Rick Brown Speaks about ISKCON and the Gaudiya Math

Rick Brown

Summary

April 26, 1947: On this date in history, Richard Shaw “Rick” Brown is born in St. Petersburg Florida. His family moves quite a bit during his childhood—as his father serves as a colonel in the United States Air Force—from Orlando Florida, to Rapid City South Dakota, to Roswell New Mexico, and then to Riverside California where he attends high school.

In high school Rick and some friends start a garage band: The Misunderstood. Rick serves as the lead singer, harmonica player and co-songwriter. The band becomes so good that their manager John Peel (who later becomes an influential BBC radio DJ) sends them to London in 1966. The band performs psychedelic acid-rock music, and signs a contract with Philips-Fontana Records, with a big promotional push in the United Kingdom. The band records six tracks and two are released as single 45-RPM records, including the song I Can Take You to the Sun. The band receives positive reviews from British media, including an article in the Daily Mail (December 31, 1966) where their song I Can Take You to the Sun is described, along with music by soon-to-be rock legends The Who, Jimmy Hendrix and Pink Floyd.

The Misunderstood: Rick Brown (vocals), Rick Moe (drums), Glenn Ross Campbell (steel guitar), Tony Hill (guitar), and Steve Whiting (electric bass). Photo taken in London (1966).

To listen to four tracks by The Misunderstood, go to: YouTube.

However, the band’s rise to stardom is halted when Rick is drafted into the United States army and forced to return to the U. S. Rick attends boot camp, but rather than continue his military service and possibly wind up facing dismemberment and death in Viet Nam, he deserts and runs away to San Francisco shortly before the 1967 Summer of Love. In San Francisco he meets the ISKCON devotees at Golden Gate Park and eventually meets Bhaktivedanta Swami, who gives him diksa during an impromptu initiation ceremony in a rented house at Stinson Beach. Rick becomes Hrishikesh dasa.

The newly-initiated disciples confides in his spiritual master, “I am a fugitive, I have no ID, no freedom.” Hrishikesh continues, “His Divine Grace tells me the Krishna Nama has the full power to solve all my issues. He says that I should go to Vrindavan India and chant Hare Krishna. I arrived in Vrindavana in January 1968.”

Hrishikesh expects to meet with Bhaktivedanta Swami when he arrives at the Radha Damodar Mandir in Vrindaban, India, but he is too late. Swamiji has already departed some time earlier, and the Radha Damodar temple administrators tell him he cannot stay in Prabhupada’s rooms at Radha Damodar. They do, however, tell Hrishikesh to go to Swami Bhakti Hridaya Bon’s ashram, where Hrishikesh lives from January 1968 until October 1973, practicing Bhakti Yoga. Hrishikesh learns to speak Bengali.

Later Hrishikesh takes sannyasa from his siksa guru and mentor Swami Bhakti Hridaya Bon and becomes Swami Lalitananda Vana. He serves as secretary to Swami Bon’s Institute of Oriental Philosophy—affiliated with the University of Agra—and the vice-editor to Swami Bon’s quarterly journal The Journal of the I. O. P.

Swami Lalitananda Vana.

In October 1973 the ISKCON devotees find Swami Lalitananda Vana; he leaves Swami Bon’s ashram and returns to ISKCON. In Mayapur, Prabhupada changes his name to Hrishikeshananda dasa and the two work together to complete Prabhupada’s new book Nectar of Instruction. Also in 1973, Hrishikeshananda contacts the United States government, is granted clemency as a conscientious objector, and his outstanding warrant from the U. S. Army is withdrawn. He is now free to return to the States. After Prabhupada’s death, Hrishikeshananda leaves ISKCON and moves to Thailand where he becomes known as a gemologist and jewelry designer.

Following are some of the fascinating stories about Hrishikeshananda’s life in ISKCON and the Gaudiya Math, as told by Rick.

This is a Prabhupad Miracle: Fredrick Street Temple, Haight Ashbury, July 1967

His Divine Grace Bhaktivedanta Swami Prabhupada

The chanting ended. Mukunda and I talk about my AWOL legal problems. “So if you escaped, and the Army catch you, man, you better split to India, go stay with Swamiji in Vrindavan.” “Where’s Vrindavan?” I ask. “Does the Swami live there?”

