (and sometimes inaccurate) commentary on excerpts from Prabhupada's letters, was intended to expose the corrupt activities of the ISKCON gurus, whom, he believed, had usurped their positions of power within ISKCON. It was first real hard-hitting collection of essays exposing the corruption within the movement. One devotee accurately assessed: "The Guru Business ranged from goofy to manic, from paranoid to deadly accurate." [39]

    Sulochan wrote about his mortal enemy in chapter ten: "The Kirtanananda Exposé: A Crazy Man."

          This chapter is an exposé on one of the new "gurus" in ISKCON. It is the first, but it most likely will not be the only one we will have to compile. Kirtanananda "Swami" deserves first recognition. He was among the first initiated devotees. He was the first to be given "sannyas." A week later, he was the first to attack Srila Prabhupada trying to usurp the ISKCON movement for himself. Shortly thereafter he was the first to sit on a throne and accept worship of himself even during Srila Prabhupada's physical presence and of course he was the first to jump on a throne right after Srila Prabhupada's departure. He was the first to begin a drug dealing operation (the KSS: Krishna's Secret Service) and later to set up a counterfeiting operation. He was the first to organize a women's sexploitation party and encourage the leader of that party, Dharmatma, to keep the women satisfied as their gigolo. To our knowledge, he is the first "guru" to authorize an abortion of the gigolo's child in an underage girl. He was the first to be utterly condemned by Srila Prabhupada. To this day, there are more letters of condemnation written about him than all the other bogus gurus combined. He was the first (and hopefully the last) to put a crown on Srila Prabhupada's murti (marble statue) denoting him as a mere monarch, although Srila Prabhupada was not sent by the Lord for that service. He was the first, and maybe only, "disciple," to be so envious as to directly challenge his guru's authority by calling him "a tyrant." He was the first "disciple" to be incarcerated in a mental institution (Bellevue). He was the first to treat Krishna's cows in such a way that dozens of them died of starvation, disease, and exposure (the local courts could not even bear these atrocities of Kirtanananda and prosecuted him for cruelty to animals.) These are just a few of his "firsts." He is number one in many other ways. Besides being the oldest "devotee" physically, he was/is the first full-blown homosexual in the movement and he even bragged of this to Acyutananda Swami in Mayapur, 1971, when he said, "I was sucking (word for male genital) before you were born." Therefore, in observing his stressed seniority, we believe that he should be given the first chance to try and clear himself of the charges we level against him, and the other bogus gurus as well, which clearly state one thing: absolute power corrupts absolutely.

    Sulochan accurately predicted the eventual demise of Kirtanananda: his ruse would be exposed and he would lose nearly all his followers:

          Kirtanananda is claiming 500 residents at New Vrindaban and some persons consider this an impressive figure. On close analysis however we see differently. That figure includes the 100 hired outside workers on the payroll and the 100 fringe devotees who have little to no sadhana and receive a salary under minimum wage. At least two-thirds of the remaining members are women and children mostly from broken families. There are always at least 30-50 floaters who will stay a few months to a year at most. Most of the steady men who remain there have never studied the philosophy seriously and are there primarily because they get room and board and some work they like doing. Only half a dozen men devotees in the entire community know enough philosophy to give a lecture. Out of 80 men Prabhupada disciples reported for the 1984 Vyasa Puja book, eleven left before the book went to print. Most of the remaining "Prabhupada disciples" were worshipping Kirtanananda even before Prabhupada left the planet. So we can safely say that he does not have "thousands of Americans following him." But those who do follow, we must admit, see him as "king." In this connection Prabhupada says, "There is a Bengali saying that a jackal is king in a small forest. The story is that a jackal became king in the forest by fooling the other animals for some time, but he remained always a jackal and his ruse was at last exposed." (Rupanuga, 11/13/70)

          . . . . To the gross materialists, he has kept up a good front and has fooled most of the devotees thus far. But just a Bhavananda was finally caught, so also Kirtanananda will eventually be caught.

    Sulochan made some incorrect accusations.

    Although Sulochan had stumbled upon many secrets of abuse and molestation at New Vrindaban, not all his sources were accurate. In The Guru Business he sometimes makes false accusations and draws incorrect conclusions.

    (1) His primary thesis-that Bhaktipada had stolen his wife-was incorrect. Bhaktipada may have given his wife shelter when she requested asylum, but he did not steal her affections. Whatever affection Yamuna might have had for her husband had evaporated years earlier.

    (2) Sulochan claimed that Prabhupada was not pleased by his Palace, as he could only find one letter in the BBT archives in which Prabhupada mentioned it. However, Prabhupada many times glorified his Palace and even promised to come and live there. He said: "One would have to be a great fool not to like it." [40]

    (3) Sulochan believed that Kirtanananda was rotten to the core, and, although Kirtanananda certainly had a dark side, he also had a noble side: he treated many devotees kindly. He could be a cruel tyrant and sense enjoyer, but he could also be a loving father and sincere spiritual guide. He had an exceedingly complex personality. Even today some New Vrindaban residents and former residents still have affection for him, despite his multitude of sins and history of duplicity.

    (4) Sulochan believed Kirtanananda to be unschooled in the philosophy of Bhagavad-gita, yet Kirtanananda had been one of Prabhupada's most respected preachers practically from the beginning of the movement. Back to Godhead had published eighteen of his articles and poems between 1966 and 1986, including a series of eight essays on the first eight chapters of the Bhagavad-gita. [41]

    In 1984, Bhaktipada's first book: Song of God: A Summary Study of Bhagavad-gita As It Is was published. It was a transcription of a series of lectures he delivered in Bombay during March 1984. I don't believe he was ignorant of the philosophy, he always stressed the conclusion of Bhagavad-gita: surrender to Krishna. However some might disagree with his interpretation of the scriptures. Later during the Interfaith era he appeared to deviate, but at this time he was basically still following Prabhupada's program.

    (5) Sulochan heard reports that Kirtanananda may have molested Hayagriva's son, Samba, but these rumors were denied many times by Samba, including once under oath in a court of law. Kirtanananda had the greatest respect and lofty aspirations for Hayagriva's son. He treated him like a prince, and personally trained him to become a conscientious devotee; one who followed the principles strictly.

    Once around 1979, during the morning program, some of the gurukula boys skipped out of Bhagavatam class and were hiding and hanging out in the guest reception room at Bahulaban. The conversation turned to sex (a frequent topic during Bhagavatam class in those days), and some of the older boys demonstrated how they could get an erection. Samba, who was only about nine years old, happened to be with them. Suddenly and unexpectedly Kuladri walked in and immediately reported their activities to Kirtanananda. Most of the boys received light to medium reprimands, but Samba was very severely punished personally by Kirtanananda, who instructed the youngster to select a whipping switch from the bushes behind the grey house by the Palace, which Kirtanananda used to beat the boy. The chastisement was swift and painful. Kirtanananda obviously had very high aspirations for Samba and he disciplined him strictly. He intended to raise the boy to become a great brahmachari, and to fulfill Prabhupada's prophesy that Samba would mature into a powerful preacher who would "defeat all the mayavadis." [42]

    Samba said: "I lived at the New Vrindaban Community from the age of six until about sixteen. My father and mother were separated when I was five years old [1975]. Bhaktipada was more of a stepfather to me, took care of me, because my regular father . . . wasn't there. I didn't have a father. My father wasn't around much. Bhaktipada treated me like a father. He never molested me. Nothing close." [43]

    One devotee affirmed: "The relationship between Kirtanananda Swami and Samba was like that of an affectionate father. They slept in the same room. Sometimes in the same sleeping bag."

    Kuladri clarified: "Kirtanananda had a rubber mat on the floor, and he had open sleeping bags as quilts on those mats. They didn't sleep IN the same sleeping bag. It was a sleeping bag opened up on the mat." [44]

    Kirtanananda would sometimes publicly tickle the boy, even in the crotch: "Kirtanananda had a habit of tickling the boy, and not really making an effort of concealing from people around him that he would tickle him sometimes in the ribs and armpits, sometimes on the bottom of the feet, behind the knees, and it was my observation that more often than not he would end up tickling him in the crotch." [45]

    Some considered this evidence that Kirtanananda molested Samba: (1) they sometimes slept under the same sleeping bag, and (2) sometimes Kirtanananda tickled the boy in the crotch. But the former is hardly proof of child molestation. Many children like to sleep with their parents. When my own son was little he liked to sleep in the same bed with me. He appreciated the security of being close to a loving and protective parent. And tickling in public? I witnessed this tickling at least once and there were certainly no erotic overtones. It was just plain fun in my opinion. Samba certainly enjoyed it, and so did I. Actually I was a little jealous of Samba, getting all that attention from Kirtanananda Swami.

