Muraly Mohan Maharaj
Guru Chandala of the
Trefilovs
"SANKIRTANA" Association
New York – Moscow – St. Petersburg – Yekaterinburg
2025
UDC 294.2
BBK 87
M 91
Muralis Mohan Maharaj
"Guru Chandala of the Trefilov Family" 230 pp.
All glory to Shri Shri Guru and Gauranga!
This book, “VANA MADHURYA of the Trefilov Family,” is written in the non-fiction genre and is based on real events involving not fictional characters, but real people—our contemporaries.
In this transitional historical period, the principles of religion and spiritual life are closely intertwined with everyday life, worldly morality, and ethics. Just as when you mix fresh and salt water, it is impossible to tell which water has become saltier and which fresher.
The author clearly articulates his philosophical concept and meticulously develops it, without yielding to external pressures.
The book may be of interest to a wide range of readers, but also to a narrow circle of specialists in the fields of sociology and religious studies.
From the
publishers
ISBN 978-5-6049383-9-3
© Sankirtana Association, 2025
© Muraly Mohan das, 2025
We dedicate this book to our beloved Guruji
Sri Bhakti Vedanta Narayana Maharaja, who founded the international society Pure Bhakti in 2004.
TABLE OF CONTENTS
Introduction 8
PART 1
The Trefilov Family’s Vana Madhuri 9
Purity Is Our Strength 10
“May a plague befall both your homes!” 14
“The Path to Vraja-mandala” 23
"Our Srila Prabhupada is a friend to everyone." 26
How to Know Krishna As He Is 33
Fools rush in where 51
PART 2
The Parable of the Mouse 64
How I Introduced Parashara to Gurudev 67
The Unripe Fruit 76
Pasha (Parashara) on Himself and His Meeting with the Guru 88
Panchatattva 90
My Story 92
Debauchery in Krishna Consciousness! 105
Vishakha, as told by Kamalaksha 107
Mangala's Letter 112
Reply to Mangala (from Vishakha) 113
Ajagara Vritti 118
Advice to the Triphila 118
Letter from Ananga Manjari 119
Who is Vana Maharaj? 124
PART 3
The paths we choose 127
Dvadashi, Padmanabha-masa, Gaurabda 539 128
“Spiritual Lawlessness” 131
“The Thief-in-Law” 133
4 The International Society for Pure Bhakti Yoga 135
Books of the Golden Age 136
Biography 136
Getting a Job and the First Meeting with the Vaishnavas 137
Receiving Spiritual Initiation (1947) 138
Vow of Renunciation (1952). Literary Activities 138
Preaching in Western Countries and Russia (since 1996) 139
Relationships with prominent Vaishnava leaders. Relationship with Bhaktivedanta Swami Prabhupada 140
Bhaktivedanta Narayana Goswami and Bhakti Pramod
Puri Goswami 142
Assessments by scholars, public figures, and religious leaders 142
God in the Form of a Book 143
The Dog's Revenge 144
NLP by Vanya Madhurya 145
What Does Conceptuality Mean? 147
What Is the Attitude of Service? 147
The Trefilov Family 150
Parashara 152
From Day One 153
Guru-Chandala Yoga. The Trefilovs’ Astrological Calculation 153
From the very first day 165
Bharadwaja on Shanti 165
PART 4
A Cop in Krishna Consciousness 172
Racket in Krishna Consciousness 177
There Is No Return to the Past 182
Double Agent 182
And who is Trefilov Sr. working for? 189
5
The wick burns as long as there is oil 189
A Motivational Sermon 194
They tried to strip me 194
What were you missing? 196
Jackals travel in packs, but a tiger is always alone 197
How Vana Madhurya gives initiation 198
Summarizing all of the above 199
Forms of Shakti 201
Schools (sampradas) 201
Holidays 202
Shaktipitha 203
Commentary by Srila Shivarama Swami 203
The Hormone of Love and Attachment and Probiotics 207
Social Interactions and Emotional Intimacy 207
Physical Practices and Lifestyle 208
Nutrition and Supplements 208
Important Warnings 208
Conclusion 209
Here is the secret of spirituality and pure bhakti 210
Sentimental nonsense about love for a person 210
Occultism, Esotericism, and Religion 211
In Talmudic Judaism 213
In Christianity 214
In Islam 214
Epilogue. “Sankirtana Corporation.” Notes of an Outsider 215
Who Is Vana Maharaj? 220
About the Author 223
Books by His Divine Grace 227
Sri Srimad Murali Mohan Maharaja 227
His Divine Grace
Sri Srimad Murali Mohan Maharaj
Introduction
The story we present to our readers is about how Krishna shows mercy by sending us a Guru who pulls a person out of the quagmire of sinful life. It is about how, with the Guru’s blessing, a person begins to practice devotional service, and how gold emerges from bell metal. It is about how a person’s life becomes spiritualized. How a person evolves. How a cobbler becomes a Brahmin, and conversely—how a Brahmin becomes a cobbler. In fact, it is easier to turn bell metal into gold than to turn an untouchable cobbler into a Brahmin.
How the disciples build a temple with the Guru’s blessing, under his guidance, and with his direct participation. When and how the money came, and how, having attained material prosperity, they rejected the Guru, and how, realizing the sinfulness of such an act, they decided to save themselves and tried to find refuge with another guru. And how the stone that the Guru placed at the cornerstone during the temple’s construction would become the cause of their spiritual decline. How other disciples expressed their protest, contempt, and indignation. And how a thief was hiding under the guise of devotion.
A popular saying goes: excessive devotion is a sign of a thief.
In private conversations, Srila Trivikrama Maharaj spoke about the rasika preaching of certain respected figures, noting that it constitutes a deviation from the line of their Guru, Srila Kesava Goswami Maharaj. Their Guru never preached in this manner nor did he approve of it. Trivikrama Maharaj said that he and Vamana Maharaj certainly wish their spiritual brothers success in preaching, but it must be in the tradition of their Guru and Srila Bhaktisiddhanta Sarasvati, not their own creation.
PART 1
Vana Madhuri of the Trefilov Family
“Vana” means “forest,” “mathuri” means “sweetness.” The Sweet Forest of the TREFILOV Family.
One of the heroes of our story is Vana Bhaktivedanta Mah;-r;ja; the other characters and protagonists will be my disciples—Parashara Muni das and his older brother Trivikrama, and their mother, whom I have named Lalita Madhava. In this story, we will also mention Natasha, the older brother’s wife, and Satyavati (Ilyana)
— the younger brother’s wife—as well as the names of my other students and those who played minor roles, without whom the story would be incomplete.
Alexei Kapilov on Vana Maharaj
Sri Srimad Bhaktivedanta Vana Goswami Maharaj appeared on January 2, 1959, in the Midnapur district (West Bengal) in the family of devotees of Sri Gaurasundara. The site of his appearance is located near Mahaprabhu’s pad-tirtha called Pichhala, which is mentioned in the *;r; Chaitanya-charitamrita*. His mother offered her beloved son on the altar to the family Deity, and from his very childhood he felt a strong attraction to Sri Chaitanya Mahaprabhu and Sri Nityananda Prabhu, worshiping Their lotus feet.
After earning a bachelor’s degree in economics from the University of Calcutta in 1980, Vana went to Navadwip. His maternal uncle, Shripad Bhakti Vedanta Madhusudana Maharaj, who to this day serves as the trustee of Shri Devananda Gaudiya Math, inspired his beloved nephew to dedicate his entire life to the service of Shri Shri Radha and Krishna.
After settling at the temple, ;r; Subal Sakh; Brahmachari (his spiritual name before taking sanny;sa) initially attended the lectures of ;r; ;r;mad Bhakti R;k;aka ;r;dhara Goswami Mah;r;ja, who blessed him and invited him to stay at his matha. However, by that time he had already become deeply captivated by the enchanting hari-katha of Srila Narayana Goswami Maharaja.
In January 1981, ;r;la Bhaktivedanta N;rayana Goswami Mah;r;ja initiated Vana into harinama, and six months later he received diksha from ;r;la Bhaktivedanta Vamana Goswami Mah;r;ja, who at that time served as president and ;c;rya of the Gaudiya Vedanta Samiti. IN FACT, VANNA MAHARAJ AND I HAVE BEEN BROTHERS FOR A YEAR.
Violation of Vaishnava Ethics
VANA MAHARAJ re-initiated my disciples, and the temple, which was built with my blessing and under my direct supervision, passed into his hands. At the very beginning, I provided funds and conducted numerous yajnas to help my disciples’ business thrive. I directly managed our program, protecting them from mistakes and supporting them spiritually.
Vasudeva das on the Spiritual Death of a Disciple
I would like to share a little about the history of the book *Acharya: The Ontology of Krishna Consciousness* and about its author. The author of this book is the acharya of the *Sankirtana Corporation*, or
"Sankirtana Corporation," Shri Shrimad Murali Mohan Maharaj, writes about Srila Prabhupada.
On page 159, a footnote reads: “Rascals must be criticized,” said Prabhupada, “the whole world is full of such rascals; can we do without criticism? They have seized the property of their heavenly father, unwilling to share it with his other children, and now, having appropriated someone else’s property—God’s property—they speak of humility and patience: ‘God was patient and commanded us to be so.’
Thus, Prabhupada criticized atheists, scientists, and even some of his brothers in God, as well as those who are unwilling to accept pure devotional service to Krishna.
Like no other, just as Bhakti;iddh;nta did, he was known for his direct, uncompromising style of preaching when it came to the philosophy of the practice of Krishna consciousness.
Purity is our strength
“Let him who is without sin cast the first stone”—that is the philosophy of scoundrels; anyone can be silenced. Everyone is a sinner because in this world, no one is willing to accept Krishna consciousness as it is, instead proposing their own approach, their own understanding, and their own speculations.
Prabhupada was very strict regarding the philosophy of Krishna consciousness and wanted his disciples to understand it well and be an example in everything. Many agreed with everything Prabhupada said, but far from all followed his instructions and often criticized his preaching style, violating the principles and vows they had taken at initiation left and right. Are there many true disciples and followers of Srila Prabhupada left?"
Here I will make a small caveat.
My Gurudev, Murali Mohan Maharaj, preaches in exactly the same way as Srila Prabhupada. His preaching style is very incisive; it cuts through the foundations of the materialistic mindset, and he criticizes the leaders of ISKCON, the society founded by Srila Prabhupada.
This book describes how Prabhupada himself fought against his own society. At one point, he even wanted to stop preaching because the disciples had strayed from Srila Prabhupada’s mission and ceased to follow the fundamental principles he had established.
And my Guru, Murali Mohan Maharaj, created an apologetic project in which, precisely by referring to the sacred scriptures and the experience of previous acharyas, he identifies various deviations of “ISKCON” and “Gaudiya-mats,” and, naturally, criticizes them. But criticism, as is well known, is part of preaching, as Srila Bhaktisiddhanta Saraswati Goswami Maharaj said.
My Guru methodically and carefully protects us, his disciples, so that we do not fall under the influence of this preaching, which implies deviations; he cares for us and lovingly shields us from all these deviations.
But now, within our community, within our “Sankirtana Association” family, there have emerged disciples who have decided to renounce their spiritual master, telling him so directly at the Izhevsk temple. Trivikrama, Parashara, and Lalita Madhava jointly decided to renounce our spiritual master on the grounds that he pays too much attention to this preaching and criticism of ISKCON. And they decided to accept a spiritual master in India; it is not yet known who, but that is a secondary issue. But the fact is that this precedent is nonsense.
Who can renounce a spiritual master who has not violated any principles, followed all the instructions of the scriptures and the previous acharyas, and has in no way disgraced himself in anything? And the fact that he preaches and criticizes his opponents, who have deviated from the teachings of Sri Chaitanya Mahaprabhu and the six Goswamis, is a natural process.
I want to emphasize that this is the first time such a thing has happened in our family—a spiritual suicide, where disciples decided to part ways with their Guru and thereby signed their own spiritual death warrant. In the sense that the scriptures state that if a person leaves his Guru, he ceases his spiritual life; that is, his spiritual life comes to an end.
In this case, we see that this situation corresponds exactly to reality. Therefore, I do not want to lecture the Izhevsk guys who decided to make such a decision; I think they are not stupid people, on the one hand, to make such a decision
- This is a very serious decision. But on the other hand, they acted very much like saboteurs, carrying out a serious act of sabotage within our community, thereby casting doubt on the other followers of our school and undermining the authority of our spiritual teacher, implying that he is somehow to blame for their deviation. Specifically, take Parashara, for example. Now, when referring to him, we don’t call him Parashara Prabhu—his spiritual name—but rather Pavel, the one who renounced his spiritual teacher. The fact is, if you violate certain prescribed principles and blame your spiritual teacher for it, that is not serious.
The spiritual master is devoted to Krishna; he is a pure devotee. In his heart, Krishna resides in the form of Shyama-Sundara, holding a flute in both hands, and he is the founder of this movement in the former USSR; therefore, to blame him is the height of foolishness, given our own shortcomings.
We may, perhaps, violate something; perhaps something doesn’t work out for us—that’s natural. We are students; we may make mistakes—that’s normal; there’s nothing wrong with that. But to blame the spiritual teacher for this, to say that he is to blame for the fact that we aren’t following something—that is foolish.
That is w h y my students, brothers and sisters in God, asked me to comment on this situation, on how I feel about your actions toward the Guru. My
I've never seen anything quite like this in my life, and I've never heard of anything like it...
I understand that if these are just ordinary members of the community who have left their spiritual teacher for whatever reasons, this does not cause concern among other people or members of the community who are still with us. But if these are leaders of the movement whom the Guru has authorized, and they behave this way—it will have a very negative impact on the lives of ordinary members of the community, those who are not yet mature, who may fall under the influence of this kind of wrong mindset toward the Guru. Personally, I view this very negatively and do not support such a mindset; to be honest, it weighs heavily on my heart that, after being in the movement for over 10 years, such an idea has come to you. Therefore, to me, you are already spiritual corpses—that is, your spiritual life is over. You can move, walk, and even chant Hare Krishna, but your spiritual life—it… has come to an end. As a result of your rejection of the Guru, who has in no way disgraced himself, but on the contrary defends our
legitimate spiritual rights and spiritual life, protecting us from various kinds of inconsistencies.
Srila Prabhupada confirms this in his book, and our Gurudev, describing Prabhupada’s mindset, confirms this in these books. And the arguments you presented to our Gurudev—that it seems as though you (Gurudev) are preaching about various pedophiles, or someone else, and that this hinders our spiritual life. But if that is indeed the case, the Guru is simply stating a fact—that deviations
are occurring within ISKCON. And he points this out so that we do not fall under this influence and can combat such flaws. That is to say, of course, to put it generally, you don’t bring your own rules to someone else’s monastery. But this isn’t about us going to them and preaching to them; he does this solely to cut out these inconsistencies, because they lead other people into delusion—it’s a very large organization, so
they exert a huge influence.
Our task is to avoid falling under this influence and, on the contrary, to defend the interests of Gurudev, of those devoted to Krishna, of those devoted to the parampara and to Srila Prabhupada, the true acharyas, and the disciples. That is my opinion, and I am critical of this kind of behavior on your part, and I have no words to express my indignation regarding what you have done, but it is your right, and no one is forcing you to come back, because you have made your choice—please, it is your right. Hare Krishna.
“May the plague strike both of your homes, you two !”
This is a famous line from William Shakespeare’s tragedy *Romeo and Juliet*. The phrase is used to express irritation and irony regarding a dispute or conflict between two parties. This triple curse, directed at the houses of Montague and Capulet, comes true almost literally. Due to the quarantine, due to the plague imposed by the city guards, Friar John cannot deliver the letter informing the exiled Romeo that Juliet is not dead but asleep. As a result, both Romeo and Juliet perish. In our case, this applies to various “Gaudiya Maths.”
The International Society for Pure Bhakti Yoga
IPBYS (International Pure Bhakti Yoga Society; also known as the "International Society of Bhakti
Yoga”) is a Vaishnava religious organization founded in 2004 by Bhaktivedanta Narayana Goswami with the aim of promoting Gaudiya Vaishnavism and the practice of Bhakti Yoga throughout the world.
Until 2004, the movement of Bhakti Vedanta Narayana Goswami’s disciples and followers was known as the “Sri Bhakti Vedanta Gaudiya Math,” which was part of the religious organization Sri Gaudiya Vedanta Samiti (Gaudiya Vedanta Society), founded in Kolkata by Bhaktipragyan Kesava Goswami.
A.C. Bhaktivedanta Swami Prabhupada (Srila Prabhupada) was also a co- founder; he inherited the title “Bhaktivedanta” from this organization, which became the brand name of the Vedanta Samiti and the Kesavaji Math.
Later, Bhakti Vedanta Narayana Goswami relinquished his full authority regarding activities within the Sri Gaudiya Vedanta Samiti and established his own international society, “Bhakti” (later named the “International Society for Pure Bhakti-Yoga”).
Today, the ISCPY is actively engaged in publishing, primarily translating the lectures and books of Bhaktivedanta Narayana Goswami. The main forms of missionary activity include devotional services and group study of the Gaudiya scriptures.
- Vaishnavas, distributing books, holding street processions while chanting the Hare Krishna mantra, and giving public lectures.
One form of the ISKCON’s charitable activities is the distribution of free, sanctified vegetarian food (prasad)
to the needy, especially on major Gaudiya Vaishnava holidays. According to followers of Bhaktivedanta Narayana Goswami (it is difficult to dispute whether this is true or not), more than 50,000 portions of free food are distributed annually at Keshavaji Gaudiya Math on Krishna Janmashtami. During the annual Gaura-Purnima festival held in honor of Chaitanya, over 500,000 meals are distributed over the ten-day festival, and over 100,000 meals are distributed at Govardhan during the Vraja-mandala-parikrama.
The Society for Pure Bhakti-Yoga in Russia and the CIS
The SOCPY has been active in Russia since 1999 (until 2004 as the Sri Bhaktivedanta Gaudiya Math). The main SOCPY centers in Russia and the CIS are: Moscow, St. Petersburg, Perm, Yekaterinburg, Astrakhan, Ufa, Bryansk, Krasnoyarsk, Sochi, Naberezhnye Chelny, Sterlitamak, Minsk, Odessa, Dnipro, Tashkent. The total number of followers in Russia and the CIS as of 2003 was approximately 700 people.
Followers of the MOCHBY regularly visit India for pilgrimages to holy sites (parikrama) and also invite preachers from India and other countries to Russia.
First and foremost, I offer my innumerable dandavat-pranamas to the lotus feet of my beloved Guru-pada-padma, the nitya-lila pravista om Vishnupada ashtottara-shatta Sri Srimad Bhakti-vedanta Narayana Goswami Maharaja, our most beloved Srila Gurudeva, and the same sashthanga dandavat-pranamas to the lotus feet of the paramaradhya-tama Sri Rupanuga Gaudiya Guru-varga. Dandavat-pranamas to all Vaishnavas and Vaishnavis.
On this day, when ;r;la Gurudev entered nitya-l;l;, memories of him naturally come to the hearts of all devotees, all his disciples.
During the glorifications of our beloved Srila Gurudev, we heard that the companions of Sri Chaitanya Mahaprabhu would appear at the time when kirtan was taking place and would also depart when the holy name was being chanted.
When Gurudev appeared in Tivari (Bihar), everyone sang one particular kirtan—“Sri Man Narayana Narayana Hari Hari.” It is remarkable that Srila Gurudev’s name was Narayana throughout his life. In childhood—Shriman Narayana; when he became a brahmachari—Gaura Narayana; and when
He was given sannyasa by ;r;la N;r;ya;a Gosw;m; Mah;r;ja. And that same name was repeated when he appeared. When he entered nitya-l;l;, it happened to be the month of Pausha (N;r;ya;a). In other words, Gurudev has a strong connection to this name. Thanks to ;r;la Gurudev’s devotees, we know the reason. When Shrila Gurudev took sannyasa, Shrila Param-Gurudev brought three of his sannyasis to Shrila Bhakti Rakshak Shridhar Goswami Maharaj, who asked
them many questions, and one of the questions to Srila Gurudev was: what does the name “Narayana” mean?
In the transcendental biography of ;r;la Gurudev, this is one of the finest chapters; it reveals the true glory of our Guru-pada-padma. This name is associated with ;r;mat; R;dhik;, the daughter of Vri;abhanu. Srila Gurudev explained that Narayana is the Personality whose eyes are like delicate lotus petals, with irises of a deep blue color, and who wears a blue veil, nila-vasana. Srila Gurudev explained the profound meaning of the name Narayana. Many profound topics are revealed in this part of his biography.
We must read about this again and again. Srila Gurudev gave us a mantra, and we must repeat it again and again, without expecting that by repeating it just once we will immediately attain a relationship with the mantra and mantra- siddhi. In the same way, we must read the biography of our beloved Srila Gurudev again and again to more deeply comprehend his glory.
It is also described that the name of Narayana is connected with nila-lila- param gu-ru-preshtha-janam. In the first verse of Mangalacharana’s *Vilapa- ku-sumandjali* (Bhakta-bandhav edition in English), it is stated:
rasa-bhava-mayam vraja-bhumi-varam vraja- rasa-mayam gopi-jana-yutham chid-ananda- vanam purna-jyoti-mayam nila-lila-param guru-preshtha-janam
Srila Gurudev has a deep attachment to Vraja-bhumi, a realm imbued with bhava and rasa—spiritual moods and transcendental love. The gopis are the very embodiment of this Vraja-rasa, and Gurudev is an expansion of lila- shakti. He will connect us with lila-shakti, and by his mercy we will develop a relationship with the Vraja-gopis that will allow us to see the radiant Vraja- bhumi, the abode of spiritual bliss. Srila Gurudev has come to give us lila, but what kind? Krishna-lila, Vraja-lila, and especially Radha-lila, Gopi-lila.
Gurudev gives gopani-lila, the most intimate lila. It is precisely this that Srila Gurudev has come to give.
The Chaitanya-charitamrita states that Mahaprabhu’s pastimes are wondrous—adbhu;a-karu;ya, adbhu;a-vada;ya. And Guru Dev’s pastimes are wondrous from beginning to end. Guru Dev’s departure testifies to the intimacy of his pastimes.
When did he enter the eternal pastimes? After the rasa-lila, Krishna engaged
in pastimes with the gopis on the Yamuna; they frolicked in its waters, the gopis offered various treats, and then they went to the kunda… Gurudev also explained that there are different types of kunj. When Radha and Krishna were in the nikunj, only the pranasakhis were there—the closest maidservants of Shrimati Radhika—and they performed intimate service to the lotus feet of Radha-Krishna.
It was precisely at this time that Srila Gurudev departed. The timing of his departure holds a very deep meaning.
If we reflect on Srila Gurudev’s pastimes, we will understand that from the very beginning to the very end, he manifested his unique qualities. He came to instill a fervent longing for Vraja-seva.
Srila Gurudev always explained the verses “anyabhila;ita ;unyam,”
“vikriditam vraja-vadhubhir idam cha visnoh,” “krishna-bhakti
-rasa bhavita matih."
krishna-bhakti-rasa-bhavita matih kriyatam yadi kuto ‘pi labhyate tatra laulyam api mulyam ekalam janma-koti-sukritair na labhyate
O virtuous man! If anywhere you find one who possesses krishna-bhakti- rasa (especially vraja-rasa), without wasting a single moment, hurry to buy this treasure from him. It is impossible to acquire it by performing pious deeds even over millions of lifetimes. The only price for this treasure is a passionate desire to possess it.
Srila Gurudev explained that if one can find the company of those who are completely immersed in krishna-bhakti-rasa, krishna-prema, one should hurry to that place and immediately acquire the treasure of krishna-bhakti
-rasa. What, then, is the price for it? It is the passionate desire to possess it. This prema cannot be attained even over thousands of lifetimes, by accumulating sukritti, practicing karma-mishra-bhakti, jnana-mishra-bhakti, or performing
all kinds of service, chanting lakhs of harinamas, living in the dham, distributing books… It is possible only through association with Vraja-rasika Vaishnavas.
How can one develop spiritual thirst? ;r;la Gurudev reveals this in his hari- katha. He explains that one must listen to the nectarean pastimes of R;dh;- K;;;a from the lotus lips of a ras;ka Vai;;ava. Then spiritual thirst will arise, and with it bhagavat-lila-madhuri-lobha-mayi-shraddha, transcendental faith based on hearing from the mouth of a Vraja-rasika Vaishnava. But this is not enough. In explaining this verse, Gurudev also described that one must perform devotional service under the guidance of this Vraja-rasika Vaishnava, as well as serve him with a sense of closeness. How can one develop this feeling? One must take responsibility for some form of service; then a relationship will develop that will gradually become very close (lokika-sambandhuvat).
Sometimes we hear that we must always maintain a respectful attitude toward ;r;la Gurudev, knowing of his greatness. At the same time, serving him fosters a very close relationship. Explaining this ;loka, ;r;la Gurudev emphasized that
we must very seriously perform—
to chant nama-bhajan.
Those who are dear and close to ;r;la Guru Dev, although they bear great responsibility for service, chant lakhs of harinama. According to Mah;prabhu, by continuously chanting harinama and performing guru-seva, one can attain perfection. The *Chaitanya-charitamrita* states that only through Krishna- bhakti and guru-seva—together—can a jiva escape from maya and attain the lotus feet of Sri Krishna.
Guru-seva gives the devotee the strength to perform Krishna-bhakti, and through Krishna-bhakti, he develops an inner connection with the guru. This can be compared to a boat—if you row with the right oar, the boat will turn left, and if with the left, it will turn right; only by combining Krishna-bhakti and guru-seva will the boat move forward and cross the ocean of material existence. This day, December 29, brings back many memories of the pastimes of our beloved Srila Gurudev. No one had told him that December 29 was the day of the appearance of Srila Vamana Goswami Maharaj. Previously, he himself had said that he wanted to depart on the same day that Srila Vamana Goswami Maharaj and Srila Trivikrama Goswami Maharaj had departed. On that day,
during Kartika, Srila Gurudev entered a very deep
his inner state, and we had the opportunity to see him in that state of consciousness. We could see Srila Gurudeva through a small window, and it was a very powerful experience. It was clear that he was about to enter nitya-lila that day. Srila Gurudev’s disciples surrounded him and chanted many mantras, praying to Nrisimhadeva.
The Vaishnavas went on Govardhana-parikrama and prayed that Srila Gurudev would stay a little longer. No one slept that night. The devotees performed a yajna, sang kirtan continuously, and prayed with all their hearts.
The next morning, an amazing event was announced—Srila Gurudev had recovered; he had not entered nitya-lila. Moreover, on one of the last days of Kartika, to completely reassure the devotees’ hearts, he came out to them.
Those who were there, those who were close to ;r;la Gurudev, recounted that at times ;r;la Gurudev would perform Vraja-parikrama for fifteen days. Although outwardly ;r;la Gurudev lay in bed, being in an internal state of consciousness, in his mind and heart he performed parikrama, naming the places of the pastimes in Vraja. And then, for fifteen days, ;r;la Gurudev performed the G;ha;;a- parikrama. The devotees who were there observed how various ecstatic signs described in the *Bhakti-rasamrita-sindhu* manifested in his body: his hair stood on end, tears streamed from his eyes, his body trembled, and foam appeared at his mouth… At the same time, Srila Gurudev knew where the parikrama was taking place on any given day and everything that was happening.
That darshan at the end of Kartika—it was as if Srila Gurudev had been in nitya-lila and had returned. Radiating a brilliant light, Srila Gurudev looked at everyone with such compassion and mercy! It is impossible to forget how much power there was in that gaze. And we are alive in our spiritual life solely because of the kripa-drishti of our beloved Srila Gurudev… And then he said, “I will meet all of you in Navadwipa.” And at the end, to our great satisfaction, he said that one Vaishnava had arranged everything. This statement by Srila Gurudev is very profound. Although the Vaishnava was not physically present (during the parikrama), he arranged everything. Even at his last public darshan, Srila Gurudev showed how much he appreciated the service of this
Vaishnava.
No one had expected that Srila Gurudeva would depart during his stay in Jagannatha Puri. But on that day
(December 29) at 3 a.m., ;r;la Vamana Goswami Mah;r;ja arrived. Although all of Guru Dev’s disciples called out to him, pleading for him to stay longer, ;r;la Vamana Goswami Mah;r;ja’s call proved stronger. Just as ;r;la Guru Dev was concluding His manifested pastimes in this world, ;r;la Vamana Goswami Mah;raj came in His form as an ;c;rya, took ;r;la Guru Dev by the hand, and led him to the lotus feet of Parama-Guru Dev.
If it weren’t for Gurudev’s servant, we wouldn’t have known about this. When the servant received a call informing him that ;r;la Gurudev had entered nitya-l;l;, he already knew about it. Behind this lies an amazing lila, in which Srila Gurudev revealed what was happening to the Vaishnava at the very moment he was performing Govardhana-parikrama. The Vaishnava saw how Srila Vamana Maharaj came for Gurudev and took him away.
Why did Srila Gurudev pass away on that day? Srila Gurudev had but one desire in his heart. When he first arrived in Navad-vipa many years ago, Srila Vamana Goswami Maharaj (at that time Sajjan-sevak Brahmachari) called out to him loudly at the station: “Tivariji, Tivariji!” and then, taking him by the hand, led him to Param-gurudev. And ;r;la Gurudev wanted that, at the time of his departure from this world, ;r;la Vamana Mah;raj would come for him again and, taking him by the hand, lead him to Param-Gurudev. Thus, ;r;la Gurudev’s wish was fulfilled. We cannot see this with our own eyes, but sadhu-sanga gives us the opportunity to penetrate the deep transcendental relationship between Srila Gurudev and his spiritual brother and his Guru Maharaja. We are so fortunate to be in such sadhu-sanga! Thanks to it, our relationship with Srila Gurudev becomes closer than before.
Many memories of that day come to mind, but I do not wish to take up your time. I wish to listen to the Vaishnavas on this most auspicious day. I pray to Shri Guru Dev and the Vaishnavas that I may fulfill Shri Guru Dev’s cherished wish and remain eternally connected to him.
Vanchha-kalpa-tarubhyas cha kripa-sindhubhyas eva cha/ patitanam pavanebhyao vaishnavebhyao namo namah. (Shripad Bhakta-bandhav Maharaj). December 29, 2022.
Sri Gaudiya Vedanta Samiti
(English: Sri Gaudiya Vedanta Samiti, i.e., Sanskrit: Gaudiya Society
-Vedanta) – a Hindu Gaudiya Vaishnava international missionary organization founded in 1940 in Kolkata, India;
its subsidiary organization is the monastic Sri Bhaktivedanta Gaudiya Math. The founders were disciples of Bhaktisiddhanta Saraswati who left the Gaudiya Math society in 1937 following their teacher’s passing and a schism: Bhaktipragyana Kesava Goswami (the founding acharya), Bhaktivedanta Swami Prabhupada (who would later establish the independent International Society for Krishna Consciousness in the United States), and Naratomananda das. An important pilgrimage center is the Shri Devananda Gaudiya Math in Nabadvipa (West Bengal, India). It is currently headed by President Bhakti- vedanta Vamana Maharaja. It was present in Russia from 1999 to 2004, after which the International Society for Pure Bhakti-yoga, which had split from it, continued its activities.
Bhakta-bandhav—a friend to everyone.
Vaishnava Portal...bhaktabandhav.ru Registered on February 8, 2016, Shri Radhe-kunj (Bhakta-bandhav-dham)
The History of the Kesavaji Gaudiya Math – The Early Years. Srila Bhakti Pragyana Kesava Goswami Maharaj was the preeminent figure among the Vaishnava acharyas of that era. He relentlessly refuted the false teachings of Mayavada and sensualism, and Srila Gurudev was an
a key general in his army, based in North India. The Keshavaji Gaudiya Math had two floors. The first floor was used
was called a dharmashala, while the second floor housed an altar measuring ten and a half meters long and six meters wide, as well as two rooms on the south side—Acharya Keshari’s room—and a shower room on the north side. Over time, Srila Gurudev renovated the second floor so that one could walk around the altar. Sri Guru Dev’s room was located on the north side of the altar room.
Opposite it were several more rooms and a small kitchen. His room had three doors but not a single window. If he closed the doors, it became stuffy. With the doors open in the summer, too much sunlight entered the room, and in the
during the rainy season—water.
Acharya Keshari sent him a certain amount of money every month, but it was barely enough to cover electricity, groceries, and other necessities.
The devotees at the temple lived on donations collected from local residents. In the summer, the heat in Mathura was unbearable, preventing the brahmacharis from sleeping at night—there were no fans, and the bricks and cement absorbed the summer heat so intensely that even the air became scorching. To get drinking water, they had to walk several times a day to a distant ghat on the Yamuna.
On one side of the temple gate was a tea shop, and on the other, a candy store. People who were hostile toward the devotees gathered in these places. When the brahmacharis climbed onto the roof, they were showered with abuse from the neighboring houses, and the vendors harassed everyone entering or leaving the temple. The storage rooms located along the perimeter of the former dharmashala were occupied by merchants. When the building was purchased, they did not even consider vacating them—moreover, they refused to pay rent.
The Kesavaji Gaudiya Math resembled a fortress constantly under attack by the envious enemies of the Gaudiya Vaishnavas. Many refugees from Pakistan and Bangladesh lived on the ground floor of the dharma-shala, having not paid rent for years. When Acharya Kesari bought the building, the squatters did not even consider leaving. They lived there with their children and were hostile toward the devotees.
Whenever Srila Gurudev or other devotees walked through the first floor, the refugees would constantly pester them, while the children were over the moon, delighted to have the chance to misbehave with impunity. There was no end to the disturbances. Furthermore, during kirtan, the refugees would climb up to the altar room and start shouting, “This is our home! Why are you disturbing us with your crazy songs and dances? Go back to the jungle—that’s where you belong!”
When the situation reached a boiling point, Gurudev filed a lawsuit in city court. The judge asked him in bewilderment, “Why are the sadhus suddenly going to court?”
At that time, the majority of India’s population had no understanding of spiritual science. Fraudsters took advantage of this, preaching false teachings while posing as sadhus. They did not glorify devotion to Bhagavan, as a sadhu ought to, but sought only to indulge themselves. People lacked the knowledge to distinguish the true from the false, and gradually the opinion took hold in society that all sadhus were swindlers and robbers.
Srila Gurudev replied to the judge: “Can only criminals go to court? Is there no justice for honest people?”
- It is believed that sadhus are renounced people. Why, then, are you so concerned about property? Go into the forest and preach to the animals. Why do you come here?
- “Animals aren’t as cruel as people. All it takes to get along with them in the forest is a little love,” explained Gurudev. “In cities and villages, people are sometimes worse than animals, so it is they who need to change. Sadhus establish and maintain temples solely to help others.” You are a judge. If you help the sadhus, it can be said that you are upholding justice in the world. But if you go out of your way to accommodate scoundrels and thieves, you are thereby hastening its destruction. What is your choice?
Srila Gurudev always boldly expressed his convictions, and no one could defeat him. The judge listened in silence, and after a moment’s thought, he said, “Of course, I will help. Now I see that you have come with honest intentions. Before that, I was simply testing whether you were a true sadhu or not.”
The judge did indeed help, and gradually the concerns began to fade away; however, it would take many more years to resolve them completely. In Jawaharlal Hatte in Mathura, the local municipality had premises that could be rented out to refugees. Srila Gurudev used the temple’s funds to pay for these rental rooms, just so the refugees would leave the matha alone.
“The Path to Vraja- mandala”
Shri Devananda Gaudiya Math.
India (Navadwipa) BY administrator, 03/02/2012:
Shripad B.V. Madhava Maharaj: First of all, I offer my humble obeisances to the lotus feet of my paramaradhyas, gurupada-padmas, Om Vishnupad Paramahamsa Swami Ashtottara-shatta Sri Srimad Bhaktivedanta Srila Vamana Goswami Maharaja and Om Vishnupad Paramahamsa Swami Ashtottara-shatta Sri Srimad Bhaktivedanta Srila Narayana Goswami Maharaja. I offer the same humble and respectful obeisances to the lotus feet of my spiritual forefathers, Nitya-lila Pravista Om Vishnupad Sri Srimad Bhakti- pragyan Kesava Goswami Maharaja and Nitya-lila Pravista Om Vishnupad Sri Srimad Bhakti-vedanta Swami Maharaja.
I offer my humble obeisances to all the Vaishnavas and Vaishnavis who have gathered here to perform the Navadwipa-dham-parikrama, and who are under
the guidance of the acharyas of this matha. We have all heard of the glory of the Devananda Gaudiya Math. We have heard of the glory of the three pillars—Srila Bhaktivedanta Vamana Goswami Maharaja, Srila Bhaktivedanta Trivikrama Goswami Maharaja, and Srila
Bhaktivedanta Narayana Goswami Maharaja.
We know that this is the birthplace of our Srila Guru-deva, Srila Bhakti Vedanta Narayana Goswami Maharaja. He joined the Gaudiya Vedanta Samiti on September 26, 1946. At that time, he was serving in the police force. He arrived at the train station and saw that there was no one around. He didn’t even know the language and hadn’t told anyone he was coming. “What should I do?” he thought. “I need to get somewhere. Who should I ask?” And at that very moment, a brahmachari named Sajan-sev; brahmachari, a spiritual brother of ;r;la Gurudev, was already looking for him at the station, calling out, “Tivari-ji! Tivari-ji!” ;r;la Gurudev’s surname was Tivari. “Who is calling my name?” he thought. “It is I, Tiwari,” said Srila Gurudev to this brahmachari. “And who are you?” “My name is Sajan-sevak Brahmachari,” he replied. Although Srila Gurudev had never seen him before, this brahmachari knew his name. And Gurudev asked: “How did you know my name?” And Sajan-sev; brahmachari replied, “My Guru-Maharaj, ;r;la Bhakti-pragy;na Keshava Goswami Maharaj, sent me and said, ‘Bring this young man to Devananda Gaudiya-m;th.’ That is why I have come.”
Just as Krishna is all-knowing, so too do all His closest associates know everything. All the Lord’s beloved devotees manifest His qualities. So, this temple is located on one of the nine islands, called Koladwip. This temple is called Devananda Gaudiya-math. And our temple is called Kesavaji Gaudiya Math. It is also located on Koladvipa. The chief deity of Koladvipa is Varahadev. And this place is no different from Giriraj Govardhan. A special feature of this land is that it forgives all offenses. If we pray to the deity of this place from the depths of our hearts, we will certainly receive forgiveness for our offenses. Because, consciously or unconsciously, we all commit offenses. At Devananda Gaudiya-math, every single brick speaks of the glory of Srila Gurudev. Srila Gurudev himself built this entire math.
Every brick bears the mark of his hand. There isn’t a single corner he hasn’t touched. And the guesthouse next door was also built by Srila Gurudev. If you walk around to the back, over there, you will see the building. It was also built by Srila Gurudev. And the bhajan-kuti of my paramaradhy; gurupada-padma, Srila Bhaktivedanta Vamana Goswami Maharaja, was also built by his hands. Wherever you step here, you will see the glory of Srila Gurudev everywhere. Today, we can ask Koladvipa and her deity for forgiveness for all the offenses
we commit, whether consciously or unconsciously:
: “Please forgive us!”
From here we will go to the Ganges and make a sankalpa. And now I will tell you about the close relationship between my Guru Maharaja—Srila Bhaktivedanta Vamana Goswami Maharaja—and Srila Gurudev
— ;r;la Bhaktivedanta N;rayana Goswami Mah;r;ja and ;r;la Bhaktivedanta Trivikrama Goswami Mah;r;ja.
Everyone said that they had three bodies and one soul. And we saw this for ourselves. Parampujyapada Srila Bhakti Vedanta Trivikrama Goswami Maharaja had no disciples, but he always said, “All the disciples of Srila Narayana Maharaja are my disciples.” And since he had no disciples, he was very strict in his own life. With his stern words, he corrected people.
Our Guru Maharaj, Srila Bhakti Vedanta Vamana Goswami Maharaj, chose the very same day for his departure so that no one would neglect or forget his spiritual brother. That is, ;r;la Bhaktivedanta Vamana Goswami Mah;raj departed on the day of ;r;la Bhaktivedanta Trivikrama Goswami Mah;raj’s departure. ;r;la Guru-dev also once said, “When I leave this world, I will depart on the day of ;r;la Vamana Goswami Mah;raj’s departure.” We were all very afraid that Srila Gurudev would depart in Kartika, on the day when Srila Trivikrama Goswami Maharaj and Srila Vamana Goswami Maharaj departed. After that, Kartika finally ended, and we calmed down. And later, Srila Gurudev did indeed depart, but not on the day of their departure, but on the day of the appearance of Srila Vamana Goswami Maharaja.
When Srila Gurudev arrived at the Gaudiya Vedanta Samiti, my Guru
-Maharaj went to pick him up from the train station. My Guru-Maharaj honored him and said, “There is no need to serve this world any longer. Come with me; let us serve the Divine Couple.”
And on the day of the appearance of ;r;la Vamana Goswami Mah;r;ja, ;r;la Gurudev departed from this world. You can understand how close their relationship was. They always said, “We are three bodies and one soul.” And this is proof of those words.
Today we see that all the leading figures of the Devananda Gaudiya Math were trained by Srila Gurudev. The current president of the Gaudiya Vedanta Samiti, Srila Bhakti Vedanta Parivrajak Maharaj, also came to Kesavaji Gaudiya Math in Mathura, and Srila Gurudev accepted him as his son as well. All those distinguished people who are here were raised by Srila Gurudev.
I offer my obeisances to all the Vaishnavas and Vaishnavis performing the Navadwipa-dham-parikrama. May the Vaishnavas ensure that they do not stray from this path.
“Our Srila Prabhupada is a friend to everyone .”
http://sampradaya.ru›current/article/8387-nash-shrila-…
Therefore, the Maths established by the Gaudiya Vedanta Samiti were named Devananda Gaudiya Math, Uddharana Gaudiya Math, Kesavaji Gaudiya Math, and so on. My personal meeting with Abhay Charanaravinda Prabhu took place in 1947, when I was in Calcutta as the personal servant of my Gurudev. One day, the opening of a new branch of the Gaudiya Vedanta Samiti was being celebrated. There was a large gathering, and many Vaishnavas were present there. My Gurudev was giving a lecture, and at that moment a grihastha devotee entered the room through the back door.
THE DEPARTURE OF ;R; ;R;MAD BHAKTIPRAGYAN K;;;A GOSWAMI MAH;RAJ
Srila Bhakti Vedanta Narayana Goswami Maharaj. October 11, 1992. Shri Kesavaji Gaudiya Math, Mathura
Today marks the day of separation from my Guru Maharaj. It is the first day of the month of Kartika, Sharada-purnima. It was on the evening of this very day, as Krishna was preparing for the rasa-lila during this autumn season, that my Guru Maharaj entered into Krishna’s aprakrita-lila, His eternal pastimes. The month of Kartika is very significant in many ways. In this month, Yashoda tied Krishna to the mortar, the gopis worshipped the goddess Katyayani, the rasa-lila was revealed, Akura took Krishna and Balarama to Mathura, and the gopis felt the acute pain of separation from Them; Kamsa was also killed.
this month. The presiding deity of this month is ;r;-mat; R;dhik;. She is also known as Urjeshvar; or Ishvar; Urj;, ;akti. R;dhik; is the source of K;;;a’s energies: hladini-;akti, an-tarang;-;akti, and svar;pa-;akti. There are an infinite number of shaktis, and Radhika is both the source of them all and their supreme manifestation. Even Yogamaya, Chandravali, and the eight principal sakhis emanate from Her. She is Krishna’s very svarupa and is, in fact, indistinguishable from Him.
In the first verse of the *;r;mad-Bh;gavatam* we read
“tejo-vari-mridam.” In their commentaries on this verse, our acharyas have explained that tejo refers to teja, or the shakti of Krishna. Without the mercy of Krishna’s shakti, we cannot perform Krishna-bhakti. Our Gaita-mantra is also a prayerful invocation to Shakti: bhago devasya dhimahi dhiyo yo nah prachodayat, may this Shakti manifest in our hearts in all her fullness. Until we attain the mercy of ;r;mat; R;dhik;, we cannot fully establish ourselves in the realm of bhakti. All the ;c;ryas of our Gaudiya Vaishnava samprad;ya, following R;pa Gosv;m;, were in R;dhik;’s group. They considered R;dhik; their ;;var;. In the Upade-samrita, Rupa Goswami writes that Radhika is the Goddess whom we must worship, and the name of the one who is dearer to Her than life itself is Krishna. Whatever we do is meant for Radhika’s pleasure. If Radhika is pleased, Krishna will naturally be subdued. This month is known as Radha-Damodara. In various books, such as the Vidagdha-madhava, Krishna Himself states quite clearly, “My Guru, Shrimati Radhika, teaches Me love.” If during this month we perform puja to Radhika or offer prayers, Krishna will be subdued by this. Such is the special quality of this month. Many observe only the vows during Kartika, but do not follow the entire Chaturmasya. However, Chaitanya Mahaprabhu Himself observed Chaturmasya, and in my opinion, those who do not follow Chaitanya Mahaprabhu’s teachings will face difficulties in their devotional service. My Guru Maharaj instructed us to place an image of Srila Bhaktisidanta Sarasvati Prabhupada in the temple, depicting him as he observed the Chaturmasya vow. He had long hair and wore a beard. I have always followed this instruction. Everyone should observe the entire Chaturmasya vow; there is nothing particularly difficult about doing so.
This month belongs to Radhika, and the fact that my Guru Maharaj entered nitya-lila this month is significant and worthy of attention. My Guru Maharaj possessed an outstanding quality: he had boundless guru-nistha, unshakable faith, and devotion to his guru. Guru-nistha is the very foundation of hari- bhakti. Without guru-nistha, no one can perform bhakti. My Guruji was always ready to give his life for his guru at a moment’s notice. Once, Sahajiyas, Babajis, and Smart Brahmins opposed to Prabhupada’s preaching attacked him and tried to kill him. This happened in Navadwip. Everyone ran, and a stampede and panic ensued. At that moment, my Guruji, who outwardly resembled Prabhupada very much, exchanged clothes with him—white for saffron—and very skillfully arranged for Prabhupada’s escape to Mathura. It is very rare to find examples of such disciples who are literally willing to risk their lives for the sake of their gurus.
Whenever Guru Maharaj heard anything that contradicted Prabhupada’s teachings, he fearlessly refuted it. Bhaktivinda Thakura had a disciple, a sahajya, named Sitanath. In his article against Prabhupada, he wrote that the devotees of the Gaudiya Math understand only the external aspects of spiritual life and know little about madhurya-rasa. He said that they cannot describe such intimate topics as rasa-lila and have never experienced rasa. Immediately, Guruji published five articles in Gaudiya Patrika refuting this claim. Then Sitanath and his followers tried to sue Guruji, but he stood up to them with great force. He went to their judge in Medinapur and said that he would prove that these people were sahajiyas, that they were engaging in illicit relationships with women, and knew absolutely nothing about bhagavat-bhakti. In the end, they apologized to Guruji and dropped the case.
In another instance, followers of the Nimbarka sampradaya wrote in their journal that Chaitanya Mahaprabhu became a disciple of Keshava Kashmiri and received the gopala-mantra and the kama-gaitri from him. When I showed Guruji the article, his face flushed with anger and he said he would write a response. He wrote, “There has never been an acharya named Nimbarka. Their commentaries on the Vedanta, which they claim were written by Nimbarka, are fabricated. In fact, they were written by someone else. This commentary did not exist before, since it is not mentioned in the works of Jiva Goswami, Visvanatha Chakravarti
Thakura, Ramanuja, and Madhava Acharya; the name Nimbarka does not even appear there. If there was such a person, his name was not Nimbarka but Nimbaditya. And since he was a Sampradayika Vaishnava, I hold him in high regard. But an acharya named Nimbarka has never appeared in this world.”
When Nimbarka’s followers read this, they sued Gurudji, demanding compensation of five lakhs (500,000) rupees. But their judges ultimately advised them: “You’re reaching into a hole to catch a worm, but a snake might crawl out instead. You should drop the case immediately, because Keshava Maharaj is a great scholar, and winning the case will be incredibly difficult.”
They dropped the case and apologized to Guruji. Thus, Guruji refuted the ideas of anyone who dared to challenge Prabhupada’s teachings.
On another occasion, in Vrindavan, Pujyapad Madhava Maharaj presided over a gathering to celebrate the installation of the Deities in his new temple. A large crowd attended the gathering, including followers of the Ramakrishna Mission. Addressing the gathering, Guruji said that Vivekananda was not a sadhu; he was a charlatan. The doctrine of the Ramakrishna Mission is that everything is one, and when you rise into the sky, everything below seems the same to you. Then Guruji said, “Only a blind man can claim that a mountain, a river, and a donkey are one and the same. A sighted person would not say that. Our view must be as follows: Krishna is the supreme aspect of Bhagavan. All spiritual paths are not the same and cannot lead to the same goal. Only the path of bhakti and only the *Srimad-Bhagavatam* can lead a person to Bhagavan.
This is confirmed by the words *bhaktir eva bhuyasi*
“Bhakti is the best of all paths. Without embarking on the path of bhakti, no one will ever attain Bhagavan.”
Upon hearing this, the followers of the Ramakrishna Mission went to Madhava Maharaj and said to him, “Who is this man? How can he say such things? Please, never let him speak again in the future.” Madhava Maharaj replied, “He is my senior spiritual brother. I cannot forbid him from speaking. If you wish, you may try to speak with him yourselves, but I assure you, the result will be nothing but your defeat.” In the end, they had to leave the place in silence. Such was Guruji’s style of preaching; he was completely
fearless devotees. Prabhupada had a vast number of disciples, and they were all fearless. There was one outstanding disciple of Prabhupada, Siddha-svarupa Brahmachari, who later became Pujyapa-da Siddhanti Maharaja. Once, Siddha- svarupa Brahmachari traveled to East Bengal, now Bangladesh, and while preaching to an assembly there, he said that Vivekananda and Rabindranath Tagore were fools who knew nothing about the true dharma. This greatly upset the entire assembly, and a great commotion ensued. After that, Pujyapada Tirtha Maharaj, who was in charge of preaching there, sent a telegram to Prabhupada, in which he wrote that Siddha-svarupa Brahmachari had ruined their entire preaching with his remarks and that now everyone was against them. Prabhupada replied, “... I confirm that both of these gentlemen are frauds and have no connection with dharma.” Such were the fearless preachers among Prabhupada’s many disciples.
Another prominent disciple of Prabhupada, Srila Bhakti Vedanta Swami Maharaj, lived in India, and no one knew of him. Prabhupada wanted him to go to the West to preach. At first, Swami-ji hesitated to take sannyasa because he would have to leave his family and possessions. He came here to Mathura, and Gurudji told him, “You must take sannyasa; you are a very worthy devotee, especially considering that you know English and can preach well in it.” In the end, he received sannyasa at this Matha and went to America to preach. All he took with him was an old, worn-out book and his three-volume translation of the first song of the *;r;mad-Bh;gavatam*. He had no money with him, his clothes were worn out, and he sailed on an ordinary cargo ship. He arrived there, sat down in a New York park, and chanted the pancha-tattva maha- mantra and the maha-mantra; this is how his preaching began.