“Vrindavan is the land of Krishna,” he explains. “It’s where Krishna lived 5,000 years ago. Yes, Krishna was before Christ. He’s the most beautiful form of God. Don’t you think so?” I look at the picture of Lord Krishna playing His flute and think, yeah! Krishna looks super cool!

I like that God is a musician; and I’m attracted to meditation through music and sound. In fact, that’s really what my band, the Misunderstood, was experimenting with to some amateurish degree.

“Swamiji is coming soon,” Mukunda reminds me, “and you will really love him. He is so genuine and powerful! Swamiji will know what you should do. He knows everything; he’s connected to Krishna!” — I can hardly wait!

A week later I’m finally going to meet Swamiji at a place called Stinson Beach, where the swami is staying while recuperating on route back to India. “So how you gonna get there?” asks my friend Harvey. “Does Mukunda have a car?”

“No,” I reply. “Nobody has a car. But he says that by following Swamiji all things become easy. So I guess Krishna will arrange everything.”

Stinson Beach, Marin County, California, July 1967 *

Later we’re standing on the roadside with our thumbs out, hitchhiking. Lots of cars pass us, but finally, after some time, a colorful Volkswagen van full of hippies stops to pick us up. “See, I told you Krishna would arrange everything,” Mukunda tells me as we squeeze inside the crowded van.

Once we arrive at Stinson Beach, the van stops to let us off at the roadside near the shore. We both thank the driver for the lift and start walking towards the beach, “OK, are you ready to meet Swamiji?” Mukunda asks. “Let’s go, I can feel him already.”

As we enter through the back gate I can see effulgent-orange Swamiji standing and talking with a shaved-head devotee wearing what looked like a white bed sheet. I learn later his name is Kirtanananda. I can’t believe how physically small and fragile Swamiji looks.

Mukunda introduces me as Rick. I offer my hand and Swamiji shakes it with a warm grin.

Swamiji welcomes me inside and offers a place to sit on the floor. Swamiji sits down on a bed with his back to the window overlooking the ocean. I’m sitting on the floor at his feet. He begins chanting silently on red-painted wooden beads given by Malati, which will be for me to use.

I sit straight looking intently at Swamiji, as Mukunda, Kirtanananda and Upendra sit behind me and chant on rosary beads, watching the simple ceremony. I look into Swamiji’s face, so grave and serious and kind, his lips moving in slow motion as he chants the entire 108 bead rosary.

“So, your name shall be Hrisikesh! Please chant ‘Hare Krishna’ Hrisikesh.” he advises. “Do you know the meaning?” Swamiji asks me. “Of Krishna?” “Of your name, Hrisikesh, it is name of Krishna! It means, Master of the Senses.”

“Thank you, Swamiji!” I tell him sincerely. “I’m so happy to meet you and get initiated.”

I hate to bother Swamiji with my problems but Mukunda did say that he could solve them, so I continue: “I have to tell you that I’ve run away from the Army draft and don’t know where to go. I can never go back home. I’m a fugitive now.” Swamiji looks deeper than the center of the Earth.

“Yes, I have heard.”

“Mukunda said you could guide me!” I say, with the guilty grin that only a person AWOL can possibly muster. “Hmmm... Then you should come to live in Vrindavan.”

“Can I go with you? I don’t have a passport, Swamiji!” I ask. “Don’t worry,” my new Spiritual Master replies. “Chant maha-mantra! Krishna will help you! Please believe in Krishna and His Name! He will save you from any danger and help you reach Vrindavan. It is the most holy place on Earth. You can come as soon as possible. The address of Radha Damodhar is in my book, Srimad Bhagavatam. Please come.”

“Yes, Swamiji! I’ll go as soon as I get a passport and ticket.” He looks mercifully upon me, as I offer my obeisances and belief in him.