    Kirtanananda certainly molested other boys, but I am convinced he did not touch Hayagriva's son. I am sorry to report that Sulochan's allegations have caused much distress to Samba, and the resultant stigma from this rumor unfortunately persists even today after more than two decades. However nearly all of Sulochan's other allegations have been proven in time.

    Sulochan concludes Kirtanananda is a "rogue," "a pseudo-religionist," and "nothing but a sense gratifier."

    Sulochan concluded his chapter about Kirtanananda:

          So the conclusion is that Kirtanananda has not been purified by his career in Krishna consciousness. This is because his motive was not to serve Prabhupada, but to use Prabhupada's legacy to further his own guru business. One cannot make spiritual advancement by such thinking. Krishna is no fool. He knows everyone's heart perfectly. Eventually everyone has got to pay. Prabhupada sums up the position of these "gurus" very lucidly as follows:

                "By a false display of religious sentiments, they present a show of devotional service while indulging in all sorts of immoral activities. (1) In this way they pass as spiritual master (2) and devotees of God. Such violators of religious principles (3) have no respect (4) for the authoritative acaryas, the holy teachers in the strict disciplic succession. To mislead the people in general, they themselves become so-called acaryas, but they do not even follow the principles of the acaryas (5).

                "These rogues are the most dangerous elements (6) in human society. Because there is no religious government, they escape punishment (7) by the law of the state. They cannot, however, escape the law of the Supreme, who has clearly declared in Bhagavad-gita (16.19-20) that envious demons (8) in the garb of religious propagandists shall be thrown into the darkest regions of hell. Sri Isopanisad confirms that these pseudo-religionists are heading toward the most obnoxious place in the universe after completion of their spiritual master business (9), which they conduct simply for sense gratification (10)." (Sri Isopanisad 12)

          From reading the early letters about the character of Kirtanananda, and interviewing several dozen devotees who have been burned by him, we can easily see that this above description is actually a description of Kirtanananda. Here are some of the reasons why this is so:

          1. Kirtanananda is a drug dealer. He passes women around amongst his workers as though they were all whores. He does not recognize anyone as a Godbrother and has no respect for the rights of others. He directly tries to break up marriages if it furthers his own profit, adoration and distinction. Whether or not he is still engaged in homosexual activities will all come out in due course of time. There is strong indication that he is.

          2. He always wanted to be a spiritual master. Even before joining ISKCON he was the guru in his local clique of friends, most of whom were also homosexual. He was into black magic. This combination earned him the title "Weird Keith." After meeting Prabhupada he only waited one year before trying to usurp Prabhupada's movement. He actually attempted to legally keep Prabhupada from entering the country. Even after he so-called came back, there are numerous instances where he was exposed as attempting to surpass Prabhupada. Now he is fully engrossed in posing as a spiritual master. Prabhupada directly stated in one letter that "he wants to be a spiritual master by disobeying his spiritual master."

          3. For a sannyasi, the first regulative principle is to not have any connection with women. Kirtanananda violates that principle constantly. He goes so far as to say that all women have an eternal relationship with him, but that their husbands are not important. This preaching is not only a violation, but it is Ravana philosophy. Actually it is worse. At least Ravana wanted to enjoy the women himself. Kirtanananda thinks women smell like fish. He steals women for the money they bring in and to pass around amongst his workers. A sannyasi is supposed to know sastra. Kirtanananda does not know sastra at all which is why he seldom quotes it. It is even rumored that he has not read all of Prabhupada's books. But he constantly concocts statements and policies such as putting a crown on Prabhupada, authorizing women to have sex with the sankirtana leader, authorizing an abortion in an underage girl (because of the previous policy), etc. (Appendix 12)

          4. Prabhupada stated that Kirtanananda thinks guru and sastra are tyranny. That means no respect. Why should we think that he changed?

          5. Prabhupada set certain standards of moral behavior, compassion, honesty, etc. Kirtanananda does not follow those standards. For example Prabhupada was very compassionate and thoughtful not to interfere in marriages. He always told the women to be fully devoted to their husbands. Kirtanananda openly tells the women to fully devote themselves to himself, even if it means totally neglecting the husband and children. In this way he controls the women and so naturally the husbands have to stay there also.

          6. There are many dangerous elements in society. Thieves, rapists, murderers, etc. But here Prabhupada says that the most dangerous are those who exploit others in the name of religion. They are the most dangerous because they hurt people in the deepest way possible-their souls. This world has only one purpose; to teach people to surrender to God. When society is infested with rogues posing as saints, that stops the progress of human life. Thus most people are not inclined to trust anyone.

[Tapati]

Whatever Sulochan's sins, and he had many, Krishna used him as an instrument to uncover many of Kirtanananda's secret sins, and after he had followed through on his mission against Kirtanananda as far as he could, he was murdered. Of course Krishna could have protected him, but Sulochan appeared to be part of Krishna's master plan to purify New Vrindaban and begin the long process of ridding the community of serious anomalies. Sulochan's death was not for naught; for it blew the lid off the pot, so to speak, and heralded the onslaught of Kirtanananda's eventual destruction. The saga of Sulochan has drama and excitement and political intrigue and espionage and death threats and a man hunt to the bitter end. And it begins with a failed romance and spousal rejection, which generated a hatred which grew into an all-consuming fire which devoured Sulochan from within. He became obsessed with Kirtanananda. "How can I find more about Kirtanananda's immoral and criminal activities? How can I destroy Kirtanananda?"

    The saga of Sulochan reminds me a little of the battle between the sons of Pandu and the sons of Dhrtarastra. Advanced devotees like Bhisma and Drona were forced by fate to fight against Krishna and the Pandavas at Kuruksetre. Similarly, at New Vrindaban, some other-perhaps not so advanced-devotees were bewildered also into fighting for the wrong side, the side of Kirtanananda and the ISKCON zonal acharya system. Their eyes were covered by illusion and they saw (1) a great self-realized pure devotee uttama-adhikari saint where there stood only a pretender-guru [1] with an immense gift of charisma, and (2) a dangerous and blasphemous demon where there stood only a loud-mouth disgruntled devotee who had stumbled upon some well-kept secrets. Yes, Sulochan might have been foolish for advocating violence in his letters and words, but ultimately he did not have the qualities of a ksatriya, such as physical strength, fighting prowess, heroism in the face of death, or determination to kill. He only carried a gun for his own protection, probably as a bluff. I think the danger he posed to Kirtanananda was not through any threatened physical violence, but through his sharp-edged words which cut deep into his adversary's heart.

Before I even read past this point, I need to pause and throw up. I'm sorry, the notion that Sulocana was murdered as a spiritual vehicle for bringing down Kirtanananda, as if God can't find another way, is sickening. He died because Kirtanananda wanted to maintain his power and Sulocana was a threat to that power. Period. It is not some cool transcendental past time. Sulocana was no saint, but he deserves better than to have the purpose of his life distorted by twisting it to fit a particular philosophy. Just tell the story and leave the meaning to the readers.

[metamorphosis]

Found here

Radhanath Swami's Alleged Involvement in Sulochan's Murder

BY: HRISHIKESH DASA (HENRY DOKTORSKI)

Aug 16, 2010 — PITTSBURGH, PENNSYLVANIA, USA (SUN) — In his recent article, Dinanath Carana das asks why so many of Radhanath Swami's programs are outside of ISKCON. I cannot claim to know Radhanath Swami's mind, but as a former resident of New Vrindaban, I guess one factor might be his alleged knowledge of and involvement in Sulochan dasa's brutal murder nearly 25 years ago.

If most ISKCON devotees believed that Radhanath Swami participated prominently in Sulochan's murder, he would probably have some explaining to do, and might be stripped of his high standing in ISKCON. If such a scenario transpired, it is probable that many of his loving disciples would not believe the allegations and would continue to worship him as guru. I expect his disciples who manage his temples would prefer to formally leave ISKCON and create their own society rather than abandon their guru, just as Kirtanananda Swami's disciples did in 1987 when their guru was excommunicated from ISKCON. This is to be expected when the guru commands great powers of charisma, as Radhanath does.

Regarding Radhanath's alleged involvement in Sulochan's murder, we know that Tirtha dasa pulled the trigger, but not everyone knows the extent of the New Vrindaban support group which provided Tirtha with the intelligence, funding, and "spiritual" inspiration to remain steady in his "service for guru and Krishna".