He said that the Christianity prevalent there was not truly Christianity. Until Christians accept San;tana-dharma, they will not be able to properly preach even their own doctrine. In practice, we Vaishnavas preach pure Christianity. Those were his words. Previously, a great many scholars from India had come here, but none of them preached Sanatana-dharma. Vivekananda came and accepted their theory, the Christian concept that ordinary beggars are Narayana. Furthermore, he preached that all paths lead to the same goal. He did not
He preached India’s message, which holds that Krishna is the supreme spiritual concept and can be attained through bhakti. This is the conclusion of the Vedas, the Upanishads, and the *;r;mad-Bh;gavatam*. He preached only the doctrine of the void—that everything arises from nothing and ultimately returns to nothing. Vivekananda attracted only single women as his followers, but Swamiji brought together thousands of young people and scholars who preached Chaitanya Mahaprabhu’s message far and wide. They came from many different countries and now preach San;tana-dharma in many, many languages.
Through Swami Prabhupada, Bhaktivinoda Thakura’s prophecy was fulfilled: that soon Westerners would come to India and, joining hands with their Indian brothers, would wear tulasi, shikhis, and chant the maha-mantra. The main reason for all these changes is Bhaktisiddhanta Sarasvati Prabhupada and his disciples, who have immense guru-nistha in him.
After Prabhupada’s departure from this world, the Gaudiya Math faced a major crisis, and many devotees left the society. Guruji also left and, along with many of Prabhupada’s prominent disciples, settled at the Bagh Bazaar Math near Calcutta. He had no money at all, and one day one of his spiritual brothers visited him. His name was Narayana Mukherjee; he was a very pure devotee and later received sannyasa from Madhava Maharaja. I personally met him, and he treated me with great warmth. He was famous for his appetite and could eat a lot of prasada. Gurudev, knowing this, thought, “How am I going to feed him?” It was Ekadasi, Guruji had no money, and about forty of Prabhupada’s disciples were living with him. While Guruji was anxiously pondering this, a sparrow flying by dropped a small bundle nearby. Guruji untied it and saw that it contained coins amounting to six annas, which is now equivalent to about fifty rupees. Thanks to this, he bought sandesh, arranged for prasada to be prepared, and fed all the devotees. At that time, he learned that his spiritual brother, Pujyapad Giri Maharaj, had sent him one hundred rupees from Burma. Guruji wept with joy and thereafter began preaching with even greater fervor. When a
devotee has guru-ni;;ha and bhagavat-ni;;ha, then Bhagavan and others will help him. In this example, we see how this happened.
Once, in Mayapur, while sitting at Prabhupada’s samadhi, Guruji said, “I
have never met Ramachandra Bhagavan; I have never
met Krishna, I have never met Ramanuja or Madhava-acharya, I do not know Rupa Goswami or Sanatana Goswami; moreover, I have never met Bhaktivinoda Thakura. These personalities have never directly bestowed their blessings upon me. Since time immemorial, I have wandered in the material creation, taking birth in countless forms. But Prabhupada, out of his great compassion, took this fallen person under his wing and showed me the path of
bhagavat-bhakti. No one else has done this for me.” No matter what idea came to him, he always considered it from the perspective of Prabhupada’s teachings. Guruji made it a point to visit his sannyasa-guru, Pujyapada Shri Shridhar Maharaj, every year after the Navadwipa-dham parikrama. I always accompanied him on these visits. On one such visit, there were many senior sannyasis present—Jajavara Maharaj, Paramahamsa Maharaj, Puri Maharaj, and Madhusudan Maharaj—who were discussing various points of siddhanta. Then they moved on to discuss a point in
a verse from Rupa Goswami’s Upadeshamrita (Vol. 5):
krishneti yasya giri tam manasadriyeta dikshasti chet pranatibhis cha bhajantam isham shushurashaya bhajana-vidjnam ananyam anya-nindadi-shunya-hridam ipsita-sanga-labdhy;
“Anyone who has uttered the name of Krishna even once, exclaiming ‘O Krishna!’, is a kanishtha-adhikari, or a beginner devotee. He should be considered a member of one’s family and mentally honored.” One who fully accepts the principle of diksha, has received initiation from a true guru, and performs bhajana to Bhagavan in accordance with the Vaishnava tradition is a madhyama-adhikari, or a devotee of the intermediate level. His adornment is true spiritual understanding; he should be honored by offering pranam. And one who is well-versed in the science of bhajana, as described in the *;r;mad- Bh;gavatam* and other Vaishnava scriptures, and performs special bhajana to
;r; K;;;a is a mah;-bh;gavata devotee. Due to his complete immersion in Krishna, the heart of such a devotee is free from faults such as the tendency to criticize others. He is experienced in bhakti, which means that in his mind he performs service (mana-sa-seva) to the pastimes of Shri Radha-Krishna throughout the eight periods of the day (ashtakaliya-lila). Realizing that among devotees who share
"The aspirations of our hearts and those who are kind to us—communion with such a devotee is the most exalted. We must honor such a devotee by performing pranipat (offering him dandavat-pranamas, bows), pari-prasna (asking appropriate questions), and seva (serving him with love)." Both Bhaktivinoda Thakura and Prabhupada wrote commentaries on this verse. At first glance, it seems there is a difference between them, though in reality they are in complete agreement. Bhaktivinoda Thakura says that anyone who has chanted the harinas even once should be considered a Vaishnava. But in his commentary, Prabhupada writes that only one who chants the harinas with proper initiation, possesses a certain degree of sambandha-gyana, and is free from the influence of anarthas should be regarded as a Vaishnava. Why?
Because one who chants without having received initiation from a true guru, without having attained even a little sambandha-gyana, is always committing nama-aparadha. All the sannyasis discussed this point, and the majority of them agreed with Bhaktivinoda Thakura’s opinion. After that, Guruji said, “I have one thought regarding this. For all of us, our guru is Prabhupada. None of us knew Bhaktivinoda Thakura; none of us knew Rupa Goswami or Sanatana Goswami. We knew only Prabhupada. He is the only one who opened our eyes and brought us into the realm of dharma. Therefore, through Prabhupada, we can gain a proper understanding of Bhaktivinoda Thakura’s teachings.
Prabhupada fully understands Bhakti Vinoda Thakur’s teachings, so he can reveal them to us. Therefore, in all cases, it is correct to first and foremost respect and accept what Prabhupada has written. Furthermore, Bhakti Vinoda Thakur, in his commentary on the Chaitanya-charitamrita, agrees
"with what Prabhupada writes here."
Upon hearing this, the sannyasis were compelled to agree with what he said. There is nothing greater than guru-nistha, and since Guruji possessed unshakable faith in Prabhupada, the latter granted him the authority to preach his teachings everywhere.
How to know Krishna as He is
From the book *Ascending to Krishna Consciousness*, Chapter 4
To offer prayers to the Supreme Personality of Godhead, we do not need any special preparation. We can pray to Him regardless of our social position or intellectual
level. There is no need to be a scholar or possess extensive knowledge, nor is there any need to compose elaborate prayers full of poetic comparisons, rhetorical flourishes, and metaphors. None of this is necessary, though if we can do it, that is very good. We need only express our feelings, but to do so, we must understand our position. As soon as we understand our position, we will be able to express our feelings sincerely and effortlessly.
What, then, is our position? Lord Chaitanya Mahaprabhu speaks of this, teaching us to pray in His prayer
dhanam janam sundarim kavitam va jagadisha kamaye mama janmani janmanishvare bhavatad bhakti ahaitu ki tvayi
“O Almighty Lord, I do not wish to accumulate wealth; I have no need for beautiful women or followers. I desire only one thing—to serve You devotedly, life after life, expecting nothing in return” (“;ik;;-sth;ka,” 4).
In this prayer, the word Jagadisha means “Lord of the universe.” Jagat means “universe,” and isha means “Lord.” Whoever we may be—Hindus, Muslims, or Christians—we must acknowledge that there is a supreme ruler in this universe. If we have faith in God, we cannot deny this. We must be certain that our Supreme Father is Jagadisha, that is, the Lord of the entire universe. Only Lord Jagadisha commands, and everyone else obeys. But atheists do not like this term, as they like to think that they are in control of everything, even though in reality this is not the case. All beings in the material world are subject to the three modes of material nature: goodness, passion, and ignorance. But the Supreme Lord is above these modes.
tribhir gunamayair bhavair ebhih sarvam idam jagat mohitam nabhijyanati mam ebhyah param avyayam
“Misled by the three modes of nature (goodness, passion, and ignorance), living beings in the material world do not know Me, who stands above these modes and is inexhaustible” (Bhagavad-gita 7.13).
The *Brahma-samhita* also speaks of Jagadish, the Supreme. In this text, Lord Brahma states that the supreme commander is Lord Krishna Himself (ishvarah paramah krishnah). The word *ishvarah* means “commander,” and
*paramah* means “supreme.” We are all rulers to some extent. If we have nothing to rule over, we sometimes get a cat or a dog so we can say, “Fido, come here.” In this way, we feel confident: “I am the ruler.” But sometimes the roles reverse, and we see that the dog is commanding the owner. This happens because, in reality, none of us is a master, but someone is commanding all of us. Unfortunately, we forget this fact, and this forgetfulness is called maya. We refuse to acknowledge the existence of any master in this universe because, if we acknowledge this, we will have to answer for our sinful actions, just as, by acknowledging the government, we commit ourselves to answering for our unlawful actions. We want to continue engaging in sinful actions; that is why we deny the existence of a master. This is the main principle of atheism. The modern slogan “God is dead” is spreading because people want to remain scoundrels with nothing to restrain them. This is precisely what lies behind their denial of God’s existence. But no matter how earnestly we deny God’s existence, He will not die.
In Bengal, there is a saying about this that goes like this: *shakuni*
shape gorumaran. The word shakuni means “vulture.” Vultures delight in eating animal carcasses, especially if they come across a cow’s carcass. Sometimes a vulture may fly for several days without finding any carrion; therefore, the proverb says that the vulture curses the cow, wishing her death. But this does not mean that the cow will die just to please the vulture.
Similarly, atheist vultures want God to die, so they take great pleasure in thinking, “Now God is dead, and I can do whatever I please.”
Consequently, we must be certain that a ruler exists, and this is the foundation of knowledge. Why should we deny this truth? In any field of activity, one can find some ruler with limited power; therefore, how can one deny the existence of a certain absolute ruler in this creation? Consequently, the fact that Lord Chaitanya uses precisely
this word—Jagadisha, the Lord of the universe—is full of deep meaning. He is not creating a new term, as it can be found in many Vedic mantras, for example:
tava kara-kamala-vare nakham adbhuta-shringam
dalita-hiranyakashipu-tanu-bhringam kesava dhrita-narahari-rupa
jaya jagadisha hare
“O Lord, Your palms are as beautiful as lotus flowers, yet with Your long claws You tore apart Hiranyakashipu like a bull. I humbly bow before You, O Lord of the universe.”
Hiranyakashipu was an atheist who denied the existence of God, but God appeared as Lord Nrisimha-deva in the form of a man-lion, the incarnation of a half-man, half-lion, and killed him. Therefore, the Lord is glorified as the supreme ruler of the universe and all living beings (jaya jagadisha hare).
There is another prayer: jagannatha-swami nayana-patha-gami bhavatu me—“O Lord of the universe, please appear to me.” Both these prayers and many others acknowledge the existence of the supreme ruler of the universe. Everyone tries to become the supreme ruler, but this cannot be achieved through one’s own efforts, the efforts of one’s community, or the state.
Living beings in this world compete fiercely with one another precisely because everyone strives to occupy the highest position. However, the world is such that no one can achieve this. No matter what position we occupy, we will find someone below us and someone above us. No one can say, “I am above everyone else. There is no one above me.” And no one can say, “I am below everyone else; there is no one below me.” As soon as we decide that we are below everyone else, we will immediately find someone below us, and if we think we are above everyone else, we will immediately see someone above us. Such is our position.
However, God occupies a different position. In the Bhagavad-gita, K;;;a Himself proclaims His supremacy with the following words:
matth; parataram nanyat kinchid
asti dhana;jaya mayi sarvam idam protam sutra mani-gana iva
“O conqueror of wealth (Arjuna), there is no truth higher than Me. Everything rests upon Me, just as pearls are strung on a thread” (Bhagavad-gita, 7.7).
God is asamaurdha, which means that there is no one equal to Him or superior to Him. If we come to know that someone stands above all others, then we can recognize him as God. God can be described as one who has no equal and no one superior to Him. This is affirmed in the Vedas. The Upanishads state: na tat samash chabhyadhikash cha drishyate—there is no one equal to Him or higher than Him.
Another characteristic of God is that He does not have to do anything. In the material world, a person in a very high position always has a lot to do. For example, the President of the United States is considered the head of state, but as soon as there is some disturbance in Central Europe or any other part of the globe, he has to convene his cabinet to decide how to act in that situation. Thus, he has to deal with a great many issues. As soon as he stops doing anything, he ceases to be the chief executive. But from the Vedic scriptures we learn that God has nothing to do (na tasya karyam karanam cha vidyate). Krishna may perform various actions in this world, but not because He has to. This is indicated in the Bhagavad-gita:
na me parthastri kartavyam trishu lokeshu kinchana nanavaptam avaptavyam vartha eva cha karmani
“O son of Pritha, in all three planetary systems there is no work that I am bound to perform. I desire nothing and need nothing, yet I am engaged in action” (Bhagavad-gita, 3.22).
In this connection, it is interesting to mention how a European once visited Calcutta and, after touring several temples, observed that in the temple of the goddess Kali, the deity had a very fierce appearance, held an axe in her hand, severed the heads of demons, and wore garlands made of those heads. In other temples, he saw that the deities were also engaged in similar activities, but upon arriving at the Radha-Krishna temple, he said, “I see that God is present in this temple.” When asked how he had come to that conclusion, he replied, “In every temple I saw that the deity was doing something
, but here God is simply playing the flute and enjoying Himself. Obviously, He has nothing to do.” This is a very reasonable conclusion. In fact, it is a Vedic conclusion.
These days, it has become fashionable to claim that one can become God through meditation. This implies that meditation can transform a person into God; in other words, God meditates and, through meditation, becomes God. All of this is nonsense. God is God; He has always been and will always be God. Even in the form of an infant in His mother’s arms, Krishna remains God. He needs no meditation, no austerities, and no penances. When the witch, the demoness Putana, came to poison little Krishna, she took the form of a beautiful young woman and addressed Mother Yashoda: “O Yashoda-mayi, you have such a wonderful child! Won’t you let me feed him?”
Yashoda was a simple village woman, and so she replied:
“Of course, take the child.” Putana smeared poison on her breasts and wanted to kill Krishna by giving him her breast. This is a demonic way of thinking. Demons always want to kill Krishna so that they can say:
“God is dead. There is no God. He is impersonal.” Krishna was so kind to Putana that He allowed her to feed Him; however, as He suckled at her breast, He drank not only the poison but also her very life. Putana fell down dead and, in that very moment, assumed her original demonic form. So, this is God; in His mother’s arms, He remains God. He does not need to become God through meditation, penance, asceticism, or by following rules and regulations. He is eternally God by His very nature, and He does not need to do anything. If anyone claims that they can become God by worshiping some deity or practicing meditation, one must understand that they are not a god, but a dog. To comprehend God, only one thing is needed—to acknowledge the Vedic conclusion: na tasya karyam karanam cha vidyate.
God doesn’t have to do anything. Why would God have to do anything to become God? If we were to create gold, it would be artificial, not real gold. Gold is naturally gold, and God is naturally God. In His childhood games in His mother’s arms, He is God; when He plays with His friends, He is God; when He dances, He is God; when He fights at Kurukshetra, He is God; when He marries princesses, He is God; and when He speaks, He is God. Understanding God is not difficult at all. All you need to do is listen to Krishna.
In the Bhagavad-gita, Krishna tells Arjuna:
"I am the source of all; everything emanates from Me. Knowing this, the wise worship Me with all their hearts" (Bhagavad-gita 10.8).
“I am the source of everything; everything emanates from Me. Knowing this, the wise worship Me with all their hearts” (Bhagavad-gita, 10.8).
This means that ;r; K;;;a is the source of Lord ;iva; from Him come Vi;;u and Brahm;, and, of course, all the other demigods and living beings. He goes on to say:
mamai;va;o jiva-loke jiva- bhutah sanatanan manah- ;a;;ha-indriyani prakriti-sthani kar;ati
“The conditioned living entities are My eternal partialities. But because they are engaged in conditioned existence, they are engaged in a severe struggle with the six senses, one of which is the mind” (B.g., 15.7).
In the *Brahma-samhita*, Lord Brahma explains that if we seek God, we will see Him.
premanjana-cchurita-bhakti-vilocanena santah sadaiva hridayesu vilokayanti yam syamundaram acintya-guna-svarupam Govindam adi-purusham tam aham-bhajami
“I worship Govinda, the eternal Lord, who is ;ya-masundara, Krishna Himself, and possesses innumerable inconceivable qualities; He is seen by pure devotees in the very depths of their hearts through the eyes of devotion, anointed with the balm of love” (Brahma-samhita 5.38).
Such statements are found throughout the Vedic scriptures, but the rascals and demons are so stubborn that even though the twelve recognized acharyas (Brahma, Narada, Shiva, Bhishma, Ku-maras, Kapila, Manu, etc.), as well as Vyasa, Devala, and many other devotees, affirm that Krishna is the Supreme God, they still refuse to acknowledge Him. Lord Chaitanya Mahaprabhu also affirms that Krishna is the Supreme God, and in
the *;r;mad-Bh;gavatam* it is stated: *krishnas tu bhagavan svayam*. The The *;r;mad-Bh;gavatam* lists all the incarnations of God
And at the end it is stated that the name “Krishna,” which appears on this list, refers to the Supreme Personality of Godhead, whereas all the other names refer to the Lord’s manifestations or incarnations. These are the chamsha-kalas. All other names of God refer either to His parts or to parts of parts. These parts are called amshas, and the parts of parts are called kalas. As living beings, we are amshas, but very small amshas. All others are either amshas or kalas, but Krishna is Bhagavan Swayam, that is, the Supreme Personality of Godhead.
Our prayers should be directed only to the Supreme Personality of Godhead, and
to no one else. Therefore, we pray along with Brahma:
Cintamani-prakara-sadmasu, the kalpa-vri;a of Lak;avriteshu, the abhipalayanam of Surabhir, the one worthy of worship as Lak;mi-sahasra-;ata-sambhrama,
Govinda, the Adi-Puru;a—I worship Him
“I worship Govinda, the eternal Lord, the progenitor of all living beings, who tends the cows that fulfill all desires and dwells in a abode built of spiritual gems, surrounded by millions of trees of desire. There, hundreds and thousands of Lakshmis, or gopis, serve Him with great reverence and love” (Brahma- samhita, 5.29).
In this verse, Krishna is called the original personality (adi-pu-rusam). We are all personalities. Our father is a personality, therefore we are all personalities. If we were to trace back to find out who our father’s father was, we would discover that he, too, was a person, and that his father was also a person, and so on, until we reach Lord Brahma, who was the first person created in this universe. Then we would see that Lord Brahma’s father, Vishnu, is also a person. Everyone is a person, and Krishna is the supreme person. The conceptions of God held by impersonalists are called nirarcha. Nih means “negative,” and archa means “form”; therefore, nirarcha means “negative form.” The impersonalists are mistaken in believing that God has no form at all. The word nirarcha does not mean that He has no form, but rather that He has no material form like ours. He does have a form, but it is not a material form; it is
a spiritual one.
What is our form worth? In a few years, when we leave this body, we will change our form. Our forms change just as
our suits and dresses change, but God has no such form, which is why He is sometimes called nirarcha. The Lord’s form exists, and this is also explained in the *Brahma-samhita*. Lord Brahma describes His form as follows:
venum kvantam aravinda-dalayataksham barhavatsam asitam-buda-sundarangam kandarpa-koni-kamaniya- visesha-shobham Govindam adi-purusham tam aham bhajami angani yasya sakalendriya-vrittimanti pashyanti panty kalayanti chiram jaganti ananda- chinmaya-sad-ujjvala-vigrahasya Govindam Adi-
Purusam tam aham bhajami
“I worship Govinda, the eternal Lord, who draws enchanting, spellbinding sounds from His flute; His radiant eyes are like lotus petals, and His head is adorned with a peacock’s feather. The Lord’s flawless body, the color of a thundercloud, captivates millions of Cupids with its unique beauty. I worship Govinda, the eternal Lord, whose transcendental form is filled with bliss, knowledge, and existence, and therefore possesses dazzling magnificence. Every limb of His transcendental body is endowed with the ability to perform the functions of any other organ, as well as to contemplate, sustain, and create innumerable worlds, both spiritual and material” (Brahma-samhita, 5.30, 32).
This form has nothing in common with material forms. Impersonalists say: “You claim that Krishna has a form. But if that is so, can it be said that He is the Supreme? The Supreme is the impersonal Brahman, and He is formless.” But from the Bhagavad-gita we know that Krishna is the source of the impersonal Brahman.
brahmano hi pratisthaham amritasya, avyayasya, cha, shashvatasya, cha, dharmasya, sukhasya, ikantikasya, cha
“And I am the foundation of impersonal Brahman, immortal, imperishable, and eternal, which constitutes the original state of supreme bliss” (Bhagavad- gita, 14.27).
Certainly, Krishna possesses a form, but, as already mentioned, His form is sach-chid-ananda-vighraha, that is, it is eternal, full of bliss and knowledge. Lord Brahma summarized the description of the qualities of His transcendental body as follows:
ishvarah paramah krishnah sach-chid-ananda-vigrahah anadir adir govindah sarva- karana-karanam
“Krishna, who is known as Govinda, is the Supreme Lord. His body is spiritual, eternal, and full of bliss. He is the source of all that exists. He has no source, and He is the cause of all causes” (Brahma
-samhita, 5.1).
The word Govinda means “He who gives pleasure to the senses.” We enjoy through our senses, so Krishna, who is the source of pleasure, is called Govinda. If we serve Krishna using our purified senses, we will begin to experience the pleasure emanating from this supreme source.
Is it possible to describe God or comprehend His greatness? It is impossible. God is infinite. However, no matter how limited we may be, we can express our feelings by saying, “O my God, O Lord.” This will be heard. Lord Chaitanya Mahaprabhu teaches us to pray in this way:
ay; nandatanuj; kinkaram patitam mam vi;ame bhavambudha; kripay; tava pada- pankaja sthita-dhulisadri;am vicintaya
“O son of Maharaja Nanda, I am Your eternal servant, but it so happened that I fell into the ocean of birth and death. I beg You, rescue me from this ocean of death, and make me one of the dust particles at Your lotus feet” (“;ik;;-sth;ka,” 5).
This is how prayer should be; we should simply wish to be among the countless specks of dust at Krishna’s lotus feet, so that we may serve Him. Everyone prays to the Lord hoping to receive something, but even if we pray to the Lord, “Give me a little money, alleviate my suffering even a little, give me a nice house, a good wife, delicious food,” that is already good.
Nevertheless, Lord Chaitanya Mahaprabhu’s prayer is not on this level. We should pray only that the Lord
has allowed us to serve Him throughout our lives. We must pray: “O Lord, You are so great, and that is why I want to serve You. I have long served all those wicked people, and it has brought me no satisfaction. Now I have come to You. Please keep me busy serving You.” This is the perfect prayer.
Some people complain that when they pray to God, they do not feel His presence. But we should know that it is not God’s fault, but our own imperfection. There are two kinds of presence: physical presence and presence in sound vibration. Physical presence is temporary, whereas sound is eternal. We must understand that when we enjoy the sounds of Krishna’s teachings in the Bhagavad-gita or chant the Hare Krishna mantra, He is present in those sounds. He is absolute, so the sounds associated with Him have the same significance as His physical presence. When we feel separated from Krishna or a spiritual teacher, we need only try to recall their words or instructions, and we will forget about this separation. Such communication with Krishna or a spiritual teacher is communication through sound, not physical presence. This is true communication.
We tend to think that seeing something is the most important thing; however, when Krishna was present on Earth, so many people saw Him but did not realize that He was God. What, then, is the advantage of seeing? By seeing Krishna, we cannot comprehend Him, but by listening attentively to His instructions, we can rise to the level of understanding. Through the vibration of sound, we can immediately connect with Krishna; therefore, we should value the sounds of Krishna’s words and those of the spiritual master more, and then we will become happy and forget the feelings of separation.
The *;r;mad-Bh;gavatam* states that when Krishna left this world, Arjuna was overcome with inconsolable grief, but as he began to recall the teachings of the *Bh;gavad-g;t;*, he felt relief. Arjuna was Krishna’s inseparable friend, so when Krishna departed for His abode, it was a terrible blow to him; yet, simply by recalling Krishna’s teachings, he was freed from the suffering of separation. Thus, if we feel separation, it is best to recall His teachings.
The teachings of the Bhagavad-gita were given to Arjuna to make him and all other people happy. Krishna speaks of this at the very beginning of the tenth chapter:
bhuy; eva mah;-baho ;rinu me paramam v;cah yat te ‘ham priyamanay; vak;yami hitakamay;
“Listen further, O mighty-armed Arjuna. I shall speak for your benefit, revealing to you the supreme knowledge that will bring you great joy” (Bhagavad-gita, 10.1).
By listening to Krishna’s words and strictly following His instructions, we will not only establish peace throughout the world, but also attain supreme peace (param shanti). All that is needed is to seek refuge at Krishna’s lotus feet and dedicate ourselves to serving Him, singing of His glories and spreading the Krishna consciousness movement in every city and village of this world. Krishna promises that if we dedicate ourselves to this, peace and eternal life will come to us of their own accord.
tam eva ;arana; gaccha
sarva-bh;vena bh;rata
tat-prasadat param shantim sthanam prapsyasi shashvatam
“O descendant of Bharata, surrender yourself unconditionally to Him. By His grace you will attain transcendental peace and reach the eternal abode” (B.g., 18.62).
The recollections presented here were shared with us by his disciple, ;r;la B.
V. Narayana Mah;r;ja:
“My Gurudev, Om Vishnupad Srila Bhakti Pragyana Kesava Goswami Maharaj, often spoke to me about his spiritual brother, Pujyapad Sri Abhay Charanaravinda Bhakti Vedanta Prabhu. At that time, before his sannyasa, we affectionately called him Abhay Charanaravinda Prabhu or simply Prabhu. My Gurudev always told me how, from the very beginning, this spiritual brother was very dear to His Lordship Bhaktisiddhanta Sarasvati Goswami Thakura. He explained to me that His Holiness Srila Prabhupada always held Abhay Charanaravinda Prabhu in high esteem and asked him to write articles for *The Harmonist* and other publications. Srila Bhaktisiddhanta Saraswati Thakur instructed him to preach in English and widely disseminate this knowledge in Western countries. As my Gurudev said, Abhay Charanaravinda Prabhu was an extraordinarily great personality, very “yuktivadi” (skilled in presenting logical arguments), always “nirbhika” (courageous), and a preacher
(truths) — he feared no one. Abhay Charanaravinda Prabhu had been a close friend of my Gurudev ever since they met at Shrila Bhakti-siddhanta’s Gaudiya Math in 1922. In those days, he was a grihastha and, as they say, was very handsome.
Those familiar with our history know that after the passing of ;r;la Bhaktisiddh;nta Sarasvati Prabhup;da (in 1937), there was much turmoil within the Gaudiya M;t. One faction wanted to arrest several senior Vaishnavas, and cases were filed in the Calcutta court. At that time, our Gurudev (who was still known as Vinod Bihari Brahmachari) was akincana (possessing nothing) and went to Prayag, Allahabad. There he stayed at the Rupa Gaudiya Math for several days. Then Abhay Charanaravinda Prabhu, who had a house and a business in Allahabad, invited our Gurudev to stay at his home as a guest, and they lived together for the next four to five months. And during that long period, my Gurudev and Shri Abhay Charanaravinda Prabhu became very close and dear to one another. They discussed the Bhagavad-gita and many other
topics related to guru-seva
to Srila Prabhupada and his mission.
And while my Gurudev was staying in Allahabad, Abhay Charanaravin-da Prabhu organized many preaching programs for them in various parts of the city. He had a large number of partners in the pharmaceutical business and knew many educated, qualified people. He also arranged for my Gurudev to give lectures on Vedanta.
During these lectures, they together defeated famous Mayavadis, as well as some influential Catholics and Christians. Their opponents were pleasantly impressed by the authoritative arguments and siddhant; they presented.
Since Abhay Charanaravinda Prabhu greatly appreciated such preaching, he later often told me: “Our Gurudev valued logic and was a great philosopher. That is precisely why my best friend is your Gurudev.”
It was my Gurudev’s heartfelt desire to present the *Vedanta-sutra* as a bhakti-sutra, and he cited passages from the *;r;mad-Bh;gavatam* to support this. He always said: “If even the slightest trace of Mayavada remains, bhakti cannot be preached to its fullest extent. Therefore, we must uproot Mayavada.”
Abhay Charanaravinda Prabhu also really liked this idea: “We must cast out Mayavada,” he always repeated. They both shared this understanding; they were united in their preaching.
After the Gaudiya Math organization fell apart, my Guru-dev, together with Abhay Charanaravinda Prabhu and Narottamananda Brahmachari (who later became Srila Bhakti Kamal Madhusudana Maharaja), filed the paperwork to establish the Gaudiya Vedanta Samiti. This took place on April 7, 1940, in a rented house on Bosapada Lane, at number 33/2, in Calcutta.
Although they distanced themselves from the political upheaval that occurred within their guru maharaja’s organization, they did not abandon the mission and siddhanta of ;r;la Bhaktisiddh;nta Sarasvati Prabhup;da. They wanted to reestablish his true ideas and teachings, but they did not wish to abandon his concept of the Gaudiya Math. Therefore, the mathas established by the Gaudiya Vedanta Samiti society were named Devananda Gaudiya Math, Uddharana Gaudiya Math, Kesavaji Gaudiya Math, and so on.
My personal meeting with Abhay Charanaravinda Prabhu took place in 1947, when I was in Calcutta as the personal servant of my Gurudev.
Once, the opening of a new branch of the Gaudiya Vedanta Samiti was being celebrated. There was a large gathering, and many Vaishnavas were present. My Gurudev was giving a lecture, and at that moment a grihastha devotee entered the room through the back door. Upon seeing him, Gurudev stopped speaking and asked me to bring him forward. This devotee humbly refused to come forward, but my Gurudev insisted that he do so.
Gurudev paid him respects and insisted that he sit with him on the platform. I looked at Guruji with a silent question:
“Who is this devotee?” It was rare for him to single anyone out in this way. Later, he told me, “This is Abhay Charan-ravinda Babu, my dear spiritual brother. He is a very special disciple of Srila Bhaktisiddhanta Sarasvati Prabhupada. He is very humble and very qualified. You must remember him, listen to him attentively, and serve him.”
In 1953, we began publishing our magazines, *Gaudiya-patrika* and
*Bhagavata-patrika*. Our Gurudev asked Abhay Charan-ravinda Prabhu: “I want to publish magazines in Bengali and other languages. And in particular, I want you to write articles for them.”
Previously, Prabhu had written articles for *The Harmonist* magazine, and he continued to write many wonderful essays and commentaries on
the *Gita*, etc. He wrote beautifully, and everyone admired him.
He challenged everyone who opposed pure bhakti, especially the “Murgi Mission,” the “chicken mission.” That is what he called the Ramakrishna Mission, because the members of that organization ate murgi (chicken). They also ate meat, eggs, and many other disgusting things. In those days,
Vivekananda and his
"The Ramakrishna Mission" was very popular. They were well-known to the public, and people would say, "Oh, they are such exalted devotees. In all of India, only they follow Vedanta, while the rest do not. The Gaudiya Mission and others are not Vedantists." Abhay Charanaravinda Prabhu wrote a two-part article dedicated to these murgis, which surprised and convinced many. It was like a drama, and everyone asked him to write more articles like this one, calling for the transformation of religious societies and samskaras.
Later, Abhay Charanaravinda Prabhu wrote another dramatic article—this time about certain leaders of the Gaudiya Math.
The article explained the situation in which this organization found itself after Srila Prabhupada’s departure.
The grihasthas were leaving their wives and taking other women. And under the guise of advancing the mission, some of them were pocketing all the money that had been collected. Sannyasis, even those who were with Prabhupada, were constructing buildings and sending all the money to their sons so that they could go to universities, or travel to England and America to study law and other sciences.
He wrote about this situation; the first part of the article was published in our
*Bhagavata-patrika* and *Gaudiya-patrika*. Immediately, a great storm swept through the entire Gaudiya Mission. Although only three pages had been printed, letters began to arrive from many Gaudiya Maths. It was like a revolution.
Our Guru Maharaj and Abhay Charanaravinda Prabhu were talking to each other and smiling mysteriously. Prabhu said, “We should go ahead and publish this article. Why not?” Guru Maharaj also spoke in favor of publication.
However, many of his spiritual brothers exclaimed, “Oh, Kesava Maharaj, what are you doing? Why are you printing this? People will start criticizing the Gaudiya Math once they find out everything. These are internal family matters.”
They began to seek advice from Pujyapada Shrila Shridhar Maharaj, whom everyone respected very much.
Many of the spiritual brothers came to Mathura; at that time, Abhay Charanaravinda Prabhu was living in our matha. Srila Tirtha Maharaj and the other devotees said, “What are you going to do? If you publish this, our organization will collapse.”
Guru Maharaj and Abhay Charanaravinda Prabhu smiled and asked each other, “Oh, what should we do?” But when the total number of requests from the spiritual brothers increased, they made a decision:
"We can publish the article later, but for now we should comply with their request."
I visited Abhay Charanaravinda Prabhu twice when he was preaching in Jhansi. The second time, I went there with my Gurudev. Each time, we stayed there for about 4–5 days. He still had some connections there, dating back to the time when he used to travel there frequently on business. Some people offered him a building suitable for a matha. Abhay Charanaravinda Prabhu invited us to come see it, but our Gurudev was not ready to open a matha there. He lacked brahmacharya, and he also preferred a larger city, such as Mathura. While in Jhansi, Abhay Charanaravinda Prabhu personally brought a large and very beautiful murti of Sri Gauranga Mahaprabhu there from Barikura (West Bengal). That is where Deities are made specifically for Gaudiya Vaishnavas.
First, he commissioned this Deity and after some time, they brought Him to be installed in the temple.
Abhay Charanaravinda Prabhu invited Gurudev, and we arrived for the installation ceremony. However, no ceremony took place. Guru Maharaj began discussing with Abhay Charanaravinda Prabhu the terms under which the sponsors were allowing him to use this mandir. Prabhu said that they were free to ask him to leave the premises at any time. Then Gurudev said that, in his opinion, it would be better to obtain a document from them outlining the rules under which the mandir operates. Gurudev discussed all this with the sponsors and set the following condition for them: “If you give this mandir to Pujya-pad Abhay Charanaravinda Prabhu, then he will manage all the affairs of this mandir. He will arrange everything here according to the traditions of our sampradaya.”
However, they wanted the temple to remain under their control, with Abhay Charanaravinda Prabhu serving merely as a priest. At that point, both Prabhu
and Guru Maharaj both rejected their conditions. After that, they decided to move the uninstalled Deity of Mahaprabhu to Keshavaji Gaudiya Math in Mathura. Abhay Charanaravinda Prabhu performed regular puja in Jhansi, but despite this, It had not yet been officially installed. A few days later, he followed us to Mathura and brought with him the Sri Vigrha of Chaitanya Mahaprabhu, entrusting Him to the care of my Gurudev. Then Gurudev installed this beautiful Chaitanya Mahaprabhu here, on the altar in our matha, where He is served to this very day.
Gurudev and I were at our Kesavaji Gaudiya Math in Mathura on that very day in 1955 when Abhay Charanaravinda Prabhu arrived again. We warmly embraced him.
Here in Mathura, he began doing numerous translations and writing articles in English. Day and night he sat in his room and worked. He also chanted Hari- nama constantly and sang bhajans beautifully. We never saw him rest. He slept only a little in the morning, staying awake all night and then all day.
He was very happy to be able to stay with us. Guru Maharaj, who continued his preaching mission, was also very pleased. Guru Maharaj and Abhay Charanaravinda Prabhu were close friends; they lived next door to each other and engaged in service together. They were both great intellectuals, very erudite men from distinguished families.
In Calcutta, Srila Sridhar Maharaj advised him to approach our Gurudeva for sannyasa. I also encouraged him to take sannyasa as preparation for his preaching. When my Gurudeva arrived from Navadwipa, he called Prabhu and said to him:
“Narayana Maharaj and others hope that you will take sannyasa. I also support this idea. Do not be afraid to renounce the world. You are fully worthy of it. Please take sannyasa now; do not delay. It will be a great blessing.”
So Abhay Charanaravinda Prabhu agreed to take sannyasa. The ceremony was held the very next day. It was the day of Vishvarupa
-Mahotsava (the day on which Vishvarupa, Mahaprabhu’s elder brother, took
sannyasa). He became Srila Bhaktivedanta Swami Maharaja.
The sannyasi name that Abhay Charanaravinda Prabhu received from my Gurudev is Swami. This is one of the traditional sannyasi names.
He had received the title “Bhaktivedanta” even before that from his spiritual brothers in Calcutta, in 1939, and furthermore, my Guru Maharaja bestowed this title upon everyone he initiated into sannyasa.
After the ceremony, Gurudev asked Srila Bhaktivedanta Swami Maharaja to address the assembled crowd. And he began to speak in English, even though almost none of those present understood the language.
He explained that he was just now recalling his Guru’s instruction to preach in English. He said, “I feel that I have been greatly honored to receive sannyasa from my spiritual brother, Srila Bhakti Pragyana Kesava Goswami Maharaja. I have known him for a very long time, and he is a close friend of mine. He is a true disciple of our Jagad-guru, Srila Bhaktisiddhanta Sarasvati Thakura.
He graciously initiated me into sannyasa. ;r;la Narayana Mah;r;ja and ;r;la Muni Mah;r;ja also inspired me to do so. The sannyasi’s duty is to preach the mission of ;r; Chaitanya Mah;prabhu and Gurudev everywhere. My Gurudev instructed me to preach in English in Western countries, which is why
I write articles and books in English.
I pray to Krishna, Gurudeva, and all the Vaishnavas that they may grant me the ability to preach throughout the world.” Excerpts from his speech and a description of the entire ceremony were published in the news section of the Bhagavata-patrika.
On that day, a famous photograph was taken, capturing our Gurudev sitting between ;r;la Bhaktivedanta Swami Mah;raj and ;r;la Bhaktivedanta Muni Mah;raj.
Kunjabhari Brahmachari, who had once been a wealthy man and helped build our math, gladly donated five paisas that he had specifically set aside to pay for a single photograph. Thus, today we are able to honor this portrait, taken after he took sannyasa.
In 1967, during his first return to India, Srila Swami Maharaj came to visit my Gurudev, his sannyasa
guru. At that time, Gurudeva was seriously ill, bedridden; this was in Calcutta. Their meeting was very warm; they shared their innermost thoughts. That was the last time they saw each other in this world.
My Gurudev was overjoyed when he heard about the wonderful service Swami Maharaj had rendered to their Srila Prabhupada. He spoke very highly of Swamiji’s preaching, praised him, and urged everyone to cooperate in this preaching. They also discussed my Gurudev’s proposal to help find someone who could donate land for Swamiji’s future temple in Mayapur. Srila Trivikrama Maharaja and Srila Vamana Maharaja were also present at that time.
Fools rush in where...
Fools rush in where angels fear to tread.
Srila B.R. Sridhar Maharaj:
“Our Guru Maharaja, ;r;la Bhaktisiddh;nta Sarasvati Prabhup;da, preached, in essence, only madhura-rasa. But the most surprising thing is that ninety percent of his preaching consisted of explanations of what madhura-rasa is not. In his own words, he ‘shed liters of blood’ fighting against numerous false ideas about madhura-rasa.”
Devotee: The *Brahma-samhita* states that Radha and Krishna are seated on a divine throne situated on a lotus flower with six petals. Why are there six, and what do they symbolize? Shridhar Maharaj: I’m sorry, but for our own good, we should not discuss the pastimes of Radha and Krishna. They are not for public display. This is the difference between the Gaudiya Math and the Sahajiya school. The Sahajiyas imitate the mood of the elevated souls, but we do not believe in
their
ostentatious devotion.
The Supreme Lila descends of its own accord, in its own way, to each soul differently. When this happens, the soul is powerless to resist. A flood of spiritual emotions carries it away, and this is no figment of the imagination. Once a portion of the path guided by the guru and the shastras has been traversed, the lila descends of its own accord. This does not depend on our mental, physical, or other abilities.
Sahajis say: to enter into lila, one must learn as much as possible about it. We do not agree with this point of view; nor did our Guru Maharaj, Srila Bhaktisiddhanta Saraswati Thakur, adhere to it. The motto of his service was: pujala raga patha
gaurava bhanga: “We bow with reverence and respect before those walking the path of pure love, forever remaining the humblest servants of the supreme reality.”
Srila Bhaktivinoda Thakur said: “Follow the rules prescribed for your level. Then the hidden truths will reveal themselves to you.” Sri Chaitanya- chandramrita, 88:
yatha yatha gaura-padaravinde vindeta bhakti; krita-punya-ra;i; tatha tathosarpat; h;dy akasmad radha-padambhoja- sudhambhu-ra;i;
Stay with Mahaprabhu’s Gaura-lila, and in time you will discover that a stream of Radha-rasa-sudhanidhi (the ocean of nectar of Radha-rasa, the divine sweetness of a relationship with Radha) has awakened in your heart. There is no need to try to bring it about artificially. Everything has its time. Do not try to comprehend the incomprehensible with your mind, or you will fall victim to your own fantasies. The deeper the delusion, the longer, harder, and more painful it is to get rid of it. Our Srila Prabhupada did not approve of impatient attempts to force one’s way into the lila. It is better to proceed slowly but surely than to deceive oneself and others. Focus on your duties. Everything else will fall into place. This rule applies to all stages of spiritual growth, not just the initial ones. Never lose faith, and don’t get ahead of yourself: “What will become of me?” Do not join the ranks of the sahajis, or else, instead of yoga-maya, you will plunge into maya.
He and She know perfectly well when and whom to invite into Their circle. Without Their permission, it is impossible to enter it. Everything is according to Their sweetest will. Seek true value; do not be seduced by its counterfeit, its reflection. Reflection and shadow hide Reality from us. Both can easily confuse us, but reflection is more insidious. The more a counterfeit bill resembles the original, the more dangerous it is.
The same applies to the repetition of harinama, the Holy Name: neither its reflection nor its shadow is the true Name. Temptations of this kind will beset us constantly, but we must understand once and for all that spiritual reality cannot be grasped by the mind. achintyah khalu ye bhava na tams tarakena yojayet
(Mahabharata. Bhishma-parva, 5.22)
Do not try to confine the “Incomprehensible” within the limits of your reason. When It reveals itself to you, you will be amazed at how far It surpasses your wildest expectations. Na tamsa tarke na yojayet: do not judge the incomprehensible with reason. The Supreme Reality is unpredictable, self- willed. It lives its own life, independent of you. It may come to you in one form, and to another
in another. It is boundless. Its freedom is just as boundless. Lila is based on unfathomable, unconditional freedom. Nothing but Krishna’s will can awaken it in our hearts. Prepare yourselves, strive, but do not try to make spiritual reality the object of your experience.
When Mahaprabhu spoke of the supreme pastimes, He would fall into a trance. Only in that state could He share His experiences of the divine pastimes. Once, while recounting the Govardhana-lila and the Jala-keli-lila, He, in a state of ecstasy, threw Himself into the ocean at Svaragdvara, and the waves carried Him to Chakra-tirtha. Something similar happened at Chatak Parvata: when Mahaprabhu was describing the lila, His body transformed so much that it came to resemble a huge golden gourd. He did not draw His descriptions from books. That is why we are warned: “Do not try to reach for what lies beyond the limits of your senses. Do not rush events. Complete the elementary-level program prescribed by the ;;stras and the guru, and be patient. And if you are fortunate, you will be invited to the next class. The supreme reality does not reveal itself on demand." yatha yatha gaurapad;ravind;.
Focus on the gaur;-l;l;, and the rest will follow naturally. You will receive signs of grace from above. When the Supreme Reality is pleased with you, She will touch you for a moment and then vanish. It will be so sudden and unexpected that it will leave you in awe and bewilderment. But even having lost Her, you will not grieve. She will fill you with hope and life; from now on, you will forever strive toward Her, seeking to attain more and more. But do not try to make Her an object of study, for She is immeasurably higher than anything we are capable of imagining.
Even an ordinary person does not let outsiders in on their relationships with loved ones; what then can be said about the Supreme Lord and His pastimes with His beloved? We can describe external events and scenes, but we would never dare to intrude into that secret world on our own, much less make it public knowledge.
Devotee: Is it possible to understand some general principles, for example, why is Goloka depicted specifically as a lotus?
Srila Sridhar Maharaj: The lotus embodies beauty, harmony, and tenderness. The petals represent different levels of the material world. But the beauty, tenderness, and happiness of the material world are merely a faint shadow of spiritual reality. Outwardly, they may bear a distant resemblance, but in reality they are completely different. An insurmountable gulf lies between matter and spirit—one must always remember this.
The Spiritual Censor
Guru Maharaj forbade us from reading books that describe the Divine Couple:
*Govinda-lila-mrita*, *Stava-kusumandjali*, and even *Ujvala-nilamani*. We were not allowed to discuss them. Guru Maharaj was deeply distressed when he heard that someone was reading these books and trying to understand the profound truths of the lila. He was very concerned about the spiritual well- being of his disciples.
Dushta phala koribe arjana—Srila Bhaktivinoda Thakur warns: if you cross the forbidden line, you will bring misfortune upon yourself. To take such a step is to commit an aparadha, an offense. The spiritual path begins at the stage of anartha, when our heart is a receptacle of lust, greed, and envy. Then come ;raddh;, sa;hu-s;;ga, ;rava;am, k;rtanam, and finally anartha-nivritti— when the heart is purified of filth.
Only then do ruchi, asakti, and bhava-bhakti appear—the beginnings of true
devotion. Finally, prema-bhakti, sneha, mana, pranaya, raga, anuraga, bhava, and mahabhava blossom. The stages of spiritual growth exist not to be skipped over, but to provide a foundation for the next step.
There is one story, almost curious, that illustrates Prabhupada’s attitude toward the premature “maturation” of the soul. He had a disciple, a remarkable man who had done much for the Mission, who unexpectedly became fascinated by the intimate side of Krishna’s life. He set about studying the books of the acharyas, met with various sadhus, and constantly pestered Prabhupada: “What does Krishna do when He goes on a date? Who are His beloved ones? How are they dressed, and what do they say?” Prabhupada flatly refused to discuss these subjects. Eventually, this man left Prabhupada’s company and chose to live in seclusion. A few months later, Prabhupada recalled
him: “Now my disciple is living a different life. He has become so immersed in the role of a cowherd girl that he has transformed into one of them. Naturally, Krishna, who has a special fondness for village girls, could not remain indifferent. Now they are in a relationship, and soon a child will be born!”
Our Guru Maharaja’s teacher, Gaurakishor Das Babaji, also had little patience for those who wanted to have it all at once. Once, a young man—a former disciple of Srila Bhaktisiddhanta Sarasvati—settled in seclusion near his hut on the banks of the Ganges. Following the example of Srila Gaurakishor, he built a modest dwelling, chanted the Holy Name, discussed the verses of Narottama Thakura, and led a life of strict renunciation. Outwardly, he was a model babaji. But Srila Gaurakishora once remarked, “To give birth to a child, it is not enough simply to go into the delivery room and scream, clutching your stomach, as women in labor do. A child will not be born from mere screams and pushing.” Thus he assessed the spiritual progress of his fellow ascetic.
First, one must come into contact with shuddha-sattva—pure, untainted consciousness, true virtue. It belongs to the world of nirguna, of immaterial existence. And only by receiving its blessing will we be granted the right to enter into the unfathomable events of spiritual reality.
Life in that world is not a subject for idle curiosity. We must always remember this. Fools rush where even angels fear to tread. And may God preserve us from finding ourselves among the unbelievers who demand proof with such insistence: “Describe everything down to the last detail, and we will consider whether it is worthy of our attention.”
At an unreachable height
In the many realms of the world of devotion, there is much that is beautiful and capable of attracting a sincere seeker, but let the supreme lilas remain at an unattainable height. The Lord’s lilas demand a very reverent attitude, especially the madhura-lila...
A year after I joined the Math, our Guru Maharaj, Srila Bhaktisiddhanta Sarasvati Prabhupada, took us on a preaching tour to Vrindavan during the month of Kartika. There he asked Bharati Maharaj to read and explain the seventh canto
of the *;r;mad-Bh;gavatam*—the story of the boy Prahl;da—and strictly forbade us from touching on any topics related to Vrind;vana: R;dh; and K;;;a, the cowherd friends, Mother Y;;od;...
“Preach shuddha-bhakti, the fundamentals of devotion. Tell them about Prahlada. Vrindavan is mired in sahajya. They must understand that devotion is essential to partake in Krishna’s pastimes. Let them understand what devotion to God is, and then their desire to intrude into His private life will disappear.” This is what Prabhupada said about the residents of Vrindavan. In Vrindavan, people were puzzled: “Why is the Gaudiya Math preaching obvious truths to us,
the residents of Vrindavan? The Seventh Song is about devotion. We have long since advanced to the Tenth Canto.” But Prabhupada
was adamant. Between Radha-kunda and Shyama
-kunda, he gave lectures on *Upadeshamrita*, which, according to the author, Rupa Goswami, is the ABCs of bhakti. He didn’t say a single word about Krishna and Shrimati Radharani... in the very place where the Divine Couple’s pastimes took place. Prabhupada drew our attention to the basics and did not allow us to touch upon the higher levels. “Water the root,”
he said, “and the fruits will ripen on their own.”
In Vrindavan, between Radha-kunda and Shyama-kunda, while preaching the highest love for God, he never once mentioned Krishna, Radha, the gopis, or Mother Yasoda. Only the Seventh Canto of the *Bhagavatam* and the
*Upadeshamrita*, the foundations of Mahaprabhu’s teachings as expounded by Rupa Goswami.
"One who controls speech and mind, restrains anger, and subdues the impulses of the tongue, the stomach, and the genitals— such a person is worthy of being called a 'goswami.' He is the master of all the earth, and he is the disciple of the Supreme."
“A person capable of controlling speech and mind, restraining anger, and subduing the impulses of the tongue, stomach, and genitals is worthy of being called a ‘goswami’ and of teaching the whole world.” (Upadeshamrita, 1)
And the final verse:
krishnayochchai pranaya-vasatih preyasibhyo ‘pi radha kundam chasyam munibhir abhitasa tadrig eva vyadhayi
Yat prashthair apy alam asulabham kim punar bhakti-bhajam tat premedam sakrid api sarah snatur avishkaroti
“Srimati Radharani is dearer to Krishna’s heart than all His beloved ones in Vrajabhumi. No less dear to Him is the sacred Radha
-kunda, whose shores are rarely reached even by great Vaishnavas. All the great sages confirm these truths. Whoever bathes even once in its divine waters will surely feel pure love for Krishna.” (Upadeshamrita, 11)
This was his teaching method: first and foremost, to lay the foundation. He said: the knowledge contained in books such as *Govinda-lila-mrita* or *Krishna- bhavanamrita* will reveal itself in due course.