Haight Ashbury, Summer 1967

We’re sitting in the living room and conversing with friends. Paulette’s gone out to buy some groceries. “Paulette really likes you,” says Sue. “I can’t believe she got you that ticket to India.” “Yeah, just two days until I leave. I gotta split fast. I’m sure the Feds are looking for me.”

Harvey gives me a hundred bucks to get to Vrindavan from Delhi, just in case. “I plan to stay with Swamiji and live with him. I won’t need money after that. Mukunda says the devotees don’t care about money. He says that Krishna protects His devotees, and now I am a devotee, so I am protected from any danger. Now nothing can harm me. Don’t you think so, Harv?”

As if on cue, there’s a hard knock on the door. Harvey starts to get up. “It’s probably Paulette.” “No sweat,” I tell him, “I’ll get it.” I’m closest to the door, which has a slide chain lock. I open the door the length of the slide chain, then, BAM! The entire door comes crashing open and the room is filled with plain clothes and uniformed police officers. “This is the police!” the head COP shouts, showing his badge. “You’re all under arrest!” I glance at Harvey and he looks back at me like DOOM.

After they read us our rights, we’re all handcuffed together, marched outside and loaded out into a paddy wagon waiting on the curb.

San Francisco City Jail 1967

Five days later we are still in a jail cell. It’s crowded with about 50 hippies, all busted for various hippy activities. “Shit, Harv, we’ve been in here five days already and nada,” I complain. “I missed my plane. They even got my passport.”

Harvey is bummed big time. “Not even arraignment. We got no bail set. This is bad, Rick.”

I have to agree that he’s right. Things look about as bad as they can get. Now the cops have my passport in their hands they’re sure to find out my identity and then I’ll be facing Army desertion charges as well.

“You said Swamiji told you that Krishna would save you,” points out Harvey sarcastically. “So how’d you end up here?” “I believe in Swamiji, and I hope Krishna will save me,” I reply. “That’s what he said, and that’s my only hope.”

As we continue to sit there, hour after hour, I wonder what happened to Paulette. She must have been freaked out when she arrived back at the pad and found we’d all been busted. I don’t know where she could be. Maybe she got arrested too and is stuck in the women’s jail? “What a bummer! This is real bad, Harvey, real bad.” “Well, maybe Krishna will come and break you out,” he says with a straight face.

In the early morning of the next day I’m woken from a fitful slumber by the sound of my name being called. “Private Richard Brown, front and center! Private Brown front and center, on the double!”

I freeze, acting like I don’t know I’m being called. Finally the guard opens the door to the cell walks in and shakes me. “Let’s go! The MPs are here for you. Let’s go!” I’m racked with fear. I get up and see two MPs at the cell door. A white MP and a colored MP.

The cell guard walks me over to the MPs at the door. What can I say? “No. This is a mistake!” “Private Brown!” yells the white MP in a deep Southern drawl. “You AWOL from the U-nited States Army!”

“No!” I insist. The black MP holds up a military photo in my face. “Lookie here, Private, you da man!”

“No, NO!” I blurt.

“OK, put him in special hold while we go clear his papers,” the white MP tells the cell guard. Then he looks at me. “Well, you going home, soldier, and you’re under military law! Ya hear! We got a special place for deserters!”

The two MPs leave and the guard tells me, “OK, Private, let’s go!” He leads me to the end of the cellblock and into a small solitary cell. “Those MPs will be back for you, Private, so don’t you plan on going anywhere,” he says as he slams the door shut and locks it. He’s still laughing to himself at that little joke as he clomps down the cellblock.

I sit on the small wall cot and just roll up into a ball placing my head to my knees, in a fetal position. I’m in shock. I’m devastated. What choices do I have left? NONE! So I turn inward and pray to God as advised by Swamis. “Oh no, no, no! Oh Krishna! I believe you will save me if I chant your name. Now my only hope is gone. But I can’t live like that. I can’t live! I’m going to stay rolled into a ball and they can carry me out. I’m not eating anymore. I’m not speaking. I’m not moving. Let them carry me away.”

I imagine Lord Krishna and address Him in my heart. “Oh Krishna I believe in You, I believe in your name! I’m just going to start chanting and never stop, no matter what they do to this body.”

“Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.” Mentally shattered, I enter into a trance like mental state induced through intense dread combined with spiritual peace. And slowly the name of Krishna begins to vibrate on my lips.

“Hare Krishna!” In my ears. “Hare Rama!” I lay on the solitary bunk and continue chanting nonstop, my head tucked up to my knees.

“Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.” “Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.”

Over and over I vibrate the sound of Lord Krishna’s Names, the Maha mantra, “Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.” I’m lost in the mantra. I surrender my life to God’s protection. I’m His.

“Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.”

Suddenly another guard comes up to the door of my cell. “Greenly! Harvey Greenly? That you? Let’s go, you’re out!” I’m lost in trance and hardly hear the words of the new guard.

His voice is garbled in slow motion echo as I only concentrate on the Maha Mantra, the chant for deliverance.

“Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.”

A voice from Paramatma inside my head says, “Listen to him, stupid!” So I listen. His slow motion echo words start to become more clear and pronounced.

Finally I hear: “You’ve been bailed out. Let’s go! You want outta here or not?”

Slowly it begins to dawn on me. A miracle! Could it be real? Saved by Maha mantra?

“Let’s GO! You been bailed out! Move it.” I quickly unwind my body. He opens the cell door and I get up, half in a daze of disbelief. I’m taken – still chanting “Hare Krishna” nonstop – out of the cell block, into an elevator, and up to the police clerk’s counter.

I scribble on a paper. They give me a wallet – but no passport. I’m still in a trance of belief and disbelief. There is Paulette waiting for me. She is shocked to learn that the Army is right there to take me away. A total mix up occurred. We departed the station and drove away only minutes before the Army and guards had a blowout. Destination: Vrindavan, India. This is a Prabhupad Miracle.

* According to “Timeline of Srila Prabhupada’s Life,” Bhaktivedanta Swami stayed in a rented house at Stinson Beach from July 5th to the 8th, 1967.

Dialog on Gaudiya Matha Life

By Hrsikesananda das and several devotees

The Gaudiya Math Mandir at Yoga Pith, the birthplace of Lord Chaitanya Mahaprabhu in Navadwipa, West Bengal, India, dedicated by Bhaktisiddhanta Sarasvati Thakur on Gaura Purnima in 1934.

QUESTION: Could you provide insights for those who never lived inside the Gaudiya Matha? How were women perceived within the Math? Were they allowed freedom to move around or limited to certain areas, such as the Temple Room?

Hd: In the Gaudiya Matha, devotees followed Lord Chaitanya’s teachings, emphasizing that a brahmachari or sannyasi should avoid seeing a woman’s “wooden form” to maintain celibacy. Women were never allowed to reside within the Math or enter the ashram compound, except during temple darshan times.

Women were considered part of married life, and any association with them was believed to lead to the fall of a celibate’s spiritual practice. For example, women were entirely absent in the Vrindavan Gaudiya Math of Srila Vana Maharaj. As a tyagi, Lord Chaitanya expressed gratitude when he was spared from accidentally touching a woman, emphasizing the strict separation.

The Gaudiya Matha was a monastic tradition. In 1970, Srila Vana Maharaj personally told me he strongly disagreed with A.C. Bhaktivedanta Swami Prabhupada’s (ACBSP) decision to integrate men and women in ashram life. He assured me that joining ISKCON would lead to spiritual decline—a prediction he felt was accurate. All of Srila Prabhupada’s Godbrothers were against mixing sexes in ashram life.

QUESTION: Did the Gaudiya Matha impose strict supervision to ensure proper conduct?

Hd: In the Gaudiya Matha, traditions were deeply rooted in spiritual discipline. For example:

    • Prasadi Rules: If a devotee touched prasad (offered food or items), their hands became prasadi. Any “un offered” items touched afterward would become prasadi and could no longer be offered to the Deities. Such actions, even if unintentional, were considered spiritual offenses (aparadha) that could negatively affect all devotees’ bhajan.

    • Silence and Cleanliness: Devotees could not make noise with their feet, as it would disturb the Deities’ ears. Similarly, devotees followed a meticulous cleansing routine after using the latrine to ensure they were fit to re-enter the temple.