Kuladri dasa, the New Vrindaban Temple President, performed a number of important managerial duties to facilitate the murder, one of which was to provide Tirtha with the latest information from various surveillance sources. Tirtha said that he phoned Kuladri every day, "I called Kuladri . . . to get an update . . . every day."

(Tirtha Swami, cited in Thomas Drescher Before the Federal Grand Jury for the Northern District of West Virginia Investigative Grand Jury, August 11, 1994, Wheeling, West Virginia, 55.)

Kuladri, New Vrindaban's chief manager, was certainly aware of the other devotees who assisted and inspired Tirtha in his mission. Kuladri indirectly implicated Radhanath when he said: "I know Tapahpunja, along with other swamis, were saying that the community had to do whatever is necessary to protect the Swami [Kirtanananda]." At this time there were only three swamis at New Vrindaban: Kirtanananda, Tapahpunja and Radhanath.

(Kuladri dasa, cited by Halasz & Halasz, court reporters, "United States of America, Plaintiff, v. CR 90-87 Keith Gordon Ham, Terry Sheldon, Steven Fitzpatrick, New Vrindaban Community, Inc., Govardhan, Inc., Cathedral of Healing, Inc., Defendants, Before: Honorable Robert R. Merhige, Jr., United States District Judge and a Jury," Day III (March 13, 1991), Martinsburg, West Virginia, 475.)

Kuladri claimed that Radhanath was one of the key actors in this sordid drama: "Radhanath, Hayagriva and Tapahpunja were pushing like crazy for this [murder] to happen."

(Kuladri, cited by Dharmatma, from Trial transcript, cited by Halasz & Halasz, court reporters, "United States of America, Plaintiff, v. CR 90-87 Keith Gordon Ham, Terry Sheldon, Steven Fitzpatrick, New Vrindaban Community, Inc., Govardhan, Inc., Cathedral of Healing, Inc., Defendants, Before: Honorable Robert R. Merhige, Jr., United States District Judge and a Jury," Day IV (March 14, 1991), Martinsburg, West Virginia, 832-837, 941.)

Dharmatma claimed that Radhanath was involved to some degree: "he [Radhanath] was involved to some degree or had knowledge of Sulochan's murder. I know this for a fact."

(Dharmatma dasa, letter to Hansadutta (August 26, 1994).)

Janmastami dasa, who traveled with and assisted Tirtha while conducting surveillance on Sulochan in California, explained how he was recruited to assist in the elimination of Sulochan: "In January of 1986, on my return to New Vrindaban [after the Christmas marathon], I was ordered by Radhanath . . . not by Kirtanananda Swami, to terminate Sulochan. This happened with Tapahpunja Swami and Tirtha in November and December of 1985. I was on traveling sankirtan until Christmas and didn't get back to the farm until New Years. Immediately on our arrival at New Vrindaban, Radhanath sought me out and made arrangements for us to meet in his van, where he went through a prepared speech that he had delivered to Tirtha, Tapahpunja Swami and Kuladri many times before. Later talks with Tirtha confirmed this."

(Janmastami dasa, "New Vrindaban History, for the Record", The Sampradaya Sun (December 22, 2006).

Radhanath flattered Janmastami: "You are one of those rare few that Krishna has endowed with the ksatriya spirit and the courage enough to do what has to be done."

(Radhanath Swami, cited by Janmastami dasa, "Chapter Seven: Knowledge of the Absolute is not Absolute Knowledge," accessed from http://www.harekrsna.org/pada/ks/nv/7.htm (November 4, 2008).)

Janmastami remembered in more detail:

Radhanath was saying to those he was giving marching orders to: "Sulochan poses a life threat to both Kuladri and to Kirtanananda Swami. He has written that in his diary, and for that reason alone, this guy must be transmigrated to his next body."

Radhanath was clear in his meaning beyond any shadow of a doubt. "Now that Srila Prabhupada has left us, the entire fate of this movement—OUR movement, Lord Caitanya's movement—rests in Kirtanananda Swami's hands, and according to our nature, it is up to us to do whatever we can to help the movement in that regard." . . .

Radhanath had made his pitch to at least a half a dozen sets of sympathetic ears before someone raised these Gita related questions:

"How have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life."
"The words existent and non-existent refer only to spirit and matter. Why worry?"
"How can a person who knows that the soul is indestructible, unborn, eternal, and immutable, kill anyone or cause anyone to kill?"

Tough questions, but from a submissive audience. Radhanath was undaunted. He quoted Krishna in his response to a potentially explosive volley of inquiry: "Everything has its proper utility, and a man situated in complete knowledge knows how and where to apply a thing, so there is no possibility of sinful reaction. Also, considering your specific duty as a ksatriya..."

That settled it. The order was there from your bona-fide spiritual authority and it was based on scripture, directly from Krishna. Either you followed those instructions or you were going to hell!

(Janmastami dasa, "Chapter 2: Contents of the Palace, Itemized," accessed from http://liberatedyogi.tripod.com.)

Janmastami's story was collaborated by two eyewitnesses. Bhaktipada's chauffeur confirmed: "I was privy to much behind-the-scenes action, and I was there when Radhanath told Janmastami to ‘destroy the demon.'"

(Priyavenu dasa, conversation with the author (September 14, 2003).)

A teenage gurukula boy who served under Janmastami also claimed he overheard Radhanath order Janmastami to "destroy the demon."

(Harivrata dasa, conversation with the author (January 9, 2007).)

On Thursday, May 22, 1986, at approximately one a.m. Pacific time (4 a.m. Eastern time) during the early-morning of Lord Nrsimhadev's Appearance day, the 33-year-old Sulochan sat rolling a joint in his rusted 1976 Dodge van parked at the intersection of Flint Avenue and Cardiff Street, a half-mile from the Los Angeles ISKCON temple. Within a few short seconds his brains were blown apart by two bullets from a hand gun fired through the driver's side window at close range.

The news of Sulochan's murder traveled fast. Lightning fast. Tirtha made a speedy getaway from the Los Angeles temple environs to the LAX airport, where he dumped his rented car and made a quick telephone call to New Vrindaban while waiting for the next flight back east. He said, "I went to the airport, dropped off the vehicle, took the first flight out of Los Angeles . . . It just happened to be going to Dallas."

(Swami, cited in Thomas Drescher Before the Federal Grand Jury for the Northern District of West Virginia Investigative Grand Jury, August 11, 1994, Wheeling, West Virginia, 67.)

During the japa period preceding the mangal-aroti morning program at New Vrindaban, hushed whispers of the news of Sulochan's death brought great excitement to the devotees in attendance. The news couldn't have taken longer than thirty minutes to reach them after the murder was committed. Dharmatma remembered:

"It was the morning of Lord Nrsimhadev's appearance day. Nrsimha is a form of Krishna that protects the devotees. He is half-man, half-lion. When I came in [the temple room] in the morning everyone was very excited and jubilant and the whole temple was buzzing. Everyone was talking in little circles. It seemed to be a very upbeat mood in the morning. I asked someone what is going on because it was like a festive atmosphere. The devotee told me, "Haven't you heard? Sulochan was killed in California last night!"

During the question and answer period after class, a devotee asked Bhaktipada "how should we understand it when a demon is killed?" Bhaktipada responded that "A devotee isn't disturbed when a snake is killed."

(Dharmatma, from Trial transcript, cited by Halasz & Halasz, court reporters, "United States of America, Plaintiff, v. CR 90-87 Keith Gordon Ham, Terry Sheldon, Steven Fitzpatrick, New Vrindaban Community, Inc., Govardhan, Inc., Cathedral of Healing, Inc., Defendants, Before: Honorable Robert R. Merhige, Jr., United States District Judge and a Jury," Day IV (March 14, 1991), Martinsburg, West Virginia, 832-837, 941.)

When Ramachandra dasa, a New Vrindaban sankirtan picker, asked Radhanath Swami: "Do you know who killed Sulochan?" Radhanath replied: "I don't know, but whoever it was, he was doing devotional service to Krishna."

(Ramachandra dasa, from a conversation with the author on April 10, 2007.)

Dharmatma continued his recollection of the day of the murder and remembered how Kuladri named three instigators who "were pushing like crazy for this to happen."

"Later on after the morning functions, I had a discussion with Kuladri. He was quite disturbed. He mentioned . . . how it shouldn't have been done like that. And that how Radhanath, Hayagriva and Tapahpunja were pushing like crazy for this to happen, and how he had told them not to do it."