Pujalaraga-pathagaurava-bhange, may this ideal remain forever at an unattainable height in this life, the next, and until the end of time. May it always be above our heads, not under our feet. May hope live in our hearts, pure hope, that one day we will be invited to that world. This idea defined his entire spiritual life. Devotee: But in the *Chaitanya-charitamrita*, Krishnadas Kaviraj Goswami refers to the *Govinda-lila-mrita*, the *Ujvala*
"Nilamani" and other highly esoteric texts...
Shridhar Maharaj: There are three chapters in the *Chaitanya-charitamrita* that one is not advised to delve into. These include the concluding part of Mahaprabhu’s conversation with Ramananda Ray, where they discuss the pastimes of Radha-Gopala. For us, this is off-limits. When performing parayana (the reading of sacred texts over a set period), we certainly read these chapters as well, but we do not discuss them or delve into the details of the narrative. These pastimes pertain to the highest stages of the raga-marga. A prohibition applies to them: “Do not show excessive curiosity. The time will come, and everything will reveal itself. Do not expose the Lord’s private life to public scrutiny. Do not make it a subject of discussion.”
A close childhood friend of Prabhupada’s, a well-known lawyer, lived in Vrindavan. One day he visited Srila Prabhupada at the Matha; they talked for a long time, and it was clear that Prabhupada was pleased to see him. A few days later, accompanied by Paramahamsah Maharaj, he went to pay a return visit to his friend. A servant informed them that the host was waiting for them in the living room on the second floor. When they went upstairs, they saw him in the company of a certain Goswami, who was explaining the subtleties of rasa-lila. Without saying a word, Prabhupada bowed and left. At the gate, his friend caught up with him:
Prabhupada replied, “My Guru Maharaj has strictly forbidden me from discussing these topics. He said that if I listen to the rasa-lila, I will offend the Lord. Therefore, I am forced to leave you.”
Gurudev’s Will
Srila Prabhupada was exceptionally strict regarding everything related to rasa-lila, jhulana-lila, and other pastimes of Krishna. We try to follow his example—at least, I do. Nowadays, in some missions, these pastimes are even staged, but that will not happen in our math.
Never. Through my interactions with Gurudev, I came to understand that the Lord’s pastimes are not a subject for study, much less a plot for a play. He did not even allow these topics to be discussed among devotees, let alone staged as theatrical performances. I am certain that Srila Prabhupada would be displeased to learn that some of his Mathas are staging performances based on the rasa-lila. These topics are too exalted to be tampered with.
If I am interested in spiritual progress rather than self-aggrandizement, followers, and the fame of a preacher, then I must remain faithful to my teacher. I do not wish to put on a show to attract people and expand my preaching reach. That is not my style. Let others be known as great teachers and preachers. I am merely a disciple. I wish only to preserve the purity of the ideals that our Gurudev brought into this world.
I will forever remain a disciple, a faithful disciple of Guru Maharaj. I pray for this and will do everything possible not to stray a single step from his instructions. To use an ideal for the sake of achieving one’s own goal is to devalue it. I do not want to turn what my Gurudev worshipped into a spectacle.
To be Your most humble servant
When Prabhupada suggested that I preach in the West, I replied, “If you insist, I’ll go. But I don’t think I’ll be able to handle it. You have more qualified disciples. First of all, I don’t understand spoken English very well. Second, I feel uncomfortable being the center of attention. I’d rather be somewhere in the backyards doing the dirtiest work.” Upon learning of my reluctance to go abroad, my spiritual brothers, the sannyasis, told me: “Many dream of such an offer. Think about it—you would be the first to bring Mahaprabhu’s teachings to the West. You would become famous throughout the world as an outstanding preacher. You’re turning down such an opportunity for nothing.”
I replied that I have no desire to be a great preacher or to be remembered by future generations. I will be happy if I am called the lowliest servant of Mahaprabhu Sri Chaitanya Deva. I have no ambition to become great.
I am simply seeking the truth, and I know that the desire for prestige and authority is an obstacle here. Therefore, I beg the Vaishnavas and all of you for mercy: do not let me fall prey to pride and greed; help me become a humble and submissive servant of the Lord, and not succumb to the temptation of superiority over others.
All I dream of is to be the humblest of servants: tad dasa-dasa-da-sanam dasatvam dehi me prabho. May my faith in the Lord grow so strong that I will be content with any service to Him, even the most humble. I do not wish to enter the inner circle or establish myself in the highest realms. May my reward be the most distant connection with the Divine. To be the lowliest servant forever—that is the limit of my dreams. Mahaprabhu says: “Krishna, let me be a speck of dust
at
Your feet.”
Ayi nanda-tanudja kinkaram patitam mam visame bhavambudhau kripaya tava pada- pankaja-sthita-dhuli-sadri;am vicintaya
“O son of King Nanda, I, your eternal servant, have found myself in the depths of the ocean of illusion and am forced to pay for my deeds. But now, realizing my pitiful condition, I beg You: let me become a speck of dust at Your lotus feet.”
“All I ask of the Lord is to be dust at His feet.” Let these words be our guiding star. Some may call this self-abasement. But for us, it is the pinnacle of our dreams, an unattainable height
- to be dust on the path where the Lord walks. What kind of rasalila can we speak of if Mahaprabhu Himself dreams of becoming a grain of sand at Krishna’s feet? As for the rest—it is all according to His will. Our humble goal
- to have only the most tenuous connection with true Reality, rather than a close relationship with a fictional Krishna.
Pujala raga-patha gaurava bhanga
May raga-patha, pure devotion, always be above our heads, our highest ideal. We serve raga-patha by following the viddhi-marg, guided by the prescriptions of the shastras. We build our lives according to the commandments and consider raga-patha, the path of selfless love, our highest goal.
The Poison of Insults
When Prabhupada was at Radha-kunda, a local temple servant, in conversation with him, let slip these words: “We, the Brahmins of Vrad;i, are ready to bless Raghunatha Dasa Goswami. If he needs our mercy, we are ready to grant it.” Prabhupada felt as if he had been pierced by a red-hot iron: “Das Goswami is the acharya of the Gaudiya Vaishnavas.”
- And this expert on the scriptures and temple rules is willing to stoop to Das Goswami’s level! If I were a reclusive babaji, I would have ignored his words and simply left Vrindavan. But the responsibility for the Mission rests on my shoulders. I am responsible for the disciplic succession founded by Das Goswami, a succession through which the idea of divine love lives in this world. This man’s words are poisoning Vrindavan, so I will not touch food until I receive pratikara (an antidote).
The next day, the brahmin came to Prabhupada and apologized.
Reality and Its Reflection
Today I have tried to convey to you what Gurudev taught us, in order to explain his attitude toward the Lord’s secret pastimes. Pud-jala raga patha gaurava bhanga...—an unattainable ideal. Let us be content with this: tad dasa- dasa-dasanam dasatvam dehi me prabho...—serving the servants of the servants, in the very lowest roles. This is what true devotees dream of. Mahaprabhu says:
I am neither a brahmin nor a ksatriya, nor a vaishya, nor a shudra; I am neither a householder nor a wanderer; but I am the servant of the servants of the servants of the gopis, who are the lotus-petals of the feet of the Lord, and I am completely absorbed in the full nectar of their service
(Chaitanya-charitamrita. Madhya, 13.80)
“I am not a priest, a king, a merchant, or a laborer; I am not a disciple or a layperson, a hermit, or a wanderer. I am the servant of one who serves the lotus feet of Krishna, the boundless ocean of divine bliss, the Self-Existent Truth.”
These are not just empty words. Only by acknowledging oneself as a servant can one gain entry into the highest Reality. The sense of being lowly and unworthy—that is what makes us fit for the highest service. To enter that Abode, complete self-forgetfulness is required, a resolute renunciation of one’s “self.” A particle of consciousness must be transformed into a particle of self- sacrifice—only then will it be admitted into another dimension, a world beyond the reach of the senses and reason, extending into the very depths of Consciousness. Whoever wishes to touch that Reality must perceive the vibrations of a different, ultra-subtle frequency—the frequency of self-sacrifice and self-forgetfulness. We can enter that world only as meek, submissive servants,
having renounced all claims. To transform from “something” into “nothing,” from a positive quantity into a negative one, always ready to sacrifice oneself. Any, even the slightest, urge toward self-assertion or possession will immediately conceal the true reality from us. The desire to be among the chosen, to assert oneself, to become immortal, to find a place in the divine pastimes—all of this is prati;;ha, base calculation, and pride. The world of love lives by different laws—self-sacrifice, self-denial, the readiness to part with everything, even life itself, if it pleases the Lord.
marobi rakhobi - yo ichcha tohara nitya-dasa prati tuva adhikara
“Do with me as you will—destroy me or hold me close to your heart—I am your eternal servant, and you are my Lord forever.”
A warrior-martyr is ready to sacrifice not only his life, but also his name, even the very memory of himself—everything—to perish in obscurity, without a moment’s hesitation over the order. This is how one who is truly devoted thinks: “I am ready to cease to exist if Krishna requires it.” This is the mindset that will lead us to the cherished world of service. There, everything is permeated by this spirit—lofty, pure, and sacrificial.
All that remains for us is to pray for the mercy of Srila Prabhupada, His Divine Grace Srila Saraswati Thakura. All glory to the Guru and Gauranga.
Treasure
I am infinitely grateful to all of you for helping me draw from my heart the riches that have long been stored there. Thanks to you, I felt the presence of my teacher and was once again immersed in the atmosphere of communion with him. I have once again been fortunate to revive in my memory what I heard while at the divine feet of Gurudev. I have shared with you the treasures I once received from him. Try not to lose them.
pujala raga patha gaurava bhanga
Prabhupada strictly forbade us from living at Radha-kunda. When the Gaudiya Math acquired a small one-story building near Lalita-kunda, he ordered a second floor to be added there.
“However,” he added, “I still won’t live there.”
I asked:
- Why build a second floor if it’s just going to stand empty?
- I didn’t say it would be empty. Those for whom we live—Bhaktivinoda Thakur and Gaura Kishor Babaji Maharaj—our teachers, will be there. They will settle on the second floor, and we will live on the first floor to serve them.
He then added: “I myself will live on Govardhan. For me, Radha
-kunda is an unattainable peak: Guru Maharaj and all the teachers of our parampara live there. Their place is in the immediate vicinity of the lilas, while we will be nearby, on Govardhan. Nearby, because we will need to come and serve them. But not too close, so as not to disturb them. We are unworthy to be near them, but when needed, we must always be at their disposal.”
pujala raga patha gaurava bhanga
These words encapsulate the entire essence of Bhaktisiddhanta Sarasvati. “The Lord’s pastimes
are the greatest sanctity. We must always be aware of how unworthy we are of them,” he never tired of repeating to us. As his disciple, I will do everything possible to convey to the world his attitude toward the supreme lilas: “They will always be infinitely high for us.”
Once in Allahabad—perhaps in the very same year that Shripad Swami Maharaj (Srila Bhaktivedanta Swami Maharaj) received initiation—Srila Prabhupada said during a public lecture in the park: “I challenge anyone who dares to doubt the greatness of my Gurudev, Bhaktivinoda Thakura, and Mahaprabhu. High above the entire world is raised the divine throne upon which my Gurudev sits.”
pujala raga patha gaurava bhanga
From a conversation between Srila Sridhar Maharaja and his disciples.
Navadwip, Sri Chaitanya Saraswat Math, March 13, 1981.
1. The Sahajis listen, sing, and reflect on the most intimate pastimes of the Divine Couple. Their task is to convince themselves that they are participants in these pastimes. And the practice boils down to creating a fictional picture in their minds and imagining themselves as part of it. It’s like trying to become a full-fledged member of a family by pasting your photo into someone else’s family album. Despite its obvious absurdity, this idea has many followers.
2. But the Sahajis teach the opposite: by knowing how the games of Radha and Krishna unfold, one can become a participant in them. “By hearing from the lips of a Vaishnava about
"In the Lord’s secret pastimes, you are participating in them." In other words, you are bringing the Divine down to your own level. ;r;la Sarasvati Thakur said: "One who recounts the secret pastimes to others and claims to be thereby granting them access to them has no connection whatsoever with Vaishnavism."
3. Yoga-maya is the Lord’s internal spiritual energy, reigning in the spiritual world and creating everything necessary for the unfolding of the lila. Maya (or maha-maya) is the Lord’s lower, external energy, a shadow or reflection of His supreme internal spiritual energy. She rules the material world and misleads the living beings enslaved by her. Sahajis mistake the play of the imagination—the allure of maha-maya—for the spiritual ecstasy arising under the influence of yoga-maya.
4. Reflection is a feigned love for the Holy Name. While chanting, the sahajis mimic the eight signs of spiritual ecstasy—staring blankly, sweating, hair standing on end, and so on—in an effort to convince those around them that they are experiencing profound spiritual feelings.
A shadow (namabha) is the unconscious repetition of the Name when the connection with Him is still weak. Such repetition can lead to liberation, but it does not bring love for God. Both reflection and shadow obscure the pure Holy Name, so they must be overcome.
5. Books, even the most authoritative ones, are merely guidebooks. No exposition can replace reality, for when reading it, we are forced to rely on past experience.
6. Prema, pure love for God, constantly grows stronger. It also goes through various stages: rag;, anurag;, and others mentioned here. Great acharyas, such as Rupa Goswami, describe them, but—and this is the point of the entire article—at the initial levels of devotional service, it is completely pointless to think and reason about such exalted feelings.
7. Viddhi-marga is the path of strict observance of precepts and vows.
Summary
Bhakti Bandhav ENEMIES OF ALL:
1) To those who want rasa
2) This is something even those who know nothing about the race would like to learn
3) To those who listen to their kind of preaching
PART 2
The Parable of the Mouse
Vishakha Devi Dasi
Once, a mouse, while being chased by a cat, met a sadhu. Frightened, she sought his shelter, offered respectful obeisances, and asked for his blessing.
“You see, a cat is chasing me; my life is in danger. Please bless me so that I may become a cat.”
"Tathastu," said the sadhu, "so be it." And the mouse became a cat. But here’s the trouble. A dog is chasing the cat, and now she’s asking for
to become a dog.”
It is said that Krishna is a bhakta-vatsala, a servant of His devotees, and if a true devotee of Krishna thinks of a student—a good boy or a good girl— Krishna immediately makes them good. The scriptures describe the power of a sadhu as follows: if the Guru says that black is white, it becomes white, and if he says that white is black, it becomes black.
titikshava; karunika; suhrda; sarva-dehinam ajata-;atrava; ;;nt;a s;dhava; s;dh;-bh;shana;
“A sadhu is patient and merciful; he is a friend to all living beings. He has no enemies; he is peaceful, strictly follows the prescriptions of the scriptures, and is endowed with all virtues” (Bhag., 3.25.21).
A sadhu is friendly toward everyone (sukh;da; sarva-dehin;m). A sadhu is compassionate and patient—titik;ava; k;runi;a;. Whenever
a devotee is offered humble respect and bows, the hand reaches out of its own
accord to give a blessing.
"Tatasthu," said the sadhu, "so be it." And the cat became a dog.
Here, a tiger is chasing that same mouse (dog), and she again begs for help to turn her into a tiger. The Guru’s mercy knows no bounds.
"Tathastu," said the Guru, "so be it." And the dog became a tiger. And the tiger, formerly a mouse, says:
“Oh, what a tasty sadhu, I’ll eat you!”
And as soon as he said that, the sadhu turned him back into a mouse. Just as people come to the Guru—the untouchables, the most fallen—
By the Guru’s grace, a disciple who was once an alcoholic, a smoker, or a prostitute becomes a brahmin. By following in the footsteps of Guru Maharaja, disciples gradually develop these qualities within themselves and become devotees of Krishna, just as low-grade gold improves in quality through the process of purification. The ;r;mad-Bh;gavatam (3.16.16) states: “People from any background can become devotees, although it is difficult to expect that members of all social classes will exhibit exemplary behavior.”
As stated in this verse, as well as in many verses of the *Bhagavad-gita*, even one who was not born into a Brahmin family—indeed, even one who was born into a Chandal family—will be immediately purified if he accepts Krishna consciousness. In the ninth chapter of the Bhagavad-gita (verses 30–32), it is clearly stated that one who has accepted Krishna consciousness should be considered a righteous person, even if his conduct is not flawless. As long as a person remains in the material world, his relationships with others will always have two aspects: physical and spiritual. In the material or social sphere of activity, even those who have purified themselves and attained a spiritual level sometimes act based on bodily notions. But even if a devotee born into a chandal family (the lowest caste) occasionally performs actions that have become habitual for him, he still cannot be considered a chandal. In other words, a Vaishnava should under no circumstances be judged by physical characteristics. The scriptures forbid considering the Deity in the temple to be made of wood or stone, or a person from a lower caste who has accepted Krishna consciousness to be a representative of that caste. This prohibition is imposed because anyone who has accepted Krishna consciousness should be considered completely purified. At the very least, he is already being purified, and if he follows the PRINCIPLES of Krishna consciousness, he will very soon be completely purified. Thus, one who seriously accepts Krishna consciousness should be considered purified, and Krishna is always ready to come to such a person’s aid. Here the Lord assures us that He will do everything to protect His devotee, even if it requires Him to cut off a part of His own body.”
“The practice of Krishna consciousness, through which a person’s existential self-awareness is purified, is based primarily on the principle of controlling the senses.” SB (3.14.46) Without learning to control the senses by following the four regulative principles and the vow given to the Guru at initiation, it is impossible to develop within oneself the qualities of a devotee described in SB (7.11.8–12)—the thirty qualities of a devotee. The ;r;mad-Bh;gavatam (7.8.9) states: apart from uncontrolled senses and the mind, which leads the soul down the wrong path, we have no other enemies in this world.
It is stated here that one must follow the principles of Krishna consciousness; then the disciple will surely become purified. A disciple may make a mistake, but if he is forgiven, he must not repeat it. But if he violates the principles time and again, punishment follows.
For example, a recent case of ours. The Trefilov family. They took up devotional service so earnestly; they were such devotees.
Pasha told me that when his wife Ilyana strayed and he got a divorce, he had several hundred thousand rubles to spare, so he bought some land. And he told Guru Maharaj, “I want to build a temple.” The Guru asked:
- Do you have any money? Pasha: - No. The Guru says: - Well, you do realize that’s foolish—building a temple without money. Pasha: - Well, I’m counting on your kindness and your blessing. The Guru: - All right, we’ll see.
Gurudev advised him to sell something. And Pasha went from being a shoemaker to a paint salesman. That is, there was tama-guna, and the activity of a worker associated with that guna. Following the Guru’s guidance, he made progress; Krishna gave him the energy to engage in sales—the qualities of a Vaishya, where rajas-guna is mixed with tamas-guna. Brother Timofey left government service and began helping to manage the financial side. Mom Elena also got involved.
The business began to generate income, which allowed construction of the temple to begin. The Guru said that more time needed to be devoted to spiritual life. That spiritual energy is reality, and material energy is its shadow. And if we advance spiritually, then materially everything will also flourish. Krishna says: I will give what is lacking and leave what is there. For his devotee. And what is lacking? First and foremost, Krishna consciousness. That is why Timofey explains: we decided to devote more time to Krishna, began coming almost every day for Guru-puja and the *Srimad-Bhagavatam*, and conducting Harinama three times a week. And what is surprising: we started working less, yet our income increased.
Krishna can give a lot, but how much can we take with our own two hands? If we can use money in the service of Krishna, then Krishna can give a lot. And sometimes it happens that money or status becomes a barrier, an obstacle to attaining Krishna consciousness, so Krishna can take everything away. They say that to whom Krishna is pleased, He gives much, but from whom He loves, He takes everything away. And Pasha said ironically: “The house burned down, the wife burned down.” After that, a great work began. He received the Guru’s blessings and, together with his family, built a temple.
By the Guru’s blessings, there were very large festivals, and many devotees gave them their blessings and good wishes. Thanks to this, the work flourished.
Their income rose to a million a month. Maybe even more. In four years, they built a huge temple in Izhevsk.
When people praised them—saying, “How wonderful!”—they said that building such a large temple was only possible through the Guru’s grace. And they don’t deny it. They glorified the Guru, and so on.
And then, a week ago, Pasha, Mom Lena, and Timofey—formerly known as Parashara, Lalita Madhava, and Trivikrama—announced to the Guru that they were renouncing him. Now they have renounced the Guru and decided to go to India to seek out a sadhu. Parashara confessed that he had violated the principles, the vow he had made to the Guru. And this isn’t the first time. The first time, the Guru forgave him. But if a person repeats a mistake, then in the name of correction, he must be punished.
And what violations of the principles! He gambled away money, got drunk, smoked drugs, and groundlessly left his devoted wife, with whom he had performed a vivaha-yajna with the blessing of Guru Maharaj.
How I introduced Parashara to Guru Dev ( )
Vishakha d.d.
This story goes way back. I was living in St. Petersburg at the time. About 10 years ago. I ran into Pasha and Ilyana near the metro station. I handed out a book. I invited them to the program. Parashara came with his friend Andrei. Back then, his name was Pasha. And when Gurudev came, Pasha and Andrei started coming to the program and talking with the Guru. Later, I invited Pasha to harinama. And he told me: “When,” he says, “I went to harinama for the first time, I was really scared—it was like going to the dentist. And I thought: ‘What will happen? What will people think? How will I feel there?’”… But he came.
Popel. He liked it. After that, we started holding harinamas with him regularly. At first, I sang, and he sang along, memorizing the melodies that matched our mood—just as Gurudev and his disciples sing. Then he started singing on his own. Andrei handed out sweets.
Then we held our first Gaura-Purnima celebration in St. Petersburg in 2016, at Ilyana and Pasha’s house. We invited Gurudev. Everyone was happy.
The question arose that we needed to learn to sing “Mangal-arati” and “Gaura “Arat;.” It was difficult for Pasha. So, to learn how to do it, we would get together. I would come over, and all of us would prepare our first pras;d: buns, sabjis, rice… Together we sang our first kirtans and learned the songs we needed to know. Then we offered the pras;d we had prepared.
And to help him memorize, I recommended that Pasha listen to Guru’s recordings, and Pasha tried to listen and sing just as Gurudev sings. That’s how he practiced at home. He developed his memory. And, over time, he was able to sing kirtan and bhajans without a sheet of paper, without any prompts. He learned to play the karatals and mridanga. Pasha made great progress. The results were obvious. Even his face changed; he began to glow from within.
Pasha began to follow the four regulative principles and chant Hare Krishna fervently.
And as Pasha himself recounted: “I,” he says, “couldn’t quit smoking for a long time, but when I started associating with the Guru, I developed such determination, and I found the strength. And I realized I didn’t need it anymore—so I quit smoking.”
And indeed, a miracle happened: he began chanting "Hare Krishna" fervently and regularly led us in harinama once a week.
Some time later, Gurudev performed a yajna. And he gave him the spiritual name Parashara Muni das.
Then, in time, a child was born. A son, Vyasadeva, was born. And Parashara, along with his wife, went to Izhevsk to organize a center in his hometown.
Pasha opened a shoemaking workshop there. He introduced Gurudev to his mother and brother. He set up an altar, a Sankirtana center, where regular programs and service to Krishna began to take place. His mother really liked it. Because the Krishna consciousness that Gurudev brought to them united her family more than ever before.
Later, Pasha was invited to Moscow as a shoemaker to train other shoemakers. They offered him an apartment and a salary of 100,000 rubles. And they wanted to keep him there.
Parashara asked Gurudev for advice—should he accept?
The Guru asked, “Why do you need this? You only have 24 hours, and if you spend that time repairing boots and teaching others how to do it, you won’t be able to do anything else. And you won’t have enough time for your spiritual life.”
Gurudev advised Pasha to sell something. And Pasha started selling shoe polish.
And so, with Gurudev’s blessings, he freed up time for his spiritual life.
Later, when Parashara divorced his wife because she had cheated on him, he said that he had some money to spare—several hundred thousand rubles—and so he bought some land.
And Gurudev said: “What are you going to do with this land? Why did you buy it?”
And Parashara said: “I want to build a temple for Krishna.”
Gurudev says: “Well, you do realize that building a temple without money is foolish.”
And Parashara says: “Well, I’m counting solely on your blessings; I don’t have the strength myself. I’m afraid. We’ve never done anything like this before, and we don’t have any money. But if you give your blessing,” he says, “I believe Krishna will make everything work out.”
And so, in 2018, construction of the temple began.
Gurudev was invited to lay the cornerstone and the foundation.
They didn’t have the funds to build. So they borrowed money from Guru. And since it was scary to build without money, Guru’s help gave them strength and freed them from that fear. And so construction began.
Then the business took off
Gurudev inspired us to hold harinams—three times a week. We walked the streets of Izhevsk and sang. We held programs. We served the Deities, invited Gurudev, many people came, and we offered them prasad.
Then, at some point, Gurudev said that we needed to devote time to spiritual life, to follow very strictly, and people would feel it. When you are truly engaged in spiritual life, people will feel it. But if it’s just a business, people will leave. Because they come to Krishna, to the temple. And if there’s any commercialism involved, they sense it. And we want to attract them specifically through Krishna consciousness.
Gurudev offered guidance. And when the boys followed these instructions, they saw their business flourish and their spiritual lives grow. Everything— everything, everything—both material and spiritual—developed in them. And family relationships improved, which their mother greatly appreciated, as they became close-knit based on Krishna consciousness: haranams,
the *;r;mad-Bh;gavatam*, Guru-puji, and other programs that Gurudev had established for them as his disciples.
Parashara’s brother took the name Trivikrama das, left his government job, and opened a vegetarian caf;.
And everything was going well until 2018, when Parashara violated the regulatory principles.
His distraught mother (Lalita Madhava d.d.) was in such a state… She was afraid, she was worried about Parashara, and said that he had disappeared; she began looking for him, not knowing where he had gone, and started asking all the devotees.
He came to the temple in St. Petersburg, and I told Lalita Madhava about it: “So-and-so came in drunk, handed over some money, and said, ‘Vishakha, please keep this money; it’s to charter a boat for Vyas Puj.’” This was sometime in the
run-up to the holiday in 2018; we had planned to gather on the boat to celebrate Guru Dev’s “Vyasa-pujah,” but Parashara had disappeared, and it was completely unclear where he was or what had happened to him… And, of
course,
we were worried about him.
Both Mom Elena and brother Timofey came from Izhevsk specifically to St. Petersburg to look for him. When Lalita Madhava arrived with Trivikrama, Guru Dev was just arriving.
Gurudev reassured them, then they held a harinama, and they filed a report with the police that Pasha was missing. Mom and my brother came to the conclusion that some enemies were holding Parashara in the garages near the “Ozerki” metro station.
And Lalita Madhava and Trivikrama believed them and went to check all the garages near the “Ozerki” metro station and started looking for Pasha: “Pasha! Where are you?” they called, and called… They went through all the garages.
Then they came to the temple and said they hadn’t found anything in the garages.
Then some women from the police came to us and asked, “Well, where is your lost child?” They went through the procedure, sealed his belongings, and took them to the police station.
Of course, his mother, Lalita Madhava, was shaking all over. Gurudev told his mother, “Repeat the Nrisimha-kavacha.” She did as he said.
And, I remember, we were sitting in the room together, and she was asking me for help—how, what… So we repeated this kavacha together, and she prayed to Nrisimha with all her might: “Protect Parashara, O Nrisimha Deva, from this side, and from all sides…”
We also held a harinama on Nevsky Prospekt with Gurudev, and Lalita Madhava, Trivikrama, and Kamalakshya joined in the singing.
And all of this had an effect.
And Parashara was found; it turned out he wasn’t in the garages at all—he was at a friend’s place, in a cozy little apartment, and he was simply ashamed before Guru for having broken the principles. They retrieved his belongings from the police. For the first time, Gurudev forgave Parashara. We chanted Hare Krishna, held the program, and did harinama. And then Parashara, along with Trivikrama and Lalita Madhava, left together for Izhevsk.
The following year, in 2019, there was a pilgrimage to India. And before this pilgrimage, Parashara disappeared again. Well, again, no one knew where. But this had already happened in Izhevsk; then he confessed to the Guru again that after divorcing his wife, he had secretly taken up with a woman, rented an apartment with her, and once again violated the principles, and then he disappeared again.
Later, in India, we held a Vyasa-puja; Parashara prayed fervently, and the woman left his life.
Then Gurudev once again pointed out that the 4 regulating principles and the
16 circles are a vow, a promise made by the disciple to Gurudev before Krishna. Violations do not go unnoticed. Parashara faced the consequences. Parashara turned to the Guru in his imperfection and weakness and asked to be protected from Maya. And Gurudev quelled his offenses before Krishna.
It is said that the Guru is like the watery environment, the disciple is like a lotus flower, and Krishna is like the blazing sun. And when a person performs service to the deities or other forms of service—seva-aparatha, dharma- aparatha, nama-aparatha—and may commit various offenses, the Guru extinguishes all these offenses.
But following these four regulative principles—abstaining from meat, intoxicants, sex outside of marriage, and gambling—is a vow made by the disciple to the Guru, and one must take responsibility for adhering to them. Because this is our purity.
There was once a man who wanted to receive initiation from Gurudev, but he smoked and asked for initiation without following the principles. And Gurudev said that the process of initiation takes place in the disciple’s heart, but I cannot accept you until you follow these four guiding principles, because purity
is our strength.
Gurudev never made any exceptions in this regard and always insisted on the purity of the practice. So this disciple also took it seriously and quit smoking. And when the Guru accepted him, he began repeating the 16 rounds—in other words, miracles simply happened, purely by the Guru’s grace.
But Gurudev never compromised on following these principles and always emphasized that one must be very careful about this.
Regarding Parashara—this time, Gurudev forgave his offense, but this can’t go on forever, right?
To ensure there would be no further violations, in 2020, Gurudev resolved this issue as well by marrying Parashara to a worthy devotee, Kamalakshya. This stabilized his devotional service.
Guru Parashara performed the wedding ceremony with Kamalakshya.
Kamalaksh; embraced life with Parashara despite the difficulties. And Gurudev always said that we perform devotional service together, and even if there are misunderstandings, as long as we serve Krishna, Krishna will resolve those misunderstandings. So Kamalakshya had firm faith in the Guru’s words, in the fact that the Guru does everything for the good, and accepted what was, perhaps for her, an ascetic life—becoming Parashara’s wife. And this union with Kamalakshya stabilized Parashara’s spiritual life.
The Guru told him to register the marriage at the registry office. But Parashara said, “Yes, yes…” But then he claimed he was having problems with his passport, that some kind of stamp was missing… All sorts of excuses. And although Guru Maharaj reminded him of this several times, Parashara did not do it. So he lived with Kalalaksha, keeping her trapped in a common-law marriage, ignoring the Guru’s instructions.
At first, they lived in Izhevsk with Lalita Madhava, then moved to Yekaterinburg, then opened a temple in Minsk, and finally settled in St. Petersburg.
A couple of years have probably passed since then. And recently in St. Petersburg, about a month ago, Pasha broke the rules again. He didn’t show up for a week
Kamalaksh and the devotees, then left to stay with his mother in Izhevsk. As Kamalaksh recounts, she couldn’t reach him by phone for three weeks. He didn’t respond to messages or calls.
Then she found out that Pasha had left the Guru; he called her and announced that he was divorcing her.
There were some family problems, some difficulties with my mother—as happens in every family; often a mother-in-law can’t get along with her daughter-in-law—and they said that the Guru was to blame for everything, that the
Guru had brought them together with Kamalakshya. And, basically, they started blaming all their shortcomings on Guru,
claiming he was to blame.
Pasha confessed to the Guru that in St. Petersburg he had gone astray, broken the principles, gotten drunk, smoked weed, and gambled away his money. And then he even had the audacity to brazenly blame Guru for it. Supposedly, the Guru isn’t a sadhu, which is why Parashara is breaking the principles. He repented and decided to go to India to look for a sadhu.
He forgot that this was his vow to the Guru—to follow the four principles and the Guru’s instructions—a vow made before Krishna at initiation, and that the Guru undertakes... That is, the disciple undertakes to follow the principles and the Guru’s instructions, while the Guru undertakes to return the disciple to the spiritual world, to Krishna.
And Pasha blamed his own breaches of his promises and the vow he made at initiation on the fact that the Guru was supposedly not a sadhu.
Pasha blamed his own shortcomings on the Guru’s incompetence and told the Guru that they had decided to leave him and go to India to look for a sadhu.
If a person makes a mistake once, that is understandable; he apologizes, and he can be forgiven.
But if this happens time and time again, punishment follows. And when Parashara announced that he was severing ties with the Guru, Pasha declared his own downfall and explained it by saying that Gurudev was not a sadhu. From that moment on, the Guru rejected Parashara, and he became simply Pasha.
That is why such maya, such madness, such insanity took hold of Pasha’s eyes. He chose not the path of ascent, but that of his own downfall.
If he had recalled all the events of the past that had happened to him, he would have understood that everything he possesses, both materially and spiritually, he received solely through the grace and blessing of Gurudev. And problems arose when he broke his vows and did not follow
instructions. He had to fulfill his vow.
As long as Pasha’s devotion followed the path of dharma, by Guru’s grace, he received a favorable response from Krishna. And if he had continued,
he would have received a blessing he had never even imagined. Prema-bhakti. But Pasha, relying on his devotion, believed he could break the vow he had made to the Guru at his initiation. And he thought there would be no consequences.
Repeating the holy name while sinning, relying on the power of the Holy Name, is one of the 10 offenses against the holy name.
And the most serious of these ten offenses against the holy name is Guru- aparadha—offending a Vaishnava, a Guru who has dedicated his life to spreading the holy name. When Durvasa Muni insulted Maharaja Ambarisha, no sadhu could help him until Sudar-sana-chakra carried Durvasa to Vaikuntha, and even after prostrating himself at the lotus feet of Vishnu Himself, Vishnu refused to save Durvasa Muni, even though in reality Maharaja Ambarisha did not take the insult to heart at all. He reacted calmly. Not at all. But Krishna took offense at the insult to His devotee, and the dust from the Guru’s lotus feet is not to be forgiven. And Vishnu said to Durvasa, “I am the servant of My devotees; go and beg Ambarisha for forgiveness. If he forgives, then I will recall Sudarshana.”
The Trefilovs have deceived the great devotee of Krishna. In what sense? For example, a person comes to a guru and asks for a blessing, and when he receives that blessing, he says, “Well, thank you, Krishna, for helping me. I got what I wanted.”
Well, for example, a person gets good health or gets money.
And he says: "Goodbye, My Love, Goodbye! Well, that's it, thank you, Krishna, that's all. I don't need Krishna anymore, I don't need the Guru, and I'm all set, independent now."
And in this sense, the Trefilovs—did they act like materialists?—they hit the jackpot in the form of a temple. They got what they wanted, and that’s it; now they’ve turned their backs on the Guru.
And they said: “Thank you, Guru, we are very grateful. It is only thanks to you that this became possible—the construction of this temple, such a miracle. Through your grace, the temple was built, but we no longer need you.”
We’ve already gotten what we wanted; everything is already very good. The way we live now—we’ve never lived like this before, so well; we’ve built a dacha and apartments; we’ve never lived so luxuriously. And now we have money, mantras, Deities, a business, a congregation, a sauna in the temple— what more could we want? That’s it; now we’ll go to India and look for a sadhu for ourselves…
Every trickster has enough simplicity. As Gurudev sometimes says, “You can’t ride a crooked goat.” A mantra is no different from the one who gives it. Without a Guru, a mantra doesn’t work.
There is a story about a queen whose husband was a great bhakta, and he offered her simple prasad from the Deities—there were balls of rice and flour...
That is, prasad is Krishna’s mercy; the Guru is Krishna’s mercy. The Guru is very simple and unpretentious, sincere. And straightforward—
sincere. Everything Gurudev does, he does as a servant of Krishna.
And Bhaktisidhanta says that devotees should be exactly like that— straightforward. Straightforwardness is a synonym for Vaishnavism, a symbol of Vaishnavism.
And the fact that the Trefilovs have received such an outstanding Guru, who conveys knowledge unambiguously, so that there is no possibility of misunderstanding him.
A Guru like this is Krishna’s mercy; it is Krishna’s blessing. Krishna- prasada. People like this aren’t just lying around on the street—you have to earn them—and, in fact, we are all very fortunate to have such a Guru.
And here is this story about the queen…
Her husband offered her some simple rice flour balls. Simple prasad from the Deities, and she, all decked out in gold—well, a queen, proud of her status— said: “Ugh, I don’t eat that.” Her husband said, “This is a blessing from the Deities. Accept it.” But she refused, saying that even her servants don’t eat such things.
Then the king renounced the queen and banished her to the forest, and ordered that whoever gave her food would face death, and she began to wander through the forest in poverty and hunger as atonement for insulting Krishna’s mercy.
By the Guru’s mercy we receive Krishna, and by Krishna’s mercy we receive the Guru. The Guru is Krishna’s blessing, His mercy. And if we insult him and disregard this mercy, we will reap the consequences of our actions. The Trefilovs have deceived a great devotee of Krishna.
By hitting the jackpot in the form of a temple and rejecting the Guru, they actually paved the way for themselves to live as they pleased.
It was only through Gurudev’s blessings that Krishna arranged everything for the Trefilovs, pleased precisely by Gurudev’s devotion. And they themselves created trouble on their path by insulting the Guru.
Some say they will lose everything, that they are spiritually dead... In reality, they have already lost everything. By losing the Guru. By losing the Guru— they have lost everything. And what they have there is a residual phenomenon, and all of it will pass.
This has not affected Gurudev in the slightest. A doctor treats, but sometimes the patient dies. And the doctor is not judged for this; he is doing his duty. But here, the patient destroyed himself—they call it suicide, right?
And Gurudev continues to preach just as he always has, saying that I don’t need many stars—one moon is enough. Let me sit alone under a tree, and I will still write books, and let me have just one disciple.
Regardless of who comes or goes, Gurudev continues to preach Krishna consciousness exactly as it is. And what is true and right is Gurudev’s business. And Gurudev will certainly carry out this work. Whether someone likes it or not. Because Gurudev says, “I am not your servant; I am Krishna’s servant. I do
what Krishna wants.”
Whatever Gurudev does and says, he is simply conveying what Krishna wants. Whatever the consequences may be. Whether someone likes it or not. He will continue to do so.
The only thing the Trefilovs seem not to have considered is that the path they have now chosen, by offending their Guru, will determine the fruits of their actions in the future.
UNRIPE FRUIT (Vishakha devi dasi)
About Mama Elena (Lalita Madhava), Timofey Trefilov (Trivikrama), and Marianna (Mangala Gita)
I had a dream. In the dream, Timofey (formerly Trivikrama) was trying to appear like a good son. His in-laws were pressuring him, and he was trying to be a good husband. He promised his wife that he would build an apartment for her in that temple. And they would live there. And she asks, “You promised. Come on. And I’ll live however I want, because I’m not a Krishnaite.” His relatives started giving him a hard time, saying, “You were a civil servant yourself, and we work within this system. There’s an official Krishna office in our city— ISKCON.” Are you going to go against them? Don’t you dare. Otherwise, you and your family will have problems. And we’re warning you because we’re
relatives. So your Guru is a thorn in our side here. And you, too. So watch your step. Take care of your family and live peacefully. But your guru—you need to distance yourself from him somehow. You love your mom, your brother, your son, your family. You’re under our watch now. So decide: is your guru more important to you, or your family?
And he says—not to them, but as if I’d heard his thoughts in a dream—that it would be wise for me to distance myself from the Guru now. I won’t let him down. That my wife is terminally ill, and if she dies, I must be prepared. And if anyone makes any claims, I’ll say I have nothing to do with the Krishnaites. That I’ve renounced them. That way, the Krishnaites will be protected, since I’ve always received only good things from them, and the temple will remain with me, and I’ll protect myself and my family. That’s what I decided.
I woke up feeling uneasy. It was awful. And I remembered a real-life incident from when we were in Vrindavan. The Guru was unwell, and the disciples were nearby; when the Guru regained consciousness, they took turns reading to Gurudev the lilas of Sri Chaitanya from the book
“Prema-Avatara.”
And Timofey, he wanted to go to Delhi. His Guru is unwell, and he had promised his wife that he would spend time with her, and she was urging him to go to Delhi. And it’s a good thing we persuaded him to stay, to hold a joint Harinama, so that in Vrindavan, the holy dham, we could pray for Guru-dev’s life. And Timofey stayed for only two hours for the harinama and left. And I thought then, could a wife really be more important than the Guru? Couldn’t he explain to his wife that this is a spiritual relationship, that this person is dear to him, so that she would be patient and wait? That this is important. But—he left, choosing his duty to his wife over his duty to the Guru.
Mom Elena—Lalita Madhava devi dasi in a past life. She always showed enviable devotion to her sons. They say that if something is excessive, it starts to make you sick. For example, you eat a delicious cake, and over time it gets so sweet it’s actually disgusting. Satiation sets in, and so does disgust. It is exactly the same with love: when a mother steps back and gives her sons the opportunity to fulfill their duty, that is love. In Vedic times, a mother, out of love, endured years of separation from her sons when she sent them to study with a Guru in a Gurukula. But when a mother’s love becomes excessive and hinders her children’s growth, that is attachment. When she indulges all their desires.
Without stopping them. Then the parents’ love spoils the children. Gurudev wrote a video about this—“Chicken Soup for the Soul” https://vk.com/sankirtanaru?z=video23231561_456240011 0cd
How parental love can ruin their children. A story about an aunt whose adopted son bit off her ear. The aunt had raised the orphan and let him do whatever he wanted. She granted all his wishes and never punished him. But then he grew up to be a bad person. And he was sentenced to death for his crimes. They asked him for his final wish. And he says, “I want to see my aunt.” His aunt comes in, in tears. And he asks her to come closer, to whisper something in his ear. And he bites off her ear, saying, “If you hadn’t ruined me, I wouldn’t be standing here.”
When a mother begins to treat her own children unfairly, it means either that they are not her children, or that she does not love them. What a mother calls love is nothing more than attachment. This realization struck me immediately regarding Drona. From the Mahabharata. He said: “Well, I can do nothing about my love for my son Ashwatthama.” And Krishna says: “That is not love, but attachment, moha. Because of it, you have sided with evil, Duryodhana.” And he himself perished, while Ashwatthama, until the end of time, found suffering and earned the reputation of the greatest sinner. The devotion of such a mother or father is repulsive and, in all fairness, must be rejected.
The victims of such devotion were the sons of Lalita Madhava, Elena’s mother: Pavel and Timofey. Timofey strove to fulfill every responsibility and, through his devotion, sought to make his mother happy; thus, he fulfilled her wishes, while Pavel, as the beloved younger son, accepted her care.
A mother, with prudence and wisdom, should help her son cultivate his spiritual values and inspire him to pursue his spiritual path for the sake of his own purification, accepting service to a spiritual teacher—if not for her sake, then for the good of the world. Thanks to the Guru’s protection, the disciple becomes strong; when the Guru enters the disciple’s heart, by following his instructions, the disciple can do incredible things that can inspire others, spreading knowledge.
Discipleship is not just some ordinary duty. Sometimes this eternal duty and responsibility run parallel to material obligations and do not interfere with one another. And sometimes they come into conflict.
Don’t Send Me Away – The Story of Bhakti-pragya
To accept this duty, a disciple must renounce his own world for the sake of the good of the entire world. And why is it that for Timothy, whose duty to the Guru had been going smoothly and whose spiritual progress had always been met with admiration, why did his discipleship suddenly become so difficult for him? It was precisely under the influence of a woman, the person closest to him—his mother. Elena’s mother. Who, in turn, forgot about wisdom and lost her prudence, falling under the influence of an American propagandist who, in America, had already quietly begun her corrupting activities among Gurudev’s disciples, and
her goal became to lead— Guru’s devoted disciples in Russia. But more on that later.
Continuing about Timofey—in fulfilling his duty to his mother and his obligations to her, he rejected his eternal duty and severed ties with his spiritual teacher, who, through his guidance, had always supported him and guided him, ensuring that everything flourished for him, both spiritually and materially. Speaking of the temple’s construction, Timofey always received the Guru’s support, even though Gurudev immediately saw that from the very beginning Timofey was building the temple not for the brahmacharis who had fully dedicated themselves to Krishna to live there, but rather planning, right from the start of construction, to provide each family member with an apartment and a bathhouse
there,
even though each of them already had their own apartment.
In the end, the truth came out—in his greed to benefit his family, Timofey had exploited the Guru’s blessings, which were contingent upon Gurudev’s desire to preach Krishna Consciousness.
So Timofey carried out his plan—once the temple, complete with apartments and a sauna, was built, Timofey distanced himself, consciously turning against the Guru and against Krishna Consciousness. Ultimately, just as Timofey had betrayed the Guru, so too would he easily betray Krishna.
A person may hide their motives. However, time puts everything in its proper place. It became clear that Timofey was not building the temple for the people or to preach Krishna Consciousness, but simply to live there with his family.
And they are all in the same boat. If the material world is like a prison, then our loved ones are in the same cell with us. And these attachments of love bind us through the three gunas. These chains of desire
manifests not only as kama toward women and men, but also as love for children, which perversely takes the form of moha—an attachment leading to destruction, like an aunt whose ear has been bitten off. This parental attachment corrupts children.
By establishing her dominance over her sons, Mother Elena satisfied her motherhood. Now the whole world will know the power of a mother. The path this mother has taken is not for the good of the world. No one can stop a mother whose ego and attachment outweigh her wisdom and prudence from following a wicked path.
That’s where it all stems from. Mother Elena is the main instigator of the Guru- aparadhi she and her sons have committed. Insulting the Guru, rejecting the Guru. Out of such attachment to her sons, she acted very treacherously, undermining her sons’ faith. The Guru protected them from all evil. And his blessings and the blessings of following his teachings flowed endlessly upon them. But as soon as they renounced the Guru, that was it. They cannot cope with this material energy on their own. And now all the filth of the material world will pour down upon them like a cornucopia. They will not know where to hide from this filth, which
they have chosen for themselves.
Like a mouse in a trash can. History got itself into this mess, and now it can’t get out.
So much filth will come that they won’t be able to handle it on their own; they might just drown in it.
That’s the path the mother chose, establishing her authority through her “love”—or rather, her attachment—which spoils the children. Just like in that case with the aunt.
It all started when Lalita Madhava told me that Mangala Gita was calling her from America; well, I thought, she calls and calls—women just talk. But it turned out later that Mangala Gita went against the Guru’s instructions; as a result of bad company, her faith was destroyed, and she is now engaging in subversive activities, confusing the Guru’s other disciples. She was in contact with Russians via the internet.
At first, when she went to live in the ashram of Narayana Maharaj’s disciples, she came to Gurudev for advice. She said, “I want sadhu-sanga; I want to go there, to Narayana Maharaj’s disciples…”
That’s just nonsense. Narayana Maharaj is in Nitya-lila. And a disciple needs a Guru who is alive today. And even if Narayana Maharaj were here now, it would still be unethical to go over one’s Guru’s head.
Gurudev told Mangala-gita: “It’s not right that the Guru bears responsibility for her, while they bear none. And that she is Gurudev’s disciple, and if anything goes wrong, Gurudev will be held accountable.” Gurudev explained to her that for them, this is simply a business project called “Bhakti-bhava.”
How did this community even come into being? The one Mangala Gita joined. That is how they operate. During his lifetime, Narayana Maharaj left their math because there was an acharya there—Vamana Maharaj. And since Narayana Maharaj couldn’t find a place for himself in Vamana’s math—well, there was a different president there—he bought some land with his disciples and founded the “Pure Bhakti” society.
Madhava was a disciple of Vamana, and before Narayana Maharaj established his society, he always traveled with Narayana Maharaj and always tried to control him.
Because Madhava was the leader of that Vamana matha, and Narayana Maharaj left it and established his own matha, the "Pure Bhakti" matha. Then, when Narayana Maharaj left his body, Madhava cunningly wrote about Narayana Maharaj and incorporated him and his society
"Pure Bhakti," calling it "Bhakta-bandhav"—a friend to all.
That’s where Mangala Gita ended up in America. And she lives in that ashram despite what she asked her Guru. The Guru advised her not to. But she said she’d already made up her mind; she decided to live there against her Guru’s advice. So why did she even ask?
She was attracted by the fact that there were many people there and that she wouldn’t have to work. But, in the end, they made her work, and she goes to work and pays for her housing there. The issue isn’t even that she behaves this way herself, but that her actions are beginning to undermine the faith of other students. In fact, she isn’t performing any service there; she’s just sort of hanging around the temple.
When she came to Gurudev’s program, she immediately began to manipulate one of the novice matajis, preaching that she was at the ashram for their benefit, that they should go there, since we are devotees after all… At her instigation, this mataji donated a car to that math. That is the kind of influence she had on the newcomers.
Through her behavior, she discredits the Guru’s words; she destroys them. In this “Bhakta Bandhav” ashram—the people there aren’t stupid either; they see that she is acting badly. But through her, they will broadcast among Russians all over the world. And she maintains relationships with all the students
via the web. She promotes this ashram, spreading the word among the Guru’s disciples, telling them that she was in India, at that ashram, there, there, there… on Govardhan. And that they should go there too. And seek out sadhu-sangha.
In India, when we were all together on a pilgrimage with the disciples, she confused a husband and wife—Satyu and Achyuta—in exactly the same way, and they decided to go to that ashram.
We, the Guru’s disciples, went one way, and Satya and Achyuta went the other, and Mangala gave them the address—it would never have occurred to Achyuta and Satya themselves. And there’s no way to blame them—we are devotees, after all; this is the Guru’s ashram, our Guru’s.
So, Mangala Gita started calling and talking to Lalita Madhava. And that really threw them off balance. It didn’t take much to throw the Trefilovs off track. Especially since they’d already slipped up—once they’d broken their principles, what else could they do but go back and confess? Maybe not. So they just kept going, full steam ahead. And what will come of this? No one knows.
Gurudev stood for the purity of the movement. And of course, he asked that we pay close attention to observing the regulatory principles. Mom Elena wondered, how could she protect Pasha? That he had violated so much—the regulatory principles, the teachings, the promises made to the Guru—she didn’t know what to do. She thought Pasha might take his own life; she was afraid.
But whenever Pasha faces a difficulty, he immediately says, “That’s it, my life is a failure, I’m going to kill myself.” Even when he first met the Guru, he talked about how he used to walk around St. Petersburg seeing no point in life, looking into the eyes of old people and thinking, “I don’t want to live like this.” And I don’t see any point in living. Everything is bad. He’s in the mindset of a child. In the mindset of a victim. And then he met the Guru, and the desire to live appeared. The purpose of life is to reach Krishna. But he messed up—he broke the principles several times. And instead of taking responsibility for his actions and their consequences, taking life into his own hands, he bluffed about suicide. And his mom was really scared.
And then an excuse to bail out came along. But it was a flimsy excuse. Manga-la Gita started getting under my skin, suggesting various ways to pin everything on the Guru—all the blame for their bad behavior. She started suggesting different ways to deal with her and her ashram, and how to distance myself from the Guru.
