Jagat

When Mr. Shenkar started his little anti-Vrindavan Today mission , in a rather grandiose fit of hubris and malevolence, possessed by the spirit of some other kind of self-righteousness, he decided to "out" Jagadananda by reprinting a 20-year old letter I had written to Nirmal Chandra and Bhaktimati Devi Dasi, both of whom I had known as devotee children when they were babies and I was just a new devotee in Toronto. To see their pain about the abuse expressed in such a public way brought out many reflections that had come to me as a result of my experiences in Iskcon and the various Iskcon Gurukulas I had been involved with for most of my time in the movement. This was also after five years of living in Nabadwip and spending another eight or nine years in university in Canada and London, so I had had plenty of time to reflect on these matters. The letter thus reflects my state of mind at the time, and it is quite true that the experience in Iskcon's Gurukulas had been ...

The third chapter of the Bhajana Rahasya is based on the tṛṇād api sunīcena verse. To elaborate on this verse, Bhaktivinode Thakur depends on Mukunda-mālā and Stotra-ratna , two hymns from the Sri Vaishnava tradition predating Ramanuja. Bhaktivinoda had translated many of these verses in his Gīta-mālā and he reuses those same translations here. In view of the discussions of karma related to child abuse and so on, these verses may cause a bit of discomfort. Actually to think oneself a sinner, a fallen creature -- this goes against the militant humanism of our "enlightened" period of human civilization. Certainly, one of the principal criticisms against cults is that they force-feed teachings that are meant to vitiate a person's self-esteem and thus make him more malleable by the "authorities." In a traditional society, where the leaders themselves would have been trained in humility, and where they bowed down to sages who were completely disinterested ...

There are three articles in this series, based on a Facebook discussion. Check the labels. ================== I was told by a friend that "it is not about you, but about the children." I accept that as a true critique. I would probably have ignored this film if I had not been accused personally of being responsible for Bhavananda's actions, of all things. And if there were no residual guilt, I would not have felt it necessary to open my heart publicly. The fact is that my putting my admission of guilt in the public eye is precisely I want it to be known, by those who may think me wise, my lack of wisdom. More than that, it is an appeal to those who were affected by my actions to know that I am deeply sorry and that I pray for them. Even so many years later. However, I am not going to jettison my philosophical principles, based on my belief in the great mercy of Guru, by which I can spend even a second's time in Vrindavan. That is my own experience and I b...

Modern science has "discovered' laws of action and reaction. But it does not accept these laws as existing in the sphere of morality. This is because pratyaksha asks the natural question, "Why do the innocent suffer while the wicked rule the world?" Accepting the moral law of action and reaction as an axiom leads to the inevitable accepting of previous and future births. Inference. Anumana. The entire goal of Indian spirituality is to escape the inevitable cycle that is the consequence of the moral law. How to break free? There are many answers, but one thing is sure, unless one is willing to accept that he or she is responsible for his own suffering, there can be no freedom. That responsibility has to be accepted, non-contingent on any conditions. If you think someone must apologize or be punished before your pain of suffering will go away, it only means signing on for more of the same. It was no joke when the rishis named meat māṁsa . "He who eats...

The child abuse in ISKCON is once again a subject, with the release of Sanaka Rsi's film. I was told by one bhakta to my face that I should go to prison for my involvement in the Gurukula while abuses were going on, especially those of the leaders of Mayapur Chandrodaya Mandir while I was headmaster there, as well as of the teachers who worked under me.   I have publicly admitted that I was abusive. I used corporal punishment, as did nearly every other Gurukula teacher in Dallas or in Mayapur. When I was severely thrashed by the Miapore villagers in 1977, I took it as a direct sign from Mahaprabhu that I had done wrong and stopped. I claim innocence and ignorance about the sexual abuse. It was beyond my comprehension that anyone could do such a thing. When the veil was uncovered, I saw how widespread the abuse was. I did not feel capable of changing things and felt it more important to pursue authentic bhakti, which in my view was no longer available in the ISKCON institution af...