(Dharmatma, from Trial transcript, cited by Halasz & Halasz, court reporters, "United States of America, Plaintiff, v. CR 90-87 Keith Gordon Ham, Terry Sheldon, Steven Fitzpatrick, New Vrindaban Community, Inc., Govardhan, Inc., Cathedral of Healing, Inc., Defendants, Before: Honorable Robert R. Merhige, Jr., United States District Judge and a Jury," Day IV (March 14, 1991), Martinsburg, West Virginia, 832-837, 941.)

Janmastami collaborated: "Kuladri was VERY, VERY frightened by the time it was coming to ‘reaction time' because he knew that he and Radhanath were in very deep doo-doo."

(Janmastami, e-mail letter to the author (August 1, 2008).)

Although Tirtha successfully flew from California to Ohio, he was still in dire straits; New Vrindaban hadn't paid him what they promised, and he needed money to purchase plane tickets to get out of the country—fast. Dharmatma described how Bhaktipada and Radhanath came to him to pick up the escape money at the sankirtan house:

"The next day Bhaktipada, along with Radhanath, drove up in my driveway in Bhaktipada's vehicle and tooted the horn for me to come outside. When I came to the car we engaged in some small talk, I don't remember what. And then Bhaktipada asked me if I had six thousand dollars cash in the house. And I said, "I don't know. I will see if you want." He told me to go in and see if I had six thousand dollars.

I went in the house and went into my safe and . . . I counted out six thousand dollars and brought it out to him, and handed it in through the window. I don't remember if I gave it to Radhanath and he passed it to Bhaktipada, or I gave it directly to Bhaktipada. The mood was a little bit strained, and I said, "What is this? So they [Tirtha and Tapahpunja] can get out of the country?" And Bhaktipada and Radhanath smiled and nodded their heads: "Yes." And then they said, "Hey, we've got to go," and they left.

(Dharmatma, from Trial transcript, cited by Halasz & Halasz, court reporters, "United States of America, Plaintiff, v. CR 90-87 Keith Gordon Ham, Terry Sheldon, Steven Fitzpatrick, New Vrindaban Community, Inc., Govardhan, Inc., Cathedral of Healing, Inc., Defendants, Before: Honorable Robert R. Merhige, Jr., United States District Judge and a Jury," Day IV (March 14, 1991), Martinsburg, West Virginia, 832-837, 941.)

The money was delivered to Tirtha and Tapahpunja, but before the two could get on a jet to India, they were apprehended by police and incarcerated. Tapahpunja was released after three days, but Tirtha is still under lock and key for more than 24 years. Tirtha spoke about the first person who visited him in jail, the "most kind and compassionate" Radhanath Swami:

"When I was first arrested and put in jail, it was Radhanath Swami who first came to see me. He spoke to me in a most kind and compassionate manner, explaining that my life was now completely in Krishna's hands. Speaking with him through the thick security glass, I was ashamed and embarrassed to be in such a predicament. He told me to concentrate on Krishna and nothing else. Only Krishna could help me now. Before leaving he gave me copies of the all-in-one Srimad-bhagavatam, Caitanya-caritamrta, and Bhagavad-gita. Reading these books anew would mark the beginning of my new life in prison, and a new era of consciousness, not as a convict, but as a devotee. . . .

When I next spoke with Radhanath Swami he said that I was most fortunate, for Krishna was showing me great mercy by ripping everything away so abruptly. Perhaps if it didn't kill me it would make me much stronger. Die before you die. Surely this is what death is like for the soul too attached to home and hearth. Indeed, it surely felt like death, with everything I held so dearly, now gone in an instant."

(Tirtha dasa, "The Twenty-Six Qualities," part 12: "Exile," which was published on Tirtha's website (tirthainprison.com) but later removed.)

One may ask: how can a humble and renounced devotee who would never hurt a fly help instigate a murder of a devotee godbrother? Prabhupada explained that even the most humble devotee "should be as angry as fire" "if there is blasphemy against one's guru."

In Caitanya-caritamrita (Adi 7.50), Prabhupada wrote: "One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly."

Nevertheless, the author of these instructions, Lord Caitanya Mahaprabhu, did not tolerate the misbehavior of Jagai and Madhai. When they harmed Lord Nityananda Prabhu, He immediately became angry and wanted to kill them, and it was only by the mercy of Lord Nityananda Prabhu that they were saved. One should be very meek and humble in his personal transactions, and if insulted a Vaishnava should be tolerant and not angry. But if there is blasphemy against one's guru or another Vaishnava, one should be as angry as fire. This was exhibited by Lord Caitanya Mahaprabhu.

When a great demon, or snake or scorpion, is destroyed, everyone becomes happy. Prabhupada explained in Srimad-bhagavatam (7.9.14, purport):

Translation: [Hiranyakasipu's son, Prahlada, speaking] My Lord Nrsimhadeva, please, therefore, cease Your anger now that my father, the great demon Hiranyakasipu, has been killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake, all the worlds have achieved great satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember Your auspicious incarnation in order to be free from fear.

Purport: The most important point in this verse is that although saintly persons never desire the killing of any living entity, they take pleasure in the killing of envious living entities like snakes and scorpions. Hiranyakasipu was killed because he was worse than a snake or a scorpion, and therefore everyone was happy.

"Such demon, who simply troubles the devotees, such demon, a very dangerous demon. So when such demon is killed, even saintly persons are satisfied."

A sadhu, a saintly person never approves that one should be killed. Never. Even an animal. A sadhu does not approve. Why animal should be killed? That is sadhu's business. But Prahlada Maharaja says: modeta sadhur api. A sadhu, a saintly person, is also pleased... When? When a scorpion or a snake is killed. They're also living entity. A sadhu is never satisfied seeing another living entity being killed, but Prahlada Maharaja says "Even a sadhu is pleased when a snake is killed or a scorpion is killed. So my father is just like snake and scorpion. So he's killed. Therefore everyone is happy." Everyone was... Such demon, who simply troubles the devotees, such demon, a very dangerous demon. So when such demon is killed, even saintly persons are satisfied. Although saintly persons, they do not want anyone should be killed.

(A. C. Bhaktivedanta Swami Prabhupada, Srimad-bhagavatam 1.8.27, lecture, Los Angeles (April 19, 1973).)

"So there are these snakelike persons. They are envious about our movement, and they are opposing. That is the nature."

A sadhu, a saintly person, never likes killing of any living being. They are not happy... Even a small ant is killed, they are not happy: "Why ant should be killed?" What to speak of others, even a small ant. Para-duhkha-duhkhi. It may be an ant, insignificant, but at the time of death he has suffered. A Vaishnava is unhappy: "Why an ant should be killed?" This is para duhkha-duhkhi. But such Vaishnava is happy when a snake and a scorpion is killed. Modeta sadhur api vrscika-sarpa-hatya. So everyone is happy when a snake or scorpion is killed because they are very, very dangerous. Without any fault they bite and create havoc. So there are these snake-like persons. They are envious about our movement, and they are opposing. That is the nature.

(A. C. Bhaktivedanta Swami Prabhupada, Srimad-bhagavatam 7.9.8, lecture, Mayapur (February 28, 1977).)

It was very simple: Sulochan was a demon, period. Killing him was good for him, good for the devotees, and good for the entire world. That was the prevailing belief at New Vrindaban at the time and the devotees involved in the planning, support and execution of Sulochan's murder quoted these verses to justify in their minds their unusual "devotional service."

Even if the New Vrindaban ksatriyas failed in their attempt to assassinate Sulochan, they believed that their lives would still be successful, for if somehow they were to die performing their prescribed duty, or if they were executed by the state after being convicted in a murder trial, they would ascend to the heavenly planets. Krishna promised Arjuna in Bhagavad-gita (2.32): "O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets." Prabhupada elaborated: "If he [Arjuna] should conquer his enemies, he would enjoy the kingdom; and if he should die in the battle, he would be elevated to the heavenly planets, whose doors were wide open to him. Fighting would be for his benefit in either case."

Clearly, Sulochan was one "who blasphemed the devotees of the Lord" and carried a "deadly weapon" "with an intent to kill." He deserved to be "killed in self-defense" "with no punishment awarded to the executioner." Even a "very meek and humble" devotee should become "angry like fire, wanting to kill" the offender, "when there is blasphemy committed against superiors." "When such demon is killed, even saintly persons are satisfied."