It’s a primitive idea, meant to justify her own mistakes. But, nevertheless, it worked. That’s where it all came from.
Maternal devotion blinded her. She was foolish to get involved in this scam. Consciously or unconsciously, she acted very treacherously. She undermined her sons’ faith. Under the influence of Mangala Gita. Here is the story.
Kadru, the mother of serpents, and Vinata, the mother of Gauruda and Aruna, were the wives of Kashyapa Muni. And friends. However, Vinata received a blessing from the sage in the form of a garland, accompanied by the words: “Whoever wears this garland will give birth to the strongest and most powerful son in the universe. He will be a great warrior and a great devotee of Vishnu.” And Kadru grew jealous. Because she wanted to have such a son.
When Vinata laid two embryonic eggs, which were very large and required a long time to mature. At that time, Kadru’s serpent children hatched from their eggs very quickly. And Vinata patiently nursed her son. Kadru wanted Vinata to destroy her egg. And for her sons to be the strongest. Not wanting the child to be born, Kadru decided to trick Vinata and placed rotten eggs under the large egg in which Aruna was growing. Kadru said to Vinata: “There’s nothing in there; you’re nursing and caring for it in vain. Look at the smell coming from your egg—it’s rotten. You’re pinning your hopes on something that doesn’t exist; there’s no baby—it’s dead. "Look, break the egg and you’ll see there’s nothing inside." Having sown doubt, Kadru waited for Vinata to make a mistake; by shattering her patience, she wanted the mother to destroy
the fruit of one’s own efforts.
In the same way, the trap of maya comes and says, “You are in a sect; you have no fruit from your bhajana; the seed of bhakti-lata-bijda has not been planted in you; destroy the fruit of many years of following the Guru’s teachings, because you have no blessings.” Although a person sees a child before them, seeing only the embryo, seeing that the blessing is there, one simply needs to wait and the child will appear. But Maya creates an illusion— difficulties as if the fruit has rotted. So that the person gives in and betrays their devotion.
Desiring a good result, Vinata had to undergo this trial, be patient, and wait. Just as a person performs tapasya and waits for the result. And various difficulties arise to disrupt the ascetic practice.
Kadru says, “Your heart knows there’s a problem. You’re living on the false hope of Vinata. I’m your sister. How can I let you remain trapped in that false hope? If I were in your place, I wouldn’t wait—I’d break at least one egg to see if there’s a baby inside.”
Vinata begins to have doubts. But Kadru approaches her and says that the foul smell means there is no fetus. Vinata is left alone with her thoughts, pondering, piecing together all the events and her sister’s words; she smells the rotten odor and thinks: Perhaps my children aren’t strong enough to break through the eggshell. I’m tired of waiting; I can’t just sit here with my hands folded. I want to play with my sons, just as Kadru plays with hers. I need to find out if they’re growing. Are they alive? They’ve been in the shell for 500 years; they need to see the world. I have to break the shell.
And she broke it. Out came Vinata’s son Aruna, bathed in the pink glow of the rising sun. Garuda’s older brother. But because his mother had broken the egg prematurely, he was underdeveloped. He was born without legs. He writhed in intense pain.
Aruna said painfully, “What have you done? Consumed by jealousy and the desire to be a mother, you’ve harmed your own son. I will never forgive you for this terrible crime.”
Aruna: “Feelings of insecurity, envy, and jealousy clouded your mind and consumed you, Mom. You robbed me of the life I deserved. I’m incomplete. You must pay for this; you must be punished for what you’ve done.”
Guilt: - Son…
- Don’t say a word, Mom. Every word you say feels like a blow to my inferior body. And it hurts me more. In your maternal jealousy, you’ve lost your wisdom and prudence. You showed neither faith nor patience. Nor respect for the blessing of the sage Durvasa. Vishnu himself gave you a sign that we were alive, but you were too busy to see it.
- Forgive me, son, I made a mistake.
- Yes, you made a mistake! But I’m the one who has to bear the consequences of your mistake. Mom! A mother’s duty is to protect her children. But you, Mom, have brought misfortune upon your own son. I have to endure this pain and ugliness for the rest of my life. Every time I look at my ugly body, I will blame only you. That sister, under whose influence you forced me to be born prematurely
, that sister will torment you for the rest of your life. You won’t be able to disobey her, even if you want to. I will never be able to fly freely, just as you will not be free. Even if you want to, you won’t be able to disobey her orders. Just as I have become a slave to my own inadequacy, so too will you become enslaved by your sister. I curse you.
- What have you done, son? It was an unconscious mistake. And you have cursed me.
- Anger is a vice, just like jealousy and attachment. I was so consumed by anger that I failed to see your pain and remorse. One son cursed you, but another will free you from that curse. Your son Garuda will do this. Now, you must wait with faith and patience for the next 500 years until my brother Garuda is born and frees you from slavery. Kadru came to apologize: “Forgive me if I had not spoken: is it necessary to wait 500 years for the egg to hatch? You might not have broken it. You began to doubt because of me that night.
And when I tried to stop you…
Vinata: - I’ve already broken it. You merely suggested breaking it, sister. But I was the one who broke it. After Aruna left, our husband Kashyapa said that I must become stronger so that my son Garuda could master the six enemies of the mind. To do that, I had to remove this from my mind. That’s why he asked me to forgive you. And I will tell you what I told him. If we act on someone’s suggestion and ultimately do the wrong thing, then the one who suggested it is not to blame; it is… it is that I failed to think everything through carefully with wisdom and prudence. No one else is responsible for my actions. Only I am responsible for this. Perhaps my devotion was lacking; that is why I could not believe in the Lord’s mercy at such a time. You don’t need to apologize, because this is my shortcoming, my responsibility. I have committed a grave sin. No punishment I impose on myself will be enough to atone for my guilt.
...Mother was deceived by her cruel sister. She was very
A wise woman. No one could have imagined that Kashyapa’s wife, who radiated wisdom and beauty, would become a servant. Because of what had happened, she was broken and devastated. And Kadru’s cruel blow shattered Vinata’s tender heart. Protecting her second son, Garuda, became Vinata’s life’s purpose. Khadru completely destroyed Vinata’s life, and gradually Vinata began to forget her true self. But she never forgot
her promise to raise Garuda and protect him from the six vices, having rid herself of them. And she accepted slavery as a path of purification and atonement in order to acquire the qualities she would instill in Garuda.
Responsibility for an action lies with the one who commits it. Note: Sometimes a person begins to associate with those who—
They turn him against his Guru. It is said that if a disciple hears insults directed at the Guru, he must not associate with such people but should quietly leave that place. Otherwise, his spiritual life comes to an end. This is a fact—believe it or not. This bad company destroys a person’s devotion, faith, and devoted service. The law of karma is inexorable. Perhaps we are not suffering now because we are living out a past life, and what we do now will be reflected in the future.
If one is uneducated, the responsibility is different. Take, for example, the story of Yudhishthira judging four people who committed the same crime. The Shudra received a light punishment because he was uneducated; the Vaishya received a longer sentence; and the Brahmin received the harshest punishment. Therefore, if a Brahmin violates the principles, it is a different kind of responsibility. Parashara had undergone Brahminical initiation.
If a person has escaped justice under worldly laws this time,
According to the law of karma, he will still have to face the consequences.
If, for example, Hakimov decided to drag his student to court—which is foolish—or sued his own mentor, then under worldly laws he might escape, but under the laws of karma—no.
The bottom line is that one must always choose communication. “Chicken Soup for the Soul.” There is a book like that. About love, about this and that, about treating people well. A mother, out of love for her son, cooks chicken soup. But the time will come when she will suffer for it. Whether he knows it is sinful or not, he must know, because human life is a form of responsibility. A person must study the scriptures and live by them.
Yes, it is said that if the Guru is not genuine, you can leave him; however, when the Guru is genuine, leaving him is a great insult. It is spiritual suicide. Our Guru fights against evil, against the scoundrels who, under the guise of Hare Krishna, are destroying this movement. This is a difficult service, and we are participating in it. The Guru criticizes, but we are also involved, and our heads may ache from the contact, but this pain is proof that those we are associating with are scoundrels.
And they must be exposed so that others do not end up in a bad situation. Criticizing scoundrels is one form of devoted service to the Guru, and even when coming into contact with them or thinking about them, he remains calm and composed, and nothing happens to him. Because the Guru is supported by Krishna. Arjuna’s chariot has already been destroyed, and he saw this when Krishna stepped down from it. And it remained intact only because Krishna was on it. But we are simple disciples, and of course, when we participate in this complex service of publishing the Guru’s books and translating videos into books, coming into contact with scoundrels can give us a headache, but this is the mission.
Once there was a situation where a student came to the Guru and told him how she had been distributing books, and someone from ISKCON started asking: “Isn’t this the same Maharaj who harshly criticized Hakimov in his posts here? Or C.C.C.? I’m just not really up to speed on what exactly happened and why.” It seems like all Vaishnavas are kind souls, especially those who have reached such great heights in spiritual life.” And she began to repeat the Guru’s words that she had heard, and he thanked her, saying that it was difficult to think and speak about this, but he felt that the truth was on our side and wanted to make a monetary donation. After that, the student said that I had a headache. To which the Guru replied: “The headache will pass, but he will never forget what you told him.”
And if a disciple has strayed, ruined his spiritual life, and acted wrongly—insulting and abandoning his Guru under the influence of those who told him something— then the responsibility lies not with those who persuaded or misled him, but with him alone, because he listened to them. He committed the act, and the consequences will fall upon him.
All the good that Parashara, Trivikrama, and Lalita Madhava did, they have nullified. They were always held up as examples, glorified. Many people don’t even have the opportunity to associate with a Guru, yet they lived with a Guru and—thank you very much—that’s all they got. The deed is done—they have renounced the Guru—it’s over, the end has already come; spiritually, they are finished.
As Vasudeva said, you can move, you can breathe, you can even chant Hare Krishna, but to me you are spiritually dead; you have spiritually destroyed yourselves.
As long as a person doubts in their mind, that’s one thing, but once the action is done, it’s over, that’s it.
About the temple. Wherever Prabhupada established temples, they will function. It is exactly the same here.
Gurudev
1. Installed the Deities
2. He laid the cornerstone
They lost everything when they lost the Guru. But the temple will function with or without them.
Krishna acts through the Guru. And Krishna will sort everything out however He pleases. And they’re just foolish for falling for this scam. And Mom acted treacherously, undermining her sons’ faith. And the responsibility
lies entirely with her.
And about the temple. In reality, they were simply acting with the Guru’s blessing, as instruments in his hands. It is the Guru’s temple, which Krishna bestowed out of satisfaction with the devotion of that very Gurudev, and in which they built themselves a few apartments—they made a little nest for themselves, as if it were their family business. And then they left the Guru. And who were they building for? Were they building for Gurudev? No. For themselves. They returned the money and that was it, as if they were even. In reality, they can never repay him—everything Gurudev did for them is beyond human capacity. Timofey took Pasha to Izhevsk on his own initiative. Although he was supposed to be with Gurudev in St. Petersburg. Gurudev had left Pasha with his wife in St. Petersburg for service. Timofey turned out to be greedy.
Pasha broke the principles, and in that state, it was easy for Timofey and his mother to influence Pasha. They took him by the hand, bound him with their love and care. And the Mangala Gita played its part. One thing is connected to another. Under his mother’s influence, Timofey seized Pasha, took him to
Izhevsk, and that’s where they worked on him. We decided together—we’re a family.
What does family have to do with it? This is a temple. No one is going to join a family. As long as the Guru was there, people came. Timofey developed many attachments, purely family-related, and forgot about Krishna. Out of his love for his mother, he forgot his eternal spiritual duties. He sided with adharma. These people, the Trefilovs—materialists—they exploited the consciousness of Krishna. And when the job was done, they abandoned the Guru.
Hare Krishna!
Pasha (PARASHARA) on himself and his meeting with Guru
Pasha tells his story on the boat
from the video of “Vyasa-puja 2023”:
In material life, I was dissatisfied; basically, I thought: what do I even need this life for if I just work, go to sleep, fall asleep, work again, go to sleep again, wake up. And so on endlessly. And I wondered—what’s the point at all? I’ll get old… So I started walking the streets, looking into the eyes of old people, trying to find some kind of lively gaze. And I didn’t find it. And I thought— what’s the point of doing this if I’m going to end up just like that, a broken- down old tub? And it was precisely this inner question that led me to a spiritual teacher. I met a devotee; she gave me a little book. And then I met a spiritual teacher. He said, “Do you want me to teach you how to live?” I said, “Of course I do.”
It’s very simple: I act as Krishna’s representative, and whatever I tell you to do, do it—I will take full responsibility for your actions. I thought: no one has ever offered me anything like this before; it’s very interesting.
And Gurudev told me: “Here are the four regulative principles—renouncing intoxicants, renouncing force-fed food, renouncing gambling, and renouncing illicit sex.” And he gave me a mantra. ‘You,’ he said, ‘repeat this mantra in the mornings and evenings. Strictly observe these regulative principles. And in general, you’ll see how your life begins to change. And if you see that your life is changing for the better, it would be foolish to give this up.’”
I thought to myself: I have nothing to lose; I was simply told to lead a pure lifestyle and repeat a mantra, so I started repeating the mantra. I also want to mention that for a long time, I couldn’t quit smoking. But after meeting my spiritual teacher, I just walked out and said, “I’m not going to smoke anymore.” I had tried so many times. And then, after our third meeting, I realized that I didn’t need it anymore; I wouldn’t smoke anymore. And our meetings went like this. Gurudev would come to St. Petersburg—I was living and working here at the time—he’d call and say, “Come over, let’s talk.” I’d come over, he’d have me sit on the floor, he’d sit a little higher up, and start chanting the Hare Krishna mantra. He’d chant, and during that time I didn’t know what to do with myself. And Gurudev would just sing the mantra for 10, 20, or 30 minutes. Then I started noticing that I was already clapping my hands, quietly began to sing along, and so, over time, it turned out that I adopted this way of life, and I myself saw how my life was changing for the better. Most importantly, the anxiety left my heart. That is, until I was 30, I lived with a certain
an inner sense of anxiety. I would wake up feeling as if I had an exam to take that very day. And so it went, day in and day out. That sense of anxiety never left me. After the Guru gave me a mantra and I began repeating it, I started to calm down, and besides that, I began to notice that my material affairs were also improving. That is, I started getting promoted at work and receiving some money. But really, if I’m leading a pure lifestyle, why do I need money? I thought—if I have extra money, I’ll spend it on developing Krishna consciousness. And that’s how I really became attached. And over time, nine years later, I realized that I had truly found the meaning of life. That is, I now look ahead with confidence, toward where I need to go. And when the goal is clear and when you have the support of a true spiritual teacher, all obstacles cease to be mere hindrances and become training. And this leads to a state where, although the path is difficult, at every step you feel the support of your spiritual teacher and the support of Krishna.
A spiritual teacher, through his mercy, reveals this… he offers the opportunity to leave this world of exploitation and come to devotion. Not driven by a stick, but motivated by a feeling of love. And even if this love isn’t very strong in the heart, since it isn’t yet pure, this desire to do something sincerely and selflessly arises precisely from our association with this pure personality. And the spiritual master is precisely this transparent medium. He inspires us to come home to Krishna, and through association with the spiritual master, we can see, as it were, the Lord Himself. And the day of the spiritual master’s appearance has become the most important festival in my life.”
On Guru-aparadha in Izhevsk, April 2024 (Vishakha devi dasi)
From correspondence with Panchatatta Prabhu, my godbrother from Poland
PANCHATATTVA
I’ve heard about the “situation” in Izhevsk. First, Pa-rashara called me (I’ll call him that because it’s more familiar). He and Trivikrama were arguing with me over the phone, trying to justify themselves. Then I called Gauranga, and he happened to have Gurudev on the line. We talked about the St. Petersburg temple—the contract had been drawn up for
the Izhevsk group. Gurudev briefly said that was it for them. Of course, I was a little shocked. Vishnupriya found a video—yours and Vasudeva’s. I watched it, and it helped me calm down a bit))). I thought about it for a while. I remembered a story. I know you love my stories about Maharaja). So listen.
Once, the two of us were together. And we were talking. The conversation turned to ISKCON and that letter from Narayana Maharaj. I wasn’t aware of it, but Maharaj Himself started talking about it. I just listened, occasionally asking questions. I asked, “What kind of letter is this, how did it come about, and why?” And He said to me, “You see, the relationship between Guru and disciple is very intimate. My Guru told me (I can’t recall exactly how our Maharaj conveyed Narayana Maharaj’s words, so I’ll skip that part)—and that’s what I do. And no one has the right to meddle in our relationship. As for what kind of letter they have there, I don’t even want to know.” After that, I finally stopped worrying and decided that Gurudev and the Izhevsk yatra would sort things out themselves. True, there was one more question.
I thought, “They seemed so cool; Maharaj praised them. But then it turned out I’d been mistaken about who they really were. How can you tell who’s a sadhu and who’s just pretending?” But then I decided I shouldn’t write off Krishna. He’ll expose the pretender the moment He needs to, but He won’t let anyone who seeks Him be deceived. Now I’m truly at peace)
I’ll say it again: I’m grateful for your videos with Vasudeva. They supported me and gave me a chance to reflect.
P.S. Don’t take this as me wanting to gossip, but what’s going on with Mangala? Is something off with her too?
Things are going pretty well for us. The kids are in school—a Polish school. Draupadi doesn’t live in our town. She lives far away—more than 500 kilometers from us. She came to visit us once. And once we went to visit her ))
… We live in a small town near the mountains. You could call it a village—a beautiful, very neat little Polish village… We have an altar in our house. The deities Gaura-Nitai. Gurudev set them up for us back in Minsk. We brought Them here. His paintings too. We’re working. Some things work out, some don’t, but I have a strong feeling that someone is guiding me by the hand. And somehow, everything is working out more or less.
…I hope my letter turned out longer than yours) I’m waiting for your reply.
Hare Krishna!
MY STORY
Kamalakshadevi Dasi
A GIFT FROM KRISHNA
March 1, 2019. It was freezing, but the sun was shining brightly. I remember that morning as if it were yesterday. That day, I went to the Mangala Arati at the temple on Kutuzov Street. After the program, Vishakha came up to me and said that Guru had called several times, wanting to talk to me. I looked at my phone—I had several missed calls too—and my heart started beating faster… It’s always a bit nerve-wracking to talk to Guru… I realized that this was most likely related to the letter I had sent Him the day before. In the letter, I mentioned that I was getting a job because I didn’t have enough money, and I didn’t yet have the qualifications to distribute books and live off donations. I also asked the Deities to come to my home—those little Gaura-Nitai—they
are...
were at the temple.
I went outside to call Gurudev.
-Hare Krishna!
"Hare Krishna, Gurudev, please accept my obeisances."
-My blessings.
- Gurudev, did you receive my letter?
-Yes, I did.
-Regarding the Deities, I wanted to ask…
- You can live on donations from book sales.
- I can’t, Gurudev, I can’t live on donations like Vishakha.
I don’t even know how to distribute the books well enough yet to make a living from it.
- All right, I understand, I understand.
- Here’s what I think: you need to get married.
- To whom?
- As for Parashara (it was unexpected, to say the least, but the very next second I thought, "This is a GIFT FROM KRISHNA")
- And what does Parashara think about this?
- He said he’ll do as I say.
-Well, I see… I need to think about it
"Of course, think about it. But not for too long. The train might leave."
You have to understand, if you go to work now, all your devotional service will simply turn into charity work.
For your parents, you’re also a pillar of their spiritual life. Just think it over, weigh the pros and cons.
-Okay, I’ll decide by Gaura Purnima.
-Go for it, Hare Krishna!
I realized that this was a gift from Krishna. And I had already agreed in my heart the moment Gurudev called me. All that remained was to break free from my old life three days before leaving for Yekaterinburg.
When I arrived in Yekaterinburg, I told Gurudev that I agreed.
WE STARTED LIVING TOGETHER
In reality, it was a successful partnership. Of course, at first there were issues and we argued, but over time it happened less and less, as we always agreed on one authority: our Gurudev, whose word was law for us.
We argued most often, or even mainly, about my mother. For me, she was too much in our life together. Her excessive love and attachment to her son was suffocating, especially when we lived nearby. This always led to conflicts.
I asked to live separately, but Parashara always said, “We’ll do as the Guru wants.” Well, the Guru wants us to live together.
Now I don’t know whether it was just convenient for him to say that, or whether that’s really how his devotion manifested itself at the time. But where it went after that, and why, I still can’t figure out… But more on that in a moment.
VIVAKHA YAGYA
Gurudev performed our vivaha yajna and told us to get married at the registry office. Four years later, that still hasn’t happened. We went to the registry office once to get married, but it turned out that Parashara was missing some kind of stamp from a previous divorce, and without that stamp, we couldn’t register the new marriage. But I wasn’t worried; I think the vivaha yajna is the real marriage ceremony, and the registry office is just a formality... In any case, I trusted Parashara and wasn’t worried about it at all. He said he would get the stamp and we would register... Time passed, there were some issues and a number of other reasons why things just weren’t working out... In short, at that point, I didn’t take it very seriously. A few years later, my opinion on the matter certainly changed...
4 YEARS OF LIVING TOGETHER
Over the four years we’ve been together, we’ve lived in different cities. It would be more accurate to say—in different centers of Gurudev’s “Sankirtana.” In Yekaterinburg, St. Petersburg, Minsk, and Izhevsk. To tell the truth, those were good times. We were always busy with service; there were difficulties, but we supported each other and kept moving forward.
Parashara certainly had a golden touch. He could always make whatever was needed, and even what seemed impossible, he made possible through his faith in Gurudev’s blessings. Mukam karoti vachalam… Once, despite having no experience in this field, he created beautiful deities of Shri Shri Gaur Nita from scratch; they turned out so dignified that Gurudev approved them for installation. All the altars in the temples of Yekaterinburg, St. Petersburg, Minsk, and Izhevsk were made by his own hands. He was always generous in his service to Krishna, and as a wife, I had no particular reason to complain either. He took good care of me and always gave me gifts. Of course, the topic of children hurt me, and he was cold and quite unyielding on this matter. But, due to his busyness with devotional service, this topic somehow always faded into the background.
HE'S OUT AGAIN
Parashara decided to earn some extra money for our family by helping the guys open a shoe repair shop. He called in the evening and said there was a lot of work there, that they couldn’t keep up, and that he’d be there around 11 a.m. I said, “Okay.” I thought, “Well, that’s fine—it happens.” In the morning, I caught myself feeling a little anxious and having a premonition that he wouldn’t come as promised. My intuition didn’t fail me. I looked at the clock—11 o’clock. “Fine,” I thought, “I’ll wait a little longer.” An hour later, I called him, but he didn’t pick up. To keep from worrying, I went to chant Hare Krishna and do some service. Now evening has come, and I feel he won’t come… I call, but he doesn’t answer… Gauranga Prem, a devotee from the Temple, asks:
“Where’s Parashara?” I said, “He’s at work; he went out on business…”
Two more days went by like that… I already realized that most likely what was happening was the same thing that happened a couple of years ago, when I met his mom and brother. Back then, they flew from Izhevsk to St. Petersburg to look for Parashara, who had gone missing… His mom was so devastated back then, she was sobbing so hard; they somehow figured out that he was being hidden in some garage somewhere… Even back then, I thought it was all some kind of mess…
A grown man—probably around 35 at the time… Well, I figured he’d hit the bottle—probably just felt awkward about getting in touch with his Hare Krishna relatives, worried they’d find out, I guess… Why all this wild panic… Not long before that, he’d come to the program and, looking all sheepish, had given some money for the boat for the Vyas-puja in Vishakh…
In four years of marriage, there had been no such outbursts, but I immediately remembered that incident. I thought, “It’s probably much the same now.”
Three days have already passed; the calm waiting is over. I wasn’t panicking inside—I think a grown-up needs to be alone sometimes—but I understood that the nature of this seclusion wasn’t entirely positive, so I decided to try to find out at least something. I called Trivikram.
-Hare Krishna, are you in touch with Parashara?
-Hare Krishna, well, yes.
-What about today and yesterday?
- Well, yes
- Hmm, he just hasn’t shown up at the temple for three days now. He won’t answer my calls…
- I don’t know anything about that, Kamalakshya.
- I see… Please tell him to call me. And find out where he is, please.
- Okay, I’ll let you know as soon as I get in touch with him.
-Thank you, Trivikram, I’ll be waiting. Hare Krishna!
- Hare Krishna!
I waited anxiously all day for news… Then Trivikram said that he wasn’t answering his phone either. And he had no idea where Parashara might be. I asked what he would advise me to do: just wait, try to look for him, or call the Guru. Trivikram advised me to call Gurudev.
While I was thinking about how I needed to call Guru, I received a text message from Parashara that read something like this: “Sweetheart, please forgive me. I’m really sorry. I’m depressed. I’ve lost a lot of money and I’m drinking right now. But I’ll try to come over soon.”
Breathe in, breathe out. Breathe in, breathe out again. What should I reply to him… I thought to myself, now is not the time for reproaches; he’s already feeling so bad. I need to make sure he just comes back as soon as possible. “Parashar, come back soon, I’m worried. I won’t blame you for anything, just come back and we’ll continue our ministry.”
Anyway, he said he’d be back soon, and he did come back, eventually, a couple of days later. We met at the subway station after Harinama; I smiled and tried to make small talk, but there was a certain tension and unease hanging in the air… You could tell, of course, that he felt awkward about returning to the Temple and meeting with the devotees. But it’s clear there’s no other way…
I never found out exactly how much money he’d lost, but he said that to get back on our feet financially, we’d have to live very frugally for about a year… “Oh well, I guess that’s just how it is…” I said, though, of course, I wasn’t exactly thrilled with the situation. But I decided not to blame or reproach him; nothing like this had ever happened before, and as a husband, he’d always taken good care of me, bought me gifts whenever he could, and was attentive to my requests. So, I decided we’d just forget about this whole thing…
Oh, I just remembered—there was one thing I didn’t like…
I won’t lie—I went to check out his messages with his mom, and of course, they were all in her usual style… “Son, my darling, hang in there, we love you, we’re praying for you, we’ll support you, and so on.”
But there was one comment I really didn’t like: “Parashara, you don’t have to apologize to anyone—not to me, not to Kamalakshya.” This overwhelming love and devotion for his son is like *Chicken Soup for the Soul*. Gurudev gave an example—there’s a book like that. Let’s say a mother, out of love for her son, cooks him chicken broth, but to do that, she needs the chicken to be killed— that’s logical, right? Or another story came to mind then. A boy was left without parents and was raised by his aunt, who, out of love, allowed him to do whatever he wanted. When he had already committed a multitude of misdeeds, at the time of his execution, he voiced a final request… “May I,” he said, “whisper something in my aunt’s ear?” They allowed it. And he bit off her ear.
Here, he said—
Rit, thank you for raising me.
I’m simply convinced that a 40-year-old grown man, with a wife and a number of other responsibilities, should actually be the one to apologize to me for making me worry by not showing up at home for a week, leaving me without money on top of that, and gambling away our family finances— and in a blatant violation of principles, put our family’s reputation and the trust of the people we preach to at risk. And she says there’s NO NEED TO APOLOGIZE??? That’s the extent of her insane love and
devotion… I’m writing this now as a memory, but even now I feel indignant about it.
WHAT HAPPENED NEXT…IZHEVSK/MINSK
Everything generally returned to normal. We continued our service, attending harinams and holding programs. But not even a couple of weeks had passed when Parashara said he needed to fly to Izhevsk urgently for work, claiming he’d be back soon. I remember it was the very beginning of the week, and he had actually planned to return by Sunday, just in time for Gurudev’s arrival from New York.
Oh well…
This week I had heart pain—it was very strange, the first time in my life… So I couldn’t get up to mop the floors at the Temple in the morning; all I could do was lie there and breathe shallowly. I was very scared, so I called Parashara, told him what had happened, and asked him to come. But he refused, saying he couldn’t. When I asked why, his answer was: “I just can’t, that’s all.”
I was really hurt. I called him later that day—I just needed some words of encouragement—but he stopped picking up the phone, only replying to texts, and even then not right away… When I asked him why he wasn’t answering the phone, he replied, “I’m just afraid you’ll say I’m no good, that I can’t come see you.” Trivikram, Parashara’s brother, has certain “abilities”; he can use a pendulum to determine the causes of illnesses and methods of treatment. It’s hard to say how true all of this is… There were times when Trivikram advised me on something through this practice, and it helped me a lot, for which I am grateful to him, but there were other times when it didn’t help and raised questions… I know for sure that the Guru doesn’t like any of this. Gurudev is a pure devotee of Krishna and tries to impart his consciousness to us, which is none other than Krishna’s consciousness. He says all this is nonsense, and on top of that, all these occult practices—due to Parvati’s curse directed at Bhrigu—will be 50-50, half right and half wrong. Therefore, one can only trust Krishna. So, Trivikram looked into it, and Parashara called me and said: “This is your reaction for your attitude toward my mother and for the fact that your mother is also praying for my mother’s death. Call your mother and tell her to repent and stop praying…” To say that I was overcome with anger and indignation would be an understatement… As if that helped… From such accusations against my mother
My heart rate shot up, and so did the pain in my chest. Of course, it never even crossed my mind to call my mom and tell her about it. I fully understand that my mom never prayed for something like this, and later, when I told Gurudev about it, he confirmed that it was
complete nonsense. At the same time, convinced by these predictions, Parashara advised me to buy some Novopassit and valerian tablets and to lie down with my legs elevated"... So there you have it.
Four days later, the pain had practically gone away, and Gurudev arrived. Sunday. Parashara had business to attend to and couldn’t come.
Another four days. Business, business, business….
Gurudev suggested going with Him to Minsk for a few days, to serve, to see the devotees. I gladly agreed, as I wanted to offer my respects to my beloved Deities, Nima and Ni-ta, whom, back in the day, Parashara and I had bought, painted, dressed up, made an altar for, and so on. I had grown attached to Them. On top of everything, I thought that if I went, my anticipation of Parashara and, in general, the strange situation wouldn’t occupy my mind so much if I were close to Guru and kept very busy.
Gurudev sent me a couple of days early so that I could get everything ready for his arrival and check out the situation.
I arrived in Nityananda Trayodashi and, to mark this festive occasion, decided to hold a program featuring the Abhisheka of the Deities. I called everyone and invited them all. But I didn’t have any money at all, so I called Parashara to ask him to transfer some funds to me so I could organize and carry out everything here. He didn’t pick up the phone again… “What’s going on?” I thought… I was already starting to get angry. I mean, he knows I went to Minsk for service, and of course I need money to organize everything: to prepare prasad, order a taxi for Gurudev, and buy flowers for the Deities. In the end, I called Trivikram, and at least he picked up the phone. I wished him a happy holiday and said we needed money for Minsk. He said “okay” and transferred 3,000 rubles… To be honest, it seemed strange to me—it’s such a small amount, especially since they themselves held festivals and traveled with the Guru, where food, taxis, flowers, etc., are needed, especially over the course of a week. There had always been an understanding—one could say from the very inception of the idea to work with paints—that this business was done so that “Sankirtana” would have money to hold events, print books, and fund the Guru’s travels. In short, in this regard, they were always generous
I should point out that’s why I found it strange that they’ve allocated so little this time… And my husband hasn’t been in touch at all… We were there for about a week and didn’t even manage to get Parashara on the phone once.
He didn’t send me any money either. The local devotees covered all the expenses.
THAT VERY CALL
I returned to St. Petersburg. The situation was completely baffling. I had even stopped trying to call him. He didn’t call me either. I could feel in my heart that our connection was fading… That something had changed. And then one morning, on March 6, when I woke up, I took off my ring for the first time in four years… I had never taken it off, not even when I was cooking or doing anything else… Never. But then I woke up, took it off, and put it on the table…
The morning program ended, and I lay down to rest…
Parashara’s kirtan started playing on my phone—how interesting… I thought to myself; I’d only just taken off the ring when it started playing. And then, a couple of hours later, Parashara called me.
-Hare Krishna
-Hare Krishna
Where did you disappear to? Why didn’t you call for so long? (a brief pause)
- I am no longer Gurudev's disciple.
(It was as if I’d been struck dumb; for a few seconds, I think I could only hear my own heartbeat… I certainly hadn’t expected that at all.)
-What???!!
I don’t understand a word you’re saying. Can you tell me, explain??? We’re not strangers, after all.
- That’s it. Yes. I’m no longer a student.
- How did this happen, and why???
I can’t believe what I’m hearing—are you really saying this?
- I read in Narayana Maharaj’s writings that if there are problems in your spiritual life, you can approach your Guru and ask for his blessing to associate with another sadhu, and if he doesn’t give his blessing, then you should leave that Guru.
- So what??
- I went to ask my Guru for his blessing, and he didn’t give it.
- So what??? Are you leaving your Guru because of this?
- And I’m not ready to risk my life just to bring down ISKCON.
(I felt as if I had lost the power of speech; for me, this was completely unexpected and incomprehensible. What I heard as arguments seemed untrue and generally strange to me... Since Parashara, having served the Guru for many years, knows perfectly well why Gurudev criticizes ISKCON. Gurudev upholds the purity of the Hare Krishna movement and criticizes frauds so that the innocent do not fall under their influence. And the argument citing Narayana Maharaj’s words seemed completely absurd… Taken out of context and attributed to someone. Clearly not Parashara.
Anyway, I was just shocked.
It seemed as though Parashara was simply out of his mind right now…
I think I’ll ask what his brother has to say about this. I’m hoping Trivikram will somehow talk some sense into him. Parashara is the type who, once an idea pops into his head, will go right ahead and cut it off, whereas Trivikram, unlike him, is a very unhurried man—he’ll definitely think it over seven times before cutting anything off, and he’ll spend another seven days getting himself ready beforehand. His style is to always act thoughtfully, thoroughly, weighing all the pros and cons… Anyway, I think I’ll ask what he has to say about this…)
- Well, what does your brother say???
- My brother agrees with me. He’s leaving Guru too.
- Are you serious??? I can't believe it!!! And what about Trivikram???
- He was working on this book about ISKCON, and he said he’d read so much about who was groping whom and who was raping whom that it was making him sick, and he didn’t want anyone else to read it.
(Later, analyzing what was happening, I thought that it was precisely because he had read all that—on the Guru’s instructions—and heard well-reasoned, shastra-backed criticism that he would never even consider joining ISKCON, yet for some reason he doesn’t wish the same good fortune on others...)
-I’m speechless, Parashar. (There was a brief pause…
I didn’t even ask about Mom; I think she’ll be with her sons no matter what. She’ll be wherever Parashara is. She loves him more than anyone in the world. She herself said she became a Hare Krishna because her children are here. That’s all.)
- So what are your plans now?
- I’m going to Jagannath Puri to find a guru.
- Well, I see…
(And then I realize he hasn’t said a single word about me. I am his wife, after all. What about me…?)
- And what about us?
- Our paths are diverging.
- I see… Well, I need to process everything you’ve said. (There was a pause that seemed to drag on)
Unable to find any more words at that moment, we ended our conversation there.
-Well, Hare Krishna...
-Hare Krishna.
So there you have it: four years of living together and one phone call. What a shock.
NO TURNING BACK
I didn’t call anyone that day… I needed some
-time to process what I’d heard. After the call, I went to chant Hare Krishna around the Tulasi… And of course, to think about what I’d just heard…
I walked to Harinama, thinking about Guru.
My distress over the fact that Parashara had done this to the Guru overshadowed even my personal feelings… How is that even possible?… It’s actually a paradox, because he was distinguished precisely by his love and devotion to the Guru. Everyone who interacted with him always noted this. And so, is it really possible to just take and erase from your heart the Guru with whom your relationship is eternal?
Gurudev took him in from scratch—he was an untouchable—taught him how to live a civilized life, spent 10 years teaching him how to become a devotee, and taught his entire family—his mother and brother—as well. For 10 years, he was always in touch, always supportive, gave advice on any matter they brought up, traveled to Izhevsk several times a year to preach, conducted yagyas… It’s hard to convey just how much the Guru has done for them. And now, in an instant, to turn away from their Guru for completely absurd reasons…
You can only abandon a Guru if it turns out that he is not one. But there are no such reasons here. Our Guru’s preaching, conduct, and reputation are impeccable. Therefore, by acting this way, they have committed a VAISHNAVA APARADHA. And no matter how much they chant Hare Krishna now… This aparadha will be like an abyss between them and bhakti…
I thought about how unpleasant and perhaps even painful this must be for my Guru… He has cared for and supported them for so many years. Everything they have now, both spiritually and materially, is thanks to him, and they themselves acknowledged this… Of course, the Guru is always in a good position; there’s no doubt about that. But I think their actions were extremely unpleasant for the Guru…
Anyway, I was thinking about this… The phone rang, and I saw it was Gurudev calling.
- Hare Krishna, Gurudev, please accept my obeisances. I was just thinking of you.
- Hare Krishna! My blessings. Well, that’s good. Did Parashara call you?
- Yes, just today, a few hours ago.
- I told him to call you.
- Yes, he did…
(I recounted our conversation to Guru)
-Don’t worry, my blessings are with you. The devotees support you too. Everything will be fine. Don’t be afraid of anything. I’m on your side.
- Thank you, Gurudev. Hare Krishna.
- Hare Krishna
(We didn’t call Parashara again; it was as if there was nothing more to say.
He asked me to send him his things, and I asked for mine.)
INDIA
About a month later, Gurudev decided to hold his appearance day in Vrindavan, and anyone who wanted to could go. I didn’t have any money, so I decided to turn to Parashara. I felt that if he helped me, it would be for his own good… considering how badly he had treated me. I hoped he would grant my humble final request. The conversation went as follows…
Hare Krishna, Parashar!
- Not much time had passed, and I hadn’t quite processed what had happened yet…
What you said on the phone back then was completely unexpected for me… We weren’t strangers to each other, and it was strange to me that at some
point you closed yourself off and such ideas took root in you…
You took care of me for four years. We overcame difficulties together, relying on Krishna and our faith in the Guru. You always supported me as a devotee, especially inspiring me with your faith in the Guru; that’s how I saw you… you supported me as a husband too, you were forgiving, caring, protective, gave me little gifts, bought me pears and peaches)) You know yourself that there are so many good things we’ve done together for Krishna, and it’s nice for me to remember them.
I realize now that our paths are diverging… And I am grateful for your support and care as a husband and as a devoted partner.
Everyone is getting ready for the pilgrimage, and I really want to go too. I know I deserve financial help from you... So please give me money for the holy
dharma. I believe you will find a way to fulfill this last
wish.
In fact, I feel that by doing this, you yourself will feel better in your heart) Hare Krishna! I look forward to your reply.
- Hare Krishna Kamalaksh. We have returned 700,000 rubles to the Guru, and I myself am in debt; unfortunately, I am unable to help financially.
ITEMS
They also sent all the books that were in Izhevsk. To my great surprise at the time, at the Guru’s expense… Or rather, as he put it, not at the Guru’s expense, but for the opportunity to serve his disciples… And then it occurred to me… What if he sent my things at my expense too?
- And my things were also at my expense???
-Yes.
I felt really hurt; it was as if what he did had just finished me off. Of course, I burst into tears and, in a fit of emotion, sent him the following message:
- None of your actions will go unpunished.
You treated me very badly and you keep doing it. Your actions are disgusting. You’re a total scoundrel!!! And this won’t go unpunished! Your attitude and your actions will definitely come back to haunt you with such pain in your heart that you won’t be able to bear it, and there will be no help or support for you! Because you don’t deserve it! You deserve my curse as a wife on
In fact, you left me completely defenseless and without any support. And I did, in fact, give you a chance to lighten the burden of your guilt by asking you for help, but you didn’t take that chance. And now, knowing that I have no financial support, you’re even sending my belongings back at my expense— from our life together, from your family, and from the home where I came to live with you. Ugh, Pasha... That’s so low. That’s a really low move. You have hurt me deeply and continue to hurt me with your behavior. I truly wanted to forgive you and part ways with dignity, on good terms and with gratitude, but your actions are so despicable that they leave no room for me to feel kindly toward you. As for how you treated me as a wife, you acted very badly, and I have no doubt that the burden of your sins will surely drown you. And that’s just about how you treat me—as for how you treated the Guru… That’s a complete Vaishnava-apparadha. When you realize all this, pain will pierce your heart, I assure you, but it may already be too late for you!!!!
WHAT'S HAPPENING NOW
As of today, it’s been four months since our relationship ended... To be honest, I thought that nothing much would change in my life as a Hare Krishna; I would continue living at the temple, distributing books, and supporting myself financially through this service. I had faith in this and tried to make it happen... But I ran into the problem that I simply didn’t have enough money to support myself... My parents started helping out, but I knew they couldn’t do it on a permanent basis...
Considering all these factors, I decided I had to find a job and rent a place to live... So that’s what I did.
WE GOT IN TOUCH
Parashara sent the latest books from Izhevsk, and I needed to get them. We exchanged a few messages about it, and then we spoke on the phone... I don’t want to recount our entire conversation right now; it’s a private matter. But he supported me during that difficult time—as paradoxical as it may sound, given that he was the one who created it. But it depends on how you look at it... Ultimately, I’m reaping the rewards of my own efforts, while he will reap—and is already reaping—his own. I don’t want to wait like Princess Amba for retribution, just to see it with my own eyes (this wise advice, by the way
(as he said, I received it from him).
I don’t harbor any anger or resentment toward him in my heart right now. Although, of course, I believe he treated me very badly. He behaved neither like a man nor like a devotee. He abandoned me without fulfilling his material and spiritual duties. He devalued and insulted the sacred ritual of the vivaha-yaj;a. But even my situation pales in comparison to how he treated Guru Maharaj. Based on the Shastra (S.B. 4.22.46), I believe that the Temple should have remained the property of the Guru, Murali Mohan Maharaj, as a Brahmin, upon whose blessings and yajnas it was built. But apparently, they lacked the sense and piety to act this way... And it seems he has forgotten everything that Gurudev did for him. Krishna says that a person loses their mind because of their memory. Whom Krishna wishes to punish, He deprives of reason... And when reason is lost, all is lost... Without reason, a person is unable to distinguish the auspicious from the inauspicious and choose something good for himself...
Well, as they say, the story of my life continues... But I’m already seeing and feeling the consequences of this union’s breakdown, which causes me great pain. Sometimes I wake up in the morning feeling sorry that we’re no longer serving Krishna together. But there’s no going back to the past.
Kamalakshya d.d.
's Krishna Consciousness!
Vishakha d.d.: Hare Krishna.
Pasha Trefilov and Kamalakshya, for whom the Guru performed the Vivaha- yajna. News. Pasha called Kamalakshya and offered to help her out. Well, to buy some household items there—a pot, an iron, some
household items…
That’s a strange thing to do. First, he abandoned his wife to her fate, rejecting her and getting a divorce. By leaving Guru, he also left Kamalaksh. He said, “We’re getting a divorce; I’m leaving Guru, and we’re getting a divorce.” And now he’s decided to get rid of her with a few pots.
Gurudev performed the Vivaha Yajna for them, and they took their vows. Each of them vowed to stay together for the rest of their lives. Pasha Trefilov broke the vow he had made
during the wedding ceremony. They promised to live together without divorce.
In principle, he is wrong. They both took a vow regarding the indissolubility of marriage. Before Krishna. That is, Krishna is the witness; by the sacred fire, by the tongues of Vishnu’s flame, they circled the bonfire, the fire. That is, the yajna. And now, by this very act—by abandoning her—he has committed adharma against Krishna. And he wants to get off with just a slap on the wrist. Krishna was a witness to this yajna, the Guru was a witness, all of us devotees were witnesses to this yajna. He has insulted Krishna, he has insulted the Guru, the one who married them, the one who performed this ceremony.
Gurudev told him to register the marriage at the registry office; he repeatedly reminded Parashara. And he avoided the Guru’s instructions by any means necessary, and acted like a libertine by not registering this marriage. Since marriage regulates the financial aspect, and in the event of a divorce, there would be a division of jointly acquired property. This speaks to his improper intentions, in fact. That’s how it was—he took a wife, received a great deal from her; I’ll tell you later what he received. Spiritually, she actually helped him advance.
And he proposed this common-law marriage to her, going against the Guru’s instructions. The Guru had spoken to him about this several times. This common-law marriage that Parashara arranged, so to speak, is a sham. There’s no such thing. A civil marriage is when you go to the registry office; citizens go to the registry office and register it. That is a registered civil marriage.
And yesterday I met a man; he took a book from me, and he said, “I’ve been living with my wife for 40 years; my parents lived together for 62 years.” His son wanted to live in a civil marriage, but he forbade him from doing so, married them off, and called civil marriage
- simply cohabitation and fornication. This is what Parashara did.
A devout wife, she brings good fortune to the home, like the goddess of prosperity, Lakshmi. Their business was thriving, and they completed the construction of the temple, and all this was done under Kamalakshya. She served the altar, supported him in everything, did her best; wherever Parashara went, Kamalakshya followed him—if he went to St. Petersburg, she followed him; if he went to Minsk
- she followed him; they organized a temple, a center, here and there; there was great prosperity; things went that way.
He began repeating the 64 rounds to earn her respect, and rose up. He offended not only Krishna and the Guru, who were witnesses—
In short, he had offended a woman who had accepted—alongside him—some truly difficult living conditions: a life without children. They had vowed to stay together for life, and thanks to her, thanks to Kamalaksh;, in order to earn her favor, he began repeating 64 rounds of the maha-mantra; he stopped eating until he had finished reciting Hare Krishna.
That is, he didn’t eat until noon. She says, “I’m serving prasad, but Parashara isn’t eating.” He says, “I won’t eat until I’ve recited my 64 rounds.” And she says, “Indeed, I began to respect him and appreciate this relationship.”
So, this was an ideal marriage. And the fact that he acted like a libertine… It’s called “libertinism in the consciousness of K;;;a.” And he’s probably counting on the fact that Vanya Maharaja’s sahajiya, whom he accepted as a new sadhu, a new guru, will cover it all up. I mean, sahajiyas—it’s like they can do anything. It’s like they’re allowed to do anything… They count on their illegal actions having no consequences, that they’ll get away with everything. And so, apparently, he got a whiff of the firewood, and he decided to offer the pots to his Kamalaksh;, his ex-wife, whom he left as soon as he insulted the Guru, and he called Kamalaksh; and said: “We’re getting a divorce; that’s it, we’re not on the same path.” She says:
“What? What?...” “That’s it,” he said. “We’re getting a divorce.”
After four years of living together, which she had given him, she was ready to follow him for the rest of her life, forever. They had lived together for so long, serving the Deities; she had invested so much in him, and just like that— he dumped her. A coward, a debauchee. “Debauchery in the consciousness of Krishna.” He gambled away his money, got high, got drunk, and took on a new guru. And now they’re in a state of pure bliss—mahurya. Vana Mahurya
Hare Krishna!
Vishakha, based on the words of Kamalakshi
Hare Krishna. About what I heard from Kamalakshi. Some peculiarities of their family, while she was living with them, with the Terefilovs.
The first thing I remember is that there were cops there. Trivikrama’s wife has a sister, and her husband is a cop. Lalita Madhava’s mother held a managerial position, and Trivikrama himself was also in the civil service. Natasha’s family is also friends with this sister. Once, when there were problems with Sankarsana and they were afraid that if Sankarsana
came and went to the temple, there would be trouble with the police. So Natasha’s sister’s husband, the cop, summoned Sankarsana to the station for a meeting and an interrogation, and they talked to him, intimidated him, and told him not to come to the temple anymore.
Because of some drug-related issues. And he got scared and stopped going to the temple. And he started going to harinama instead.
Then there’s my mom, Lalita Madhava—she’s quite a character. I actually heard her telling Trivikram, “Well, in this situation, just try to manipulate things.” The conversation had something to do with a taxi. And he says to her, “I’ve been trying to manipulate things for years, but it never works.” And she replies, “Keep trying, and maybe it’ll work out.”
Kamalaksh; said that Parashara’s mother appears very gentle on the surface, but inside she is very combative—she has the spirit to fight, win, seize opportunities, and compete. Kamalakshya said that Lalita Madhava thought Kamalakshya wanted to drive a wedge between her and her son—that is, she was afraid that Kamalakshya’s wife would take her son away from her. And she would be left alone. Kamalaksh says there was no intention to take her son away; as a wife, I simply wanted to avoid conflict and asked Parashara to live separately from his mother. So there would be some distance, because I felt her love was overwhelming, and Kamalaksh says that her love for Parashara was suffocating me.
And she told me a story about how once we were at a ceremony and they were tossing a garland of deities or something like that... and she stood right in front of me (Kamalakshi) and snatched the garland, looking at me with such a competitive spirit—as if she were challenging me—and gave me this defiant squint. With a look that said, “You won’t be able to defeat me.” And she said directly to me (Kamalakshi), “You won’t be able to separate us from Parashara.” Like, “I will win and control the situation.” And that she constantly felt this. That if something wasn’t in Lalita Madhava’s interest or under her control, she would stand up and fight these people by any means necessary. And that she became a Hare Krishna only because her sons became Hare Krishnas, and she became a disciple because her sons became the Guru’s disciples. And she rebelled against the Guru.
Mom used to say, “Parashara, Kamalaksh doesn’t respect you.” And Kamalaksh herself says that when the Guru established our union, it was based on spiritual life. We joined forces to serve Krishna together. And Parashara, as it were, earned my love through certain specific deeds and actions. And, indeed, I was very pleased when he behaved in a certain
, trying to earn my trust and my love.
Actually, I personally believe that Kamalaksh; was the one who saved him, because after his union with Kamalaksh;, his erratic behavior
- —I mean, the disappearing acts, the drinking, and the womanizing. He wanted to earn her respect, so he started repeating the mantra 64 times. That is, he used to repeat it 16 times, but then he started repeating it 64 times every day. And Kamalaksh says that he stopped eating until he had recited 64 rounds of the mantra. He did all this so that Kamalaksh would respect him. That he was superior, older, and spiritually more advanced. And she says that I would call him to eat in the morning, but she wouldn’t eat until noon, until she had recited her rounds of the mantra. Getting up for this at 3 a.m. That’s how much he wanted to earn her respect. And it won her over.
And then there were little arguments over food. Mom wanted them to serve Parashara a lot. Kamalaksh wanted them to serve him just a moderate amount. And Parashara would say, “Kamalaksh, whatever you serve, that’s fine.” But then he started siding more and more with Mom. Just as Mom said. Mom’s influence was very strong. And then he said
- “Kamalaksh, I’ll serve myself as much as I want.”
And gradually, Kamalaksh said she felt like she was being pushed into the background.
Another thing was that Parashara and Mom always had some kind of devious plans; they would hatch schemes together to get what they wanted.
And I myself (Vishakha) sensed for the first time a certain mercenary, business-like interest in Parashara’s eyes, and I found myself at odds with his devotion to Gurudev. Parashara told me what he had discussed with Kesava. They talked about general business, about land and growing vegetables, fruits, and other produce on that land, in order to build houses for devotees—like a small town—and then rent them out to devotees. To create such a settlement and earn money from it. And so that this business would generate income for the rest of their lives. And it was developing very well. And then I asked him, “Parashara, think about it—is this part of the Guru’s plan? Because Bhaktisidha said that we didn’t come into this world to engage in construction; our mission is to spread the teachings of Sri Chaitanya Deva. And our Guru’s mission
- is the Sankirtana movement, the collective chanting of Hare Krishna. The preaching of Krishna Consciousness. And building houses just for the sake of money... Just preach, Bhakti;id;anta said, and the money will come.