In contrast, ISKCON leaders, such as a GBC Acharya, once advocated for practices like drinking urine for health—a perspective entirely alien to Gaudiya Matha standards.

QUESTION: You’ve highlighted the authenticity of Gaudiya Matha practices compared to ISKCON. Has the Gaudiya Matha lowered its standards to accommodate Westerners?

Hd: While some Gaudiya Matha missions may have adjusted their approach to accommodate Western disciples, there remain places like Tridandi Swami Gopananda Vana Maharaj’s Bhajan Kutir in Vrindavan, which uphold the authentic traditions. Here, time stands still, and the Matha remains free of material contamination.

Srila Vana Maharaj’s circle avoided Western influence, unlike ISKCON, where I personally witnessed significant spiritual dilution. In Vrindavan Gaudiya Matha, devotees begged for provisions and maintained a life devoid of financial consciousness, scandals, or egos. The focus was solely on Krishna bhakti.

QUESTION: Despite your praise, wasn’t a historical scandal in the Gaudiya Matha following Bhakti Siddhanta’s passing?

Hd: The issues you refer to occurred over 60 years ago and were relatively minor compared to ISKCON’s scandals. There was peace during my time in the Gaudiya Matha (30 years post-Prabhupada). Even earlier conflicts—like disputes over Acharyas and a few sannyasi fall downs—were insignificant compared to ISKCON’s litany of troubles, including crimes and major controversies.

QUESTION: Is there a belief among Gaudiya Matha missions that Westerners are unfit for spiritual life, and are they only accepted for monetary contributions?

Hd: While some Western influences have polluted certain Gaudiya Matha missions, Bhajan Kutir remains pure. Here, life revolves around Krishna Consciousness, adhering to Srila Rupa Goswami’s Bhakti-rasamrita-sindhu. Critics may dismiss this as “sahajiya” or escapism, but it is, in fact, genuine bhajan.

Western devotees often bring a materialistic mindset, contrasting with traditional Bengali Vaishnavas’ spiritual simplicity. Gaudiya Matha focuses on pleasing Krishna, not accumulating wealth or power—starkly contrasting ISKCON’s emphasis on material results.

Closing Reflection:

The divide between Gaudiya Matha and ISKCON often stems from misunderstandings and institutional pride. While Srila Prabhupada sought forgiveness from Srila Vana Maharaj for past offenses, his followers continued propagating divisions. True devotion transcends such conflicts, as the ultimate goal is fixing the mind on Radha-Krishna’s lotus feet, drawing inspiration and blessings from all sincere devotees across traditions.

Prabhupada Innocent—ISKCON Guilty: An Open Letter to Satsvarupa Goswami

By Richard Shaw Brown

Satsvarupa dasa Goswami presides over an initiation ceremony (1979)

Pujya Satsvarupa Maharaj, Dandavats. Vande gurun isha bhaktan! As your old Mayapura roommate, we shared late night guard duty, so please have tolerance to hear me out.

When you sent me a Srila Prabhupada tape containing very offensive-sounding and completely untrue statements against Srila Bhakti Hridaya Vana Maharaj, Akinchan Krsnadas Babaji Maharaj, and other Gaudiya Math devotees (calling them “a-sat” and “non devotees”), I was amazed. So, I looked up Prabhupada’s Godbrothers’ names in Iskcon’s VedaBase and was shocked, offended, and outraged.

Time has proven that it is a great offense, and the manifest result is Iskcon’s traditional and ingrained offensive disrespect and distrust toward all branches of Sri Gaudiya Math and all other Gaudiya Vaisnavas worldwide.

Then I re-read your Prabhupada Lilamrita and realized that you are one of the main perpetrators and chief architects of Iskcon’s satam-ninda offensive attitude. You told me that you resented Prabhupada’s (senior) Godbrothers because they didn’t give HDG the recognition you felt he deserved.