Those involved in the plot to destroy Sulochan were confident that their actions were sanctioned by guru (Kirtanananda Swami Bhaktipada), sadhu (Radhanath Swami and Tapahpunja Swami) and shastra (Bhagavad-gita, Srimad-bhagavatam and Caitanya-caritamrita), and would be pleasing to Prabhupada and Krishna. Even a normally kind and humble devotee who would never harm an ant could take part in this noble mission with enthusiasm. Some may have even felt special honor to be called by Krishna to perform such a glorious task: to render valuable service by protecting the saintly pure devotee of the Lord. What sincere disciple could ask for more?

However, sanity came a little too late to those devotees who conspired in Sulochan's murder. After Tirtha was arrested and the government began a serious investigation of the community, Tapahpunja fled to Ireland and Janmastami fled to India. Within a year Kuladri resigned his post at New Vrindaban and moved to Arizona, and Radhanath Swami began spending more and more time in India, far from the scene of the crime, only to return to New Vrindaban a few times a year.

In conclusion, if there is any lesson to be learned by this sad story, perhaps it is that we should beware of the dangerous mindless cult mentality which can develop between disciples and a charismatic guru whom they believe can do no wrong. I sincerely hope that we have learned a lesson from these unfortunate events which occurred at New Vrindaban in the past and that we keep a vigilant eye on potential similar situations in the society of Vaishnavas today.


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[ras]

Found here

Thanks for the article. I didn't know Radhanath had "charisma".

[metamorphosis]

Found here

Thanks for the article. I didn't know Radhanath had "charisma".

How did you think a criminal could get so far, as to be seen as good as God?

[metamorphosis]

Found here

Faith Is Blind And Ignorance is Bliss
BY: HRISHIKESH DASA


Mar 20, PITTSBURGH, PENNSYLVANIA (SUN) — New Vrindaban has been in the news during the last few months, what with recent eyewitness disclosures from Janmastami about Radhanath Swami’s alleged involvement in and support for the 1986 murder of Prabhupada disciple and dissident New Vrindaban resident Sulochan, and subsequent statements from both camps attempting to confirm or refute Janmastami’s allegations.


I lived at the New Vrindaban Community from August 1978 until April 1994, when I decided it was time to move on. During my tenure there I served not in senior management, but in much more humble capacities: Palace Construction and Gold Leafing, Gurukula Ashram Moderator, Sankirtan Party Leader, Co-Director of Palace Publishing, Director of Music, Director of Palace Charities, Public Relations Assistant, etc. I was not privy to behind-the-scenes discussions and events not meant for the common devotee’s eyes, but I did witness a good many significant events, and recently have discussed New Vrindaban history with many former and current residents, and heard more than a few believable and unbelievable eyewitness stories.


This essay-and others which may follow-is not meant to disclose sensational stories and create a stir, but merely to reflect in my mind upon those times when I served Kirtanananda Swami and Sri-Sri Radha-Vrindaban Chandra faithfully as a devoted Bhaktipada disciple and inmate of New Vrindaban. The thoughts in this essay are a result of me trying to make sense of my life at New Vrindaban. What was I doing? What was I helping to support? A bonafide spiritual community guided by a pure devotee, or a criminal enterprise disguised as a religious community guided by a charlatan? Or perhaps a mixture of both?


Some of my godbrothers and sisters claim that New Vrindaban was “Almost Heaven”-a spiritual community of sincere Vaishnavas, despite the faults of its leaders. Others claim New Vrindaban was a “cesspool” of illegal activities. For many years I believed New Vrindaban was more of the former than the latter; but today I begin to suspect that New Vrindaban might have been, as prosecutor William Kolibash claimed in 1991, a criminal enterprise rampant with illegal and immoral activities.


Certainly I had heard about and seen and even participated in some criminal activity during my time at New Vrindaban. But we never thought we were criminals; we thought we were propounding the highest morality by serving Krishna. For instance, in 1978, when I was still a bhakta, I was quietly notified by a fellow devotee that a van full of members of Reverend Sun Myung Moon’s Unification Church were visiting New Vrindaban. Parambrahma, a member of senior management at the time, greeted our distinguished guests and gave them a private tour of the Palace-Under-Construction. While they were thus distracted, Vrindapati, the community blacksmith and metal-worker, broke into their van, cracked open their safe, and stole their money to give to Krishna, where it rightfully belonged at the Lotus Feet of Sri-Sri Radha-Vrindaban Chandra.


After their tour, when the Moonies returned and discovered the burglary, they complained bitterly to the devotees and demanded their money back, but everybody just played dumb. “Huh? You say your safe and money was stolen? Must have been some local hillbillies. Welcome to West Virginia!”


This was not a crime secretly committed by one individual; it was authorized by community leaders and gleefully enjoyed by many members of the community. Although I was a new devotee and not even initiated, I was proudly told about the theft, even while it was still happening.


I was taught that the Moonies were our mortal enemies, especially in the parking lots, as they competed with us for the best spots. Muktakesh, one of New Vrindaban’s biggest pickers, taught me what to do when I saw a Moonie in a parking lot: approach them innocently, offer to make a donation, show them a big bill like a fifty, ask for $40 in change, grab the money and run. When I got the opportunity to try this, the Moonie refused to let go of his cash after I grabbed it, so I just drove off out of the parking lot into the street still holding his money. The Moonie held on to the money with his right hand and with his left hand he hung on to my side mirror with all his might. I thought I’d shake him off if I speeded up to 50 or 60 mph, so I gunned the gas and zoomed down the road while my sankirtan partner laughed heartily, but we did not get the last laugh, as a police officer just happened to be sitting there on the corner and noticed the Moonie hanging on to the side of my van for dear life. Within a few moments sirens wailed and red and blue lights flashed in my mirrors, and I had to pull over and stop. We were escorted to the local police station where the cops had a big laugh when they listened to our stories: “The Krishnas ripping off the Moonies! This is one for the books.” The police made me give the $40 back to the Moonie, then they let us go and told us all to get out and stay out of town.


What New Vrindaban resident can claim that they never went out on the pick? Even Radhanath Swami, one of the most advanced, most renounced and most loved inmates of New Vrindaban, sometimes went out on the pick with us. Radhanath liked to joke: “Whenever I go out with a traveling sankirtan party, their collections decrease!” We sankirtan devotees loved Radhanath’s association, as he was always telling stories about Krishna and Lord Chaitanya.


And we sankirtan pickers were fond of hearing and telling the story about the time Radhanath was picked up by the police for suspicious activity. He had gone into a bank with the weekend’s pick of several thousand dollars to purchase a cashier’s check to mail to Dharmatma, and the bank employees became very suspicious because he was dressed in shabby clothes like a homeless person. They wondered: “how did he get all this money in one and five dollar bills? He must have stolen it.”


Another experience at New Vrindaban which I never forgot, but did not completely understand until recently, was when Hayagriva, in the company of Kirtanananda and some other male devotees, attempted to ascertain my opinion about gay sex so they might perhaps invite me into the New Vrindaban Practicing Homosexual’s Club. It was in the summer of 1978, a few days after I had become freshly shaved. At that time I was a 160-lb. physically fit attractive twenty-two-year old with a great tan, as at New Vrindaban we often went shirtless in the summer heat.


I was walking from Bahulaban to Prabhupada’s Palace-Under-Construction, when Kirtanananda pulled over in his jeep and asked, “Want a ride?” I replied in the affirmative and hopped in the back of his truck, squeezing in with the spare tire and a few bags of cement. Kirtanananda was driving. Hayagriva sat in the passengers seat. The back seat had two or three other male devotees. I squatted in the trunk with the spare tire and cement bags, trying to get comfortable.


There was an interesting conversation going on about homosexuality. Hayagriva was acting as a protagonist, proclaiming-in a reserved uncommitted manner-the glories of the gay lifestyle: “Some say that homosexuality is not a sin; it is an inborn genetic disposition which results in sexual attraction between members of the same sex. I hear it can be a stimulating and fulfilling activity between consenting and likeminded parties engendering great pleasure and even ecstasy.”


Another devotee in the back seat, who I do not remember, acted as the antagonist. This devotee replied to Hayagriva, “Not necessarily so. The scriptures condemn the practice of homosexuality as immoral and unhealthy and an abomination to God and man. Even the Bible with all its faults soundly condemns those who practice these gross and disgusting activities. The cities of Sodom and Gomorrah were destroyed by God as punishment to those who perpetuated these unnatural acts contrary to God and Nature.”


But Hayagriva did not seem convinced, and he defended his position, “Yet some say these scriptures are based on primitive and antiquated assumptions and superstitions about sex; that sex is meant only for procreation. Yet the desire for homosexual relations is not chosen by the individual, but is God-given. Why should not those who are blessed with this orientation be allowed to enjoy sexual pleasure with their own kind, as heterosexuals are permitted to enjoy intimate relations with the opposite kind?”