It’s better to print books. To spread knowledge. Remember, Bhaktisiddhanta told Prabhupada, “If you have money, print books.” And Gurudev always prints books as soon as money becomes available. And Bhaktisiddhanta said that all these temples could be sold and the money used simply to print books and spread knowledge. Because what’s the point? If people in these temples live like cats and dogs, the temple turns into a kennel. It’s important that the people living there have the qualities of devotees, not just to take money from the people living on your land. Do business. That’s the commercial streak I saw in Parashara, and I told him, “Well, consult with the Guru—however you decide it there. You’re very devoted to the Guru; I trust how the Guru will evaluate this.” Is this necessary? For preaching. If the Guru has blessed your shoe business, then it’s for the purpose of preaching. To build a temple—you started from scratch; you had nothing. The Guru said that to preach Krishna consciousness, you need to build a temple; you need money. And look, the money has come to you through blessings. And if this is part of the Guru’s plan, then perhaps this settlement has some meaning, but if not, then what’s the point of it? Decide for yourselves.
And what I was saying was that Parashara and his mother, Lalita Madhava, were constantly hatching schemes to get Trivikrama to do what they wanted. Because Trivikrama is a straightforward man. And their schemes and plots constantly annoyed him. When he figured them out—that they’d devised a scheme and a plan just to get something from him—it really set him off.
Parashara and his mother had a very strong bond; just as a head and body are joined together, so were Parashara and Lalita Madhava. And Trivikrama was always a little jealous of his mother’s love for Parashara, as if he were her youngest son. But Trivikrama loved his mother very much and always fulfilled his duty toward her.
If Parashara wasn’t strongly attached to his mother—she was more attached to him—that is, Parashara could leave his entire past behind in an instant. He even left his ex-wife, Satyavati, and their son; Kamalaksh asked him, “Don’t you miss your wife and son?” And he said, “No, I don’t miss her or my son.” The child came, lived with him, and left—Parashara didn’t miss him. For him, it wasn’t something so important—some kind of separation from his son like Dasharatha’s; he easily pushed people out of his mind, along with his duty toward them. Everything was
It didn’t matter if someone brought up his debt. He didn’t feel that kind of emotion. And if Parashara started worrying about something, I’d tell him,
- Kamalaksh said, “Just get it out of your head.” And he’d say,
- 'Okay, fine, I’ve let it go.' And that’s how he could just let people out of his life. Forget his wife, forget his child. And he wasn’t very attached to his mother either; he could go off on a bender, but his mother was very deeply attached to Parashara. And of course she prayed and longed for him to be with her.
About his sister
Natasha, Trivikrama’s wife, was also, in a sense, outside this family. There, she lived separately from Trivikrama. But it was specifically Mom and her two sons—they formed this trio, and within that trio there was another separate unit consisting of Parashara and Lalita Madhava, who devised schemes to ensure Trivikrama would be on their team and do what they wanted. But Mom was the one generating the ideas. Everything stemmed from her.
And the same was true with the temple.
As for Natasha’s sister, whose husband is a cop, she also took part in the celebrations. She and Natasha walked around the temple like they owned the place, touring it to see which rooms were where and what had been built. And this sister—she seemed a bit out of it the whole time. Just like Natasha. The temple is like theirs, but Gurudev is the main authority here. It felt as though she... the Guru’s presence was making her very tense. Gurudev taught them everything from scratch; the temple was built thanks to the Guru, and such authority over the teacher in the eyes of the brothers seemed impossible to displace. As if by black magic. Things are falling apart. Whom Krishna wishes to punish, He deprives of reason. To the delight of the unfaithful, the brothers and their mother turned against their authority, against the Guru. Perhaps through the prayers of these women. I cannot say for certain, but it simply felt as though they, as karmic women, were thinking of how to get rid of this Guru. And so it happened. That Guru, who taught them how to live, how to make money, gave them spiritual support and refuge, but they simply used this against the Guru. And when they left the Guru and held the first Gaura-Purnima celebration in a “spacious temple without a Deity,” Natasha’s sister was in the video from the celebration. And she was so happy—it was like night and day compared to how she behaved in the Guru’s presence and how she is now. Natasha herself wasn’t in the video, but her sister was in the front rows at this first festival without the Guru. And it felt like she was glowing there,
It was as if she were the happiest person alive. If you looked at everyone’s faces—there were just a few people from work and her family—Natasha’s sister was beaming and looked very happy, as if their plan to destroy the relationship between the students and the Guru had succeeded. How
— it doesn’t matter; let them accept another guru, let them accept a Hindu, but not with Murali Mohan anymore. And now they thought that everything would go the way the women of this clan wanted. Lalita Madhava, and for some reason, it feels like Natasha’s sister.
So what? They simply don’t know that Gurudev is an extraordinary person—he is a representative of Krishna and is part of Krishna’s plans. The Guru has many, many options and plans for spreading Krishna consciousness. Gurudev sees everything as an opportunity to preach Krishna consciousness. And Gurudev says: “Well, thank you—the programs were held at this temple,
and that’s it; let’s move on.”
How does Gurudev react? When someone leaves, he thanks them: “Thank you, Krishna,” because it could have been worse... That is, when a person betrays you, it’s better to realize it right away, and the sooner, the better.
Because they could have betrayed even more. And Gurudev thanks Krishna—thank you that the person left, otherwise there could have been a lot more trouble if their true nature had manifested later. For if Krishna takes something away, He gives something more valuable in return, but how much can we take with our own two hands?
LETTER FROM MANGALY'
Dear Gurudev, dear devotees.
I asked our teacher at the ashram for diksha. I thought it was possible to live in the ashram under one teacher while following another, but it’s like trying to sit on two chairs at once.
Muralimohan Maharaj is an extraordinary person. He teaches devotional service and instills faith in Krishna. One could go on at length describing his glory and virtues.
Gurudev, I am immensely grateful to you. I hope you will remain my well- wisher as well.
It should be noted that the ashram’s teacher never objected to my trips to New York, never said anything against Gurudev, and invited him to visit the ashram.
I apologize for not living up to your expectations. I am an unwise, unqualified person; I live and make decisions as
best I can. Krishna, by His causeless mercy, has once again sent me a worthy role model, and I will try to follow him.
The name they gave me is Mangala Gita DD.
If the occasion, opportunity, and desire to meet arise, I would be delighted. Wishing everyone good health, good luck, the grace of the Guru and Krishna,
and inspiration in spiritual life.
My obeisances. Mangala
Response to Mangala (from Vishakhi )
You received a lot of respect and care from many of Guru-deva’s disciples; you joined from scratch and learned to be a devotee, imbued yourself with the spirit of Sankirtana thanks to Guru-deva, and gained knowledge. I associated very warm memories with you; you tried to become a devotee. Now you have committed acts that have brought you down in my eyes below the lowest level. Honor is more precious than life. I always considered you someone who rose from nothing and became a devotee thanks to Krishna’s mercy in the form of Guru-deva.
Now the deed is done—you have abandoned the true Guru. Just as you have cast aside the Guru, so too will you cast aside Krishna. You have sown the seeds of discord and will reap their fruits. The story below is my response to your sweet excuses, so sweet they’re repulsive. Now meanness, betrayal, and
groveling—these are the words that arise
in my mind when I think of you.
Please hear me out, just as I heard out your letter. I believe that when you send such a letter, it is your duty to hear the reply. And my reply is in this story about the Bhahma-raksasa Shridhar…
I also read about this in Gurudev’s book *Jiv Jago: Awake, Sleeping Souls*, in the chapter titled “On Spirits,” where it says: “Even those who were engaged in some spiritual practice for a time but stumbled can become spirits if their sinful actions were not purified through penance or pious deeds. Such spirits are called brahmadvaytas or brahma-rakshasas.”
It also describes how they can attain liberation.
But for the brahma-rakshasa Shridhar, liberation was not promised, yuga after yuga, because his sins only increased and he could not purify himself, even by chanting Krishna’s name. And the text goes on to explain why.
The Brahma-rakshas Shridhar had a terrifying appearance, which he had acquired when the sentence was carried out and the “sword of Damocles” had done its work. His
Years of sin, pain, and suffering were all evident in his voice.
Only the sacred sound could counter his voice.
At the Brahma-raksha’s terrifying voice, all the inhabitants of Gokula and even Gargamuni fainted.
Neither the sound of the conch shell nor the Panchajani conch—the most sacred sound in the universe—could rouse Krishna’s friends. Finally, Krishna took his flute, which dispelled the demon’s spell.
Its sound in Kali-yuga is the sound of the holy name emanating from the lips of a perfect personality, an acharya. Every day I listen to Gurudev’s kirtans, which dispel demonic spells.
Let’s return to Shridhar.
Lakshmi addresses Narayana: "Prabhu. Who is this? Only Your Name is on his lips. And yet he has not attained liberation."
Narada: - Narayana, Narayana... Yes, Prabhu, the Brahma-rakshasa Shri-har has been repeating “Narayana, Narayana...” for eon after eon, for many thousands of years, and yet he cannot free himself from his sins. Why is that, Lord?
Narayana: - Devarishis, a person’s actions never leave him. No matter in which yuga he committed a sin, he must pay for it. And Shridhar committed such a crime that, over time, his sins have only grown greater; therefore, even though this sinner constantly repeats My name, he has still not been freed from being born in the body of a Brahma-rakshas.
Lakshmi: - But Prabhu, what sin did Shridhar commit that he cannot atone for even by worshiping You?
Narayana: - Devi, Shridhar’s crime was not only against an individual, but against society as a whole. Because of the sin of Shridhar’s crime, an idea took root in society—an unholy tendency that cast doubt on the purity of women. And when someone, based solely on suspicion, defames the honor of a woman faithful to her husband—commits adharma—part of the sin of that adharma falls upon Shridhar. Therefore, instead of atoning for his sins, over time his sins only grow greater.
Lakshmi: - Prabhu, but who is this person who committed such adharma? Narayana: - Devi, have you not recognized him yet? It is that very uncle who, in the Treta-yuga, during your incarnation as Sita, after our return from exile to
Ayodhya, doubted your purity and He slandered the wife who was faithful to her husband, calling her a traitor to her husband.
Shridhar said: “Sita lived with Ravana for so long. How can she be pure? She should be driven away; she can no longer be trusted.” Narayana: “Devi, on that day, that washerman Shridhar sowed the seed of doubt in women. And over time, this seed of suspicion against women began to sprout in the hearts of men. And the punishment for this is borne not only by women, but by all of
human society. It was precisely because of this sin that Shridhar turned from a human into a Brahma-rakshasa.
Narada: - Lord, I cannot understand why this Brahma-rakshasa is seeking You? And why does he constantly repeat Your Name?
A scene from the Treta-yuga. Shridhar addresses Rama: - O Narayana, forgive me; because of me and my insult to Sita, all of society has been defiled. I am a sinner, Narayana; save my soul, free me from sin. Set me free.
Ramachandra: “Friend. In this world, without paying for one’s sins and merits (papa-punya), a person cannot attain liberation.”
And he vanished.
Shridhar: - Narayana...! You can't just abandon me like this. Narayana! Free me from my sins!
Brahma-Rakshas Shridhar: - Nayana-Narayana... Revenge!
He wanted to kill Krishna. And Kamsa believed him, because he chants the name of Narayana many times and waits to meet him so he can kill him. Whoever doubts himself and sows doubt in the minds of others regarding pure
devotion
—the Guru—commits a sin similar to yours, Mangala.
One who disgraces the very name and status of the Guru, not being a devotee, sows doubt in the minds of others, like Hakim, whose preaching contradicts the scriptures and the previous acharyas, which undermines the faith of ordinary people that there are true Gurus.
On the other hand, those who sow doubts in the minds of other disciples regarding the true Guru are like a washerman who sows doubts in people’s minds about Sita. Sita is as pure as a devotee who is always pure. One who sows the seed of discord regarding a pure devotee commits such a crime that, over time, his sins accumulate, and therefore, even though this sinner constantly chants Hare Krishna, he still cannot free himself from Guru-aparadha. Just like Prachna, who rejected the pure and chaste Sita, such a person, who sows discord among the disciples of a pure devotee, commits a crime not only against the individual but also against the entire community.
Because of such a sin—the offense committed by a disciple who has turned away from his Guru—an idea takes root in society, an ungodly tendency arises that casts doubt on the power of the true Guru, the representative of Krishna.
Every time someone, based solely on suspicions about their Guru, sows doubts in their mind regarding a pure devotee, and, as a result, begins—just like you—their own debauched escapades and Guru-aparadhis, and disgraces the honor of his great Guru—he thereby commits adharma; and every time someone follows your example and does the same, a portion of their sin, of this adharma, falls upon you—the one who started all this. Therefore, instead of atoning for sins, over time the sins only increase.
The scriptures, on the contrary, affirm the purity of the devotee without any doubt. Krishna says in the Bhagavad-gita: “My devotee is always pure; declare this boldly to everyone, O Arjuna. My devotee will never perish; impurity will never touch him.”
Just as Sita was not touched by impurity. And further, the Bhagavad-gita states that even one who asserts that the devotee is pure becomes righteous.
MANGALA – in my eyes, you have sunk to a new low. And you have lost the respect of Gurudev and his other disciples. Don’t shed crocodile tears. Don’t express false, insincere emotions. A crocodile sheds tears when it devours its prey. In my eyes, you have fallen below the baseboard.
I know of no harsher words, and if I do, I will certainly say them to you. The offense against the Guru—the Guru-aparadha—that you have committed is a time bomb. Like an elephant trampling through a well-tended garden. Like the Sudarshana Chakra hovering over the head of Durvasa Muni. Do not think of the Guru’s mercy now, because even if the Guru forgives you—yes, the Guru is great and compassionate—Krishna will not forgive, and not even the dust from the lotus feet of a pure devotee will forgive.
You’re a scorpion who stung the one who meant you well. I have nothing to say to you. In my world, you don’t exist; you’re spiritually dead. Just as a corpse is carried and you feel nothing for it, in the same way, you have killed all the warmth in my soul toward you—those warm feelings when we sang together “Kada karishyasi mam kripa-kataksh-bhaj-janam…,” bhajans glorifying Radha and Krishna, and together
We used to spend time together when you visited. We showed each other care and attention, sang “Hare Krishna” together, and delighted each other with lovely gifts. None of that exists anymore. Everything good you’ve done— you’ve undone. Recognize yourself in the scorpion.
“A scorpion lived on the riverbank, and one day he found himself in trouble. Seeing a sadhu, he asked: ‘Carry me across the river. Come on, I’ll sit on your back. Save my life.’
‘I will save your life,’ said the sage, ‘but what if you sting me? Then what?’ But the scorpion said, “If I sting you, you’ll drown, and then I’ll drown too,
because I can’t swim. And I really don’t want to die. Would anyone ever harm their savior? I promise not to sting you.”
These arguments seemed very reasonable to the sage, and the sadhu, compassionate by nature, believed the scorpion and carried him to the other side of the river. But the scorpion stung him.
Then the sage asked: “What are you doing, scorpion? You promised not to sting me.”
Then the scorpion said, “What am I supposed to do? God made me this way; it is my nature to sting. It is your fault, wise man, for believing me.”
So? What’s the conclusion? Friendship with a scorpion is possible until it reveals its true nature. Until I saw your true svabhava, I trusted you. At first glance, you are a good person, but because I was indiscriminate in my interactions, having started off on a good note, you gradually transformed from a sincere person into a cunning scorpion, just as a guard standing on the rampart protects thieves and thereby becomes a criminal.
Vishakha Devi Dasi
No need for arrogant words, No need for inappropriate boasting. Facing the ranks of dangerous enemies We’ll stand together calmly and closely.
TV APPEARANCE
A monk and scholar of Vedic literature, a spiritual teacher of bhakti yoga.
Srila Bhakti Vedanta Vana Maharaj was born on January 2, 1959, in India, in the Midnapore district (West Bengal), into a noble and distinguished family.
From childhood, Maharaj felt a strong attraction to spiritual life.
In 1980, he graduated from the University of Calcutta with a bachelor’s degree in economics. However, inspired and advised by his uncle, Sripada Bhaktivedanta Madhusudana Maharaj, he decided to dedicate his life to bhakti- yoga.
Subsequently, ;r;la Maharaj received initiation into the harinama-maha- mantra from ;r;la Bhaktivedanta Narayana Goswami Maharaj, as well as diksha-initiation from ;r;la Bhaktivedanta Vamana Goswami Maharaj. Thus, these great Vaishnavas became his mentors in the art of spiritual life.
In 1997, Maharaj embarked on his first preaching tour of the Western countries, and for many years he has been actively involved in organizing pilgrimage tours
AJAGARA VRITTI
A mouse digs a burrow. A snake comes along, eats the mouse, and settles into its burrow. But this time, Vana Maharaj miscalculated. The mouse turned into Garuda, and the snake met its end.
'S ADVICE TO TRIFILOV
For our own good, we should not discuss the pastimes of Radha and Krishna. They are not a matter for public scrutiny. This is the difference between the Gaudiya Math and the Sahajiya school. The Sahajiyas imitate the mood of the elevated souls, but we do not believe in their ostentatious devotion.
The supreme lila descends of its own accord, in its own way, to each soul differently. When this happens, the soul is powerless to resist. The flow of spiritual emotions carries it away, and this is no figment of the imagination. Once a portion of the path guided by the guru and the shastras has been traversed, the lila descends of its own accord. This does not depend on our mental, physical, or other abilities.
The Sahajis say that to enter into the lila, one must learn as much as possible about it. We do not agree with this viewpoint, nor did our Guru Maharaj, Srila Bhaktisiddhanta Sarasvati Thakur, adhere to it. The motto of his service was: puj;la r;ga patha gaurava bhanga: “We bow with reverence and respect before those walking the path of pure love, forever remaining the humblest servants of the supreme reality.”
Srila Bhaktivinoda Thakur said: “Follow the rules prescribed for your level.
Then the hidden truths will reveal themselves to you.”
yatha yatha gaura-padaravinde vindeta bhakti; krita-punya-ra;i; tatha tathosarpat; h;dy akasmad radha-padambhoja- sudhambhu-ra;i;
(Sri Chaitanya-chandramrita, 88)
Stay with Mahaprabhu’s Gaura-lila, and in time you will discover that a stream of Radha-rasa-sudhanidhi (the ocean of nectar of Radha-rasa, the divine sweetness of a relationship with Radha) has awakened in your heart. There is no need to try to bring it about artificially. Everything has its time. Do not try to comprehend the incomprehensible with your mind,
LETTER FROM ANANGA MANJARI
Hare Krishna!
Dear Gurudev Murali Mohan Maharaj, please accept my humble obeisances. I hope you are in good health, full of strength and energy, undeterred by any challenges, and, by Krishna’s grace, ready to achieve new milestones in
fulfilling your mission.
I have written a response to Mangala Gita and would like to ask you to read it and offer your comments. I don’t know the references to the sources, and I’m not sure if I’ve struck the right tone or how devotees will perceive it. At first, I wrote a very emotional and scathing letter, but I realized that wasn’t the right approach. So I made a second attempt, trying to set aside my emotions as best I could. But in my opinion, it would be more appropriate to include references to the scriptures for greater persuasiveness and to observe proper etiquette. I ask for your help and guidance on this matter. I believe we should all express our views on this issue, but not everyone is ready to do so.
Please accept my humble obeisances, Your disciple
Ananga Manjari Devi dasi. June 30, 2024, Brooklyn, New York.
I am enclosing a letter
Mangala Gita, I consider it my duty to respond to your letter, as one of a disciple’s responsibilities is to cover and protect the Guru’s shortcomings, if any, as well as to defend his glory and authority. Since your letter was sent to the group, everyone is free to express their views on the situation.
Mangala Gita, you have rejected Gurudev by accepting re-initiation from another Guru, which is an insult to the Guru; this is a maha-aparadha.
One may reject a Guru in only one instance: if he is not genuine. Even if a disciple has surpassed his Guru in spiritual development and considers himself more advanced, or if the disciple has met a more exalted Guru and wonders why he shouldn’t receive initiation from him. In this case, the disciple may
receive shiksha from such a Guru, but not diksha. This is because he has already received diksha from his spiritual teacher. Diksha is like a birth, and through diksha we gain a spiritual father.
The relationship between a guru and a disciple is eternal, continuing from one lifetime to the next. The guru imparts an understanding of the truth to his disciples and shows them the path to the spiritual world—home, back to God.
No one can repay a debt to a spiritual teacher, even if life were to last as long as Brahma’s.
Thus Udava says to Krishna: “No one can repay the debt to you, Krishna; you guide the disciple from the heart as the Chaitanya-guru and manifest yourself outwardly as the Guru.”
The Guru represents Krishna in the aspect of knowledge and authority. The Guru is empowered to represent the Supreme God.
Krishna comes to us in the form of the Guru and showers us with His mercy.
For true devotees, the Guru is like a father; we cannot abandon our father by replacing him with another when, as we grow up, we realize there are better fathers out there. If this one doesn’t satisfy us in some way, we’ll change him again. This is not a book that we return to the library after reading.
What are the criteria for a Guru:
1. He must be a Vaishnava, and he must recognize the personal aspect of the Absolute Truth as supreme and primordial. He
recognizes devotional service (bhakti) as the only method for attaining supreme perfection.
2. He must belong to an authoritative lineage.
3. He must be a good disciple of his guru.
Points 1–3 are fundamental, and our Gurudev fully meets them. Qualitative characteristics of a Guru:
4. He must be an acharya. An acharya is one who teaches by example or strives to do so. (B.G. 2.21).
5. One who has conquered the six impulses of the tongue, genitals, mind, stomach, speech, and anger is worthy of accepting disciples throughout the world. (Nectar of Instructions, verse 1).
6. He must know the scriptures. The degree of knowledge may vary, but it must not deviate from the scriptures. A kanishtha-adhikari imparts the literal text of the scriptures. A mathyama-adhikari imparts an understanding of the scriptures. An uttama-adhikari knows the scriptures perfectly and can impart knowledge in a mystical manner.
7. A guru must not become dependent on his disciples in material matters, just as Drona and Bhishma became dependent on Duryodhana. Any disagreements based on caste are not grounds for rejecting the Guru. “One who, out of whim, rejects the true Guru who has realized the meaning of the Vedas is considered so ungrateful that even carnivores will not eat their body. Whoever unjustly rejects his true spiritual teacher has thereby renounced the Supreme Lord. Because of such a terrible act, his true knowledge and education become tainted, and gradually he loses them entirely.” (Hari Bhakti Vilasa 4.141–143).
8. From a letter by Prabhupada: “I am very surprised that such-and-such Mah;-r;ja initiated you, even though you had already received initiation from me. This is a deliberate violation of Vaishnava etiquette, as well as a deliberate insult to me. I do not know why you did this, but no Vaishnava would approve of such offensive actions." Letter to Hrishikesh, March 1968. Such behavior must be stopped, as it destroys the spiritual life not only of the disciples but also, as a precedent, destroys the teachings.
Three stages of rejecting the guru.
1. The disciple’s duty is to clarify doubts by humbly asking questions. 2. If the doubts are confirmed and justified, then
Preliminary rejection of the guru. The disciple ceases to follow the guru’s instructions given after his fall, but continues to recite the pranama mantra and worship the diksha-guru as an intermediary between the disciple and God. 3. When the disciple becomes convinced of the irreversibility of the guru’s fall, he then definitively rejects the guru and ceases to recite his pranama mantra.
And you, Mangala Gita, have rejected Krishna in the person of Gurudev.
You disobeyed Gurudev and moved to the ashram, thereby already insulting him, but WHY DID YOU REJECT THE GURU? As is evident from the above, you had no grounds whatsoever for rejecting the Guru.
Has one of the chairs you were comfortably seated on begun to wobble beneath you? What was the need for re-initiation? You have committed guru- aradhya and Vaishnava-aparadha; you have insulted Gurudev; you have hurt and confused the minds of the other disciples! You have destroyed your spiritual life. Being caught between two stools is like falling into an abyss.
With your transgression, you have left bitterness in my heart, because you have violated the fourth pillar of religion—truthfulness. The true reason for the complete breakdown of your relationship with the Guru is entirely different. It is a mercenary calculation that has clouded your mind, and you made your decision not with your soul, but with your mind in a clouded state of consciousness. A self-aware soul would never trade a relationship with the true Guru for a bed in the ashram.
An ashram where no one attends the mangala-arati, where everyone wanders about aimlessly, where there is no discipline, an ashram where serving other Vaishnavas—and especially rare guests—causes anxiety, dissatisfaction, and irritation, an ashram where you violate the regulative principles, have stopped reading the 16 rounds, and even the Gayatri—this is not an ashram, but a club of idlers pursuing sensual interests.
This is not a leap in spiritual growth, but a fall. It is a pity that the seed of your devotional service is withering.
Devoted service is, above all, service to the Guru. And this is not easy; it involves setting aside one’s own interests for the sake of the Guru. It is an ascetic practice that Krishna expects of us, accepting our service to the Guru as His own, because the Guru is His representative on Earth. The disciples
They want to have a close relationship with the Guru, but they forget that being a Guru is a difficult path, and not everyone can endure such austerities. The connection with the Guru comes through listening, following his instructions, and through service and devotion to the Guru. And if the Guru is satisfied, then Krishna is also pleased, and we receive their blessings. But sometimes we may have unrealistic expectations of the Guru, which leads to dissatisfaction. Direct
service to Krishna is chanting the Mahamantra, at least 16 rounds daily, and whoever chants is satisfied.
Mangala Gita, I would have written you a much longer and harsher message; I had plenty to say, because you stayed over at my place many times. Also, you and your aunt behaved despicably when you threatened me with karma for changing my mind about giving my car to the ashram, because you couldn’t find the time to drive the car over for nearly three months, and I had to cover the insurance costs and keep two cars registered. I’ve gotten to know you and your lifestyle more closely, but for ethical reasons, I’m not making everything public.
You did not bother to inform Gurudev of your decision in person, but instead sent a circular letter, limiting yourself to empty phrases and not bothering to list the kindnesses you received from the Guru or to extol his virtues.
In your letter, you accurately described yourself.
I wish for you to realize the consequences of your decision and repent.
Ananga Manjari, d.d.
P.S. What a bitter feeling you have left behind…
The example of Ekvalavya. An example of disobedience to the teacher. Drona refused to teach Ekavalya, but he disobeyed and began secretly learning archery skills; however, when it became clear that Ekavalya had acquired this knowledge by deceit, bypassing his guru, Drona asked for a finger from his right hand as a daksina.
This is an example of impersonalism in discipleship.
What reason for Guru Dev’s rejection did you give at the ashram in order to be re-initiated?
How did you slander Gurudev in order to secure a permanent seat?
Who is Vana Maharaj?
1. Bhaktvedanta Vana Maharaj is a destroyer of family traditions. He broke up the family of Parashara and Kamalakshi, devotees and disciples of Gurudev, by insulting the sacred rite of their vivaha and Krishna as the witness.
2. Bhaktvedanta Vana Maharaj is a violator of maryada, Vaishnava ethics. It was no coincidence that Sanatan Goswami wrote a book on etiquette, and if devotees do not follow it, they will not be able to advance spiritually. We uphold the pure devotee—Sri Srimad Murali Mohan Maharaj—who sacrificed his life on the altar of this Hare Krishna movement. And let the disciples of Van Maharaj foam at the mouth if they must. Why are they foaming at the mouth? Because they are defending his materialistic positions. But we uphold the principles of the parampara and the acharyas, which our Gurudev strictly follows.
3. Bhaktvedanta Vana Maharaj—a propagator and preacher of sahajya. He has deceived the new disciples of the Trefilovs, telling them that they will attain Krishna consciousness through Sahajya-style listening to his lectures. This is what his Guru preached against—what Bhaktisidhanata Saraswati, Kesavaji Bhaktipragyana, and Vamana Maharaj himself fought against.
4. Bhaktivedanta Vana Maharaj—who deviated from the teachings of his Guru and elders, who were categorically opposed to Sahajya.
5. Bhaktvedanta Vana Maharaj—who took over the temple of his brother in God, Sri Srimad Murali Mohan Maharaj, which was built not only through Guruji’s austerities and the disciples’ adherence to their Guru’s instructions, not only through Guru Maharaj’s blessings and yaj;as, but also thanks to the money that Sri Srimad Murali Mohan Maharaj gave to the disciples for the construction of the temple in an extreme situation, when they had nothing— neither a temple nor money. He laid the cornerstone in the foundation. Who invested so much in his disciples, teaching them not only ethics and service to the Deities, but also providing them with a path not only for spiritual development but also for earning money and developing a business for construction, raising their gunas from ignorance to the raja guna, from the work of a shoemaker to the trade of shoe polish. Moreover, the Guru gave his brand, “Sankirtana Corporation,” which was printed on every jar
Whenever they sold paint, they gave each customer a book by Gurudev, spreading the message of Krishna consciousness. Krishna granted His blessing and good fortune, not only because of the devotion of Sri Shrimad Murali Mohan Maharaj, but also because of the money he gave to the Tefilovs at just the right moment. Guru Maharaj and other devotees regularly visited to offer support at every stage of the temple’s construction over the course of five years; they rejoiced and inspired us to continue the work, and many devotees contributed their energy and offered blessings.
6. Bhaktvedanta Vana Maharaj—who insulted the pure devotee, Shri Shrimad Murali Mohan Maharaj, who laid down his life on the altar of devotional service to Krishna, the Sankirtana movement. He insulted our dear Guruji, who dedicated his entire self—body, mind, eloquence, money, and other resources—to chanting and preaching the Holy Name of Krishna, at a time when this did not bring in income, as it does for Vana Maharaj now, but was persecuted as ideological subversion amounting to treason against the Motherland and ties to the CIA. And he has been preaching Krishna Consciousness to this day, since 1980.
7. Bhaktvedanta Vana Maharaj—who caused a rift between the Guru and his disciples, inspired them to preach against their former Guru, Sri Shrimad Murali Mohan Maharaj, and undermined the faith of other disciples in the very principle of devotional service, which begins with accepting the Guru. Vana Maharaj, by teaching them Sahajia and severing their connection with Murali Mohan Maharaj, destroyed the spiritual lives of the Trefilovs, to whom Guru Maharaj, Sri Srimad Murali Mohan Maharaj, had given both shiksha and diksha initiation—spiritual birth.
8. Bhaktvedanta Vana Maharaj—who committed an offense against the Deities by removing the self-manifested Deities Nita-Gauranga from the altar.
9. Bhaktvedanta Vana Maharaj—the one who sat on the vyasasana, which is reserved solely for the acharya of the “Sankirtana Corporation,” Sri Shrimad Murali Mohan Maharaj. And in doing so, he committed an offense. Sahajyas are not permitted to put on our Guru’s slippers, nor even to step on his shadow. And certainly not sit on his vyasasana. Let him make his own vyasasana, build his own temple, invite his own deities, and raise his own disciples from scratch from among the untouchables, and let him do whatever he wants in his own temple.
10. He carried out a hostile takeover and renamed the temple “Sankirtana Corporation” to “Gaudiya Math.”
We, the disciples, are outraged by the boundless transgressions and insults committed by this unworthy individual, Vana Maharaj, who has insulted our dear Gurudev, Sri Shrimad Murali Mohan Mahaj. We will never tolerate this. And we will fight against it as much as possible, with all the strength we have.
There was—the mercy of Krishna and the Guru—a pure devotee, the nectar of sankirtana-lila. And what do we see now? What a state of sahajya has arisen, debauchery in Krishna consciousness. They have turned the “Nitai Gauranga” temple into a sahajya temple. Vana Maharaja has confused the neophytes; they gave in and found themselves in a bad situation. Bhakti;iddh;nata Sarasvati, the Guru-lion, said: “When our people become Sahajis, they will become more dangerous than they were before joining this movement.” And we are defending this Dharma from these attacks, from these Sahajis, and we are rising up against this viperous personality who is destroying the movement of Sri Chaitanya with his unworthy actions.
PART 3
The Paths We Choose
It was 2025. At the end of May, I booked a ticket from Moscow to New York with a layover in Tashkent. The weather in New York was excellent. Due to the Magnitsky sanctions and the war in Ukraine, direct flights had been canceled.
I spent the whole day at the airport; three hours before boarding, I checked my luggage and, after checking in, stood in line for passport control. When it was my turn, I handed my passport through the window and, while they scanned me, looked forward to seeing my American students. Usually, Ahaituki and Ananga-man-jari would pick me up in their fancy car.
- “Do you have another passport that you used to enter the country?” the customs officer asked.
- “Yes!” I pulled out my Russian passport and handed it over. After comparing me to the photo on the document and flipping through the passport for good measure, the customs officer said:
- Mikhail Nikolayevich, the passport you used to enter Russia is invalid. It has expired.
- "But what does that matter? I’m an American citizen and I’m leaving on my American passport."
- “Yes, but as long as you’re on Russian territory, your Russian passport is valid. You’re a Russian citizen, and Russian laws apply to you. I can’t let you leave.” There was a slight hiccup. I tried to object… but it was useless.
- “I have no right to let you through,” said the officer. He called for an escort, and I was taken to a holding area where a crowd of other passengers who had been denied boarding had already gathered. They kept me there for a couple of hours, if not longer, and the plane took off without me.
My ticket turned out to be non-refundable; I lost my money and, with the file containing the report on my removal from the flight, was forced to return to Moscow. That’s how I became a hostage of the state.
As I rode the Aeroexpress into the city, I tried to gather my thoughts to decide what to do next… Should I return to St. Petersburg or find a hotel, stay here, and make a decision in the morning: go to the Ministry of Foreign Affairs to apply for a new passport, return to St. Petersburg, or go to Yekaterinburg, my place of registration, to apply for a new passport through Gosuslugi. Tormented by these thoughts, I sat at Kazansky Station all night, and early in the morning I took a seated train to St. Petersburg.
Upon arriving at Moscow Station, I called Kamalaksh and she called a taxi for me.
Dvadashi, Padmanabha-masa, Gaurabda 539
Chaitanya Mahaprabhu came into this world to unite the entire world into one family of Krishna, based on the spiritual identity (aham brahmasmi). He initiated the SANKIRTANA movement—the collective chanting of the holy name Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare—proclaiming it to be the yugadharma, the perfect method of spiritual realization for all people living in the Kali-yuga:
“kalikalera dharma hari-nama-sankirtana”—the sole dharma of the Kali- yuga, established, according to one account, by Sri Chaitanya Mahaprabhu for modern people.
According to this statement, in an age of hostility and hypocrisy—that is, in the Kali-yuga—wise people should worship by performing the sankirtana- yaj;a, the collective chanting of the holy names.
It should be noted that religious concepts and terms can have different interpretations and are not always interpreted unambiguously.
“Krishna-shakti vina nahe tara pravarthana”
“The main religious tradition of the Kali-yuga is the repetition of the Holy Name of Krishna. Without receiving authorization from Krishna, no one can propagate the sankirtana movement” (Chaitanya-charita-amrita, Antya, 7.11).
This text, dedicated to ;r; Chaitanya Mah;prabhu, is equally true of His servant, ;r;la Prabhup;da. Without Krishna’s will, ;r;la Prabhup;da would not have been able to inspire so many people to chant “Hare Krishna.”
A personality endowed with special spiritual powers (krishna-shakti), according to Vedic literature, is called shakti-ave-
shakti-avesha-avataras. Although the term “avatar” is more commonly applied to the incarnations of the Lord Himself, the term shakti-avesha-avataras refers to those whom the Lord has empowered to carry out a specific mission in this world.
Vedic literature describes various shakti-avesha-avatars. For instance, King Prithu possessed the power to govern the state in the consciousness of God, the four Kumaras were endowed with the energy of spiritual knowledge, and Narada Muni with the energy of devotional service. Lord Buddha, whose name and qualities are described in the *;r;mad-Bh;gavatam*, was also a ;akti- ;ve;a-avat;ra. Moreover, Vaishnava acharyas recognize as shakti-avesha- avatars the divine messengers of non-Vedic cultures, such as Christ and Muhammad, who are endowed with divine powers.
What ;r;la Prabhup;da did in 1968–1971 confirms his status as a ;akti- ;ve;a-avat;ra who fulfilled the prophecies of the scriptures.
prithivite achhe yata nagaradi grama sarvatra prachara haibe mora nama
“Lord Chaitanya’s movement, sankirtana, will come to every city and every village in the world.”
Even from the perspective of the history of religions, Prabhupada’s preaching was the fulfillment of the mission of Lord Chaitanya, who had come to West Bengal five hundred years before the emergence of Krishna consciousness in the West. Vedic literature and Vaishnava acharyas agree that Lord Chaitanya is Krishna Himself, the Supreme Personality of Godhead, who descended to the Kali-yuga in the form of a pure devotee. Just as Lord Krishna appeared with His full expansion, Lord Balarama, in the age of Kali, Lord Chaitanya came with Lord Nityananda—the incarnation of Lord Balarama. ;r;la Prabhup;da can be regarded not only as God’s authorized representative but also as a special manifestation of Lord Nity;nanda. According to the philosophy of the Gaudiya Vaishnavas, Lord Krishna reveals Himself to ordinary people through Lord Nity;nanda. In order to realize God, the individual soul needs His help. This help comes by the causeless mercy of Lord Nityananda, who is therefore called the original Guru. Although Lord Nityananda is a direct expansion of Lord Chaitanya, His primary role in serving Lord Chaitanya is the salvation of fallen souls.
Lord Nityananda and His representative—the spiritual master—do not alter the sacred scriptures or the instructions of Lord Krishna, but make them more accessible and understandable to people. Lord Chaitanya blessed Lord Nityananda to preach the Holy Name, knocking on every door. This resolute and compassionate preaching, characteristic of Lord Nityananda, also distinguished Srila Prabhupada. Srila Prabhupada imbued his disciples with this same spirit, and they took to the streets of cities around the world, desiring to share the mercy of God’s Holy Name with everyone.
Lord Nityananda gained the greatest fame for saving two drunken brothers, Jagaya and Madhaya, who attacked Him when He tried to bless them with the Holy Name. However, in Lord Nityananda’s time—as Prabhupada repeatedly emphasized—there were only two such sinners: Jagaya and Madhaya. Whereas today the whole world is flooded with “Jagayas” and “Madhayas.” And Prabhupada took such “Jagayas and Madhayas” as disciples. Fully manifesting Lord Nityananda’s compassion and disregarding danger, he bestowed the Holy Name without partiality.
Even Lord Nityananda Himself, during His stay in India, did not reach out to as many fallen souls—those at such a low spiritual level and in such remote corners of the world—as Prabhupada, His trusted representative, was doing now. Now Lord Nityananda was performing His activities through him. As the bearer of the mercy of Gaura-Nita (Lord Chaitanya and Lord Nityananda), Srila Prabhupada blessed the world with love for the Lord.
However, he himself, neither in public nor among his disciples, ever called himself a great messenger of the Lord, but always emphasized his place in the chain of disciplic succession that transmits authoritative knowledge. And he inspired his disciples to adopt the same position: “We want to train many pure devotees so that other people may derive the same benefit from associating with them. In this way, the number of pure devotees will continue to grow.”
Prabhupada knew that preaching Krishna consciousness could not be a business. In India, there are many professional interpreters and reciters of the
*;r;mad-Bh;gavatam*, yet they are unable to inspire materialists to devotional service to the Lord. Only a pure devotee can change the heart of an atheist.
“SPIRITUAL ANARCHY”—I made a video under this title
Birth in India is rarely attainable. Even rarer is the
to be born in India as a human being. Even rarer are those who, having been born there in a human body, follow religious principles and share them with others. O ruler of the Earth, even rarer is devotional service to the Supreme Lord and, moreover, devotional service to Lord Krishna during the month of Vaishakha. This month is exceptionally dear to Lord Madhava. Those who properly perform the rituals prescribed for this month (perform ritual ablutions, make offerings, and chant mantras) attain fame and are considered very pious people.
bh;rata-bh;m; h;ila m;nu;ya janma y;ra janma
s;rthaka kari’ kara para-upakara
“One who is born a human being in the land of India (Bharata-varsha) should make his life perfect and work for the benefit of all people” (Sri Chaitanya- charitamrita, Adi-lila, 9.41).
It is clear that those born on the heavenly planets attain this status through their pious activities, but even from these planets—as stated in the *Bhagavad- gita*: *k;i;e pu;y; martya-lokam vi;an;i*—they must descend to Earth. Even demigods, when the results of their pious activities come to an end, are forced to return to Earth and act like ordinary people. Demigods also wish to find themselves in Bharata-varsha if they have even a small portion of merit remaining from their pious activities.
In other words, to be born in Bharata-varsha, one must perform more righteous deeds than the demigods. One who is born in Bharata-varsha already possesses Krishna consciousness, and if he continues to cultivate Krishna consciousness within himself, by Krishna’s mercy, he will certainly become even more fortunate, attaining perfection in Krishna consciousness and, without much difficulty, returning home, back to Godhead. Many other passages in Vedic literature state that even the demigods desire to come to this land, Bharata-varsha. A foolish person may aspire to reach the heavenly planets through his pious activities. However, the demigods themselves from the heavenly planets wish to come to Bharata-varsha to obtain bodies with
it is very easy to develop Krishna consciousness. Therefore, Sri Chaitanya Mahaprabhu says again and again:
bharata bhumite haila manushya-janma yara janma sarthaka kari’ kara para-upakara
Whoever is born as a human being in Bharata-varsha receives a special advantage—the opportunity to develop Krishna consciousness within himself. Therefore, those who have already been born in Bharata-varsha should receive instruction from the scriptures and from the Guru, and take advantage of all the benefits bestowed by the mercy of Sri Chaitanya Mahaprabhu in order to attain full Krishna consciousness.
Whoever fully dedicates himself to Krishna consciousness will return home, back to Godhead—yanti mad-yajino yapi mam. And the Krishna consciousness movement offers this opportunity to everyone by opening numerous centers all over the world so that people can associate with pure devotees of the Krishna consciousness movement, understand the science of Krishna consciousness, and ultimately return home, back to Godhead.
;r;-;uka uv;ca jambudv;pasya ca
r;jann upadvipan
Ashtau haika upadishanti sagaratmajair ashvanveshana imam mahim parito nikhanadbhir upakalpitam.
Tad yatha svarnaprastha; candra;ukla avartano ramana;a
mandar;harinah panchajanyah simhalo lanke;i.
“Sri Shukadeva Goswami continued: My dear king, according to some learned scholars, Jambudvipa is surrounded by eight islands that are smaller in size. When the sons of Maharaja Sagara searched the entire world for their lost horse, they dug up the Earth, and thus the eight adjacent islands appeared: Svarna-prastha, Chandra-shukla, Avartana, Ramanaka, Mandara-harina, Panchajanya, Simhala, and Lanka.” (S.B. 5.19.29–30).
Here is what the Kurma Purana says about the desires of the demigods:
"The devas, without merit, desire the birth of Bharata in the heavenly realms, seeking self-liberation and the fulfillment of their wisdom, though they lack merit."
“Despite their exalted status, the demigods residing on the heavenly planets long to descend to Earth, to a land called Bharata-varsha.” This means that even the demigods are not worthy of living in Bharata-varsha. So those who were
born in Bharata-varsha but live like cats and dogs, failing to take advantage of all the benefits that birth in this country affords, are certainly very unfortunate.
PRESENT-DAY HINDUS, such as BHAKTIVEDAN-
TA VANAMAHARAJ, consider themselves chosen by virtue of being born in India (Bharata-varsha), but, according to B.R. Shridhar Swami
“When a person is wallowing in the mud of ignorance, how can he impart knowledge to others?”
“A THIEF IN THE LAW OF THE ”
Krishna is known as Makanchor—the “butter thief.” This lila is beautifully described in the 10th Canto of the *;r;mad-Bh;gavatam*. We hope it is well known to all devotees of Krishna.
But here, in this article, we will discuss BHAKTIVEDANTA VANNA MAHARAJ, who stole my temple, re-initiated my disciples, reinstalled the Deities of Nita Gauranga, and renamed the “Sankrtana Corporation” temple the “Gaudiya Math” temple, which caused a wave of outrage among my disciples. I have already written a book about this incident titled *Vana Madhurya of the Trefilov Family*. Before continuing our story about Vana Maharaja, I would like to remind our readers who a “thief-in-law” is.
“Thieves-in-law” (or “zakonniki”) are members of the criminal underworld who belong to its elite and enjoy considerable authority. "Thieves-in-law" is a phenomenon specific to the Soviet Union in the criminal underworld, having no analogues in global criminal practice; it emerged in the 1930s and is characterized by a strict code of criminal traditions, as well as an exceptional level of secrecy and conspiratorial nature.
The criminal underworld itself grew out of the customs and traditions of the penal system, which trace their roots back to the era of Vanka-Kain and the Sakhalin penal colonies of the 18th and 19th centuries. The emergence of thieves-in-law in the USSR dates back to the early 1930s, when a new category (“suit”) emerged within the criminal milieu of penal institutions alongside other professional criminals (thieves, street thugs, and prison gang members), initially defining itself as the elite. This is precisely why only certain types of professional criminals could join the circle of thieves-in-law—"city-thieves" (shoplifters), "burglars," "street hustlers,"
“safe-crackers” (breaking into safes). About two-thirds of them were “apartment burglars.” In contrast, those among the criminal underworld who engaged in petty theft, such as “pigeon-catchers,” “attic-raiders” (theft of drying laundry) or “air thieves” (shoplifting from grocery stalls), as well as those who, due to the insignificance of their crimes, lacked authority, were not admitted into the community of thieves-in-law.
The main unifying force in the criminal world at that time was a tendency toward non-political resistance and defiance of authority, and its elite consisted of the “thieves-in-law,” who called themselves the guardians of the criminal traditions of pre-revolutionary Russia.
Thieves-in-law were bound by the so-called “thieves’ code,” consisting of “principles,” which included, among others, the following:
- complete rejection of external social norms and rules;
- a ban on any cooperation (as a witness or victim) in criminal investigations and communication with law enforcement officials (except for their own investigative activities and court hearings), admission of guilt for committing crimes, or receiving any assistance from official state representatives;
- strict adherence to gang rules and no forgiveness for any betrayal of them, even if force was used against the defector or they were in a helpless state;
- a ban on engaging in socially useful labor or holding administrative and managerial positions in a correctional facility (foreman, day officer, master, supervisor);
- to have no long-term relationships with women; it is forbidden to have a family or maintain relationships with relatives and close friends;
- honest and respectful treatment of other equal members of the thieves’ community;
- maintaining thieves’ code in places of confinement and resolving all disputes that arise among inmates;
- recruiting new members into the thieves’ community;
- complete apoliticality, a ban on military service, carrying weapons issued by the authorities, and defending state interests;
- the ability to play games of chance well and to pay the winner promptly;
- a ban on murder unless it is committed to defend thieves’ principles and the thief’s honor, as well as a ban on hooliganism and rape.
Of the above provisions of the code of morality and ethics
of the “thief-in-law” code, most are fully consistent with those of the sannyasi Vana Madhuri. It is easier to find rules of thieves’ morality and ethics that Vana Maharaj follows than those he does not.
In the 1940s, these traditions ultimately led to the near-total destruction of this criminal community in its historical form: during the Great Patriotic War, many of the “thieves-in-law” agreed to the authorities’ proposal to join the ranks of the Red Army to defend their homeland from the enemy (the so-called “suki”).
Something similar occurred after the passing of Bhaktisiddhanta Sarasvati Thakura, the founder of the “Gaudiya Math” movement. When Bhaktisiddhanta left this world, infighting and the division of real estate and property—the “bitch wars”—began within his movement. Separate maths emerged, and the struggle for the position of the next acharya put an end to the spiritual community and the joint preaching of the movement of Sri Chaitanya Mahaprabhu throughout the world. Separate groups of devotees emerged, led by various self-appointed acharyas. Such as, for example, the “Gopinath Math,” “Chaitanya Saraswat Math,” and “Keshavaji Math,” which will be discussed further.
When Vana Maharaj accepted sannyasa from Narayana Maharaj, we became brothers in God.
Bhaktivedanta Vana Maharaj was my brother in God, and I met him solely because my students (the Trefilov family) asked him to re-initiate them. That is how I learned of the existence of Vana Madhuri from the “Gaudiya Math.”
The International Society for "Pure Bhakti- -Yoga"
After Bhaktivedanta Vamana Maharaj passed away, MADHAVA MAHARAJ (his disciple) took his place as the acharya.
Bhaktipragyana Kesava Goswami had three senior devotees: Bhaktivedanta Vamana Maharaj, Bhaktivedanta Trivikrama Maharaj, and Bhaktivedanta Narayana Maharaj.
Narayana Maharaj at the "Gaudiya Math" ("Devananda" and "Vedanta Samiti," of which he was a co-founder) established his organization, his service within the organization of his Guru, Bhaktipragyana Kesava Goswami Maharaj, and launched his movement, the "International Pure Bhakti Yoga Society".
In 2014, following the departure of Narayana Maharaja to nitya-lila (2010), splinter groups from the “Gaudiya Math” registered their organization “BHAKTI BANDHAV,” placing Srila Prabhupada and Narayana Maharaja on the altar. This is a commercial project for collecting donations and preaching in favor of “Devananda Math.”
Taking advantage of the authority of Narayana Maharaja, to whom the Indian Religious Parliament had conferred the title of Yuga Acharya, members of the new Bhakti Bandhav Math, disciples of various gurus, began publishing books by Narayana Maharaja, Bhaktivinoda, and Goswami Vrindavana, “dragging by the ears” well-known acharyas from various maths and their disciples. In this way, they created an online appearance of the preaching mission of Chaitanya Mahaprabhu.
BOOKS OF THE GOLDEN AGE
Here is what WIKIPEDIA says.
Narayana Maharaj; birth name: Narayana Tiwari; born February 16, 1921, in Buxar, British India – died December 29, 2010, Puri, Odisha) – Gaudiya Vaishnava religious leader, theologian, writer, senior disciple and successor of Bhakti-pragya Keshava Goswami (1898–1968); founder of the International Society for Pure Bhakti-yoga. Bhaktivedanta Narayana Goswami traveled around the world more than 30 times, preaching in many countries. As of 2002, he had more than 40,000 disciples.
BIOGRAPHY
Narayana Tiwari was born on February 7, 1921, in the village of Tiwari-pur in Bihar, British India. Tiwari-pur was once located on the banks of the Ganges, but the river later changed its course, and the village now lies some distance from it. According to
Hindu tradition, it was at this very spot that Rama slew the demon Tataka. Narayana’s parents came from an educated and respected Brahmin family belonging to the Shri-sampradaya. Narayana’s father was named Baleshwar Nath Tiwari Pandit, and his mother was Lakshmi Devi.