Your prejudice taints your Prabhupada Lilamrita, and it contains blatant attempts to rewrite a slanted history against Prabhupada’s Godbrothers, and then greatly exaggerate only in favor of A. C. Bhakti Vedanta Swami Prabhupada alone, at the expense of all the bona fide life long disciples of SRILA SARASVATI PRABHUPADA. Do you want the World to think that Srila Bhakti Vedanta Swami Maharaj was the ONLY good disciple of Prabhupada Sarasvati Thakura? That Srila Vana Maharaj, Tirtha Maharaj, and others were bad devotees who never served our Param-Gurudev? Do you want to falsify history?

What do you know about Sri Gaudiya Math devotees and Prabhupada’s senior godbrothers? What is your submissive experience outside “separatist” Iskcon? Who are you to distort history in a manner that is both materially prejudiced, biased, and untrue? You helped establish the all-pervading Iskcon offensive attitude against Prabhupada’s Godbrothers, and this satam-ninda is also being handed down to future generations.

For instance, recently, I met a young, new generation Iskcon brahmacari who knew almost nothing about Gaudiya-siddhanta, but he told me boldly that the Gaudiya Math are a bunch of “envious black snakes!” Where did he get such a bad and offensive attitude? Jati-buddhi (a hellish mentality).

EXAMPLE I: Your Srila Prabhupada Lilamrita only describes Srila Vana (Bon) Maharaj as having hair (instead of shaved up), wearing undershorts (instead of a kaupina), and using leather shoes at his Vrindavan Institute (rather than rubber or wooden shoes). This is your entire description of Tridandi Swami B. H. Vana Maharaj.

No mention that he was the 3rd direct sannyasi disciple of Prabhupada Srila Sarasvati Thakura in 1924, and one of his most prominent preachers ever. No mention about his great tapasya, his chanting millions of rounds, his service to the Vraja-vasis, his never breaking his vows, his being a life-long celibate, nor (most importantly) his personally coming to visit our Prabhupada in his last days to accept apology from Srila Bhaktivedanta Swami Maharaj and grant him forgiveness on behalf of all his Godbrothers.

Instead, you only describe Srila Vana Maharaj, 1) he was wearing slightly visible under shorts (a unique observation), 2) he had gray hair, and 3) he wore leather shoes. THAT is all you had to say when describing our Prabhupada’s meeting with (his old friend) senior Godbrother Srila Vana Maharaj in 1967. PLUS, you insinuate that Srila Vana Maharaj was lusting after Iskcon’s men for his own purposes.

EXAMPLE II: Srila Prabhupada on record saying that Srila B. V. Tirtha Maharaj (who I KNOW was the dearest disciple of SRILA SARASVATI PRABHUPADA) is “an envious black snake!”

Further examples—In your book Srila Prabhupada Lilamrita you give a slanted portrayal of the other disciples of Bhakti Siddhanta Sarasvati Prabhupada as ungrateful, lazy, living only for food, who never served their spiritual master, and who wouldn’t surrender themselves to their most junior Godbrother, Srila Swami Maharaj, according to your idea of HDG as the Supreme Messiah.

Your slanted depiction of Srila B. H. Vana (Bon) Maharaj and Srila B. V. Tirtha Maharaj (all life long and eternal servants of SRILA SARASVATI PRABHUPADA) as envious devotees is false, offensive, and misleading SATAM NINDA!

Your insinuation that the Godbrothers of Bhakti Vedanta Swami Maharaj were rascals for not helping his (super late) preaching altogether over-looks the actual FACT that during the whole time of Srila Sarasvati Prabhupada, Sri A. C. De was [BY ISKCON DEFINITION] a separatist “fringie” who hardly ever associated nor helped them in their extensive preaching. Why should they surrender to him after they are old and have retired for bhajan?

Your glorification of Srila Prabhupada’s refusing the invitation and snubbing his senior Godbrothers when he returned to Calcutta airport is one of the WORST examples of Vaisnavata (Vaisnava-etiquette); and I can’t believe you would include this seemingly mundane offensive behavior in your book. It makes HDG look bad and is a wrong example of Vaishnava etiquette.