Kirtanananda conspicuously remained silent during the entire conversation as Hayagriva and the other devotee argued back and forth. Suddenly the conversation paused, and Hayagriva looked at me and boomed in his stentorian voice: “Bhakta Hank? What do you think about this? What is your opinion?”


I reflected a moment before answering. I had several gay friends in college, even a roommate. Some of my professors were also gay. I knew this because they thought I was hot. Three or four college professors and at least two students had expressed their desires to have a sexual relationship with me. Although I was flattered, I had to respectfully decline their propositions one after another, as I had no innate sexual attraction for men.


I replied to Hayagriva’s question with confidence and boldness, offering my frank viewpoint on the matter, and hoping to please Kirtanananda and the assembled Vaishnavas, as I had already heard several classes by Kirtanananda condemning ANY type of sex life: “I think homosexuality is GROSS with a capital G! I once had a college professor who asked me to sleep with him, and I couldn’t look him in the eye again! I lost so much respect for him. Maybe for others it’s OK, but NOT FOR ME!”


Hayagriva muttered a long “Hmmmnnn,” and that was it; the conversation abruptly ended. There was a strained and uncomfortable silence in the vehicle. I was a bit curious why the conversation had stopped so suddenly, as I thought the discussion was interesting. Several times I had heard devotees engage in mock debates; one taking the personalist and another taking the impersonalist side. I thought this discussion was like that. But there was no conclusion to the debate. Everyone remained silent for the remainder of the ride.


After a minute or two Kirtanananda abruptly pulled over in front of the Palace and I hopped out to do my service of gold-leafing the column capitals in the kirtan hall. I thought nothing about the conversation again for many years; until recently.


At the time, I did not know what was happening, but now I understand that I was being tested. Gay men thought I was hot. If I had responded favorably to Hayagriva’s question, I believe I would have been invited to experience an entire realm of underground New Vrindaban life which most likely had existed from THE VERY BEGINNING of the community ten years earlier in 1968, and continued unabated for nearly 30 years until Bhaktipada finally left New Vrindaban for prison in 1996.


There were other signs of sexual decadence. One former gurukuli told me that in 1978 Kirtanananda asked him and another boy (age 11 years) to shower together stark naked in his apartment on the fourth floor of the Bahulaban Ashram Building with the shower curtain opened while Kirtanananda lustily stared at the two boys.


Another sign: one mother told me her son at the New Vrindaban Gurukula exclaimed to her once during a 1979 visit with his mother: “Guess what! While you were gone I was selected to be Kirtanananda Swami’s personal servant for a week! And do you know what? He fondled my genitals!” The mother chastised her son: “You’re in maya! Bhaktipada’s a pure devotee! Don’t you ever say any nonsense like that again or I’ll chastise you severely!”


She was not alone in her blind devotion for Bhaktipada. I think nearly all of us believed he was a pure devotee, except for those few members of the secret inner sanctum like Hayagriva who knew him intimately, and a few other rare souls like Sulochan who saw through his show bottle pretending. And because of our blind faith, we were really blind: blind to reality and living blissfully ignorant in our imaginary world of make-believe.


One openly gay Unitarian minister came to visit and live at New Vrindaban in 1990. He was an intellectual and a lover of fine music, and he and I had interesting conversations. He, a man not following the regulative principles, told me he could plainly see that Bhaktipada was a practicing homosexual, based upon his observations of Bhaktipada’s public flirtatious personal exchanges with his young blonde and handsome man-servants. (Sita-Love tells me she sometimes saw Bhaktipada tickling one 18-year-old personal servant, Bhakta Paul, in the temple hallways. She thought something was creepy about it.)


Although the Unitarian minister could see what was happening, we, who were supposedly following the regulative principles, could not see. It is said that it takes one to know one. The minister was incredulous when I told him that Bhaktipada was a celibate monk and engaged in no sexual activity, even on the mental platform. Yet the minister wasn’t fooled for a minute; he wouldn’t believe my protestations to the contrary. At the time I thought the minister was envious. But no, we Krishna devotees were blind and he, the less-advanced Christian, could see.


We believed that anyone who didn’t follow strictly the regulative principles could have no knowledge or vision. We felt superior. We had knowledge. We had vision. We were in possession of the absolute truth. All others were inferior. That was one reason why we believed Sulochan’s allegations were nonsense and blasphemous. He sometimes smoked marijuana, therefore his allegations about Bhaktipada’s sexual deviations must be untrue. But in the end who was in greater illusion: Sulochan or the faithful Bhaktipada followers?


Because of our blind faith in Bhaktipada, we were also blind to anything which contradicted our blind faith. This was true from the humblest devotee to the most exalted sannyasis. My godbrothers Jagannath Misra, Devavarsha and I traveled to India with Bhaktipada to the Mayapura Festival in February 1982. Bhaktipada was at the peak of his power. He was recognized and worshipped as one of the great ISKCON gurus; the leader of the largest community of devotees in the western world. We enjoyed hanging around Bhaktipada in his room in Mayapura, massaging his feet, serving him, running errands, etc. We thought this was the perfection of our lives.


Years later Devavarsha told me that during this 1982 trip once he was sitting alone with Bhaktipada in his room at Mayapura, just hanging around. Bhaktipada was reading a Back to Godhead magazine. Devavarsha told me after a while Bhaktipada got tired of reading, and then suddenly and unexpectedly became playful. Bhaktipada rolled the BTG into a tube and thrust it under his dhoti by his crotch, making it look like he had a huge erection. Bhaktipada smiled and waited to see Devavarsha’s response. Poor Devavarsha was completely bewildered. totally shocked and confused. He had no idea how to react. It was so unexpected. What was going on? Why was Bhaktipada acting that way? Was he dreaming? Devavarsha was such a mental guy anyway. So he just sat there dumfounded for a minute, and then silently left the room.


So what did Devavarsha do in his confused and bewildered condition? He did what any sober and responsible devotee would do: he consulted a respected and senior Vaishnava for advice. Devavarsha went to Radhanath to reveal his mind in confidence. He told his story, and the poor fellow was again shocked and bewildered (twice in one day) this time by Radhanath’s reaction: Radhanath became terribly angry, like Nrisimhadeva, and (according to Devavarsha) Radhanath roared at him fiercely: “How can you say such blasphemy! You are completely mental and insane! You don’t deserve to be in this holy place. I cannot stand to look at you! You are so fallen and base! Don’t you ever speak like that again or I’ll have you thrown out on the street with the beggars and urchins!”


To this day, 25 years later, Devavarsha says he still has resentful feelings toward Radhanath.


I tell this story not to discredit Radhanath, but only to show how blind devotion blinds even a great soul to the facts of reality. I have great fondness and respect for Radhanath Swami. He has helped many thousands of people. But even he was not perfect. Even he was in illusion; covered by maya. In this way, due to our blindness, Kirtanananda’s aberrations continued unabated for many more years.


Yet can we honestly blame Radhanath for this? We were all trained to shut our ears when we heard criticism of the spiritual master. Prabhupada said many times that one cannot criticize the spiritual master. “A devotee should not be disturbed by the activities of his spiritual master and should not try to criticize him. A devotee should be fixed in the conclusion that the spiritual master cannot be subject to criticism and should never be considered equal to a common man. Even if there seems to be some discrepancy according to an imperfect devotee’s estimation, the devotee should be fixed in the conviction that even if his spiritual master goes to a liquor shop, he is not a drunkard; rather, he must have some purpose in going there.” (Chaitanya Charitamrita, Antya-lila 3.11, purport)


Vaishnavas are not unique in this deliberate and intentional practice of ignorance. All religions attempt to interpose a fact-proof screen between the faithful and the realities of the world. They do this by claiming that the ultimate and absolute truth is already embodied in their doctrine and that there is no truth nor certitude outside it. The facts on which the true believer bases his conclusions must not be derived from his experience or observation but from holy writ. “So tenaciously should we cling to the world revealed by the Gospel, that were I to see all the Angels of Heaven coming down to me to tell me something different, not only would I not be tempted to doubt a single syllable, but I would shut my eyes and stop my ears, for they would not deserve to be either seen or heard.” Epictetus, Discourses, Book I, Chapter 2.


To rely on the evidence of the senses and of reason is heresy and treason. It is startling to realize how much unbelief is necessary to make belief possible. What we know as blind faith is sustained by innumerable unbeliefs. The fanatical Japanese in Brazil refused to believe for years the evidence of Japan’s defeat during World War II. The fanatical Communist refused to believe any unfavorable report or evidence about the USSR, nor was he disillusioned by seeing with his own eyes the cruel misery inside the Soviet promised land. Similarly, the fanatical New Vrindaban residents refused to believe that their beloved pure devotee saintly spiritual master was breaking the regulative principles despite testimony from eyewitnesses.