From childhood, Narayana showed great interest in spiritual life. He loved to chant and sing the names of God, and to listen to stories from the
*Mahabharata*, *Ramayana*, and *Bhagavata Purana*, which his parents regularly read at home. Together with his father, Narayana also attended kirtans and religious gatherings of pravachanas, where sacred Hindu texts were recited. Narayana attended elementary school in a village named Dalsagar, neighboring Tivaripur. From fifth through seventh grade, he studied at a school in Bukhara, located eight kilometers from his home. During his school years, Narayana was passionate about sports: high jump, long jump, running, and soccer.
In his youth, Narayana sympathized with the movement for India’s liberation from British rule and with Mahatma Gandhi. As a sign of protest, he refused to speak English.
Getting a Job and the First Encounter with Vaishnavas
After graduating from high school, Narayana got a job as a teacher at
an elementary school. After six months of working at the elementary school, he was selected to teach at the local middle school. At the elementary school, he taught all subjects, while at the middle school, he taught Indian history. After working at the middle school for several months, Narayana successfully secured a good job with the police department. He worked for about four years in the city of Sahibganj in Bihar. There he met Narottamananda Brahmachari— a preacher from the “Gaudiya Vedanta Samiti” and a disciple of Bhaktisiddhanta Saraswati, who at that time was actively preaching Gaudiya Vaishnavism in Bihar. Through his interactions with Narottamananda, Narayana became convinced of the superiority of the Bengali Vaishnava philosophy. He began regularly attending meetings organized by the Gaudiya Vaishnavas and listening to lectures. After the preachers left, an inspired Narayana began practicing japa meditation daily, repeating 64 rounds of the Hare Krishna mantra on his beads.
At that time, Narayana was transferred to serve in the town of Rajmahal, located near the Bengali village of Ramakeli—the place where Rupa and Sanatana Goswami had once lived. By this time, Narayana had lost interest in material life and began to consider taking sannyasa. He submitted several requests for resignation, but senior officials, satisfied with his conscientious service, refused to accept his request. At the same time, Narayana began corresponding with Bhaktipragya Keshava Goswami—a spiritual leader “Gaudiya Vedanta Samiti” and one of the senior disciples of Bhaktisiddhanta Saraswati. In late 1946, Narayana resigned from his job and, leaving his family and home behind, came to Navadwipa, where he first met Bhaktipragyana Kesava Goswami.
Receiving spiritual initiation from (1947)
In early 1947, Narayana took part in the Navadwipa-manda-la-parikrama— an annual pilgrimage lasting several days to places associated with the life of Chaitanya. That same year, on Gaura-purnima, Narayana was initiated as a disciple by Bhaktipragyana Kesava Goswami, who gave him the spiritual name Gaura Narayana Dasa. Over the next five years, Gaura Narayana traveled and preached actively throughout India alongside his guru. He had the opportunity to make a pilgrimage to all the major holy sites in India and hear from Bhakti- pragya about their glories. Noticing that Gaura Narayana was constantly serving the Vaishnavas, Bhakti-pragya bestowed upon him the title “Bhakta- bandhav,” which translates as “friend of the devotees.”
Vow of Renunciation (1952). Literary Activity
In 1952, on the day of Gaura-Purnima, Gaura Narayana took from his
His guru initiated him into sannyasa (a life of renunciation), and from that time on he went by the name Bhakti Vedanta Narayana Goswami. In 1954, Bhakti- pragyana Kesava Goswami appointed Narayana as president of the new Radha- Krishna temple in Mathura—the “Kesavji Gaudiya Math.” For the next 14 years, Bhaktivedanta Narayana spent several months a year in Mathura and several months in Bengal. The new temple played a major role in preaching Gaudiya Vaishnavism to the residents of Mathura.
Bhaktipragyana Kesava Goswami also appointed Bhaktivedanta Narayana as vice president of the Gaudiya Vedanta Samiti and asked him to translate the books of Bhaktivinoda Thakura and other acharyas from Bengali into Hindi. In the years that followed, Bhaktivedanta Narayana Goswami published Hindi translations of such books as *Jiva-dharma*,
*Chaitanya-shiksha-mrta*, *Bhakti-tattva-viveka*, *Vaishnava-siddhanta- mala*, *Sri Mahaprabhu ki shiksha*, *Upadesha-mrta*,
*;ik;;-sth;ka*, *Manah-;ik;;*, *Sindhu-bindu-k;na*, *Gau;;-ya- kanthahara*, *Bhagavad-g;t;* (with commentaries by Vi;van;tha Chakravart;), and others. Later, many of these books were translated by Bhakti Vedanta Narayana’s disciples into English, Russian, and other languages. Also, following his guru’s instructions, Bhakti Vedanta Narayana published a monthly Vaishnava magazine in Hindi in Mathura
"Bhagavat-patrika."
In 1968, Bhakti-pragyana Kesava Goswami left this world, and Bhakti- vedanta Narayana, together with his spiritual brothers, performed all the rituals for his samadhi. During the same period, Bhakti Vedanta Narayana began conducting the annual Vraja-man-dala-parikrama pilgrimage in the month of Kartik, which he continued to do until his death.
Preaching in the West and in the Russian- s (since 1996)
Since 1996, Bhaktivedanta Narayana Goswami has been preaching in
on Indian affairs in countries such as the United Kingdom, the Netherlands, Germany, France, Canada, the United States, Costa Rica, Venezuela, Brazil, Malaysia, Fiji, Singapore, the Philippines, Australia, and others. He visited Russia and the CIS four times (he was in Moscow and Volgograd, as well as in Odessa, Ukraine), and each time he spent a week giving lectures and speaking with devotees. Over the years, approximately seven hundred devotees from Russia and the CIS countries received spiritual initiation from him.
In 2004, Bhaktivedanta Narayana Goswami relinquished his responsibilities related to the activities of the Sri Gaudiya Vedanta Samiti, founded by his Guru, and established his own international society, “Bhakti” (later named the “International Society for Pure Bhakti-Yoga”).
Bhaktivedanta Narayana Goswami often suffered from heart pain, but even after undergoing several surgeries, he continued to give lectures in Hindi, Bengali, and English at the Kesavji Gaudiya Math (Mathura) and elsewhere. All of his talks were recorded and later transcribed for translation and publication.
Bhaktivedanta Narayana Goswami passed away on December 29, 2010, in Puri (Orissa, India) at the age of 89.
Between 1996 and 2010, Bhaktivedanta Narayana Goswami traveled around the world more than 30 times, establishing numerous temples (maths) throughout the world and at sacred pilgrimage sites for Gaudiya Vaishnavas: in Vrindavan (Sri Rupa-Sanata-na Gaudiya Math and Gopinath Bhavan, near Imlitala), in Ishapur (Sri Durvasa Rishi Gaudiya Math), in Baladeo (Sri Daudji Gaudiya Math), as well as near Govardhan (Giridhari Gaudiya Math), in Delhi, Puri, Navadwip, and elsewhere.
In 2009, as an offering to his shik;a-guru, Bhaktivedanta Madhava Swami wrote a detailed biography of Bhaktivedanta Narayana Goswami titled *;r;la Guru Dev. The Supreme Treasure," for which he received a doctorate from the Vedic College of Florida (USA). Between 2012 and 2013, the two volumes of this book were published in Russian.
Relationships with well-known Vaishnava leaders. Relationship with Bhaktivedanta Swami Prabhupada
Bhaktivedanta Narayana Goswami regarded Bhaktivedanta Swami Prabhupada as his primary spiritual master (;ik;;-guru) and described his relationship with him in detail in the following books: "My Shik;a-guru and Dear Friend," "Letters from America," and "Gaura-vani-pra-charine."
Bhaktivedanta Narayana Goswami first met Bhaktivedanta Swami
Prabhupada (who was then known as Abhay Charanaravinda) in 1947 in Mathura. A few years later, in the early 1950s, Abhay visited Mathura at the invitation of Bhakti-pragyana Kesava Goswami, where he spent several months at the “Kesavaji Gaudiya Math,” whose head was Bhaktivedanta Narayana Maharaj. Their next meeting took place when Bhakti Vedanta
Narayana accompanied Bhakti-pragya Keshava to Jhansi, where Abhay founded the “League of Devotees.” In 1959, Abhay accepted sannyasa from Bhakti-pragya Keshava Goswami. Bhakti Vedanta Narayana Goswami performed all the required rituals. He also prepared a danda (sannyasi staff) for Abhay and showed him how to put on sannyasi robes. Abhay received the monastic name Bhaktevedanta Swami and spent the next six years in Vrindavan—first at the Vamshi-Gopala Temple, and then at the Radha- Damodara Temple. Bhaktivedanta Narayana visited him there from time to time. Together they prepared and partook of prasada and discussed Vaishnava philosophy.
Bhaktivedanta Narayana Goswami claimed that during his stay in the United States, Bhaktivedanta Swami Prabhupada sent him about 400 letters and that most of them were lost. The surviving letters have been published. In them, Bhaktivedanta Swami Prabhupada described his preaching in the West and asked Bhaktivedanta Narayana to mail him the items he needed: “Please send Mathur peeras (sweets), karatals, mridangas, and Deities. It would be best if you bought the karatals and mridangas in Navadwipa and the Deities in Vrindavan. I understand that this may cause you some trouble—traveling to these various places, buying, packing, and mailing all these items—but please do this for the sake of my service.” In addition to everything else, Bhaktivedanta Narayana Goswami mailed him many books in Bengali and Hindi.
Bhaktivedanta Narayana Goswami was one of the few devotees with whom Bhaktivedanta Swami Prabhupada maintained close correspondence from the United States. He was also the only one who met Bhaktivedanta Swami Prabhupada at the Delhi airport after his first arrival from the West. Shortly before his death in 1977, Bhaktivedanta Swami Prabhupada asked Bhaktivedanta Narayana Goswami to collaborate with his Movement in the common mission of preaching the teachings of Sri Chaitanya. Bhaktivedanta Swami Prabhupada also asked Bhaktivedanta Narayana Goswami to arrange for his burial ceremony at the Krishna-Balarama Temple in Vrindavan. After the death of Bhaktivedanta Swami Prabhupada, many of his disciples received
instruction (;ik;a) as well as sanny;sa from Bhaktivedanta Narayana Goswami.
Bhaktivedanta Narayana Goswami and Bhaktipramod Puri Goswami
Bhakti Pramod Puri Goswami sometimes visited the "Devananda Ga-
When Bhakti Pragyana Kesava Goswami established the "Udaya Math," Bhakti Vedanta Narayana Goswami (who was then still known as Gaura Narayana) served as his first personal servant. At another time, he stayed in Chinchore (a town in India near Calcutta), and in that instance, Gaura Narayana also served him as a personal servant. When Bhakti Pramod Puri Goswami went to take a bath in the Ganges, Gaura Narayana accompanied him, carrying his clothes and other belongings. After bathing, they would return to the Math, and Gaura Narayana would wash and hang Maharaja’s wet clothes to dry, as well as help apply his tilak by holding a mirror in front of him.
One of the few things Gaura Narayana brought with him when he joined the Math was a lota—a small, round water pot. One day, Bhakti Pramod Puri Maharaj and Gaura Narayana were bathing in the Ganges when, for some inexplicable reason, a wave rose in the river and carried the lota downstream. Bhakti Pramod Puri Maharaj took this as a good sign. He laughed and said: “Ganga-devi has carried away your last memories and attachments to purva- ashram (life before joining the Math). This means that she wanted to take away from you the last thing that reminded you of your past life—this is very auspicious for your bhajana and guru-seva.”
Around the year 2000, when Bhakti Pramod Puri Goswami was about a hundred years old, Bhakti Vedanta Narayana Goswami traveled to Jagannathpur to visit him and pay his respects. Bhakti Pramod Puri Goswami asked if he remembered the incident with the pot. Bhaktivedanta Narayana Goswami said he did, and the memory brought a lively laugh to both of them.
Bhakti Pramod Puri Goswami liked Bhakti Vedanta Narayana Goswami’s books and asked him to send him new publications regularly.
Assessments by scholars, social and religious figures
In the encyclopedia *Religions of the World*, edited by John G. Melton, "Religions of the World," Bhakti Vedanta Narayana Goswami was described
as the most charismatic guru in modern Gaudiya Vaishnavism, having attracted the largest number of disciples outside India, with followers on every continent, and actively engaged in publishing Vaishnava literature in several languages.
On October 31, 2003, in Vraja, Swami Shamadji, head of the World Religious Parliament in Delhi, and the spiritual leader of the Shri Varsana Temple (the royal palace of Shrimati Radharani), Shri Dipaka Bhatt Bhakti Vedanta Narayana Goswami, was awarded the title “Yuga-acharya” (Spiritual Teacher of the Millennium).
GOD IN THE FORM OF A B
If we stop performing bhajana to ;r; K;;;a without having attained perfection in it, what harm can come of it? What does one lose if they fall at this stage? Nothing. On the other hand, if a person follows the varna-ashrama- dharma but does not perform Krishna-bhakti, what will he gain? Nothing. For a person to be happy in body, mind, and soul, he must listen to Hari-katha from exalted personalities, the mahabhagavats.
In bhakti, first comes ;raddh; (faith), then anarth;-niv;tti (freedom from unfavorable desires and habits), then ni;;h; (firm faith), and finally ruci (a taste
for devotional service).
We, the jivas, are in fact transcendent in relation to maya; we are integral parts of Krishna. We are shuddha, pure by nature, but we consider ourselves to be the body. We think, “My son, my daughter, my wife, my dogs—all of this is mine.” This is our anartha (delusion).
By hearing about Him, devotion to Krishna, the Supreme Person, arises in the hearts of men
shoka-moha-bhayapaha (S.-B., 1.7.7)
[In one who listens to and follows the *;r;mad-Bh;gavatam*, bhakti (love) for Vra;;ndra-nandana ;r; K;;;a is immediately awakened, which liberates from sorrow, illusion, and fear. Then ;r; K;;;a reigns in the devotee’s heart.]
;r;la Vy;sadeva revealed the *;r;mad-Bh;gavatam*—a scripture that is a
transcendental form of ;r; K;;;a. *Yasya vai ;ruyam;nyam*. If someone with firm faith wishes to listen, then K;;;a
param;-puru;a bhakti; utpadhyate pumsa; ;oka-moha-bhaya-paha—pure devotion will manifest in the heart, and ;oka (grief), moha (illusion), and bhaya (fear) will vanish. If you listen to the *;r;mad-Bh;gavatam* from a bh;gavata [maha-bh;gavata], (a pure devotee) who is knowledgeable in jiva-tattva, maya- tattva, bhakti-tattva, prema-tattva, Krishna-tattva, Radhika-tattva, and shakti- tattva, and who is free from all worldly attachments, then pure bhakti will enter your heart.
Sri Srimad Bhaktivedanta Narayana Goswami Maharaj, April 5, 2006, Paderborn, Germany.
'S DOG
KNOWLEDGE THAT IS NOT BASED ON TRUTH
Jivera Svarupa Haya Krishna Nitya Dasa…. Radha Dasi is not the truth. Because Radha, the best of the gopis, is also a servant of Krishna… In essence, Vana preaches Shaktism…. Not Vaishnavism…
Once, Gurudev told a story. When Bhagavan Ramachandra became the king of Ayodhya, He presided as a judge every day, passing judgments. His brother Lakshman served Him. One day at noon, Ramachandra asked Him, “Look, is there anyone outside for whom I might act as a judge?” He replied, “There is no one outside.” But Bhagavan Ramachandra said, “Lakshman, look again. Maybe there is someone there." And then Lakshman saw a dog. Lord Ramachandra knows the language of dogs, because one of the Lord’s qualities is to understand the language of all living beings. He went to where the dog was sitting, and it said, "Prabhu, Your pujari kicked me today. Why did he do that? I want justice. I was just lying on the road, and he hit me so hard that my back
still
my back still hurts.”
Ramachandra called the pujari and asked him, “Did you really kick that dog?” The pujari replied, “Yes, I was carrying the bhoga to offer it to Thakurji, and the dog was lying in the road. So I kicked it.” Then Lord Ramachandra said, “Look, it’s just an animal. You shouldn’t have hit it. You could have simply walked around the dog or politely asked it to move.”
The pujari admitted, “Yes, I committed an aparadha (offense).” Then Ramachandra asked the dog, “How do you want to punish your offender?”
Look at what a beautiful story. There are many such stories in the
*Ramayana*. So Ramachandra turned to the dog: “You must decide how to punish him.” Then the dog replied: “Maharaj, in South India there is a temple made of gold. And every day, trillions, hundreds of trillions of gold coins are offered there. Let him become the chief pujari in that temple.” Sri Ramachandra was surprised:
“At our temple, people can’t even donate two rupees. But there, every day people offer so many gold coins as donations! The pujaris at that temple eat very lavishly; they receive prasad fit for a king and wear beautiful clothes.” The pujaris in ISKCON also dress beautifully and receive exquisite prasad. And what kind of watches do they have? The chief pujari has a Rolex, an iPhone, and the very best technology. He is so respected. Without his permission, no one can open the temple room. But all of this is nothing compared to that golden temple in South
India. There, the pujaris
earn thousands of rupees every day.
Lord Rama asked the dog, “Why do you want to give him this post?”
- Bhagavan, You know everything. I was a pujari in this temple in my past life. I received so much daksina, so many kinds of blessings, and enjoyed myself very much. As a result, I became a dog.
If you steal money from gurus and Vaishnavas and use it for sensual enjoyment, you will take such a birth. Perhaps even an ordinary thief may receive some benefit, but those who steal money from the guru and the Vaishnavas will never prosper. This means that whatever money comes to you, you must use it in the service of the guru and the Vaishnavas. Keep for yourself only what you need to sustain your body.
Sri Srimad B.V. Vana Goswami Maharaj
Delhi, November 25, 2018 NOTE: Is it any wonder that this Vana Maharaj stole my temple,
converted my disciples, and renamed the “Sankirtana Corporation” into the “Gaudiya Math” temple? What awaits him in his next incarnation?
Vana’s NLP Madhurya
Neuro-Linguistic Programming (NLP) is a set of techniques that help you
better understand people, influence the decisions
and achieve goals through the proper use of words, gestures, and behavior.
The method is based on the idea that a person’s thinking, language, and behavior are interconnected. By influencing one of these components, you can change the other two, thereby literally “programming” a person—both yourself and others.
The acronym NLP encompasses three core concepts:
"Neuro"—the reception of information through the senses, as well as all neural processes involved in its processing.
"Linguistics"—language, words, and phrases through which people communicate with one another and think.
“Programming—control of everyday actions, precise algorithms, and patterns of thought and behavior. PUBLIC FIGURES (preachers, religious propagandists) are taught how to hypnotically influence people. And there are those who are born with such abilities. AND YOU WILL BE HUNTERS OF HUMAN SOULS. Academician Pavlov established that Russians react to words as a conditioned reflex.
“NLP is used in psychotherapy, education, business, and even in everyday communication. With the help of NLP, one can prevent and resolve conflicts, conduct successful negotiations, boost self-esteem, get rid of harmful habits, and form beneficial habits.
However, it is worth noting that neuro-linguistic programming is a controversial method, and there is no scientific evidence of its effectiveness. IT HAS NO SPIRITUAL VALUE. It is simply imitation, emulating the great liberated devotees of Krishna.
At the beginning of the lecture, they invoke the indisputable, universally recognized authorities, praising them and offering prayers. The audience falls into a state of ecstasy, after which the preacher begins his indoctrination. And yet, if everything he says were to be put into writing, it would consist solely of interjections... a complete lack of logic and conceptual clarity.
Few people know what conceptuality is and in which areas it manifests itself. This concept is often heard not only in intellectual circles but also in connection with religious influence on the masses. When it comes to art, science, and religion, this term has a very broad application, so learning its true meaning will be useful to everyone.
What does " " mean?
Conceptuality derives from the Latin words conceptio—"totality, sum, conception, union"—and concipere—"to formulate, to conceive, to imagine." The result of this combination of words was the concept of a “concept,” literally meaning “a system of understanding, an original plan, an initial idea.”
Conceptuality refers to a distinctive approach based on a meticulously thought-out concept containing a unique design and an idea not previously applied.
In this context, the concept should be understood as follows:
- an interconnected system of views;
- a well-established method of understanding;
- a distinctive worldview capable of explaining most phenomena and facts.
This term is so broad that it is appropriate to apply it in a wide variety of fields. Conceptual things or phenomena have special value for a number of reasons.
In conceptualism, the concept of a work is more important than its physical expression; the goal of art and metaphysics is to convey an idea.
Conceptual objects can manifest as expressions, texts, audio, and video clips LIFE AND DEATH ARE IN GOD’S HANDS; THIS IS CONSCIOUSNESS
KRISHNA. One who has surrendered to God feels no fear of the world. This is our concept, the concept of a devotee of Krishna. Some might say that every being is a servant of a servant—THAT IS TRUE. But in the Hare Krishna mantra, “Hare” refers to Radha. Worship of Radha (Krishna’s energy) is characteristic of the Shaktas and is called Shaktism. Worship of Vishnu, Krishna, and His avatars is called Vaishnavism. By definition, Radha dasis are Shaktas, not Vaishnavas.
WHAT IS THE " " ATTITUDE OF SERVICE
We must have more faith in the Holy Names of Krishna than in money and wealth. Then very quickly, Nama Prabhu (the Holy Name of Krishna) will become merciful toward us. As a rule, devotees chant without faith that the Holy Name can give them absolutely everything. Please realize this: Krishna’s Names can give everything. Therefore,
chant with great love and a sense of connection to Krishna, as I have just explained. Do not merely “chant,” but “serve.”
Do you eat prasad? Never “eat” it. To think that we are eating prasad is an insult. Can you eat Krishna? In the same way, do not
“chant” or “utter” Hari-nama. Instead, serve Hari-nama.
Do not think that you are “listening” to Hari-katha, because your mortal ears are incapable of hearing transcendental words. On the contrary, we should try to serve Hari-katha, which is non-different from Krishna’s pastimes, thinking, “I want to serve Him.”
When you go to see the Deities, do not think that you are seeing Them. In truth, you never see Them; we cannot see Them. We cannot receive darshan. We must simply stand before Them and pray: “Oh, You are so merciful. Please just cast a glance upon us. How fallen we are that we cannot even receive Your darshan!” We must have this attitude of service. If you think you are seeing, then you are the doer. But if you are serving, then Krishna is the doer.
We must always have this mindset. This is what our Gurudev, Sri Srimad Bhakti Vedanta Narayana Goswami Maharaj, taught (Springfield, Virginia, USA, 1999)
All the prema that exists in this world comes from Radhika. She is the mother of everyone and everything. Why? Because She nourishes everyone by giving them Krishna-prema. Krishna is the chief [worshiped] Deity for all incarnations, as well as for all living beings. Similarly, there are millions of Lakshmis, and they all worship Radhika.
~Srila Gurudeva, Mathura, India, September 14, 2002
Even if that is so… and since Gurudev says so, then it is indeed so. But in Vraja there are not only gopis, the best of whom is Radha, but there are also those who are connected to Krishna by bonds of friendship, other devotees—by parental and even neutral relationships… Therefore, when the admirers and disciples of Narayana Maharaj quote passages from the lectures while themselves not adhering to any rules, they discredit Gurudev’s authority based on
their own sentiments, which creates major obstacles to devotional service (bhakti) for everyone who listens to them. Thus Pragy;n Keshava Maharaj (Guru Narayana Maharaj) says:
“Mere borrowed, superficial words about Hari-kat-ha are not capable of transforming the hearts of the listeners.” — Sri Srimad Bhakti-pragya Keshava Goswami Maharaj, “Was I Deceived, or Did I Triumph?” (;hagiy;chi y;
j;tiy;chi?) Excerpt from Yaduva;;e Eka;avya (Eka;avya in the Yadu Dynasty) Published in ;r; Gaudiya Patrika, Volumes 7–10, Issues 2–6.
How long can the power of borrowed words endure? How long can one
maintain stability and composure by relying on speech devoid of personal awareness? Can such words manifest ;c;ra (true conduct) and the fruits of genuine spiritual attainment? Speech arising from ;rauta-upalabdhi (divine awareness received through ;ruti-parampar;, the lineage of discipleship) is, by its very nature, distinct from speech that is merely borrowed. Conscious utterances may lack the elegance of worldly linguistics, meter, grammar, or literary aesthetics, but they carry within them sandjivani-shakti (life-giving power), capable of penetrating the very heart of the listener. They are capable of breathing life into the lifeless, releasing thousands of streams of devotional service (Chaitanya-seva-dharas) into the stagnant lake of conditioned consciousness. They can inspire the masses, endowing them with amogha- shakti—the irresistible power of true spiritual conduct—making them truly acharashila—exemplary in practice. Where achara (conscious conduct) and vani (speech) are inseparable, achara becomes vani, and vani manifests as achara. United in a divine union, they together give rise to the sacred stream of seva-gangotri—the transcendental river of service. Eloquence alone, without conscious behavior, is useless; bodily gestures and mental exercises without the awakening of atma-vritti (the deepest spiritual aspiration) are merely empty displays. Can such a superficial performance bring true elevation—to oneself or to others? No, it only deceives the speaker and misleads the listeners. This has never been the path revealed by the acharyas, nor is it shiksha—the transcendental instruction they bestowed.
WORSHIP IS RIGHT THOUGHTS; IT IS virtuous
DEEDS. The worship of foolish disciples is not worthy of Lord Krishna’s mercy. A vain person is blinded by pride. He sees nothing but himself. An inflated sense of self-worth is an attempt to force everyone to share his views. Worship is a path of gratitude to God. It is not confined by any rules. It is impossible to force anyone to worship, just as it is impossible to force anyone to stop worshiping. In a state of greed and avarice, seeking recognition and money, a guru commits a sin when he involves other disciples in violating all the principles of pious and religious activity. Thus, by re-initiating my disciples, Bhativedanta Vana Maharaj committed a sin. He seized my temple, renaming the “Sankirtana” temple “Ni-tai Gaurangi” to the “Gaudiya Math” temple, calling it “Gour Govinda.” This story is described in our book *Vana Madhurya of the Trefilov Family*. The eldest, Timofey, whom I named Trivikrama, kept his name, while Parashara, also known as Pavel Trefilov, changed his name and became known as Premnanda das. I also had another Premnanda—
Yes, just as fat and stupid as Pavel from Kamenuralsk.
'S FAMILY
The surname Trefilov is quite common and is no different from any other, just like, for example, the surname Ivanov. RUSSIAN IVAN has become a household name and went down in history as the national hero “Ivan the Fool,” who always turned out to be smarter than others simply because he lay on the stove and did nothing. The Trefilovs gained notoriety when Pasha Trefilov met the Hare Krishnas and gradually drew first his mother, Lena Trefilova, and then Timofey Trefilov, the eldest of the Trefilov dynasty, into the sect. His father rose to the position of deputy minister in the Udmurtia administration, but died soon after, never living to see his family’s triumph.
According to Lena Trefilova, her husband did everything he could to advance his family’s career: he insisted that I graduate from law school, believing it would help me secure a good position, and he wanted to raise our children to be devoted to their homeland and country. He wasn’t a careerist, but he didn’t want to fall behind others either, though he was indifferent to politics.
Our eldest son graduated from university with a law degree, then trained as a computer programmer and began to climb the career ladder with confidence.
At our first meeting, I noted that if it weren’t for his slightly bow-legged stance and somewhat short legs, set wide apart like a fish’s eyes, he could have been a classic example of masculine beauty, a likeness of the Belvedere Apollo. By all accounts, women found him attractive, and men harbored a bit of envy toward him.
Even before we met, Timofey had visited India with his school friend Misha and become fascinated with yoga. He became the leader of a yoga group at some club. His wife Natasha inspired him, and he became a vegetarian.
Natasha wasn’t a beauty, but she was the eldest in the family and had the distinct features of an Udmurt woman; on top of that, she was the one who ran the household. She worked as a judge’s assistant at some court.
The judicial system in Russia includes the following types of courts:
1) The Constitutional Court of the Russian Federation.
2) The highest judicial body for constitutional review in Russia.
3) The Supreme Court of the Russian Federation.
4) The highest judicial body for civil, administrative, and criminal cases, as well as the resolution of economic disputes.
5) Courts of general jurisdiction. They hear the majority of all criminal, civil, and administrative offense cases. These include district courts, courts of the constituent entities of the Russian Federation, military courts, and magistrates.
6) Arbitration courts. They hear civil and administrative cases involving disputes between organizations, firms, and companies.
7) Military courts. They exercise judicial authority within the Armed Forces of Russia and other military formations where military service is provided for by federal law.
8) The courts of the constituent entities of the Russian Federation also include the constitutional (statutory) courts of the constituent entities of the Russian Federation and justices of the peace, who are judges of general jurisdiction in the constituent entities of the Russian Federation.
I learned all this quite by accident from the Trefilovs. I don’t know which court Natasha worked at, but her relatives (her sister) belonged to a clan that I gather was above the middle class of the gentry.
Natasha and Timofey had a son named Yarik (probably Yaroslav). Timofey, wanting him to carry on the family line, was very attached to him, spoon-fed him, and later enrolled him in a private school. However, there was nothing surprising about this. He enrolled him in our programs, harinas, and so on, although, by all accounts, Natasha didn’t particularly like it.
PARASHARA
Among Krishna devotees, it is not customary to ask about one’s private life prior to becoming Krishna conscious. And I did not insist on a confession unless my students spoke about themselves on their own.
Pasha Trefilov. A few years after we met, I named him Parashara Muni das, initiated him into the Hare Krishna mantra, and some time later performed his Gayatri diksha initiation. I helped him build an altar and installed the Gaura- Nitai Deities.
Pasha had a girlfriend. Her name was Ilyana. When I initiated Pasha, I decided to give Ilyana a name as well. Since Pasha became Prashara, I named Ilyana Satyavati, and from their union, Vyasadeva was born. Unfortunately, my plan to create a traditional family according to Vedic canon did not succeed. Ilyana (also known as Satyavati), a Tatar by birth, did not want to become a devotee of Krishna. Apparently, she drew Pasha (now Parashara Muni) into the shoemaking business her father ran. At first, Parashara worked as a shoemaker for some company, but after gaining some experience, he decided to start his own business, went to Izhevsk, and registered a shoemaking workshop, naming it
“Maestro.”
A few years had passed since Parashara began chanting the Hare Krishna mantra and following the regulative principles, but the changes in my disciple’s life and consciousness were so striking that everyone who knew him from his past life truly came to believe in Krishna, devotional service, and the chanting of the Hare Krishna mantra. Several more disciples emerged from among Parashara Muni’s acquaintances and friends. These include Sankarsana, Datatreya, and others.
In his workshop, people listened to my bhajans and lectures and attended my programs. And I felt the desire to establish a productive “SANKIRTANA Association” based on activities in the consciousness of Krishna.
KARMA-YOGA is service to Krishna. I began to persistently instill this idea in the minds of my students, wishing to transform the Sapa;niks (who were essentially untouchables, lower than the Shudras) into Brahmins—that is, first- class people, whom, as I understood, society urgently needed.
People suffer from ignorance and poor governance, and the concept of varna-ashrama-dharma, which was also preached by Srila Prabhupada, was highly relevant at that time. I gave our newly formed organization the name “Sankirtana Corporation,” under which I had been registered as a nonprofit in New York since 1997.
FROM THE VERY FIRST DAY
As soon as I joined the Krishna movement, I conceived of Krishna consciousness not as a religious organization, but as a cultural movement encompassing all spheres of human activity—a society based on spiritual identity. It encompasses science, religion, politics, art, and so on
—all spheres of socially beneficial activity, involving all strata of society in devotional service to Krishna. I did not simply need disciples through whom I could sustain my existence, but followers—adepts of the Sankirtana movement initiated by Sri Chaitanya Mahaprabhu.
I have already recounted my achievements in my memoirs titled *HARE KRISHNA YESTERDAY AND TODAY*, which began with publications co- authored with Academician Lisovsky, a leading sociologist and my friend.
Guru-chandal-yoga.
The Trefilovs’ Astrological Calculation
This article was written at the Yekaterinburg center of the “Sankirtana Association” following a conversation with an astrologer during the Saturday program.
In ancient times, the Chandalas belonged to a specific class of people who, having lost their right to any of the four varnas, were expelled from the cities and sought refuge in the forests. Nowadays, the word chandal refers to a person from a fairly broad segment of the lower strata of Indian society, belonging to any of the lower castes, which generally fall into the category of untouchables.
The *;r;mad-Bh;gavatam* (3.14.45) describes that those upon whom the curse of a br;hman rests always live as if in hell, and they, despised by all, find no welcome, whatever form of life they may take, and that the visible form of life for such beings is that of dogs. Chased away from everywhere and despised by all, they lead a miserable existence and never show sympathy even toward their own kin.
In Gurudev’s book *Prema-avatara, The Life of Sri Chaitanya*, there is a story about Jagay and Madhay, two brothers. They were equally sinful. But after one of them struck Nityananda, by Nityananda’s mercy the other brother became enlightened and was no longer so sinful. And he began to stop his brother, saying, “It’s not right to do that.” In the same way, Trivikrama can influence Parashara. And here is the astrological calculation. From past births, they were cursed. First, about Pasha, Parashara, in more detail, and then about his brother.
An astrologer came to our program at the “Shri Shri Kishor Kishori” center. After we had eaten the prasad, the conversation turned to deception, and I thought of the Trefilovs—the brothers and their mother. I briefly told the story about that temple and the deception. And the astrologer said, “Let me take a look at this person’s birth chart,” he asked.
I remembered that Lalita Madhava, their mother, had once said that they were both “morning types” (like saints), and she had mentioned what time they were born. So I knew their birth times. And so, regarding the character of Parashara, Pavel Mikhailovich Trefilov—when they did an astrological reading—the astrologer was very surprised that I was connected to such a circle. And after looking at his horoscope, he repeated, “Om Gam Ganapataye Namaha,” praying to Ganesha. It was Saturday evening, after the program, when he began to calculate the horoscope. Looking at the night sky, he said,
- I don't like looking at charts like this. As I understand it, Parashara has a Brahmin's curse—just like his father's—which is just as severe as if his father had cursed him himself. And in his astrological terminology, this is called GURU-CHANDALA-YOGA. And Parashara-Pavel lives with this; he was born with it in this life. That is, the stars were aligned that way when he was born. And he had to correct this in this life. And so, the fact that he began building the temple—that is his atonement.
The astrologer said, “He has the ‘Guru-chandala-yoga’ in his birth chart. There’s a conjunction of Jupiter and Rahu. That means he’ll have the opportunity to betray his teacher. At least once in his life, maybe even twice. Such people are seasoned swindlers who set up pyramid schemes and deceive people. Also, his Moon is in ‘Purva Bhadrapada’—a duplicitous nakshatra. There, Jupiter isn’t exactly in conflict, but it constantly pulls the person in the opposite direction. And so, at best, such people exhibit duplicity and hypocrisy. At worst, they may develop a split personality.”
I asked, “So, he goes to a casino, gets drunk, smokes weed, and then just puts on some white Vaishnava clothes and acts like he’s a good guy, bowing to the Guru. And then he blames everyone around him for his own actions and takes on another Guru, even though it’s his mistake, his transgression—yet everyone else is to blame.” That’s hypocrisy. He’s a devotee and at the same time a traitor to his Guru.”
“Yes,” said the astrologer, “that is exactly what ‘Purva Bhadrapada’ is. He has one face, and another face immediately pops out, completely opposite. Then, in and of himself, he is Mrigashira. That is, Mrigashiras are like that, you know… he has Mrigashira in his body. They’re such temptresses—“catch up, run,” you might say. So they came out of paradise, tasted this fruit; one tempts, leads astray onto the wrong path. His Mars is weak. Jupiter (the Guru planet) is afflicted,
“And when did he meet your guru?” asked the astrologer.
I said, “In 2014.” And it turned out so interestingly that just when Parashara met Guru Shri Shrimad Murali Mohan Maharaj, a period of Jupiter, Brihaspati, the Guru period, began in his chart, and when Parashara insulted the Guru and left him, that period ended. That is, Jupiter is currently afflicted.
The astrologer continued: “Well, this is exactly what ‘Guru-chandala-yoga’ is—betrayal of the teacher, all these deeds, curses from a past life. Such people are destined to betray. Usually, when they are born, there are severe delays.
Maybe when he was born, he was stuck in traffic.” I remembered that on that same day, when Parashara was born, Mangala Gita was also born, who, as I
understood, had confused the Trefilovs herself
She left the Guru and inspired Lalita Madhava (Elena Trefilova) and her sons to betray the Guru. Of course, there are many different nuances to the story, so to speak, but overall, their current actions and deeds bear a slight resemblance to those of the past.
Gurudev told us how they justified their rejection of the Guru, and the first thing Parashara said to Gurudev was: “I,” he said, “need sadhu-sanga.” These are Mangala’s words. That is, Parashara repeated Mangala’s words verbatim. Well, they must have gotten along. Similar horoscopes, the same planets, both traitors, and they must have understood each other. They maintained a relationship and stayed in touch; Lalita Madhava would call her. Mangala had a good relationship with Parashara’s mother; they were friends, in short. That’s the combination. And the mother also had a certain influence on her sons’ decisions; as they say, the woman is the neck, and the man is the head.
I remembered that their mother, Lalita Madhava, had told me—when she went to an Ayurvedic resort—how they anointed her with different oils every day, pampered her in all sorts of ways, and how wonderful it felt, so much so that she felt she could even forget about Krishna. How good it felt to her. As if life were good even without Krishna, and she told me that her Guru later told her that this was a trap. That material energy is something that captivates… I remembered a video with Avadhuta Chandra Prabhu, where he spoke about Ananta Shanti, saying that he had been a KGB collaborator in the civil service, so dependence on Krishna and Krishna’s protection weren’t as valuable to him, because he already felt protected by the KGB. I remembered that both my mother and Trivikrama, Timofey Trefilov, were in the civil service, and a suspicion crept in: weren’t they state security agents infiltrated into Guru Dev’s Gurudev’s “Sankirtana” organization, receiving a salary for it? It’s hard to say. But if we assume that, then it’s understandable why they so easily renounced the Guru, whose power they themselves had witnessed, and through whose mercy and the power of his austerities and money they had built a huge temple “Nitai Gaurangi” in Izhevsk. Perhaps the object of their devotion has changed, and they were just looking for an excuse to bail. Our Gurudev will find others, but Vane Maharaj, their new guru, may still have a rough time with them.
The astrologer said that, apparently, this was a chance to atone for the curse of a past life by building a temple. But Parashara did not
take advantage of this and made things even worse. That is, he sank so low, even lower than in his past life. He fell very far indeed the second time. And now, having received a second curse already in this life, he is in such a lowly position, in complete “shit…”
And I had already come to think that his reactions were all just one wild spree after another. I interpreted it as if he had this tendency—that’s just how the planets are aligned. “Purva Bhadrapada.” One face, and then another emerges, completely opposite. But Krishna—He can subdue any planet. If a person is engaged in devotional service, when he followed the instructions of Gurudev, Sri Srimad Murali Mohan Maharaja, and was thus engaged in devotional service to Krishna, then… the horoscope had no effect. It didn’t affect him when he was devoted; so to speak, he tried, and these planets, their influence, stepped aside, because Krishna said so—Krishna removed their influence during the time of devotional service. And as soon as he (Parashara) violated the principles, strayed from the Guru’s instructions, went to the casino, decided to break the rules, got drunk, and broke the vow he had made to the Guru at initiation, he immediately fell under the influence of his natal planets, the influence of his karma, and they (the planets) took control, and he betrayed the Guru. And so, “Guru-chandala-yoga”—he became a traitor to the Guru. That is, this could have happened at any moment. But the Guru protected him; as long as he followed the Guru’s instructions, his horoscopic chart did not take effect. But as soon as he strayed, his karma simply took hold—that is, his malefic planets came into power. And they took hold of him.
As long as a person follows the Guru, Krishna takes credit for it, and Krishna accepts this as devotional service. At that point, the horoscope has no effect. But as soon as a person starts doing things on their own or strays from the Guru’s instructions, committing offenses in thought, word, or deed, their karma simply begins to take effect. That is, their horoscopic calculation.
I started telling the astrologer about Parashara, that he had done a lot of good—he built altars, and in his relationship with his wife Kamalakshya, he did a lot of good—he gave her gifts... To which he (the astrologer) said that all this good stuff is just his way of deceiving. A way to mislead.
And when he deceives, he does this—"yes!"—and rejoices.
What nerve, what audacity. I mean, I was thinking. Parashara works like this: he does something good, people start to trust him, and then he deceives them. He gains their trust, as they say. And the fact that he’s a merchant—that quality of misleading people—helps him in this line of work.
The astrologer explained it this way: “He has Rahu in the first house. This is a very strong influence of Rahu, who is responsible for some kind of sabotage, criminality—he will break the rules. That is, ‘Guru-chandala’—betrayal of the Guru, and also Rahu in the first house.”
The astrologer continued: “He also has a very strong Saturn in exaltation, and it is in the sixth house. This is very good. When a strong malefic is in the sixth house, it means it neutralizes the negative aspects of the sixth house, such as certain illnesses. But at the same time, Saturn rules the tenth house, the house of the teacher. And it turns out that he will drag teachers into some kind of contests or battles—that is, battles with teachers, with employers, with the older generation. And then there’s the “Guru Chandal Yoga”—betrayal by the Guru—plus Rahu, who is a deceiver and a saboteur, and Saturn in the house of the teacher, which means he’ll drag elders into these conflicts.
“Oh, here’s another interesting thing,” said the astrologer, “his Venus is combust. And since it was combust, that might be why he went crazy under the influence of the demonic planet Rahu. In other words, his horoscope indicates madness.”
I remembered the operation he had performed after the birth of his son Vyasadeva and the betrayal of his wife Satyavati; when she cheated on him, he decided he would have no more children. And I thought that this was exactly it—that his Venus was combust. And all the more so because the astrologer said that since Parashara had received a curse in a past life—that he had insulted a saint and betrayed a teacher—one of the consequences in this life would be problems conceiving children.
To which the astrologer replied that a combust Venus doesn’t necessarily mean what I’m thinking, but rather: will he even be able to attract women at all? And you have to look at the house before Venus—are you physically capable of meeting a spouse? And he simply has Mars in fall standing before Venus, which means, most likely, he has these romantic relationships. He doesn’t have them. Well, not at all.
"I don't know when he did it, but right now Mars is in a waning phase, and Mars is the planet of masculinity. And it's practically like something—like infertility—that will get in the way of relationships. It's really interesting," said the astrologer.
That’s when it occurred to me. When the Guru arranged the marriage between Kamalakshi and Parashara, neither he nor Parashara’s mother told her or the Guru about the operation. And how she cried then, that she had agreed to this union. But then she decided that since the Guru had performed the vivaha- yajna, and the fire had been a witness, the marriage was sanctified in heaven, and she was ready to follow Parashara for the rest of her life. And as for a son, as she said, Krishna-Gopal would be our son. When and how would he ever find such a woman? One capable of sacrifice. Their union was ideal. But he lost even that union, abandoning Kamalakshya to her fate when he renounced the Guru.
What is the mercy of Krishna? When He sends a Guru, it is a real opportunity to be freed from past transgressions. That is, even the most sinful person, if he is willing to follow the Guru’s instructions… And the Guru does not give more than a person can accept or do. He does not demand more. But even the slightest effort on this path of devotional service—there are no losses. And it is possible that in the future, such a person, having suffered for their sins, may recover and continue devotional service; they will not go to hell. But there is no need to look far. Because Krishna can create conditions here that resemble hell, a hellish life. And here is Parashara’s desire for suicide, which Lalita Madhava’s mother is always worried about… One more point, about Pavel Trefilov—Parashara, as the astrologer calculated—“he has a very strong Moon in Aquarius. Most likely, there may be something going on with his mother (Lalita Madhava, that is). He might lose his mother. That is, a person on this planet gains the experience of wisdom, but how does one gain this experience? By losing what you have. Now, in May 2025, Ketu will enter Arudhalagna. This is precisely the time to accuse him and punish him, so to speak, because Ketu will contribute to this for a year and a half, starting in May 2025," said Parashara. If he did good things, he was just hiding his other side to deceive. And the astrologer said it’s a heavy chart, that he doesn’t like such charts at all. And he immediately started repeating Ganesha mantras, because Ganesha protects… He fell under an unfavorable influence, as they say.
Because this very thing The act of drawing up a chart has a desecrating effect on the astrologer.
As for the elder Trefilov, I recall that from 2019 to 2038, Trivikrama has Jupiter in fall. Just like with Parashara, this draws elders and teachers into rivalry, and he himself will be involved in it. And the Sun, which is why he is very ambitious and wants everyone to accept his position. And he really hates criticism. If he is criticized, it will upset him greatly, enrage him. Ambitions, desires for unquestioning obedience. And he is very concerned about his reputation. He doesn’t want anyone to think badly of him. Parashara might not care what people think of him. But this one is very sensitive. Who says what, who thinks what. Not a desire for power, but how to explain it—he loves unquestioning obedience… It’s important for him to maintain the authority of his name. But, on the other hand, if we compare it to the story of Bharadwaja, who said that Shanti was a KGB agent, a similar situation might apply to Trefilov. They were already in the civil service when they joined us. To the Sankirtana Corporation of Sri Shrimad Murali Mohan Maharaja. Both the mother and the eldest son. Trivikrama held a leadership position. He wants to lead people. He likes to prove himself right. To argue and prove his point in order to uphold his reputation as being flawless.
It is possible that the alliance between Parashara and Trivikrama is temporary. Trivikrama’s blamelessness seems to suffer as a result of Parashara’s behavior. Trivikrama does not like this, as he does not want any “shadow” to fall on him. As for Parashara, he is simply not cut out for leadership roles. He lacks the necessary qualities. That is why he has handed over all responsibility in the business to Trivikrama.
Trefilov Sr.—it turns out he loves money very much, and everything that brings it in. And power, too; no wonder he worked in the civil service. And he’s envious, Trefilov Sr. I remembered that when they welcomed Vana Maharaj, they placed Gurudev Shri Shrimad Murali Mohan Maharaj’s vyasasana against the opposite wall in the temple, and Vana Maharaj sat on it. And the spot where our Guru’s throne had stood—it was now empty. And there the Trefilovs laid out mats. And the elder Trefilov sat on the floor, but precisely in the spot where our Gurudev’s vyasasana had stood. Maybe it was a coincidence, or maybe that’s how his envy of the Guru manifested itself. Guru Maharaj once said that the situation with the Trefilovs is similar to that of Ananta-Shanti, as described by Bharadwaj. That is, maybe they are on the go-
service, just like Ananta Shanti. On the part of Guru Shri Shrimad Murali Mohan Maharaja, the Trefilovs benefited from his blessings, money, influence, and ascetic practices. And on the part of the KGB, they benefited from their positions. Perhaps we and our “Sankirtana Corporation” were their target for the authorities to control religious people, and now the target has shifted to “Gaudiya Math,” and they easily staged a spectacle by leaving the Guru and concocted bogus reasons. In short, such blatant trickery even within Hare Krishna.
Here is Chapter 20 of the book *Prema-avatara*. It describes the story of Jagaya and Madhaya. Here are two brothers, but one of them received more mercy, more quickly, so to speak, that he even began to hold his brother back.
Nityananda is like a spiritual teacher, and the Guru is his representative. This story shows how sinners become righteous after receiving Lord Chaitanya’s punishment. Nature, with all its pleasant and unpleasant events, has its place, and it is impossible to erase the bad and think only of the good. It is precisely the bad that sometimes compels a person to surrender to Krishna. And losses make us appreciate what we had.
Sometimes God’s compassion toward a sinner takes the form of punishment; this is Krishna’s mercy, and it holds the hope that in the future they will find the right path. I once read a discussion about whether it is right to respond to evil with good. It said that one should respond to good with good, and to evil with justice. If you do not stop it, you are complicit. And the story of Jagay and Madhay ends with them digging a pond with their own hands—a large ghat for devotees to bathe in.
Then, in the days that followed, the astrologer and I had an unusual conversation
Rushan: Vishakha, what do you want to do? Go up to him and say, “Ah, you—‘Guru-chandana-yoga’”—and throw a gauntlet in his face?
Vishakha: I once read about whether it’s right to respond to evil with good.
It said that good should be met with good, and evil with justice.
Rushan: Interesting phrase. Well, don’t forget that this Hindu guy is a newcomer. He could have been easily deceived by the Russian guys who invited him—very easily—and otherwise, I know he’s right—
He could have refused, so they might have lied. Well, what I’m getting at is that if they did invite him to the Krishna temple, he’s not just an ordinary person either, and you have no right to call him a Hindu until you’ve clearly established that he knew what he was doing, that he betrayed his faith, and that he went there fully aware of what he was doing. But once you know for sure that he stole it, then you can talk like that; otherwise, you risk being cursed in your next life for insulting a Brahmin. I’d still hold my tongue, be careful, you know. Vishakha: He knew. He is educated—you’re right—he is a devotee and intelligent, and that is precisely why his responsibility grows. The higher the level, the greater the responsibility. Who should we, ordinary devotees of Krishna, look up to? If the elders behave like Vana Maharaj? Does he need money? Are there not enough disciples? He knew that this was his brother’s temple in God, and that this “Sankirtana” organization was not his, not Vana Maharaj’s, not the “Gaudiya Math.” “Sankirtana” is my Guru’s organization; it is not part of any of the 64 “Gaudiya Maths,” and even the disciples’ business was named “Sankirtana.” The “Ranga” brand and the “Sankirtana Corporation” logo were printed on every jar. And Vana Maharaj, no matter how exalted he may have been, had no right to go there—to the temple of another organization, the temple of his brother in God—without consulting my Guru, much less to re- initiate his disciples; he should have sent them back to their Guru. You don’t
impose your own rules in someone else’s monastery.
How did Ravana become king of Lanka? He took the city of Lanka from his brother, Kuvera. And he took the Viman-pushpak as well. That is a demonic act. And Ravana is a demon. And this Indian Maharaja—he is a brother in God with my teacher. To put it mildly, he committed an unethical act. You know, it’s like when someone reaches into your pocket, steals, and says, “Everything belongs to Krishna.” But Krishna gave it to you so that you could manage it. Krishna gave my Guru service, and he raised disciples and built the temple from scratch. None of this belongs to Vanya Maharaja. He just came along and took over my Guru’s throne. Let him build the temple himself, raise disciples from scratch, and then do whatever he wants.
Rushan: Rahu, who dominates Pashi’s chart, symbolizes the demon Ravana; that is, “Guru-Chandala-yoga” is Ravana plus Jupiter. And also, Rahu—that is, Ravana—is in his first house.
Vishakha: When Ravana stole Sita, the goddess of fortune, it is exactly the same as these disciples and their new Guru acting as accomplices and partners in the same scheme, insulting my Guru and seizing his temple.
Hindus are clever and cunning—no, this isn’t a case of him being deceived by Russians. And by accepting them as they are, he has brought misfortune upon himself; I mean, what kind of people are those who betrayed their teacher? He’ll have to endure a lot of sorrow with them, he’ll have to eat a pound of salt, but my Guru, with his power and Krishna’s mercy, will find new ones if Krishna wants Hare Krishna to be chanted in every city and village. So that this Hare Krishna movement, this sankirtana, may spread. And my Guru knows better than anyone how to represent this Sankirtana movement.