Your attempt to make out that the break up of the Gaudiya Math was most reprehensible and completely overlooks the fact that in Iskcon, much worse things have and still do take place constantly. Thousands of jivatma’s have been driven to the point of total despair because of the gross fall-downs of so many neophyte Iskcon so called “absolute” gurus, who were worshipped as this Pada or that Pada, even though they all had neophyte knowledge and no realization of their actual spiritual identity.

Your glorification of Srila Prabhupada on the roof in Mayapura looking over at the Gaudiya Matha and saying, “They have no men!” is complete nonsense. One sincere, faithful, and correctly trained Gaudiya Matha brahmacari is better than 10 Iskcon neophyte sannyasis.

If manpower is the criterion of greatness, then the U. S. Army (what to speak of Islam and Christianity) is far greater than Iskcon! This is completely mundane. So why did you mention Matha and saying, “They have no men!” is complete nonsense.

In Srila Prabhupada Lilamrita you praise Iskcon’s kanistha heretic leaders, whom time has proved to be conditioned (even perverted, evil, and criminal) souls, and NOT “absolute” liberated Acaryas as claimed;. At the same time you slant history against the exalted eternal, life-long disciples of Param-gurudev (Srila Sarasvati Thakura) who are always fixed up and expert devotees.

In my opinion, you and most of Iskcon’s members are guilty of continuing a great offense against the real exalted and intimate devotees of Srila Sarasvati Prabhupada and Lord Caitanya Mahaprabhu! This mass APARADHA is responsible for all the continuing mundane problems that plague Iskcon and will rob the Iskcon devotees (including the Iskcon gurus) of a chance to make actual spiritual advancement beyond karma misra-bhakti.

I do not in any way wish to downplay the exceptional greatness of Srila Prabhupada’s unique preaching activities in the West. But I must strongly protest and condemn the terrible attitude, which you and other Iskcon devotees have against Sri Gaudiya Math and the other direct disciples of Srila Sarasvati Thakura.

The obvious and clear result of this offensive propaganda is that practically all Iskcon members, both past and present are openly taught to despise and speak ill of the members of Sri Gaudiya Math. They actually refuse entry to the Gaudiya Math members and refuse to even listen to their Hari-katha. Thus they become bereft of any more expert help or sat-sanga, with Iskcon’s leaders resorting only amongst their own imperfect selves.

Prabhupada Innocent - Iskcon Guilty! It is recorded that in 1977, near his death, our Srila Prabhupada personally asked Srila Vana Maharaj (who came with his best friend Akinchan Krishnadas Babaji) to forgive him for his offenses (i.e., UNTRUE STATEMENTS), and Srila Vana Maharaj (on behalf of his Godbrothers) told HDG there was no [longer any] offense. So BOTH Prabhupada AND Srila Vana Maharaj are off the hook, and both are faultless and perfect devotees.

I am convinced that HDG told Iskcon devotees that we cannot say (or think) something seemingly offensive about HDG’s Godbrothers. We are not qualified to judge the disciples of Srila Sarasvati Thakura, nor do we know what great service they rendered.

If anyone says that Prabhupada factually meant any seemingly offensive words—(some examples from VedaBase: “Bon Maharaj is not a human being” or “he never speaks of Krsna!” or “he is black like gorilla,” or “he is a mayavadi,”—then they are mistakenly calling HDG a Vaisnava-aparadhi and a liar, which is not the case!

And if we think or say such things to be true then we are great offenders at the feet of one-in-a-million Brahma-Madhva-Gaudiya Vaisnava disciples of Srila Sarasvati Prabhupada.

I have tried to defend Srila Prabhupada’s honor for years by repeating the factual points of forgiveness. Still, the volume of proof is so overwhelming that my Harinama godbrothers have tried to “prove” to me that Prabhupada was the root offender, the Acarya who taught offensively by example, the cause of all Iskcon’s rotten prejudice. But NO!

HDG’s godbrothers, through Srila Vana Maharaj, forgave SRILA PRABHUPADA; thus, the current fault is only with the Iskcon devotees, who still misrepresent SRILA PRABHUPADA, thanks, in part, to your bigoted book.

Your old room mate,
Hrsikesananda das

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