Neither the mother of the child who claimed “Bhaktipada fondled my genitals,” nor the newly-initiated sannyasi who was approached by a bewildered neophyte disciple who claimed his guru acted out some inappropriate sex play in his Mayapur suite could see the plain truth right before their faces. All maintain their faith by closing their eyes and ears to the facts of life. We could not see what was as plain as day to others, like Sulochan.


It is the devotee’s ability to “shut his eyes and stop his ears” to facts that do not deserve to be either seen or heard which is the source of his unequaled fortitude and constancy. After I sent Tirtha in prison one of the articles published by the Sampradaya Sun, he wrote back and replied to the effect, “Do not send me any more of this garbage.”


The loyal devotee cannot be frightened by danger nor disheartened by obstacles nor baffled by contradictions because he denies their existence. Strength of faith manifests itself not in moving mountains but in not seeing mountains to move. And it is the certitude of the devotee’s infallible doctrine that renders him impervious to the uncertainties, surprises and the unpleasant realities of the world around him.


My question is this: If so many devotees were in complete illusion for so many dozens of years, and were unable to see facts clear as day in front of them, how can we know today, after they have risen to positions of great power and responsibility, that they are now suddenly free from illusion and error?


When Sri Galim, the former pedophile headmaster at the New Vrindaban Gurukula, lived in Pittsburgh, Pennsylvania, I would sometimes visit him for kirtan and prasadam. Sometimes he would complain to me: “I don’t understand why I’ve been exiled from New Vrindaban for allegations of child molestation, when they pay Kuladri-who conspired in Sulochan’s murder-$60,000 to $80,000 a year to help manage the community. It’s not fair. If he’s allowed there, I should also be allowed to at least visit New Vrindaban. I’ve never been convicted of any crime.”


I replied, “Life is not fair, prabhu. You were exiled because dozens of former gurukulis pressured the community to banish you. I don’t think the New Vrindaban leaders have any bones to pick with you, but I imagine they thought it was in their best interests to pacify the gurukulis. But who besides you is complaining about Kuladri working at New Vrindaban? I think he’ll be there for a long while, as long as the board of directors think he’s worth the money they pay him.”


But what about killing for Krishna? Bhaktipada often preached in class that a devotee could kill for Krishna. After all, he explained, Krishna recited Bhagavad-gita to incite his illusioned friend and devotee warrior Arjuna to kill his family members who had somehow taken the opposing side at the battlefield of Kuruksetre. If a devotee disobeyed Krishna’s order to kill, the devotee was in maya.


In fact Bhaktipada spoke so frequently about this topic when I was a new bhakta in 1978 that I sometimes wondered, “I don’t know if I have what it takes to be a devotee. What if I was asked to kill my own father? What would I do? Could I do it?” Clearly, as we later heard from Tirtha and others, this was not only a theoretical question, but a terribly real and practical question for the continued protection of the New Vrindaban empire.


However, we cannot blame Kirtanananda solely for the atrocities committed at New Vrindaban. Without devout followers and competent lieutenants, New Vrindaban would never have expanded beyond the original 132-acre parcel of land, and the brahmacharies today would still be living in the run-down barn and bathing in the creek.


Religious movements, such as New Vrindaban and its parent ISKCON, have many similarities with other mass movements, such as patriotic movements and revolutionary movements. They are not identical of course, but they share certain essential characteristics which give them a family likeness in a taxonomic sense.


All true mass movements generate in their adherents a readiness to die and a proclivity for united action; all of them, irrespective of the doctrine they preach and the program they project, breed fanaticism, enthusiasm, fervent hope, hatred and intolerance; and all of them demand blind faith and single-hearted allegiance. Though there are obvious differences between the fanatical Christian, the fanatical Muslim, the fanatical Hare Krishna, the fanatical Communist, and the fanatical Nazi, it is yet true that the fanaticism which animates them may be viewed and treated as one.


All these fanatical movements had a leader to guide and inspire the masses during the active phase of the movements, before they became institutionalized. The Apostles Peter and Paul were the two primary leaders of the early Church of Christianity; Muhammad was the founder of Islam, Vladimir Lenin and Joseph Stalin were the leaders of Soviet Communism, Adolf Hitler was the leader of Nazi Germany, and Kirtanananda was the leader of New Vrindaban. Let us examine the similarities between the leaders of various mass movements. What qualities might Kirtanananda, Lenin, Hitler, Stalin, and the other leaders of mass movements have had in common?


Eric Hoffer eloquently answered this question in “The True Believer: Thoughts On The Nature of Mass Movements” (1951): “Exceptional intelligence, noble character and originality seem neither indispensable nor perhaps desirable. The main requirements seem to be: audacity and a joy in defiance; an iron will; a fanatical conviction that he is in possession of the one and only truth; faith in his destiny and luck; a capacity for passionate hatred; contempt for the present; a cunning estimate of human nature; a delight in symbols (spectacles and ceremonials); unbounded brazenness which finds expression in a disregard of consistency and fairness; a recognition that the innermost craving of a following is for communion and that there can never be too much of it; a capacity for winning and holding the utmost loyalty of a group of able lieutenants. This last faculty is one of the most essential and elusive. The uncanny powers of a leader manifest themselves not so much in the hold he has on the masses as in his ability to dominate and almost bewitch a small group of able men. These men must be fearless, proud, intelligent and capable of organizing and running large-scale undertakings, and yet they must submit wholly to the will of the leader, draw their inspiration and driving force from him, and glory in this submission.”


All these qualities of the successful mass-movement leader were present in Kirtanananda to a great degree. Kirtanananda (1) delighted in defying his competitors (ask any other ISKCON leader who had to deal with him), (2) he had an iron will, (3) he had a fanatical conviction that he was Prabhupada’s only successor, faith in his destiny as the founder of the Worldwide Cities of God and Savior of the World soon to be destroyed by nuclear holocaust, (4) he had hatred toward those who opposed him, (5) contempt for the present as evidenced by his austerities, (6) a cunning estimate of human nature and ability to engage everyone in a service according to their propensity. (7) Kirtanananda delighted in pomp and ritual, especially Guru-Puja, (8) he possessed unbounded brazenness, and (9) he astutely recognized that all his followers had to develop, as much as possible: (10) a bond of devotion for the deities, (11) love for him, their spiritual master, and (12) a taste for chanting, dancing and feasting, in order to experience some of the bliss of Krishna Consciousness (communion with the divine) to stay happy, content, loyal, and ready to sacrifice everything for their Lord and the Spiritual Master.


Yet Hoffer claimed that the ability to dominate and almost bewitch a small group of able men was one of the most essential and elusive qualities of a leader of a mass movement. Who were Kirtanananda’s able lieutenants who managed his empire in America and India? Kuladri, Dharmatma, Parambrahma, Radhanath Swami, Devamrita Swami, Vedavyasa Swami, Paramahansa Krishna Swami, Nathji and Mahaprabhu were the most influential, although many others, Sudhanu, Adwaita, Gargarsi, Nityodita, Tapapunja, and myself to a limited extent, served in management in various capacities. How can we place all the blame on Kirtanananda when it was we who kept the New Vrindaban Worldwide gears turning despite many warning signs about his corruption since the 1970s? It was not until September 1993-after the Winnebago Incident exposed Kirtanananda without question of doubt-when Radhanath, Devamrita, Nathji, Mahaprabhu, myself and many others finally shed our blind faith, and only then we rejected Kirtanananda completely.


But by 1993 much damage had already been done. Molestation of children, abuse of women, widespread selling of illegal drugs in New York and California to pay for the marble for Prabhupada’s Palace, even murders of dissenters. Can we honestly claim complete ignorance and say we are not also partly responsible? At the Nuremberg trials could Hitler’s lieutenants-Joseph Goebbels, Hermann Göring, Erwin Rommel, Rudolf Hess, Reinhard Heydrich, Heinrich Himmler, and Heinrich Hoffmann-claim ignorance and say they were not also responsible for the atrocities of the Third Reich; that they were only obediently following the orders of their Führer and Master?


Perhaps the best we former New Vrindaban inmates can do is to admit we were blinded by our own blind faith. We REFUSED to believe anything else.