And as for the idea that I’ll be cursed for speaking this way about him—I’m just a small person, so little is expected of me, but he’s a big person, so much is expected of him. And to condemn my righteous anger—you know what that’s like—“Let he who is without sin cast the first stone”—that way, you can shut anyone up. And evil goes unpunished. I didn’t insult him—why should he curse me? There’s no reason. Because he insulted my teacher? I stand by my Guru’s position. The truth is on my Guru’s side. I act according to the Scriptures. The Scriptures say that if Krishna and the spiritual teacher are insulted, the disciple has the right to vent his justified anger. Vana Maharaja has no grounds to curse me. He, in fact, committed a crime against my Guru; he insulted Him. Even if he was born in India, even if he is a full-fledged Brahmin, that does not mean he can do whatever he wants and, simply on the basis of being a Brahmin, violate ethics and insult my Guru’s purity, devotion, and austerities, and steal the fruits of that devotion for himself.
The Ishopanishad (1) states that “Everything living and non-living in the universe is under the Lord’s control and belongs to Him. Therefore, everyone should use only what is necessary and allotted to them as their share, and should not encroach upon anything else, fully understanding to whom everything belongs.”
Vana Maharaj took what does not belong to him, but what is necessary and allotted by Krishna specifically for my Guru’s preaching, not for Vana Maharaj. And the way he behaves—as if through his conduct he is showing and saying that he does not even consider my Guru a devotee
. And by his actions, he is insulting me and all of my Guru’s disciples.
Why should I go to hell and be cursed? For defending my Guru’s honor and other people’s faith in the very principle of devotion to the Guru? I believe that if one’s intentions are pure, then one’s actions are pure. Do you think I should be punished for this?
Precisely because he is an advanced Guru, he bears greater responsibility; he must set an example. Who can we, ordinary devotees, look up to? Someone who stole from his own brother, who violated ethics. And for this, we must also receive a curse? With the silent consent of good people, all the evil on earth is justified. Sometimes silence is complicity with evil. It is my duty to express what I am expressing now. This is my dharma as a disciple.
Rushan: - Well, I don’t know about your—all these evening disturbances. They aren’t even thinking about you. They’re doing their own pujas over there; someone’s gambling at the casino. I think you need to figure out where to channel your energy. The most interesting thing is that thanks to your teacher, you’ve gained a lot of strength, and yet you end up thinking about them—you end up feeding them—but they’re clearly not the right people. Like that younger brother who abandoned the Guru. And now you’re thinking about him, hoping he’ll reform, feeding him with your thoughts for some reason. You think he’s like, “Wow, Vishakha’s energy has arrived,” and he’s like, “That’s it, I’ve been revived, I’ve become a righteous person.”
But he’s probably just lying there with a hangover yet again, “Whoops! Oh, energy has arrived from Vishakha. I’ll go to the store, have a drink there, or go to the casino.” You don’t really think he’s managing the flow of your energy like that, do you?
Oh, by the way, you have Mars as your Atma Karaka. You’ll experience irritation or anger. You need to keep this in check. In other words, Mars gives you a lot of energy. You need to adhere to the principle of ahimsa, including in your thoughts.
Vishakha: - Ahimsa applies to those who are weaker, but if the opponent is stronger or equal, then ahimsa will be interpreted as cowardice. Like in the Gita, Arjuna wanted to leave the battlefield; he didn’t want to fight his relatives, the elders of the family, Guru Drona, or his grandfather Bhishma, but Krishna said, “This is your duty—what are you doing? They’ll just call you a coward for leaving the battlefield.” No one will understand your ahimsa and kindness.
And controlling anger—that’s true. Whoever loses patience loses strength; you’re right. Well, never mind, I’ve already accepted it—whatever will be, will be. Krishna will sort everything out—I believe that.
FROM THE FIRST DAY
As soon as I joined the Krishna movement, I conceived of Krishna consciousness not as a religious organization, but as a cultural movement that encompasses all spheres of human activity—a society based on spiritual identity. It encompasses science, religion, politics, art, and more—all spheres of socially beneficial activity—engaging all segments of society in devotional service to Krishna. I did not simply need disciples through whom I could sustain my existence; I needed followers—adepts of the Sankirtana movement initiated by Chaitanya Mahaprabhu.
I have already recounted my achievements in my memoir series titled “HARE KRISHNA YESTERDAY AND TODAY,” which began with publications co-authored with Academician Lisovsky, a leading sociologist and my friend.
BHARADVAJ ON SHANTI
Avadhuta Chandra Das and Bharadwaja Das. Summary, excerpts, quotes: It was revealed to them that Shanti, whom we know as Ananta Shanti, turned out to be an ordinary employee and officer of the State Security Service… We came to the lecture, but we get chills down our spines or goosebumps when he speaks… He was a very strong personality. Before Prabhupada, he had already been initiated by a Shaivite guru... Don’t touch that subject; we’re already cooperating with him, so keep going… This isn’t a real spiritual organization; they’re all frauds. Ananta Shanti wasn’t the only soldier from the security forces who was turned around…
Bharadwaj das: - Could you elaborate on the reasons for Ananta Shanti Prabhu’s departure as an eyewitness to the events? What did he become disillusioned with? What was the conflict? Why? What happened to him? He made such a great contribution as a disciple of Prabhupada, but then, at some point, distanced himself and became critical?
Avadhuta Chandra das: - Well, have you read The Source of Eternal Bliss?
Bharadwaja das: - Yes, of course.
Avadhuta Chandra Das: - Have you heard the story about Govardhan?
Bharadwaja das: - Yes.
Avadhuta Chandra Das: - Do you recall Indra’s behavior?
Bharadwaj das: - Well, you see, since I’m not really familiar with Ananta Shanti Prabhu in any detail, it’s hard for me to draw parallels.
Avadhuta Chandra das: - Well, Indra is a proud demigod. If we compare him to Ananta Shanti, he is one of the leaders of the movement. And practically all the high-level leaders of that time, who could preach across entire countries. That is, they have the influence of demigods; these are very influential people. That is what Ananta Shanti was like.
He was a highly educated man, very well-read. He was the cream of the crop of his generation. So his caliber, well, it was off the charts. He was born in 1949. Well, that means he was 30 in the ’80s. So he was a very passionate young man, at the peak of his energy and youth, and he was extremely enthusiastic about literature—a very literary, very analytical person. In other words, for him, all this culture, aesthetics, theater, and art was his life, his bread and butter; he lived for it. Moreover, his mother was an employee of the State Security Service. She worked in counterintelligence and exposed German agents, so his mother was already at a high level during the war. And after the war, she was also Stalin’s stenographer. So, the child of such a mother, who was on friendly terms with the head of the entire USSR, and, so to speak, with connections at that level… All of Ananta Shanti’s friends were the children of poets, composers, ministers, and all sorts of important embassy officials.
Even when they went to meet Prabhupada in Moscow, they were accompanied by a fellow who was the son of the Indian consul. That’s why Ananta Shanti was such a big deal. Well, it’s no coincidence that some people are born to ministers and wealthy people, while others are born to poor families. That was his case. And especially in Moscow. In fact, anywhere!
Moreover, I can say that when I was writing my book, an old man came to me and told me the whole inside story of how Ananta Shanti managed to get into the meeting with Prabhupada at all; otherwise, he wouldn’t have been able to get in, because everyone who came to the meeting
with any foreigner—they were immediately arrested and immediately imprisoned. Because “contact with a Western citizen” was considered a criminal offense. The Soviet Union was extremely afraid that spies might infiltrate the country and destroy it, and so the situation regarding Western visitors was very strict. So, this old man said that Prabhupada was being monitored by 10 agents from the St. Petersburg State Security—it was the St. Petersburg group, there were 10 people: those who wrote reports, those who took notes, those who followed him, those who were there… and so on, they performed all these functions.
And he said, “When we saw people entering Prabhupada’s room, we were already delighted, rubbing our hands together—‘Here we go, we’ll get a star’— we’d caught some Russian citizen who was in contact with a Westerner. Well, let it be an Indian citizen, but nonetheless with an outsider, a foreigner. And when they issued an order or reported something to their superiors, the higher authority sent them an order: ‘Don’t touch the subject; we’re already cooperating with him—go ahead and do everything else. That is, it was made clear to them that Ananta Shanti, whom we know as Shanti, turned out to be an ordinary employee and state security officer who worked on monitoring currency transactions and the sale of all sorts of junk in central Moscow. Well, that is, he monitored this… what was it called? The hustlers, those hustlers, the pimps…
Bharadwaj das: - Yes, the black-market dealers.
Avadhuta Chandra Das: - So, if Ananta Shanti hadn’t been connected to state security, we would never have had someone like him to pass on information from Prabhupada to us. Because it was his own duty. He went there as part of his personal business due to the nature of his service; it was, as it were, his private matter—to meet with Prabhupada—and not his team’s assignment. But we didn’t know about that; we only found out about it years later, but, in any case, this once again only underscores his multifaceted mind and multifaceted education—this guy in his fifties.
He was a very ambitious man. We’re familiar with theater or film stars, or all these pop-culture figures: they’re very ambitious, and very few of them can keep themselves in check. Well, Ananta Shanti was precisely such a
manifestation of Indra, who was very knowledgeable about Vedic civilization. He had the whole set: he had the Gaura-Nitai, he had Prabhupada’s personal belongings.
He was so showered with God’s mercy that it’s simply unimaginable. But time…
What is God’s government? It consists of living beings—the best of living beings, though they are sinful. Similarly, when Ananta Shanti was useful, the Lord granted him the opportunity to serve; but when his authority was undermined and he was not recognized as a member of the GBC or as Prabhupada’s leader and representative in the USSR, he took offense. That is the reason why he left the movement. The rejection of his position destroyed all so-called spiritual ties with Prabhupada’s mission and his spiritual master.
Here’s a brief explanation of why he left. Of course, as we interacted with him, we noticed that he was very particular, very ambitious in his words and actions. He was always very neat and tidy; everything he owned was exquisite. Can you imagine—we were traveling across the Soviet Union by train. There were no showers on Soviet trains. And in our practice, we have to perform ablutions every day, so we, following his rules, following him—our local acharya, so to speak—also performed ablutions. People were screaming and squealing there—those conductors—but we performed ablutions, washed our faces with the shower, washed ourselves from that faucet, doused ourselves; everyone had their own little jar. Ananta Shanti adhered to all such aristocratic standards of behavior, and his speech was very powerful; and during the lectures, people would often even come up to me and ask, “What’s happening to us? How is it that we’re here attending the lecture, but we get chills running down our spines or goosebumps when he speaks?”
He was a very strong personality as an individual, and he was overwhelmed by this knowledge, this information. Before Prabhupada, he had already been initiated by a Shaivite guru. So the diversity of his education was… well, it was simply off the charts, since he was an analyst and, on top of that, a mystic.
I’ve witnessed a few of these—well, just downright mystical—moments. We didn’t have any money; we were traveling from Riga to Moscow in a third-class carriage, and he says to me, “Go talk to the conductor.” So I went and talked to him—the conductor could have refused to take us to Moscow.
But he did, he did. And then, when we were getting off, I said to Ananta Shanti, “I don’t have any money to pay.” He said, “Well, you pay.” What do you mean? Well, I… well, ask him again? I was kind of embarrassed, because I’d already mentioned it. Didn’t he hear me? We constantly study Prabhupada’s books, where it’s clearly stated that we hear and we must respond to what we’ve heard, not let it go in one ear and out the other, so how could he have let it go in one ear and out the other? — “Go, pay up.”
And I realized that he knew I didn’t have any money, but at the same time, he was sending me away. Well, I thought, fine, I’ll go—my calling is obedience; I must serve with humility… I came there to learn, to serve, not to boss people around or make accusations. And when there were three of us—can you imagine—we each had to pay 15 rubles—45 in total. But I only had 3 rubles. We have two secretaries, I tell her… What should I do? He knows I don’t have any money; I gave it to him. I actually had 1,000 rubles there, I gave it to him before the trip to Moscow, saying, “Here are my donations for you.” I had saved it up, so I said, “I only have three, that’s all I have left.” And then they all got off. I walk up to the conductor and am already going over in my head what to say and how—we don’t have any money, here are the students… And when I walked up to the conductor, he’s standing next to me, and I say, “Here, please.” He takes those 3 rubles, puts them somewhere in his pocket, and says, “Thank you, thank you.” I was surprised—he didn’t count the money, even though it was 15 rubles. 3… somehow you could tell what they were, those bills. Well, that’s one of the stories.
So I went out… Ananta Shanti: “Well, did you pay?” I said:
“Yeah, I paid.” But I didn’t understand all those details and was even afraid to explain them to him. Wow, how did he influence that guide through me?
Well, that’s one of the facts. There were others like that: do something—it was hard to imagine the task would be solved, but it was. That is, certain side effects of this spiritual practice, like mystical abilities, were noticeable to me.
So, his dedication to knowledge, to holding a position in society—that was noticeable. He gave books to very few people to distribute. And he even forbade me from printing them; only later, after he left, did I begin to actively print the books.
It was so unbelievable that when he found out he’d been stripped of his position, his portfolio, and his career—everything! He immediately said, “This isn’t a real spiritual organization; they’re all frauds. And most importantly, this is Prabhupada himself, because such hypocrites live in his society.”
Bharadwaj das: – And what was the reason, if we’re to judge it this way— perhaps generalize—what was the reason for his removal? Why didn’t the Western GBC accept him? After all, they could have brought him onto the team and given him some authority if he was effective.
Avadhuta Chandra das: – He was effective before them and without them, but with them it meant only one thing—a struggle for a portfolio, nothing more. And the struggle for a portfolio is confirmed by the fact that, as Kirtiraj, a representative of the GBC, told me, I was not to hear anything more from your leadership. And that’s how I saw it.
We’ve been traveling to holy sites for three months. Back in the USSR, they never let people leave the country; people only got to go if they were communists or high-ranking party officials, but here we are—60 ordinary citizens just up and left. It even said: “Pilgrims.” I mean, it had never happened before that the country would acknowledge religion—they’d started acknowledging it here. So, we… the whole group was ecstatic at the holy sites. I had a headache, my blood pressure was through the roof, because I’d gone from one set of constraints to another, and the constraints of your own brothers are even tougher than those of your enemies. With enemies, you sort of know how to handle things. But with friends? That’s really hard. And on the last day before leaving, I went to Prabhupada’s murti to pray: “Because, Prabhupada, I can’t take it anymore, I don’t know what to do, I see it and don’t want to comment on my conclusions any further. Because they tell me, just as you say in the Scriptures: ‘If people are fighting over portfolios, they are pseudo- Vaishnavas; they are not Vaishnavas, and all the more so, how can they even be acharyas?’ So, here my comments were already taking shape in my mind. Because I thought I might be mistaken, might have overlooked something. Who knows what might be? Maybe I’m a conditioned being, but I couldn’t resolve this—these assumptions—I couldn’t somehow piece them together in my mind. The answer was clear from the books. I couldn’t refute it or soften it in any way—that yes, this is a struggle for a portfolio, this is materialism in the minds of spiritual people, and therefore
“It turns out they’re just a religious show, not a movement.” But here’s the thing: based on Prabhupada’s books, and on that last day before leaving for the USSR—as we were leaving Vrindavan—I went to his samadhi to pray to Prabhupada. Prabhupada came to me, even though I was considered a disciple of Harikeshi Swami, even though I never formally applied to him. That’s a different story; I was simply initiated by letter, and this Ravi, yes, performed the ceremony.
So, Prabhupada would come to me at different times, in different situations there. In prisons, mental hospitals, difficult situations—he would come to me, and the situation that had become difficult for me would resolve itself. He would immediately show that it would resolve itself, and sure enough—the situation would resolve itself. Harikesh Swami never appeared to me in my dreams.
So, I was praying to Prabhupada, and he spoke in Russian. After some time, I told him exactly this story—about this struggle over the portfolio—and I thought, “Is this really happening? What should I do?” They’d blocked me there; they didn’t want any communication at all. Kirtiraj was giving me a hard time, and while I was explaining all this there, telling him how to get out of this situation… Then I hear that low voice again, with the same tone as when Prabhupada speaks. But it wasn’t English; it was Russian letters, Russian speech, with the same intonations and so on. And he says to me, “Do you think I don’t see what’s happening in my mission? Please, keep doing what you’re doing. When something is needed, I’ll tell you.”
And sure enough, exactly 10 years later, his will arrived, along with his book, containing those corrections. But that was 10 years later.
PART 4
A Cop in Krishna’s Consciousness
One of the first devotees, Bharadwaj das, who was quite close to Ananta Shanti, says that Ananta Shanti was a KGB agent. This raises the question: IN WHAT CAPACITY DOES TREFILOV SENIOR WORK?
Bharadwaj das: “Ananta Shanti turned out to be an ordinary officer and state security agent. He was a powerful figure; when he spoke, it sent shivers down your spine. But before Prabhupada, he had already been initiated by a Shaivite guru. ‘Leave him alone; we’re already cooperating with him. Do everything else.’ He immediately said that this wasn’t a real spiritual organization—they were all con artists. Ananta Shanti wasn’t the only security officer who had been turned.”
His task was to monitor foreigners’ contact with young people. That was his job: to make contact with foreigners. That’s how he met Prabhupada—it was part of his assignment. I think the Trefilov family is connected to this as well, to the KGB. They worked in the government.
Kamalaksh: Trivikram?
Muraly Mohan: Yes.
That’s why, I think, their decision was very deliberate. They decided to take matters into their own hands and have nothing more to do with me, since it turned out not to be in their interests. And now they’ve decided to get involved with Vana. Everything is clear with me; there are no prospects for them, although there may have been some interest at first.
Kamalaksh: What are the prospects there?
Muralidhar Mohan: It’s the Krishna Consciousness youth movement; it has a lot of followers. And the government can’t just let all this run its course. It’s all under control. With ISKCON, everything is clear—they have their own people there, of course, and everything is under control. But with Gaudiya Vaishnavism… The interaction between one
and the other, the field of activity, as they say, of a conditioned soul… Because if someone works in this police system, they don’t just retire like that. If he was involved in that… And there are certain prerequisites and certain observations on my part regarding this.
Kamalakshya: He never liked to go against the law…
Murali Mohan: Yes, yes... That is one of the essential characteristics.
And he was very concerned about his reputation…
Kamalaksh: But that could have just been part of his personal character. Muraly Mohan: These are his personal qualities, which are directly linked to his public activities. Even within the civil service and the administration,
there are people there who are directly connected to the KGB. There is an invisible eye that monitors all spheres: social, cultural, and religious activities. Kamalaksh: Returning to Ananta Shanti, a question arises for me. How, then, did he fall out of favor with the state: ending up in prison and a mental
hospital… It seems like a contradiction. If he
them…
Muraly Mohan: Now the question is about something else. The Trefilo family’s activities. Specifically at the Gaudiya Math. Remember, we went to Vrindavan, and on Govardhan a guy latched onto us, following us to the hotel and everywhere. He’s an unusual person too… I mean, there are people there too who are watching… It makes sense. So many people, so much interest in this Indian culture.
So you lived with their family—what do you think about that? Is what I’m talking about based in reality, or is it just empty speculation with no basis in fact?
Muraly Mohan: Well, first of all, what I want to say about the elder. He’s very sweet. That’s one of the traits of people who engage in this kind of activity. He’s not stupid. He’s a careerist. But while in service, of course, his position isn’t exactly respectable.
There was some kind of meeting with Vana on TV, about 20 years ago. He came during a historic period when ISKCON began having major problems with Harikesh’s departure. Harikesh, in his time, was involved in many affairs and dealings. A lot of money passed through him. He once said, “I’ll turn you all in to Interpol.” But then he quickly bit his tongue and, on soft paws…
KILL THE GURU - BECOME THE GURU
Hare Krishna, Hare Krishna, Krishna, Krishna, Hare, Hare, Hare Rama, Hare Rama, Rama, Rama, Hare, Hare.
I preach, and people are drawn to it. Spiritual life begins with accepting the Guru; as the Scriptures say:
tad viddhi pranipaten pariprashena sevaya upadeksyanti te jnanam jnaninasa tattva-darshinas
Ask questions with a humble mind and perform seva—service to the Guru. Krishna imparts knowledge on how to come to Him, being present in everyone’s heart as the Chaitanya Guru, or as the Antarm;. Here are the necessary conditions: perform seva—serve the Guru—and ask questions with a humble mind.
The one who sees the truth will give us the knowledge of what is real. Of course, if there is no desire to understand what the Absolute Truth is, who God is, or who Krishna is, then there is no point in accepting a Guru or taking on any obligations or vows during initiation. Nevertheless, people accept a Guru, perhaps with their own hidden motives. And, having received a mantra and instruction, pursuing their own selfish interests, they try to use the Guru. Moreover, having received all the necessary knowledge and mantras, a disciple may use them against his own Guru, as the saying goes: “Kill the Guru and become the Guru,” and try to take his place on the Vyasa-asana. Anything is possible.
But, as I say: “You can’t ride a crooked goat.” A mantra received from the Guru is indistinguishable from the Guru. That is, from the one from whom we received it.
Sadhu-sanga, sadhu-sanga—according to all the scriptures, even a speck of dust in sadhu-sanga brings all attainments
And when the bhakti-lata-bija—the seed—falls into a person’s heart under favorable conditions, it sprouts, and, chanting Hare Krishna, this seed of bhakti- lata-bija begins to sprout, grows, passes through the layers of the material universe, enters the brahma-jyoti, reaches the planet of Goloka Vrindavana, blossoms, and bears fruit. This ripe fruit, a very pleasant fruit, the very perfection of bhakti, is called prema, love for Krishna. In a word, a person
can use, or at least try to use, the Guru—having received the necessary instructions and mantras from him—to take the Guru’s place. “Kill the Guru, become the Guru.” Yes. Such things happen in life. Srila Prabhupada was poisoned, Lord Buddha was killed, and even Muhammad—they say he was poisoned too. Such things happen; as they say, “c’est la vie”—that’s life. And, in this case, the Trifilov family. They accepted my patronage and received the necessary mantras from me. And even when the youngest, whom I named Parashara, began to go astray due to his sinful samskaras from past lives, and the reactions of his sinful activities set in, I gave his mother, Lalita Madhava, instructions and the mantra: Narasimha Kavacha. His mother chanted it like a madwoman. And the result was not long in coming—she prayed her son back to health. In the same way, having received my blessings, everyone— Parashara, Lalita Madhava, and Trivikrama, the eldest son—made progress. They learned something, as they say. But instead of utilizing these opportunities, which they received by the grace of their Guru, they began to use them for their own secret intentions, hiding behind devotional service. Under the guise of devotional service.
When chanting the Holy Name, although there are no strict rules for repeating the Hare Krishna mantra—Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare—there are, nevertheless, rules.
There are 10 types of offenses—nama-aparadha. The most difficult to overcome are guru-aparadha, offenses against the Guru, and vaishnava- aparadha. By constantly, continuously, and persistently chanting Hare Krishna, a person can free themselves from offenses, but they cannot free themselves from vaishnava- and guru-aparadha, which, as I have already said, is also nama-aparadha, an offense against the Holy Name. In short, a person cannot make spiritual progress if they commit offenses against the Holy Name, and ultimately may lose their taste for chanting the Holy Name and their last chance, their hope for liberation.
There is no amount of sin that cannot be erased simply by repeating Krishna’s name once, without offense.
Why does a person not progress in chanting the Holy Name? Year after year, perhaps from birth to birth, Yamaraja
his clients. As Christians say: “I’d love to go to heaven, but my sins won’t let me.”
I am not a judge. I am a teacher—a Guru. I offer guidance and show what is good, what is bad, what is favorable, and what is unfavorable for devotional service. You can lead a horse to water, but you cannot make it drink. I am not a judge. For that, there is Yamaraja, the God of Death. God is the judge. My task is to help you meet God.
In short, when a disciple harbors envy or animosity toward his guru, insults him, and breaks all the vows taken at initiation, he naturally loses the inspiration to perform devotional service and, as a result, may abandon devotional service. That is the reason why people join this Hare Krishna movement and many leave after some time. Insults, my friend, insults. Nama- aparadhi, guru-aparadhi, vaishnava-aparadhi, seva-aparadhi, dharma- aparadhi. There are many different offensive actions, as a result of which one’s sinful past takes hold of a person, and the person simply returns to their ordinary karmic life in this world.
“Kill the Guru, Become the Guru.” A book written by one of Srila Prabhupada’s disciples, Nityananda Prabhu, claiming that Srila Prabhupada had been poisoned. After conducting the necessary tests, scientists confirmed this. In fact, he had been poisoned. At first, it was thought to be arsenic, but later, using advanced forensic methods, it was proven that the poison was cadmium. In any case, we are basing our conclusions on the facts that were presented as charges against the criminals. Yes, many years later, the Supreme Court of India proved and confirmed that ;r;la Prabhup;da was poisoned, and they even identified the actual poisoner.
Long before that, I had said that Prabhupada was poisoned, and that state security agencies may have been involved. Because what Srila Prabhupada preached fundamentally undermines Judeo-Christian theology, upon which half the world, the entire West, and America have been raised.
In short, to return to where I began: until a person becomes a devotee— absolutely devoted to his Guru, Krishna, and the mission—while remaining
In this movement, even while performing his bhakti, he cannot attain pre-ma- bhakti. To date, for over 40 years since 1980, I have been preaching continuously.
If my blessings work, then my curses are even stronger. So take heed, as I have said… “You can’t ride a crooked goat.” In the words of Bhati;iddhanta Sarasvati Thakura: “Only honest people are valued,” and “sincerity is the hallmark of Vaishnavism.” If a person is a hypocrite, if he merely imitates devotional service and, under the guise of devotional service, tries to use the Guru and Krishna for his own mercenary purposes, he will worsen his condition in this material world and suffer the reactions of such sinful activities. As they say: “God does not give horns to a prickly cow.” If a person lacks the necessary qualities characteristic of sincere disciples—his passionate desire to understand who God is, to attain love for God, and to devote himself to devotional service to Krishna—then all his activities, including pious ones, are of little value. He will lose everything and forfeit trust. It’s not that you deceived me that’s scary, they say, but that I won’t be able to trust you. You’ve undermined my trust. You’ve lost the trust of Krishna and the Guru—His representative. And restoring those relationships, which were originally the foundation of spiritual life, will be much more difficult. God is merciful, of course… God is the judge. I’m just saying what’s good and what’s bad. But as they say:
“You can lead a horse to water, but you can’t make it drink.” Hare Krishna!
THE RACKET IN THE MIND OF KRISHNA
Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.
The plane made a soft landing at Sheremetyevo Airport, and after passing through passport control and collecting my luggage, I called Trivikrama Prabhu and booked a ticket to Izhevsk. As I rode the Aeroexpress to Belorusskaya Station, I looked forward to the joy of meeting the devotees of the Izhevsk yatra. From Belorusskaya to Komsomolskaya, then I transferred from one station to another—to Kazansky—and took a two-story branded train to Izhevsk, the capital of Udmurtia. There, as always, Parashara and Trivikrama met me, and we went straight to the temple. On the train, I met a woman
also from Izhevsk. We struck up a conversation, and while preaching Krishna consciousness to her, I invited her to come with me to meet the devotees and see our Sankirtana Corporation temple—Nitai Gauranga. It was a miracle; there had never been a temple like this in Russia in all the years of ISKCON’s existence. Naturally, I was very proud of this achievement. Year after year, we held one festival after another, renting trams and buses. And for the last, most outstanding festival, on Krishna Janmashtami, we rented a motorboat on the Izhevsk Reservoir.
On the way, Parashara gave me a haircut, and after I performed my ablutions, we met in the altar room. Our guest, whose name was Valentina, worked with young people, with teenagers. And she was very taken with our idea of raising children in the consciousness of Krishna. I conducted a short program, and after Valentina left, Parashara and Trivikrama said, “We want to talk to you.” Parashara, Trivikrama, and Lalita Madhava remained in the altar room.
Parashara began the conversation:
– I need sadhu-sanga.
I was a little surprised and said:
– Well, why is that necessary? Here I am, your sadhu, and here I am offering my sanga—direct communion. What other sadhu-sanga do you still need?
The question hung in the air…
– Narayana Maharaj says that if your Guru isn’t up to the task, you can leave him and accept another.
In the very wording, I heard the voice of Mangala Gita, who left me and accepted another, thus setting a precedent of disobedience. My association with Mangala Gita was quite unfavorable for my disciples.
When I was in New York, Lena’s mother—Lalita Madhava—called me and said, “Parashara is missing; he’s in such a state, I’m afraid he might commit suicide...”
This wasn’t the first time Parashara had gone missing, breaking all the vows and principles he’d made during his initiation. I didn’t think much of it this time either. My mom, however, was practically hysterical. “I’m scared—I know Parashara, and I’m worried about him.” I said, “He’ll turn up!”
A couple of days later, I called Kamalakshya, and sure enough, Parashara had been found, and he said, “We’re together now,” so it seems there are no problems.
In short, let’s return to the question of the sadhu-sanga…. The question hung in the air… Like the sword of Damocles.
And if Parashara had hanged himself or shot himself at that moment, there would have been no future problems, which we’ll discuss later. Then Trivikrama began to speak in his rather reserved manner.
– I edited your book, and I’m tired of hearing about ISKCON’s problems, about their homosexuals, about their homosexual gurus and pedophiles. I want to hear about Krishna. I’ve read all your books, and it’s the same thing over and over.
Yes, but in none of my earlier books do I actually write about ISKCON homosexuals and pedophiles. At that time, I had published more than 40 books—on ethics and on proper relationships. The first book I wrote, even before I began accepting disciples, was *Sadachara*. I wrote a book specifically about serving the Deities. I wrote books on the philosophy and practice of Krishna Consciousness, publishing the two-volume “Bhakti Textbook.” I wrote many books on the history of the development of the Krishna Consciousness society in the Soviet Union. I published the Bhagavad- gita with my own commentaries, based on the commentaries of previous Acharyas: Baladeva Vidyabhusana and Visvanatha Cakravarti Thakura, Prabhupada, and Narayana Maharaja. I wrote a book specifically about the Acharya—Srila Prabhupada. I wrote a book on the teachings of Sri Chaitanya titled *The Message of Divine Love*, and a book on the life of Chaitanya Mahaprabhu titled *Prema Avatara*. I have written many books specifically on the principles of Krishna consciousness and on the harms of meat-eating and intoxication. I also wrote a book on the most profound topics titled “Psychoanalysis of the Incomprehensible,” based on Vishvanatha Chakravarti Thakura’s book “Bhakti Rasamrita Sindhu Bindu” with commentaries by Narayana Maharaja. And on matters of religion, their interaction, Christianity, and Krishna consciousness, answering questions from many people, both devotees and non-devotees.
Drawing on the *Bhagavad-gita* and the *Srimad-Bhagavatam*, *Chai-
Chaitanya-Charitamrita, he began publishing individual stories from the "Sri-
the *Mahabharata*. This includes *Emperors of the World*—stories of the great Bharata dynasty, after whom the planet Earth has been known to the demigods as Bharatavarsha to this day. I have published a great deal of useful information as a result of meetings with outstanding individuals: scientists, politicians, including Zhirinovsky, Academician Sakharov, Academician Lisovsky, and other distinguished scientists and politicians. And what, then, is the need for sadhu-sanga?
With the development of the internet, we can find answers to all our questions. There are many lectures by outstanding acharyas on the internet. So what is the need for sadhu-sanga beyond what I have provided for my students in Russia, the CIS countries, and America? In a word, Trivikrama summed up the conversation as follows:
– I am not satisfied with your sermon; I have lost my faith. And then he concluded his monologue with the words:
– I want to make a donation; I want to give you the Temple as a donation.
I didn’t refuse. I paused, feeling uncertain, because the question itself sounded as if the time had come to divide our property. Perhaps it was a provocation. Because the property we had accumulated together during our time together was so vast and indivisible.
By developing their business under my brand, “Sankirtana Corporation,” they have been very successful. To build a temple like this… And at first, they didn’t even have an idea… And my involvement there was direct. I contributed both money and effort. I conducted one yajna after another, and so on. No one had any doubt that the temple belonged to Sankirtana Corporation, even though it was registered under a private individual.
But Trivikram told me directly:
– We can transfer ownership of this temple right now, because right now everyone here is, so to speak, a member of the corporation. The temple is registered under La-lita Madhava, and right now we can finalize everything and transfer ownership to you.
That turn of events came as quite a surprise to me. I didn’t know what to say at first. Neither yes nor no. But it seems the matter had been settled.
Parashara challenged me:
– "Do I have to get another job now just to satisfy Kamalakshi's needs?"
They lived with Kamalakshya for over four years, and it seems their alliance was exceptionally beneficial. For both parties. And when Parashara raised the issue of the sadhu-sanga, naturally, this also implied a divorce, the dissolution of the marriage that we had performed according to all the rules of Vedic marriage, having conducted the vivaha-yajna ceremony. That is, in an instant, it seems, everything we had strived for through our joint efforts—the far-reaching plans for the development of the Sankirtan Corporation, our organization— collapsed. I had been quite candid with them, counting on the Trefilov family’s participation. In short, that was the end of it. In an instant, very unexpectedly for me.
Of course, once they were on the temple grounds, they started building apartments, saunas, and so on for themselves on the first and second floors. “We’ve never lived so well,” Lalita Madhava said. “My husband was a deputy minister, and we lived in a typical Khrushchev-era apartment building. Thank you, thank you, Murali Mohan.” That was indeed the case. During the time we knew each other, Trivikrama built himself a dacha and improved his financial situation, buying a car and many other things; he rose to a fairly decent standard of living through the paint trade. A workshop called “Maestro” also brought in income. In short, as I later analyzed and understood, it was a fairly well- thought-out decision. It didn’t happen overnight. It was well-considered and quite well-formulated…
A great many devotees participated in the construction of the temple, offering their blessings. Wonderful programs and festivals were held there. During this time, they gained considerable experience in devotional service to the Deities, maintaining a certain standard, and so on… In other words, all my personal efforts and the efforts and blessings of other devotees who participated in this Sankirtana Corporation program, using my brand, as they say, went down the drain.
I couldn’t quite process it right away, so I hoped that we could meet in the morning and perhaps resolve the issue to our mutual satisfaction. And then, in the morning, I realized there was no going back. When Lalita Madhava and Parashara came to see me that morning, Trivikram had apparently left the Temple to go home; I had already booked a ticket, and they accompanied me to the train.
When they arrived that morning, I asked:
– “What about the temple that Trivikram wanted to donate?” Parashara, smiling and looking me straight in the eye, said: – “We’ve changed our minds.”
There is no turning back now .
They drove me to the train station, to the train. And to make this painful farewell shorter, looking at their smiling, smirking, happy faces. I felt uncomfortable, so I said, “That’s it, thank you, Hare Krishna, you can go back.” I’ll manage on my own somehow. It was really a racket. A racket in Krishna Consciousness.
What will happen next is hard to say…
They met with Vana Maharaj and received initiation from him right there. And from the festival he was holding somewhere in the South, they came to the Izhevsk Temple, reinstalled the Deities, and renamed the “Sankirtana” Temple to “Gour Govinda.” The “Gaudiya Math” Temple. I began to document the subsequent events in the development of this story in a series of videos titled
“The Golden Age of Sahajya,” and published the book "The Vana Mathurya of the Trefilov Family."
This year, 2024, I celebrated my appearance day, May 11, with my devotees and disciples in Vrindavan, on a pilgrimage, and it seems that this marks the end of the first part of the history of my preaching of Krishna consciousness, which began in 1980. My regular, uninterrupted preaching continues to this day. I have presented a more detailed and well-reasoned account of the history of the development of Krishna consciousness in other publications, articles, audio recordings, and videos.
Double- -agent
An investigative film about the collaboration of former Russian citizen Vadim Mikhailovich Tunev (His Holiness Bhakti Vijnana Goswami Maharaja) with the British intelligence agency MI6
37 years of espionage by V.M. Tuneev (His Holiness Bhakti Vijnana Goswami Maharaja (ISKCON)) against the Russian Federation! The true biography of Vadim Mikhailovich Tuneev, a citizen of Sweden and the Russian Federation, is not nearly as falsely touching as it is portrayed by his paid political spin doctors and biographers on the banned website—
According to the Russian Wikipedia. From the moment of his conception, Tuneev was an unwanted child in his family. His mother was mentally ill and wanted to kill her son while he was still in the womb, but she was unable to obtain a medical abortion. Therefore, to avoid tempting fate, Vadi-ma’s father handed him over to his grandparents’ care immediately after his birth on August 30, 1956. But, as they say, hereditary genes soon made themselves known, and from his earliest youth, Tuneev began to show signs of maniacal sadism and perversion toward pets and the people close to him. This tendency reached its peak in 1987 while he was working in the laboratory of a research institute, where Tuneev methodically and with cold-blooded sadism killed hundreds of mice and rats to fulfill his most cherished dream—defending his Ph.D. dissertation on a topic of absolutely no use to anyone:
“The Structure of Nucleosomes. Development of Methods for Localizing DNA- Interacting Regions of Histone Molecules.”
In 1983, a man came to Tuneev who completely turned his entire future life upside down. This evil genius of the criminal underworld saw in the unassuming, awkward, and weak-willed biology student the enormous potential of a world-class super-agent, ready—after special training—to mindlessly, like a puppet in the hands of a skilled puppeteer behind the scenes, to brainwash thousands of naive listeners, turning them into submissive “sleeper” zombie agents, ready without hesitation to fulfill their master’s every wish.
This man was a double agent for British MI6 and a colonel in the 5th Directorate of the USSR State Security Committee, Ernest Fedorovich Belopotapov, who at that time headed the “Search” group. Belopotapov, being an experienced professional spy, vividly painted a picture for Tunev of the excellent prospects of their collaboration, convinced him of the enormous benefits of switching to
the “dark side,” and promised him a guarantee of complete confidentiality. And as we can see, over the past forty years, British MI6 intelligence has done everything to ensure that no one could ever find any compromising evidence against Tunev. From 1983 to 1988, Colonel Belopotapov regularly met with Tuneev in a secret room at the Rossiya Hotel in Moscow, where he received
He obtained important information from him about the activities of members of the International Society for Krishna Consciousness and relayed current instructions and assignments to him. One could go on endlessly describing Tuneev’s dark deeds, but the saddest thing is that it was precisely because of his vile denunciations during those years that such noble and honest Krishnaites as Ananta Shanti das, Vishvamitra das, Sadananda das, Sucharu das, Premavati devi dasi, whose newborn child died from brutal torture in her place of detention, and other early Vaishnavas in Russia. Belopotapov deliberately and proactively removed from the scene all ordinary and honest devotees who potentially posed a threat to Tuneev’s career advancement within the Krishnaite community. Thus began the British intelligence service’s grand superproject titled “His Holiness Bhakti Vijnana Goswami Maharaj.” Colonel Belopotapov ensured his agent, Tuneev, complete confidentiality and immunity from the KGB. In 1988, to prepare Tuneev professionally for his future great mission, British intelligence decided to temporarily remove him from the “Great Game” and transfer him to Sweden for seven years to train in espionage. To this end, a seven-day trip to the USSR was arranged for his future fictitious Swedish wife, Murti Devi Dasi, a Swedish follower of ISKCON, and their, as they say today, “staged” wedding.
A U.S. citizen of Polish descent, David Yakupko, a legendary figure, also known as Kirtiraj das, the very same man who in 1979 was appointed regional secretary and vice president of ISKCON (the International Society for Krishna Consciousness) in the USSR. He was the very same high-ranking American Krishnaite who organized mass protest demonstrations at Soviet embassies around the world and personally presented the Krishnaites’ main sacred scripture, the *Bhagavad Gita*, to the Pope, Yeltsin, and the Queen of Great Britain. It was he who, in the spring of 1988, personally sent a telegram from Stockholm to Tuneev in Moscow—one he had written himself—purportedly from his Swedish wife, inviting him to visit Sweden. In Sweden, with Kirtiraj’s support, Tuneev successfully had his fictitious marriage notarized and obtained Swedish citizenship. Since
As early as 1983, in the USSR, through manipulation and blatant sycophancy, he received an official spiritual initiation in absentia from the most popular and influential ISKCON guru of the time, U.S. citizen Robert Campagnola, better known as Harikesha Swami Vishnupada, whose disciples looked down on all other co-religionists, and received the Sanskrit spiritual name “Vaidyanatha das,” so in Sweden he easily took an honorable place among his privileged inner circle. Officially, Tuneev headed the department of translations into Russian and other languages of the Soviet Union at the “Bhakti Vedanta Book Trust” publishing house. He played a prominent role there, and many people worked under his leadership.
But in reality, this was merely a cover for the special agent training program that Tuneev underwent there from 1988 to 1995 at a secret Swedish facility run by the British intelligence agency MI6. For seven long years, he was intensively trained by the best specialists in neuro-linguistic programming (NLP), psychological techniques for influencing the human mind, and other secret methods used by intelligence agencies to manipulate people. And even after returning to Russia in 1995, Tuneev continued to regularly hone these skills with British intelligence agents at a safe house in Moscow. Thus, having already become a prominent figure in the Krishnaite hierarchy, he would periodically—to everyone’s surprise—disappear once or twice a month for several days from the ISKCON temple on Begovaya Street in Moscow, where he lived permanently, and then return as if nothing had happened, offering no explanation for his absence. Even his personal secretary did not know where his boss had gone during these periods. Using secret neuro-linguistic programming techniques, one can easily subjugate any person or group of people to one’s will and direct their actions at one’s own discretion. The main tool of NLP is so- called “Eriksonian hypnosis.” It has been scientifically proven that a person can consciously hold a certain amount of information in short-term memory, and anything exceeding this amount is not processed by the conscious mind. Thus, it is possible to induce a trance state, make contact with the subconscious of a group of people through information overload of the conscious mind, and subconsciously impose one’s ideology on them—a practice actively pursued under the
under the guise of religious practice, Tuneev has been operating in the CIS for the past 27 years on behalf of his Anglo-Saxon handlers. In 1998, Tuneev’s American guru, Harikesh Swami Vishnupad, having caught his false disciple collaborating with British intelligence agencies, made several attempts to expose him, but Tuneev’s accomplices regularly laced his guru’s medication with a psychotropic drug, which ultimately led to his severe drug addiction. As a result, on June 2, 1998, Harikesh Swami suffered a severe seizure and was hospitalized. A certain healer from Germany named Monica was brought in to treat him; she was, in fact, an undercover agent of the British intelligence agency MI6, with whom Harikesh soon began an intimate relationship— something completely incompatible with his monastic status as a sannyasi in the Vedic tradition. Therefore, under the influence of drugs supplied by Monika, Harikesh sank into chronic depression, became disillusioned with ISKCON, and in the spring of that same year left the organization amid a huge scandal and with a vast number of enemies. For all the Vaishnavas of Russia, this was a terrible blow, but during those difficult days, Tuneev cheerfully strolled around the Moscow ISKCON temple as if nothing had happened, with his trademark idiotic smile of a clinical psychopath on his face, because he knew for certain that everything was going according to his plan. To successfully continue the British intelligence operation aimed at deeper infiltration into ISKCON’s governing structure, after several large bribes to the second most popular guru, His Holiness Radhanath Swami, Tuneev masterfully “changed sides on the fly,” and instantly re-initiated himself under him; in 2001, through generous “donations,” he bought himself the coveted sacred title of “sannyasi” and began calling himself not simply “swami,” but “His Holiness Bhakti Vijnana Goswami,” which translates to: “master of all senses,” and seized the highest post of chairman of the “Center of Krishna Consciousness Societies of All Russia.”
In 2016, Tuneev’s fellow believer, Sergei Vasilyevich Zuev—one of the first Hare Krishnas in the Soviet Union, better known as Sucharu das, and later as Radha-Damodara das—the very same Krishnaite who was convicted on the basis of his false denunciation and, starting in 1983, spent two years and six months in a general-regime correctional labor colony—
general regime, also attempted to expose Tuneev’s criminal activities, which were directed for the benefit of British MI6 intelligence. But on September 4 of that same year, Tuneev’s accomplices slipped a slow-acting poison into his medicine, and a few hours later, Zuev died suddenly.
Since 2003, Tuneev has been involved in a so-called non-profit project to raise funds for the construction of some mythical ISKCON temple in Moscow. Under Tuneev’s leadership, a grandiose project was developed for a four-story temple complex with a mausoleum, where his sacred remains were to be interred after his death. Under the guise of a nationwide fundraising campaign for this grand project, he purposefully collected and then transferred millions of dollars from his Russian fellow believers to offshore accounts, where the funds subsequently vanished without a trace. Tuneev also did not shy away from taking donations from his fellow believers abroad. For example, he took great pleasure in depositing a quarter of a million dollars into his own account from one of the so-called “friends of Krishna” in the U.S. Here is what one of the senior disciples of ISKCON’s founder, Srila Prabhupada, U.S. citizen Bobby Herbert, Vishwakarma das, recalls about this incident: “An American friend of mine donated a quarter of a million dollars to Bhakti Vijnana for the construction of a temple in Moscow… And where is that money now? Where is that temple? What on earth is going on over there in Moscow?!”
From the very first days of Russia’s special military operation on February 24, 2022, to protect the civilians of Donbas, Tuneev, who has been residing in India since fleeing Russia in 2018, has repeatedly and loudly declared to the whole world that, in his opinion, the entire population of Russia is supposedly opposed to this special operation, while at the same time, in his closed, secret programs with his followers, he persistently and insistently incited and inspired his fellow-believer disciples in Ukraine to join the ranks of the Armed Forces of Ukraine and kill Russians. In the Vedic tradition, it is believed that a guru’s moral and ethical qualities can be judged by the qualities of his disciples. So, one of Tuneev’s most beloved Ukrainian disciples, Mikhail Tashkov from the city of Mykolaiv, also known as Mukunda Hari das, inspired by his guru, instantly “changed his mindset” at the start of the special military operation,
spirit,” donned a NATO military uniform, and joined the Ukrainian Armed Forces’ Center for Information and Psychological Operations under the command of Anglo-Saxon instructors, finally finding his calling in this.
“High treason, that is, espionage committed by a citizen of the Russian Federation, the disclosure to a foreign state, an international or foreign organization, or their representatives of information constituting a state secret entrusted to the person or which became known to him through service, work, study, or in other cases provided for by the legislation of the Russian Federation; defecting to the enemy; or providing financial, logistical, advisory, or other assistance to a foreign state, an international or foreign organization, or their representatives in activities directed against the security of the Russian Federation, shall be punished by imprisonment for a term of twelve to twenty years, with a fine of up to five hundred thousand rubles or in the amount of the convicted person’s salary or other income for a period of up to three years, or without such a fine, and with restriction of liberty for a term of up to two years or life imprisonment.”
(Article 275 of the Criminal Code of the Russian Federation) Absolutely all of V.M. Tuneev’s actions are directed against the security of
the security of our country. What do you think of this oil painting?
According to astrological calculations, in one of his past lives, Tuneev was a demon named Jayadradha—the very same Jayadradha whom Arjuna beheaded on the battlefield of Kurukshetra for his numerous blasphemies. And in this life, Tuneev has chosen for himself this unenviable role of a traitor.
Currently, Tuneev is scurrying around the world like a cornered rat in search of a secluded burrow, but he cannot escape his deserved retribution.
Appendix No. 1
Video of His Holiness Bhakti Vijnana Goswami Maharaja (Vadim Mikhailovich Tuneev) calling on his followers to join the ranks of the Armed Forces of Ukraine
Appendix No. 2
Address by V.M. Tunev to Ukrainian devotees 2.0
March 2, 2022 - Appeal to Ukrainian devotees 2.0. Bhakti Vijnana Goswami March 2, 2022 - Appeal to Ukrainian devotees 2.0. Bhakti Vijnana Goswami ok.ru
Appendix No. 3
The Krishnaite leadership’s new land scheme. A lawyer’s warning.
Appendix No. 4
Psychological Profile of V.M. Tuneev
Appendix No. 5
The first "version" of V.M. Tunev's autobiography https://www.goswami.ru/about_maharaj/goswami
AND WHO DOES TREFILOV SENIOR WORK FOR?
Troubled times. Spiritual leaders and gurus, taking advantage of their
spiritual immunity, engage in all manner of sinful activities. They collaborate with politicians and the state’s security agencies.
Just as modern medicine collaborates with the government and extends its influence to all spheres of economic, scientific, cultural, and religious life in society, so too are spiritual leaders currently taking control of the entire global population, participating in political conspiracies, and globalizing their activities much like the World Health Organization.
Tycoons and oligarchs, such as Microsoft owner Bill Gates, are investing huge sums of money in the development of such enterprises under the guise of caring for humanity. In the same way, under the guise of spiritual development, modern corporations like “Gaudiya Matha” work closely hand in hand with security agencies.
THE WICK BURNS AS LONG AS THERE IS OIL
When the oil burns out, the wick goes out. After I posted a few videos and Vishakha made a few posts on her VK page, Trivikram blocked the “Unite
" and access to information from their GAUDIA MATHI was cut off. Then I asked Kamalakshya to write a short essay on the current state of affairs at the Izhevsk Temple.
Around that time, I came across the video “Medicine as a Tool of Power” and recorded the video “Medicine and Religion as Tools.” Here is a transcript of it:
Medicine as a tool of power to control the population? Health or illness as a weapon?
Medicine as a deadly trap?
Florian Mahal from Report24 and his guest, Dr. Gert Reuter, shed light on the history of medicine in its various manifestations. But listen for yourself as Dr. Reuter uses his extensive, detailed knowledge to demonstrate the connection to why, in his opinion, pure greed for profit seems far too short-
sighted
explanation. And what do “15-minute cities” have to do with this topic?
- Welcome to Report24. My name is Florian Mahal, and today we have Dr.
Gert Reuter in our studio.
- Welcome. Hello.
Dr. Reuter, you recently wrote a very successful book, thanks to which you became quite well-known in the mainstream, so to speak. Those were very different times. That was before 2020.
Perhaps we could start with this work—what motivated you, and what can be learned from it.
- Yes, that was the book *The Deceived Patient* in 2017. Although health is a priority, in reality, it isn’t planned for at all, because in medicine, unfortunately, for several hundred years now, illness—not health—has been the real business.
- There is a saying that money can only be made off sick people, not healthy ones.
Note: I must say that this is far from everything. The Bhagavad-gita states that there are four types of people who join the consciousness of Krishna.
chatur-vidha bhajante mam janah sukritino ‘rjuna artho jijnasur artarthi jnani cha bhara-tarsabha
“There are four types of devout people who embark on the path of direct service to Me,” says Krishna. First, those who are in distress (arthas),
those in need of money (artha-artharti), the inquisitive (jigya-su), and those who seek to know the Absolute Truth (gyani).
Perhaps there are the fewest of these. And, as I have already said, there are four types of people who do not join:
"Those of foolish minds, who have committed evil deeds, are led astray by Maya, and their knowledge is obscured"
asuram bhavam ashritah
Hopeless fools and sinners, the lowest of men, whose knowledge is stolen by illusion, and godless demons never surrender to Me—says Krishna. Similarly, just as medicine currently exercises total control over all activities—social, scientific, cultural, religious, and others—in society, so too are religious corporations spreading their tentacles throughout the world, like an octopus, and are now taking the lead.