And it appears that today some in and out of ISKCON are still blinded by their faith in order to protect their faith and the faith of others. As one writer recently posted on the Sampradaya Sun: “All these things better be left in the past as they will do us no good to contemplate further. Actually R. Swami is giving shelter to many sincere devotees that are all serving the mission of Srila Prabhupada. Is it proper to shake the faith of such persons?”


What can we conclude? Faith is blind and ignorance is bliss. Hare Krishna!


Sincerely,


Hrishikesh (Henry Doktorski)

[Dhyana]

I was taught that the Moonies were our mortal enemies, especially in the parking lots, as they competed with us for the best spots. Muktakesh, one of New Vrindaban’s biggest pickers, taught me what to do when I saw a Moonie in a parking lot: approach them innocently, offer to make a donation, show them a big bill like a fifty, ask for $40 in change, grab the money and run. When I got the opportunity to try this, the Moonie refused to let go of his cash after I grabbed it, so I just drove off out of the parking lot into the street still holding his money. The Moonie held on to the money with his right hand and with his left hand he hung on to my side mirror with all his might. I thought I’d shake him off if I speeded up to 50 or 60 mph, so I gunned the gas and zoomed down the road while my sankirtan partner laughed heartily, but we did not get the last laugh, as a police officer just happened to be sitting there on the corner and noticed the Moonie hanging on to the side of my van for dear life. Within a few moments sirens wailed and red and blue lights flashed in my mirrors, and I had to pull over and stop. We were escorted to the local police station where the cops had a big laugh when they listened to our stories: “The Krishnas ripping off the Moonies! This is one for the books.”

O-M-G He could have killed the Moonie!

I replied to Hayagriva’s question with confidence and boldness, offering my frank viewpoint on the matter, and hoping to please Kirtanananda and the assembled Vaishnavas, as I had already heard several classes by Kirtanananda condemning ANY type of sex life: “I think homosexuality is GROSS with a capital G! I once had a college professor who asked me to sleep with him, and I couldn’t look him in the eye again! I lost so much respect for him. Maybe for others it’s OK, but NOT FOR ME!”

Hayagriva muttered a long “Hmmmnnn,” and that was it; the conversation abruptly ended. There was a strained and uncomfortable silence in the vehicle.

Inventive guys!

[ras]

Found here

Thanks for the article. I didn't know Radhanath had "charisma".

How did you think a criminal could get so far, as to be seen as good as God?

Well, after reading articles like these the question would more seem to be "how did Krishna get so far in the hole that no one in their right mind would want to follow this stuff anymore?" And yet Radhanath has charisma. OK.

Really I've heard he has a pretty big following in India, where they are capable of believing anything. Over here in the West we are kind of oblivious.

[Brainiac]

He's got quite a large following in the UK. Around half the initiates in the Manor are his disciples.

[Milla]

I like Henry Doktorski's writing and his honest reflections. I remember some years back reading something by him about New Vrindaban's church-like choir and other music projects. Kirtanananda's charisma is something that has always baffled me, perhaps you have to be an American to perceive it. Maybe it's rooted in his Methodist preacher's genes, and he mastered by osmosis the art of commanding the affection of people of a similar Christian background, much in the same way G. W. Bush can make himself likable to the masses in the U.S. despite being a fraud and a moron.

[ras]

Kirtanananda's charisma is something that has always baffled me, perhaps you have to be an American to perceive it. Maybe it's rooted in his Methodist preacher's genes, and he mastered by osmosis the art of commanding the affection of people of a similar Christian background, much in the same way G. W. Bush can make himself likable to the masses in the U.S. despite being a fraud and a moron.

That is a tough one.

[sekhmetsat]

Radhanatha is very charming. He's got the fine art of flattery down pat. THAT is how he gets so many disciples. I was once under his spell.
As for Bhaktipada,he was very creative. He integrated the Mahamantra into various Christian hymns(including Amazing grace, now made famous by Krishna Das as "Mountain Hare Krishna"). He tried to make KC more western in flavor, but keeping the ecstaticness.... I only ever met Kirtanananda once, and was more impressed by his dog than him. Realize this is the impressions of a teenage girl as well. I never knew til years later that Triyogi had bashed his head in. Triyogi was the first devotee I ever met, and I recall him as very serious and quiet.he didn't seem the type to bash someone's head in. To me, Bhaktipada's rule is my Halcyon Days Of Hare Krishnadom, if that makes any sense. Yes, he was a horrible person, but the devotees then did a hell of a lot more than now. We cooked for the homeless once a week, went on sanKirtans three days a week, had thursday and sunday feasts, worked with local AR, Interfaith Commissions.... The temple now is so messed up, they shut down their food pantry! the ONE THING they had going for them....slightly off, but hopefully it helps you understand more the charisma of both.
Well, after reading articles like these the question would more seem to be "how did Krishna get so far in the hole that no one in their right mind would want to follow this stuff anymore?" And yet Radhanath has charisma. OK.

Really I've heard he has a pretty big following in India, where they are capable of believing anything. Over here in the West we are kind of oblivious.
[/quote]

[Brainiac]

I only ever met Kirtanananda once, and was more impressed by his dog than him.

[ras]

To me, Bhaktipada's rule is my Halcyon Days Of Hare Krishnadom, if that makes any sense. Yes, he was a horrible person, but the devotees then did a hell of a lot more than now. We cooked for the homeless once a week, went on sanKirtans three days a week, had thursday and sunday feasts, worked with local AR, Interfaith Commissions.... The temple now is so messed up, they shut down their food pantry!

That's right, I know what you are talking about. I spent 2 weeks in New V. late summer '77. I think there was a huge push to finish the palace so that Prabhupada would come and live in it before he passed. The feasting around Janmastami, Vyasa puja (and I think K.Swami was miraculously born the day after) was off the charts great. They really had the capacity to instill a work ethic in people.

Maybe without the culture built on Vaisnava principles like "the ten offenses" and other philosophical absurdities things wouldn't have wound up a nightmare, who knows.

[sekhmetsat]

To me, Bhaktipada's rule is my Halcyon Days Of Hare Krishnadom, if that makes any sense. Yes, he was a horrible person, but the devotees then did a hell of a lot more than now. We cooked for the homeless once a week, went on sanKirtans three days a week, had thursday and sunday feasts, worked with local AR, Interfaith Commissions.... The temple now is so messed up, they shut down their food pantry!

That's right, I know what you are talking about. I spent 2 weeks in New V. late summer '77. I think there was a huge push to finish the palace so that Prabhupada would come and live in it before he passed. The feasting around Janmastami, Vyasa puja (and I think K.Swami was miraculously born the day after) was off the charts great. They really had the capacity to instill a work ethic in people.

Maybe without the culture built on Vaisnava principles like "the ten offenses" and other philosophical absurdities things wouldn't have wound up a nightmare, who knows.

I'm just glad i wasn't THAT tangled up in it all. Things could have gone very differently. as it is, I have mostly positive associations, until Malati took over. i'm just NOT a very good dumb follower. And that's pretty much all Malati allows. Plus, the woman NEVER SMILES. i'm cynical as they come, but i can STILL SMILE!!!!!

[Milla]

Yes, everybody says that Kirtanananda was very creative and knew how to get things done. Maybe it's the Christian flavor that I can't relate to. His blend looks like something foreign and even weird, to me at least, judging from photos and hymn transcripts. But the only Christian denomination I can relate to to some extent is Greek Orthodox Christianity and I could only appreciate it after I visited an old Greek monastery. Russian and Bulgarian Orthodoxy are also something I can't understand at all.

[metamorphosis]

they really had the capacity to instill a work ethic in people.

Hitler did too.

[metamorphosis]

I'm just glad i wasn't THAT tangled up in it all. Things could have gone very differently. as it is, I have mostly positive associations, until Malati took over. i'm just NOT a very good dumb follower. And that's pretty much all Malati allows. Plus, the woman NEVER SMILES. i'm cynical as they come, but i can STILL SMILE!!!!!

Meaning: This is not a smile, it is an upside down frown.

[Gerard]

Meaning: This is not a smile, it is an upside down frown.

Then the woman on the right is smiling her head off

[sekhmetsat]

I'm just glad i wasn't THAT tangled up in it all. Things could have gone very differently. as it is, I have mostly positive associations, until Malati took over. i'm just NOT a very good dumb follower. And that's pretty much all Malati allows. Plus, the woman NEVER SMILES. i'm cynical as they come, but i can STILL SMILE!!!!!

Meaning: This is not a smile, it is an upside down frown.

WOW!!! she CAN smile! Honestly, i'd never seen that before. She is always grumpy and angry in any dealings I've had with her.