Total control of the population in a more subtle form: any spiritual movement, as described in Vedic literature, when it becomes a religion—that is, when it acquires a specific religious institution within the state—descends to the material level of consciousness and loses its value. Just as Gert Reiter, who wrote the book *The Deceived Patient*, the same thing, we can say, is happening in the Krishna consciousness movement.
- Medicine was introduced in the 13th century as academic, university-based medicine to influence social conditions.
At that time, it was the Church that sought to create a new medical profession, but why did it need doctors?
Ultimately, to find out who in society was sick, who had health problems. Back then, it was about power, perhaps about inheritance, so they wanted to stay informed at an early stage.
And with the medical practices that were then presented as a treatment concept known as the theory of bodily humors, there was also the potential for intentional harm to one’s health.
Having preached the consciousness of Krishna for over 40 years, since the 1980s, during a time of total control in the Soviet Union, I can testify that the natural aspirations toward God, the atma, the soul, are currently being used, exploited, and are taking on an increasingly social character.
– This has been possible not only in our time but also in times long past. For example, certain skin rashes could be induced using ointments containing mercury, and people would then say that the person had leprosy.
In those days, leprosy was a diagnosis that led to confinement in a leper colony in Europe, but not in other countries. So in the Islamic world, a person with leprosy who had skin symptoms, such as parts of the nose or ear being eaten away, could continue to live normally in society. But in the Christian West, the Church defined the disease in such a way that a person had to leave society while retaining all their property, and then that property was redistributed among new owners.
Thus, it was a very practical way to get rid of undesirable people. Leprosy did not exist until Christianity became the dominant religion in Europe. It has always been said that it was brought over with the Crusades.
Perhaps a new disease or another would emerge, but this model of excluding people from society through illness—visible illness—was devised to get rid of them. That is what was introduced back then and has become relevant again with the emergence of COVID-19. They said, yes, these are sick people; they need to be isolated for a limited period of time.
In the case of leprosy, the isolation was permanent, and eventually such radical measures had to be resorted to. A multitude of toxic substances were introduced—substances that are hard to imagine today: arsenic, mercury, and antimony. In the right doses, all these substances were deadly.
In other words, any common illness could be turned into a deadly trap. And suddenly, this seems familiar again. Wasn’t that the case with COVID?
A common, harmless virus called COVID.
And even with the appropriate medications—I’m thinking specifically of Northern Italy—all of this suddenly turned into a deadly trap for many elderly people. They died from what they thought was the flu, though they were actually dying from the treatment. And this concept was already in place back then.
If anyone thinks my words are exaggerated, there was a monk named Abraham Santa Clara who, in the 18th century—that is, during the period
At the turn of the 17th to the 18th century, he put this in writing and stated that, yes, the medical profession is a license to kill with impunity. Similarly, today a guru or spiritual teacher is a profession that enjoys spiritual immunity. We see many examples of this in history, particularly in Catholicism, where the Pope holds absolute power for life, subject to no control from administrative, criminal, or governmental authorities, and is the absolute dominant figure in all
spheres of public, religious, cultural, scientific, and
political activity.
– The way COVID-19 is currently being exploited in connection with the financial crisis. The Black Death began in the 14th century, in 1347, following a banking crisis in Florence at that time. In other words, there is always a very close connection between health and social events—or, more precisely, social problems that threaten the ruling elite. And the movement initiated by Sri Chaitanya Mahaprabhu is currently being used more and more as a tool for controlling society.
– These are very fascinating behind-the-scenes developments. Of course, I believe there has always been a great deal of self-dynamics at play.
When we talk about vaccination, we’re talking about billions that can be made. In other words, that’s not always the case. In my view, I don’t have a definitive opinion on this yet. But there doesn’t always have to be malicious intent.
It could simply be greed when a drug is developed that doesn’t actually do anything—and might even be harmful. Yet it’s possible to make billions off of it and convince the government of its value.
“This is so important. It will save so many lives. Everyone should get this.”
We can look, for example, at the United States, where more than 70 such vaccines are now mandatory or scheduled for children. I don’t know how strict the rules are in every state, but I’m familiar with their programs. While there were about 10 so-called vaccines a few decades ago, now nearly 100 are required by age 18.
And it’s clear that this can only be driven by self-interest.
After all, humans have existed for millions of years and have managed without these vaccinations for a very, very long time.
– But, nevertheless, they have become big business.
So this certainly always plays a role with regard to all the drugs that appear on the market. But without addressing the question of harm, I think it’s impossible to explain the entire vaccination program.
-MOTIVATED PREACHING
At present, there is no pure preaching of Krishna consciousness as it was originally given, transmitted through the disciplic succession from the Supreme Personality of Godhead.
The preaching has become motivated, promising people happiness here and now, which is in direct contradiction to the true state of affairs. Just as the WHO has taken control of all states and governments through the vaccination campaign against the coronavirus pandemic, so too are the great religious corporations, by spreading their influence over people’s consciousness, attempting to control everyone—subjugating the oligarchy, the middle class, and the lower classes—by propagating the idea, in one way or another, that everything is under God. Hare Krishna.
SPIRITUAL LIFE, if it does not adhere to the strict rules set forth in the Vedas, can have a more destructive effect on society as a whole if Krishna consciousness becomes a religion.
As Bhaktisiddhanta Thakur said, once our people become sa-hajis, they will be more dangerous than they were before joining this movement.
THEY TRIED TO STRIP ME NAKED
Sometime in 1983–84, I was actively preaching in Armenia. On Jan- mashthami, Armenian devotees gathered near Yerevan in the private home of one of our well-wishers. The KGB kept a close watch on the local Krishnaites, so on the eve of the festival, the police and border guards raided the gathering, since it was in a border area. They mistook me for a resident agent, and after verifying the identities of everyone present, they stripped me naked in front of everyone to break the spirit of the local Krishnaites. They made all sorts of indecent jokes, took fingerprints, and so on… The cops were making fools of themselves as much as they could… Many years later, this scene came to mind when I tried to recall the story of my preaching to the Trefilo family—
They will never find peace. The elder Trefilov for his treachery, the younger for his betrayal, and the mother for her criminal activities. For example, a mother loves her son and, wishing to please him, prepares chicken soup. Out of affection for her son, she does not consider that, while preparing the soup, driven by a sense of maternal love, she is killing the chicken, and thus, perhaps without realizing it, commits the sin of murder. Although both the son and the mother are implicated in the killing, the mother will go to hell for the sin she has committed, while the son may escape punishment. Similarly, Vana Maharaj of the Gaudiya Math, by extending the highest patronage to all the Trefilovs, becomes responsible for each of them.
By giving these scoundrels refuge at his “lotus” feet, he deserves the harshest condemnation. I have cursed the Trefilovs and Vana, and my curse will surely come true. I do not lose hope and will see the triumph of justice in this very lifetime.
Of course, now they’ll quote out of context from Narayana Maharaj’s lectures about the need to forgive… Forgiveness is the true religion. But I know that Narayana Maharaj was a police officer and knows full well that a thief belongs in prison. He understands that any crime entails punishment under the law of society and the state, not to mention God’s judgment. Today, criminals hide behind a mask of humility, and Narayana Maharaj understood this perfectly well. Therefore, they will not succeed in presenting the case as though Vaishnava ethics and morality are foreign to the pure devotees of Krishna in the movement of Chaitanya Mahaprabhu. In reality, this is deception and a complete distortion of the facts, a perversion of the philosophy of Krishna consciousness and the practice of devotional service (pure bhakti).
By patronizing the Trefilovs, Vana attempted to undermine my
my authority among my students. Their faith in the Guru. Planning a hostile takeover of my organization, the Trefilovs decided to replace the Guru. They began calling and brainwashing my other disciples (Gauranga, Panchatattva, and others). In this way, they attempted to shake their devotion to the Guru and destroy what I had painstakingly built up over my entire life. Just as Srila Prabhupada preached the varna-ashrama-dharma to educate the mlecchas and turn them into true brahmanas, first-class people, so I wanted to turn the cobblers into brahmanas.
Under the guise of raga-marga, or spontaneous devotion, Bhaktivedanta Vana Maharaj enticed the Russians with sweet talk, releasing them from their obligation to follow the sadhana-vaidya vows that disciples take at initiation (the four regulative principles and the repetition of at least 16 rounds of the maha-mantra). Claiming that they lacked “sadhu-sanga,” the Trefilovs absolved themselves of the obligation to follow the vows they had taken at initiation and placed all responsibility for violating the principles on me.
In fact, the entire internet provides the most exclusive material from the books of the ;c;ryas and the six Goswamis, Bhaktivinoda, and other rasika devotees, such as Vi;van;tha Th;kura. With the development of the internet and artificial intelligence, all the material of exclusive “Krishna kathas” in the finest literary presentation is freely available, accessible with minimal effort at the click of a mouse. What more can I offer beyond that…
The damage inflicted on my preaching by the Trefilovs and Vana Maharaj is akin to an atomic bomb explosion. 18 days of battle on Kurukshetra… and 18 chapters of the Gita. Vana and other sahajis do not like to read
"The Bhagavad Gita." "There is no bhaava, no prema..."—they say: we need Vraja prema... But at the end of the Gita, Krishna says: "Sarva dharmam parityajama, mama ekam saranam Vraja." Krishna says: we will meet in Vraja. It is a place that Krishna never leaves...
WHAT WAS IT THAT YOU, THE " ," WERE MISSING?
All the devotees of the “Sankirtana Association” loved and respected the Trefilovs. They were the elders, and my blessings poured down upon them like a cornucopia. WHAT WERE YOU MISSING? I held your family up as an example to other devotees. The mother and her two sons formed the core of the Izhevsk yatra. I planned to take your business to the international stage by giving it the brand of my corporation, which I registered in 1997 in New York. Devotees from various cities across the CIS and America came to the programs and festivals. VANA MAHARAJ bribed the Trefilovs with sweet talk, collecting money for the Temple where he intended to live...
We would like to remind readers that when Vamana Maharaj left his body in 2004, Narayana Maharaj left the Matha founded by Pragyana Kevaja that same year and registered his own organization
under the name “International Society of Pure Bhakti Yoga.” This was a necessary step, as the position of acharya was taken by Madhva, a disciple of Vamana Maharaj, the previous acharya. The STRUGGLE for power and the position of the next acharya in my movement appealed to the vanity of the elder Trefilov, opening the doors to the unlimited possibilities of the Guru business. And now Trivikrama the Elder had subjugated the Izhevsk-based “Sankirtana Association” and began to call the shots.
Together with their mother, Lalita Madhava, and Vana Maharaja, whether separately or in tandem, the Trefilovs, having FORFEITED ALL their VIRTUOUS MERITS, will go to hell. They will experience the same pain they caused me.
A mother who has lost her sons will not be happy even in PARADISE. And their Guru will be reborn as a brahma-rakshas, casting doubt on his brother’s reputation as a god.
Of course, a devotee does not fear death; he fears defeat—falling from the path of devotional service. But these people fear nothing. They have nothing to lose, having nothing to begin with. It grieves me that throughout all this time, the Trefilovs have failed to understand the value of devotion to the Guru and Gauranga. Just as victory in battle cannot be won by deceit, so pure devotional service cannot be attained through the misfortune of others. Neither you, nor Vana, nor your Guru can inspire anyone to devotional service without being devotees yourselves.
Vana, having surrounded himself with sycophants and fools, will lose the power of his elders’ blessings (including those of Narayana Maharaja).
Jackals travel in packs, but the tiger is always alone
THE DUEL BETWEEN VANA AND MURALI MOHAN IS A DUEL BETWEEN DEVOTION AND CALCULATION, between
knowledge and sinfulness.
They say that VANA was born into a Vaishnava family, but if our society judges by origin rather than by qualities, then this is the greatest mistake. It will result in complete defeat, the failure of Vana and the “Gaudiya Math” that he represents.
It is impossible to escape one’s sins or defeat death. Sins always haunt the sinner, and death always looms before his eyes.
The law of nature states: if a person acquires knowledge by dishonest means, in the moment of mortal danger he will forget everything. This is not a punishment. It is the law of nature.
For what purpose does a person seek knowledge? When a person acquired knowledge, did he strive to benefit society? Did he not wish to take revenge on his enemy by using that knowledge against his guru? Trivikram is a very ambitious man, and this deprives him of the opportunity to engage in devotional service.
Gaining knowledge does not require great effort. All that is needed is a desire for spiritual realization and devotion to one’s Guru and Krishna. Why can’t people, after receiving initiation into chanting Hare Krishna, concentrate their minds? The answer is simple: if a person regards initiation as a means to satisfy his desires and works hard to earn money, then, even after obtaining it, he will not be able to calm his mind. It is like paint—any paint fades in the sun. Likewise, initiation and knowledge, if not used for the benefit of humanity by preaching Krishna consciousness, vanish without a trace. One who seeks the Lord’s mercy merely to gain superiority over others will never attain peace of mind. And will never become the best. Knowledge cannot be acquired with money or simply through one’s own efforts. Knowledge is the result of
devotion to the Guru and
Krishna…
This is what the *Bhagavad-gita* teaches, but the Trefilovs became obsessed with acquiring wealth and status… It was no accident that I called the
*Bhagavad-gita* “the book of devotion,” emphasizing this point.
HOW VANA MADHURYA INITIATES INTO THE HARI NAMA
Vana grants initiation into harinama without any obligations on the
the disciple’s side. In this way, he profanes the sacred process of initiation. He says: “For 24 years I have been preaching and giving initiation.” Then it is reasonable to ask: why do his disciples not chant the Hare Krishna mahamantra? And Vana Madhurya replies: “Having received initiation from me, they will chant in their next life.”—That is his explanation. Such is Vana’s mercy. It is like paying a bill from a bankrupt account. Here is a check for 1,000 rupees. But there is no money in the account, or the check has expired. A sensible person would say: give me at least 1 rupee in cash. In the same way, a disciple should ask—if you have given initiation, then why aren’t these people chanting
Hare Krishna now?…
SUMMARIZING ALL THAT HAS BEEN SAID
In life, A PERSON MUST MAKE DECISIONS FOR THEMSELVES.
But it is always easier to make decisions in accordance with (and mindful of) one’s dharma! JIVERA SVARUPA HAYA NITYA KRISHNA DAS…
We are all servants of Krishna. And Radha, as the khalini shakti, is included among them.
I taught the Trefilovs and everyone with them to chant Hare Krishna. I taught them to follow their four principles. And what did Bhaktivedanta Vana teach? A guru like Vana replies: “Having received initiation from me, in their next life they will chant”—such is Vana’s mercy.
I tonsured them, shaved them, put dhotis on them, and they began to look like devotees of Krishna. I taught them to bathe and apply tilaka to their bodies. To offer food to Krishna… To serve His altar… And what did Vana teach them?... To sing little songs and drool? “Oh, Radha, I am yours, I am yours...” In reality, worship of Radha (radha-dasi) is Shaktism; it is not Vaishnavism...
Shaktism (Sanskrit, IAST: akta; literally translated as “the doctrine of power” or “the teaching of the Goddess”) is a branch of Hinduism based on the worship of Shakti, or Devi—the Mother Goddess in Hinduism—as the absolute and primordial form of God. Followers of Shaktism are called Shaktas (Sanskrit, IAST: akta).
Along with Vaishnavism, Shaivism, and Smartism, Shaktism is one of the four major branches of Hinduism. It is most influential in Indian states such as West Bengal, Odisha, Assam, Tripura, and Tamil Nadu, as well as in Nepal. According to the most common estimate, it accounts for about 3% of all Hindus.
In general, Shaktism represents the Hindu version of the worship of the goddess found in other religions. Moreover, no other religious tradition in the world contains a doctrine characterized by such an overtly “feminine” orientation. An important place in the practice is occupied by the deification of women themselves; therefore (as Shaktists believe), misogynists are, in principle, incapable of practicing within this sampradaya.
The stages of Shaktism’s development reflect the history of Hinduism as a whole: Indian civilization; Vedicism; Brahmanism; and, properly speaking, Hinduism.
And although the Vedas contain hymns dedicated to goddesses, they play a significantly smaller role compared to the patriarchal cults of the gods. Therefore, a number of scholars, such as Ramchandra Narayan Dandekar, believe that the cult of Shakti dates back to the pre-Aryan cult of the Mother Goddess.
Shaktism has historically been closely intertwined with Shaivism and Tantrism, although not all branches of Shaktism are Tantric. Because Devi (Shakti) is usually depicted alongside Parashiva (Shiva), who is the “Shaktiman”—the bearer of Shakti—Shaktism is often regarded as a branch or part of Shaivism. With the emergence of the Bhakti movement, Shaktist-oriented Bhakti music and poetry appeared, for example, the poets Bharat Chandra Ray and Ramprasad Sem, who wrote about Kali (Durga).
During the Hindu Reformation in the nineteenth century, a major contribution was made by a Shakti-universalist such as Ramakrishna, who viewed all forms of the divine as a single Goddess-Mother.
Texts
As with all of Hinduism, the Vedas are considered sacred scripture and revelation in Shaktism. Just as in other branches of Hinduism the Pancha-sukta (“five hymns”) from the Rig-veda and Yajur-veda are recited in temple services, so too in the worship of most Shaktas a specific list of Vedic hymns is recited, namely those dedicated to the Devi: 1) Devi-sukta; 2) Durga-sukta; 3) Shri-sukta; 4) Bh;-sukta; and 5) Nila-sukta.
The Upanishads, especially the eight ancient Shaktist Upanishads (e.g., the Devi Upanishad) and a number of later ones (the Kaula Upanishad and others), are also a source of doctrine. However, due to the predominantly tantric nature of Shaktism, Shaktist and, to some extent, Shaivite tantras—esoteric theological texts—play a dominant role in doctrine and practice: Yogini-tantra, Yoni- tantra; Kali Tantra; Kamakalavila;a Tantra; Ku-larnava Tantra; Mah;nirv;na Tantra; T;ra Tantra; Tripura Tantra, numbering about two hundred in total.
Other central sacred texts of Shaktism are certain Puranas. Of particular importance are the Devi Bhagavata Purana, which includes such key sections as the “Devi-gita” and the “Devi-mahatmya”
as part of the Markandeya Purana, the *Lalita-sahasranama* from the Brahmanda Purana, and the Kalika Purana, dating from the 7th to 10th centuries.
The Parananda-sutra and Shakti-sutra were written in the sutra genre. Notable works also include Shankara’s collection of hymns, the *Saundarya- lahar*, in Sanskrit, and the modern Tamil collection *Abirami-antati*. Bengali Shaktist bhakti poetry is also significant (Bharatachandra Ray and Ramprasad Sen).
Notable authors include the philosopher-acharyas and gurus Brahmananda (“Shaktananda Tarangini” and “Tararahasya”), Bhaskara-raya, Gaudapada (in part), Krishnanda Agamavagisha (author of “Tantrasara”), Lakshmana Deshikendra (author of *Saradatilaka*) and Purnananda (author of "Shyamarahasy;" and ";r;tattvachintamani").
Forms of Shakti
Devi in benevolent and fearsome forms
The term “Ishvara” is used in Hinduism to denote God as the supreme, unified Lord. For followers of Shaktism, Devi is the supreme essence. In this sense, she is called “Ishvari” (“Lady”). The Goddess, in the aspect of supreme unity—including with Parashiva—appears as Mahadevi (Mahashakti, “Great Power”), whose symbol is the yoni—the female womb.
In addition to Parashakti, the supreme reality also manifests in numerous forms in the external world, ranging from benevolent forms—such as a beautiful maiden—to wrathful and destructive ones. The primary goddess manifestations found in the teachings of Shaktism are: the Tridevi (Durga, Shri- Lakshmi, and Sarasvati), Tripurasundari (or Lalita), Kali, Navadurga (“the nine Durgas”), Dashamahavidya (10 goddesses), Bhairavi, Yogini, Tara, Parvati, Uma, Chamunda, Chandi, Radha, Sita, Kamakhy;, Kubjika, and the Matrikas (7 or 8 “mothers”). There are also numerous local forms of goddesses in folk Shaktism.
ic Schools (Sampradas)
Sri-yantra Kali-yantra
Shaktism is divided into many different movements and groups. Some of them practice “right-hand” (dakshinacharya) rituals—the Brahmanical orthodox variant—while others follow the
"left-hand" path (vamacharya)—a "more tantric" variant, where is-
It employs the panchamakara method (a set of rituals), which is incompatible with Brahmanism. Within “Left-Hand” Shaktism, in turn, there are “Right- Hand” currents, in whose antar-puja all rituals may be performed solely in the imagination, and currents that are even more
"left-hand": those who drink wine from skulls and practice ritual intercourse (maithuna) not with their own wife, but with another man’s wife ("para stri"). However, the incompatibility of such elements of panchamakara as meat, alcohol, and ritual sex with Brahmanism does not indicate a non-Hindu nature of this practice; on the whole, it is clearly sanctioned by the Vedas themselves (maithuna—symbolically).
There are two main traditions (sampradas) of Shaktism: Shri-kula (or Shri- vidya) and Kali-kula (or Kali-vidya). The “Shri-kula” venerates Shakti in the form of the goddess Tripurasundari (Shri Lalita)—the primordial Shakti of Brahman. The benevolent image of Tripurasundari is also associated with such a manifestation of Shiva’s consort as Parvati. One of the most important ritual texts is the “Lalita-saha-sranama” (“The Thousand Names of Lalita”). The primary symbol is the Shri-yantra. This school is primarily focused on the synthesis of Tantrism with orthodox Brahmanism and is prevalent mainly in southern India among the Tamils.
"Kali-kula," as the name suggests, worships Shakti as the goddess Kali—one of the fearsome manifestations of Shiva's consort. The key texts are the "Kali- tantra" and other tantras. The primary text is the Kali-yantra. Followers are found primarily in northeastern India (Bengal, Assam) and in Nepal. Thus, in Bengal, the higher and lower castes predominantly practice Shaktism, while the middle castes generally lean toward Vaishnavism.
There is also the less widespread Tara-kula school, which is close to Buddhist Tantrism, worships the Hindu-Buddhist goddess Tara, and is found mainly in Bengal.
In addition to the aforementioned sampradas, certain schools of Shaivism (e.g., Trika and Kubjikamata) and Vaishnavism (the Radhavalabha samprada) are, in fact, Shaktist in nature.
Holidays
The holidays of Shaktism coincide with general Hindu festivals dedicated to the principal goddesses. These include: Navaratr;
(including the Durga Puja, which is of paramount importance to Shaktas), Kali Puja, Teej (Parvati Puja), Vasant Panchami (Saraswati Puja), and Diwali (Lakshmi Puja)
Shaktipitha
The four main pilgrimage sites—and, accordingly, the Shakta temples—are known as the Adi-Shakti-Pithas. The first is dedicated to the goddess Bimala and is located within the Jagannatha temple complex in Puri (Orissa); the second is dedicated to the goddess Taratarini and is located near the city of Berhampur, also in the state of Orissa; the third is dedicated to the goddess Kamakhy; in the city of Guwahati (Assam); the fourth, Adi-Shakti-Pitha, is located in Kolkata and is dedicated to Dakshina-K;l;. Similarly, the worship of Radha (Radha-dasi) is Shaktism, not Vaishnavism.
Vilapa Kusumanjali (Verse 96)
Tavay vasmi, tavay vasmi, na jati tvayam vina iti vigyaya devi tvam nayam charanatikam
“I am Yours! I am Yours! I cannot live without You! O Goddess! Knowing this, please grant me refuge at Your lotus feet!”
Commentary by Srila Shivaram Swami:
Rati offers herself at the lotus feet of ;r;mat; R;dh;r;;;. Just as a person offers flowers at the lotus feet of their revered deity with the words “e;a pu;pandhali,” Rati offers her entire being with the words “I am Yours.” Rati’s devotion is not partial; therefore, she says, “I cannot live without You.” And
one who has surrendered himself in this way, completely dedicating himself to
;r;mat; R;dh;r;;;, can count on being swiftly taken under the protection of Her lotus feet. K;;;a also says that He grants His shelter to those who completely surrender to Him:
sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva-papebhyo mokshayishyami ma shuchah
“Give up all religions and simply surrender to Me. I will deliver you from all the consequences of your sins. Fear nothing.”
Having passed the trial by fire in the form of Radha’s chastisement, Rati’s faith and love were not only unharmed but strengthened, and she expresses her deepened devotion by kneeling before ;r; Radh;. And then, just as Radharani is about to embrace Her devoted servant, the entire scene in the kunj vanishes, and Raghunatha Das Goswami finds himself once again on the banks of Radha- kunda. In this light, the words of this verse take on a different meaning.
Like an elderly, renounced man who cannot walk and is nearly blind, Das Goswami calls out to Shrimati Radharani in a plaintive voice capable of melting stone. He laments: “O Devi! I have spent many years living by this lake, chanting Your names and recalling Your pastimes. Sometimes You appear before me for a brief moment and then vanish. Thus I have continued to live. But I have no one but You, and I can no longer sustain my existence with these fleeting visions. Try to understand: I cannot live without You! Now that You have heard this directly from my lips, I beg You to grant me the shelter of Your lotus feet.”
After some time, the pain of separation becomes unbearable. Raghunatha Das simply cries out to Shrimati Radharani, constantly repeating the words: na jivami tvaya vina: “I cannot live without You.” Das Goswami’s current bitter predicament is very reminiscent of Chaitanya Mahaprabhu’s final days on earth, which were filled with the ecstasy of divine madness caused by separation from Krishna. Das Goswami is experiencing the same separation from Shri Radha. His example shows devotional practitioners what to ultimately expect from a life spent in devotion to the ideals and mission of Chaitanya Mahaprabhu.
Devotees who truly feel they can no longer live without the Divine Couple are preparing to take shelter at the lotus feet of Radha and Krishna. It is only a matter of time
J;vera svar;pa h;ya—Krishna’s nitya-d;sa, Krishna’s tatastha-;akti, bhedabheda-prak;;a sryam;a-kirana, yai; agni-jvala-chaya svabh;vika Krishna’s tina-prakara ;akti h;ya
“The natural destiny of a living being is to serve Krishna eternally, for the living being belongs to Krishna’s marginal energy and is a manifestation of the Lord that is identical to Him and at the same time distinct from Him, just as a ray of sunlight or a spark of fire is identical to its source and at the same time distinct from it. Krishna has three types of energy.”
Commentary:
Srila Bhaktivinoda Thakur explains this verse as follows. Sri Sanatan Goswami asked Sri Chaitanya Mahaprabhu, “Who am I?” In response, the Lord said, “You are a pure living entity. You are neither a gross material body nor a subtle body consisting of mind and intellect. In reality, you are an eternal soul, an inseparable part of the Supreme Soul, Krishna. Therefore, you are His eternal servant. You belong to Krishna’s marginal energy. There are two worlds: the spiritual and the material, and you are situated between the two energies: the spiritual and the material. You are related to both the spiritual and the material worlds and therefore belong to the marginal energy. You are connected to Krishna by a relationship of simultaneous identity and difference. Since you are an eternal spirit, you possess the same qualities as the Supreme Personality of Godhead, but, being an infinitesimally small spark of spirit, you are at the same time distinct from the Supreme Soul. Therefore, your nature is both identity with the Supreme Soul and distinction from Him. This can be explained by the example of the sun and its rays, or by the example of fire and the sparks flying from it.” Another explanation of this verse can be found in the Adi-lila, in the ninety-sixth verse of the second chapter.
eka-d;;a-sthitasy agner jyotsna vistarin yatha parasya brahmanah ;aktis tathedam akhilam jagat
“Just as the light of a fire situated in a specific place spreads everywhere, the energies of the Supreme Personality of Godhead, Parabrahman, spread throughout the entire universe.”
Commentary:
This is a quotation from the *Vishnu-purana* (1.22.53).
;r; Chaitanya-charitam;ta Madhy;-l;l; 20.111
shaktayah sarva-bhavanam achintya-jnana-gochara yato ‘to brahmanas tas tu sargadya bhava- shaktayah bhavanti tapatam sreshtha pavakasya yathoshnata
“The energy of Lord Krishna naturally manifests in three forms: as spiritual energy, energy consisting of living beings, and illusory energy.”
;r; Chaitanya-charitam;ta Madhy;-l;l; 20.112
By the power of Kshetra-jna-shakti, He has spread throughout the entire universe, and by His eternal presence, He has subdued all the sufferings of samsara.
“By nature, Krishna’s energy is spiritual, and the energy known as the jiva is also spiritual. However, there is another energy called illusion, which consists of activity that leads to consequences. This is the Lord’s third energy.”
This is a quote from the *Vishnu-purana* (6.7.61). A detailed explanation of this verse can be found in the seventh chapter of the *Adi-lila* (verse 119).
;r; Chaitanya-charitam;ta Madhy;-l;l; 20.113
shaktayah sarva-bhavanam achintya-jnana-gocharah yato ‘to brahmanas tas tu sargadhyabhava- shaktayah bhavanti tapatam sreshtha pavakasya yathoshnata
“The Supreme Absolute Truth possesses all creative energies that are incomprehensible to the ordinary person. These incomprehensible energies operate in the process of the creation, maintenance, and dissolution of the universe. O greatest of ascetics, just as fire possesses two manifestations of energy—heat and light—so too does the Absolute Truth possess incomprehensible creative energies.”
"Vishnu-purana" (1.3.2).
Sri Chaitanya-charitamrita Madhya-lila 20.114
"O king, k;etra-j;;-;akti is the living entity. Although it has the ability to choose between the spiritual and material worlds, it experiences the threefold suffering of material existence."
“O King, k;etra-j;;-;akti is a living entity. Although it has the ability to choose between the spiritual and material worlds, it experiences the threefold sufferings of material existence because it is under the influence of the energy of avidy; [ignorance], which conceals its original nature.”
This verse, like the next, is a quotation from the *Vishnu-purana* (6.7.62– 63). An explanation of these verses can be found in the sixth chapter of the
*Madhya-lila* (verses 155–156).
BY GIVING HIS OWN INTERPRETATIONS, VANA MADHURYA
misleads her disciples by deviating from the Gaudiya Vaishnava philosophy preached by Bhaktisiddhanta Sarasvati, who founded the Gaudiya Math movement.
The hormone of love and attachment and probiotics
You can naturally increase your levels of oxytocin (the “love and bonding hormone”) through social interaction, physical activity, mindfulness practices, and diet. Here are some scientifically proven methods based on research findings:
Social Interaction and Emotional Intimacy
1 Physical contact
Hugs, holding hands, and massage (even for just 15 minutes) stimulate the release of oxytocin in both participants. For example, massage reduces cortisol (the stress hormone) by 31%.
2. Deep communication:
Heartfelt conversations with loved ones, active listening, declarations of love. Phone calls or video chats are more effective than text messages.
3. Kind deeds:
Altruistic acts (helping others, giving gifts, volunteering) boost oxytocin and strengthen the sense of connection.
4. Pets:
Playing with or caring for pets increases hormone levels by 20–30%.
Physical activity and l
1. Physical activity:
- Yoga, dance, and contact improvisation**—group activities are particularly effective.
- Regular aerobic exercise (30 minutes a day) reduces anxiety.
2. Meditation and breathing:
Metta meditation (focused on loving-kindness) increases oxytocin by 50% in 2 weeks.
3. Nature therapy
Walking barefoot on the ground (“grounding”), sunbathing (without sunglasses in the morning).
4. Music and creativity: SHAHADJI – songs, sensitive sentimental music, and pictures… the placebo effect.
Singing together, listening to favorite songs, watching inspiring movies.
Nutrition and supplements
Oxytocin is not found in foods, but its synthesis is supported by:
- Precursor foods: Rich in tryptophan (a precursor to the hormone): poultry, eggs, nuts, legumes, and chocolate.
- Micronutrients:
- Magnesium (spinach, avocados, bananas);
- Omega-3 (flaxseeds);
- Vitamin D.
- Probiotics: Kefir, fermented vegetables (cabbage, kimchi), yogurt.
- Herbs and oils: Chamomile/fenugreek tea, aromatherapy with sage or lavender essential oil.
Important warnings
- Avoid dietary supplements containing oxytocin: The hormone breaks down in the gastrointestinal tract, and injections or sprays should only be used as prescribed by a doctor (for example, for autism or postpartum depression).
- Balance is important: An excess of oxytocin in men can cause prostate problems, and in women, uterine hypertonicity.
- If you experience depression or anxiety*, consult a specialist: Low levels of the hormone may be a symptom of serious disorders.
Conclusion
Key conditions for consistently high oxytocin levels: trusting relationships, physical closeness, and mindful self-care. For long-term results, combine methods: for example, walks with your pet + magnesium in your diet + evening hugs. If stress symptoms persist, consult an endocrinologist for a hormonal profile analysis.
The endocrine system is a system that regulates the activity of internal organs through hormones secreted by endocrine cells directly into the bloodstream or diffusing through the intercellular space into neighboring cells.
The neuroendocrine (endocrine) system coordinates and regulates the activity of virtually all organs and systems of the body, ensuring its adaptation to constantly changing conditions of the external and internal environment while maintaining the internal homeostasis necessary to sustain the individual’s normal life functions. There is clear evidence that the neuroendocrine system can perform these functions only in close interaction with the immune system.
The endocrine system is divided into the glandular endocrine system (or glandular apparatus), in which endocrine cells are clustered together to form endocrine glands, and the diffuse endocrine system. Endocrine glands produce glandular hormones, which include all steroid hormones, thyroid hormones, and many peptide hormones. The diffuse endocrine system consists of endocrine cells scattered throughout the body that produce hormones called aglandular peptides (with the exception of calcitriol). Endocrine cells are found in virtually every tissue of the body.
HERE IS THE SECRET OF SPIRITUALITY AND PURE BHAKTI
We complain about the people around us, but John Chrysostom
said something amazing: “God sends us precisely those people in life through whom our pride can be healed.”
We are very proud, which is why we are surrounded by such people. If we were just a little calmer, everything would be different. When we begin to change, a transformation will occur—and the people around us will start to change as well. The Greeks used to say: “Wherever you go, you will find what you have brought with you.”
A bad person will find bad things everywhere; a good person will find good things. Therefore, the people who surround you will also play a part in your destiny; just perceive them not as a punishment, but as healers.
When you accept circumstances and people as they are, without trying to remake them in your own image, but instead changing yourself, then the circumstances of your life will change—and people will become good, and everything will be completely different. Start with yourself—this is a spiritual principle and even a principle of our simple human life. As long as the problem lies outside, there is little we can change externally. The most important person we can change is ourselves. This is where we all need to begin.
(Archimandrite Melchizedek Artyukhin)
SENTIMENTAL NONSENSE ABOUT LOVE FOR HUMANITY
“NEITHER GOD NOR BHAKTA EVER EXPERIENCE LOVE
TO HUMANITY AS SUCH. You’d better leave this sentimental nonsense to all those who wish to flatter humanity and its vanity. There is not a single place in the Shastras where “man” is mentioned. They speak only of the atma under the human covering, the atma to whom the bhakta bestows mercy, rewarding him with bhakti through the words of the Shastras. The Shastras teach the atman’s fundamental responsibility for its own destiny and reject the idea of a God who BECOMES SENTIMENTAL BECAUSE OF THE VARIOUS SUFFERINGS
, as well as of creation as a whole. GOD’S GOODNESS DOES NOT LIE IN SUPPORTING MAN IN HIS
ERRONEOUS BELIEF THAT HE IS DESTINED TO BE HAPPY OR
UNHAPPY, but in
make it clear to him—through the Shastras—that A MAN, A WOMAN, AN ANIMAL, A PLANT, ETC.—ARE NOT
KNOWLEDGE AND IGNORANCE. Ultimately, a human being is merely a temporary, intermediate stage. What brings true benefit is not the pursuit of knowledge of the Atman, but rather a selfless love for God. The tragedy of the Atma begins when it turns away from God. And this tragedy encompasses all living beings in the universe, not just human beings. But only when the Atma receives a covering in the form of a human body can it set out on the path of serving God for His joy. In the cycle of births and rebirths, it is very rare for the atma to receive a human body; only in this body does the atma receive the boat with which it can cross the ocean of ignorance—with the guru as the helmsman and bhakti as the tailwind. BELIEVING IN THE EXISTENCE OF GOD and in what the Shastras say about Him IS NOT YET A QUALIFICATION FOR THE PATH OF BHAKTI. There is only one
The criterion for determining whether someone is qualified or not is a firm conviction—followed by a firm resolve to act accordingly—that the meaning of life is to serve Bhagavan, to serve for the sake of serving Him alone, to serve as both the means and the end, without any regard for one’s own happiness. To be turned toward God with a desire to serve—so that He is at the center and focus of all thoughts and actions—this is true liberation from the present bondage of one’s own selfishness, when one is a slave to one’s desires. It does not matter in what corner of the universe or under what circumstances a devotee serves God; he is happy whenever he perceives this GREATEST COMPASSION AND MERCY TOWARD HIMSELF, WHICH IS SUMMARIZED IN THE ABILITY TO THINK, FEEL, LIVE, AND DIE
FOR HIS SAKE” (Sadananda Swami, German scholar Ernst Georg Schulze, who became the first Western disciple of the founder of Sri Gaudiya Math— Srila Prabhupada Bhakti;iddhanta Sarasvati Goswami Thakura—in 1934).
OCCULTISM, ESOTERICISM, AND RELIGION
Theosophy (from the Ancient Greek for “divine wisdom” or “knowledge of
God”)
- an occult esoteric movement founded in the United
States in the late 19th century by Russian immigrant Helena Blavatsky and based primarily on her own works. The sources of the doctrine included both ancient European philosophies, such as Gnosticism and Neoplatonism, and religions, such as Hinduism and Buddhism.
According to Blavatsky, Theosophy teaches that there exists an ancient and secret brotherhood of spiritual adepts known as the Masters, who, although located throughout the world, are concentrated in Tibet. Theosophists believe that these Masters have developed great wisdom and supernatural powers. They also believe that it was these Masters who initiated the modern Theosophical movement, spreading their teachings through Blavatsky.
The influence of Blavatsky’s teachings extended far beyond Theosophical circles and manifested itself in Nazi ideology. On the other hand:
Theology is the study of religious beliefs from a religious perspective, with an emphasis on the nature of the divine. It is taught as an academic discipline, typically at universities and seminaries. It deals with unique content, analyzing the supernatural, but also addresses religious epistemology, questioning revelation and seeking to find an answer to it. Revelation implies the recognition of God, gods, or deities not only as transcendent or existing above the natural world, but also as willing and able to interact with the natural world and reveal themselves to humanity.
Theologians employ various forms of analysis and argumentation— empirical, philosophical, ethnographic, historical, and others—to help understand, explain, verify, critically evaluate, defend, or promote any of the many religious traditions. As in the philosophy of ethics and case law, arguments often assume the existence of previously resolved issues and are developed based on analogies with them to draw new conclusions in new situations.
The study of theology can help a theologian gain a deeper understanding of their own religious tradition, another religious tradition, or allow them to explore the nature of the divine without reference to any specific tradition. Theology can be used to spread, reform, or justify a religious tradition;
or it can be used to compare, challenge (e.g., biblical criticism), or contrast (e.g., atheism) a religious tradition or worldview. Theology can also help a theologian solve a pressing problem or meet a need through religious tradition, or explore possible ways of interpreting the world Angel (Ancient Greek, angelos – “messenger, herald”), in the Abrahamic religions, a being endowed
with superhuman knowledge
and power, but created by God and subject to Him.
Traditionally, angels are depicted as anthropomorphic beings with wings on their backs. In culture, an angel is usually portrayed as the embodiment of good, in contrast to a demon.
Angels of death, “messengers of death,” Malach-Gamavet—angels who take the soul (life).
In Judaism, the angel of death is a representative of God, sent by God to take a life or a soul.
“And the Lord will go through to strike down Egypt; when He sees the blood on the lintel and on the two doorposts, the Lord will pass over that door and will not allow the destroyer to enter your houses to strike you down. At midnight the Lord struck down all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the prisoner in the dungeon, and all the firstborn of the livestock.”
- Ex. 12:23, 29
In Talmudic Judaism
“Archangel Michael carries Adam to his grave in some texts “Archangel Gabriel, the angel of death over kings
“Samael, a significant archangel in Talmudic and post-Talmudic understanding
“Avaddon, the angel of destruction
“Azrael, the angel who transports souls to the afterlife with God’s help.”
It is said that the Messenger of Death is covered from head to toe with countless eyes.
And when the hour of death arrives, he comes to the sick person and stands at the bedside with a bare blade, from the tip of which hangs a drop of bile. Upon seeing him, the sick person opens his mouth in fear, and
the Angel of Death seizes the moment and drops the deadly drop into the dying person’s mouth. From it, the person dies, his face turns yellow, and his entire body decays. A second version of this story says that there are three drops of poison at the tip of the blade. At the sight of the terrifying black angel, the person opens their mouth in horror; the drops fall in, and the person dies from them.
“The God of heaven and earth, in whose hand is the soul of every living creature and the spirit of every human being, has sent me to take your soul.”
At the same time, the angel of death is also associated with Satan. Thus, the Talmud contains the following definition: “Satan—he is the Angel of Death, he is the evil inclination.”
Samael, in the form of “Malach Ha-Mavet,” the angel of death, is a terrifying black figure with a serrated knife who comes only for sinners. The righteous, however, are visited by the angel Gabriel, who holds a perfectly smooth knife in his hands; the taking of the righteous’s souls is likened to “kosher shechita,” whereas what Samael does to sinners is “non-kosher shechita.”
In Christianity
In Christianity, the archangel Gabriel is occasionally referred to as the angel of death, since, according to tradition, he delivered the news of her death to the Virgin Mary a few days before it occurred.
Also, according to the Book of Revelation, the demon Abaddon is associated with the angel of death:
“She had as her king the angel of the abyss; his name in Hebrew is Abaddon, and in Greek, Apollyon” (Rev. 9:11)
In and Islam
The Angel of Death in Islam. “Parables” – “At the hour predestined by God, a person is struck by illness or their body ceases to function, which signifies the arrival of the Angel of Death, Azrael.”
In the Quran, the Angels of Death are described allegorically: Angelology is the study of angels. The subject of angelology as a
theological discipline is the origin and nature of angels, their place and role within the heavenly host, the angelic hierarchy, and so on. In connection with theological, including Christian, demonology, it interprets the history of the angelic world.
Angelo-logy is based on Divine Revelation as the primary source of knowledge about the spiritual world
It serves as the methodological foundation for the development of relevant sections in hymnography and iconography, addressing the practical aspects of the veneration of angels in worship.
The Angelic Council and Its Hierarchy IN THE ICONOSTAS
1. Seraphim, Cherubim, Thrones.
2. Dominions, Powers, and Authorities.
3. Principalities, Archangels, and Angels.
At the same time, Areopagite specifically notes that it is not given to humans to fully comprehend all the “mysteries of the pre-heavenly Minds and their most holy perfections”:
O descendant of Bharata, when a person is under the dominant influence of one of the modes of material nature, he develops a corresponding faith. It is said that the nature of his faith is determined by the influence of these modes.
Epilogue
“Sankirtana Corporation” Notes of an Outsider
Today, Sankirtana Corporation is going through a rather turbulent
period in its history. Some disciples have decided to change their spiritual leadership and join another Math, which, generally speaking, is a highly extraordinary event for people who follow San;tana-dharma. As an independent spiritual seeker who has seen the world in various ashrams, mathas, and churches, I have observed this whole story from the sidelines for many years and can share my thoughts on the matter.
First, Sankirtana is a spiritual movement far removed from religion in the conventional sense of the word. In modern religious movements, too much importance is attached to status, which indicates how deeply a person is integrated into the food or financial chain within a given organization. Spirituality is equated with a position that leads to external significance, the origins of which are unclear to anyone and, by and large, of no interest. Clothing, garlands, big names… Holiness has also become almost a special position, and authority has become the internal currency of such organizations. The same goes for sannyasa—you take it if you want, and leave it if you want.
The gist of it is that “I’m the boss here and everyone owes me”—what kind of servant of a servant of a servant is that?…
But as Prabhupada instructed: “This is not for ordinary people. Don’t ask, ‘Give me sannyasa!’ or ‘Give me a babaji!’ Don’t do that! It’s not a fad. It’s a stage of consciousness.”
Krishna’s mercy, His special energy, does not require a passport or a special stamp issued by the executive committee or the district council. It would seem these are self-evident truths, but how difficult it is for adherents of religious cults to accept them—those who for years and decades have cultivated loyalty to a thousand and one prescriptions instead of spiritual vision and divine intuition! In this, in my opinion, lies the foundation of the spiritual revolution carried out by Muraly Mohan Maharaj. Instead of the credentials of a Guru or Acharya, which the “Pharisees” of modern religions have grown so accustomed to demanding, he demonstrates to everyone—disciples, followers, well-wishers, friends, and foes—his unflagging enthusiasm, his unwavering determination to follow the narrow and thorny spiritual path, his complete dedication to his mission, and his absolute confidence in its importance and success.
What have I noticed over the many years we’ve known each other? Mural Mo-han Maharaj never parts with his prayer beads. He doesn’t have any set “quota” for his sadhana, because spiritual life isn’t a competition. Even at his advanced age, he does as much as is humanly possible—young devotees can only envy him. It feels as though he is absorbed in service 24 hours a day. What’s this about sixteen rounds? Sixteen rounds are for neophytes.
It is evident that Murali Mohan Maharaj has subdued his senses and mind. Possessing a slender physique, which is not uncommon for a vegetarian, he consistently fasts on Ekadashi days according to the strictest standard prescribed by the scriptures. This involves dry fasting on Ekadasi itself and abstaining from food on the preceding and following days. Neither age, nor health, nor being underweight—nothing serves as an excuse to “ease” the demands he places on himself. Yet he could have simply given up legumes, as many devotees do!
I don’t know from whom Murali Mohan received sannyasa. To be honest, it doesn’t really matter, since many Western and Eastern sannyasis
have long since renounced their vows, and many have abandoned the spiritual life altogether. What is far more significant is whether he possesses the qualities of a sannyasi. From what I have described above, it is clear that he does. Murali Mohan is a true parivrajika-acharya, having no home and never staying anywhere for long. He is constantly on the move, traveling all over the world and preaching Krishna consciousness to literally the first person he meets. Once I witnessed him preaching to a young taxi driver who had come to pick up a fare but received something far greater than a customer—namely, darshan.
And, of course, Murali Mohan is a true paramahamsa. Just as a swan separates milk mixed with water, so too did Murali Mohan, born in an atheistic empire where knowledge of God was forbidden, flawlessly extract the spiritual energy of life, dissolved everywhere and in all things—even in the midst of demons and atheists. And he transformed the entire baggage of his previous karmic life into the energy of devotion, utilizing in his service both his rare gift as an artist—opening windows to the spiritual world for his followers—and his fine education, which allowed him to find common ground with diverse people and address the broadest possible audience in his books.
Muralidhar Mohan proves with his entire life that one man is a warrior in the field. He fully corresponds to the definition of a guru given by Srila Rupa Goswami in the *Upadeshamrita*:
"One who has subdued the waves of the mind, the waves of anger, the waves of the tongue, the waves of the stomach, and the waves of the genitals—such a person, having subdued all these waves, is exalted above all the earth."
“A wise person who can control speech, the mind, outbursts of anger, and the desires of the tongue, stomach, and genitals can accept disciples throughout the world.”
What has happened at Sankirtana Corporation? Why have some disciples begun to grumble against their qualified Guru? The fact is that, in addition to the consciousness of the Guru—who must be as perfect as Krishna—the disciple’s consciousness must also be ready to receive spiritual knowledge. In his lectures, Murali Mohan Maharaj often raised this issue, lamenting that people’s consciousness is already tainted by prejudices, and that people come to Krishna consciousness with
their anardhas (samskaras) from a past materialistic or pseudo-spiritual life. He also mentioned the Judeo-Christian worldview, which often prevents neophytes from becoming established and progressing in Krishna consciousness. This worldview permeates many Western devotees in the background. To see this, one need only look closely at who is currently running ISKCON. The problem is that over the thousands of years of the Abrahamic religions’ existence, serious distortions have crept in, with layers upon layers of perverse opinions and teachings piling up—often having nothing in common with the original. For example, in the teachings of Kabbalah (not the one studied by Isaac Newton or Renaissance thinkers, but the now-popular esoteric mishmash), the light of pleasure is considered divine, perceived by souls as vessels. And this light manifests itself through coarse and subtle pleasures—such as food, sex, money, power, and knowledge.
It is precisely these subtle pleasures—this Kabbalistic “god”—that many so- called leaders pursue. Undoubtedly, a leadership position in ISKCON (as, indeed, in many other large traditional and non-traditional religious communities) provides every opportunity to enjoy such “light.” The seats of the organization’s leaders guarantee access to abundant financial resources, almost unlimited power over the minds of disciples, and—as banal as it may sound— ordinary materialistic pleasures, to which many so-called “spiritual leaders” and “gurus” are prone. This mentality often permeates even those lower down in the religious hierarchy. From the outset, there is a category of souls who join the organization not for spiritual pursuits, but “out of boredom” or in search of subtle pleasures, including the sentiments characteristic of Sahajia.
Perhaps this mindset is what prompted one of the disciples (Mangala Gita) to make a choice at a difficult moment in her life—a choice that would help her better establish herself so she could experience subtle pleasures. Krishna takes everything away from those He loves because He does not tolerate competition from anything material. It is foolish to ask God for anything other than God, as if He were unaware of our daily needs. But religious organizations are quick to step in at such moments. They offer a way to settle into this material world, occasionally feigning love for Krishna. Of course, this is the same as weaving
a nest on the crater rim of an active volcano. But no one warns you about this— the realization of reality comes later, when it is already too late to understand or correct anything.
Muraly Mohan Maharaj’s direct, uncompromising teaching stands in stark contrast to such a worldview. Disciples who have not rid themselves of samskaras, whose consciousness has not been purified of Kabbalistic delusions and other theories based on the false ego, may remain in confusion and harbor secret thoughts, thereby confusing others as well. Instead of honestly sharing their doubts with their spiritual teacher and receiving guidance, they communicate behind his back, and nothing good comes of this. Thus, the impurities of the mind wander from one disciple to another until their consciousness receives a dose of intoxication, after which the kleshas manifest in an active form.
So, after New York, the fire of delusion spread to the neighboring house—to the Russian disciples. But the problem there was also quite deep-rooted— namely, the same fundamental lack of a disciple’s true consciousness. When the Izhevsk disciples built the temple (Trifilov), making use of both his blessings and his funds, they already had a specific intention, equipping the ashram not quite according to Vedic canons. The craving for comfort, for settling into this world while seeking both subtle and gross pleasures, played a cruel trick on them. Their Gurudev preached Krishna consciousness at a time when it was a criminal offense, changing his place of residence as often as the mission of serving Krishna required. There was no question of personal comfort or a guaranteed future. It was truly a blessed time when complete devotion was possible, and the Lord easily separated the wheat from the chaff. And here we see the complete opposite of his example—the desire to entrench oneself in a family temple, quietly going about one’s business. A blatantly materialistic view of life is evident—celebrating state-sanctioned karmic holidays alongside religious ones and turning away from a guru with “incorrect” citizenship, who, as befits a spiritual person, condemns the karma of mass murder. With such a guru, one might even end up among foreign agents, and this so contradicts the approach dictated by materialistic consciousness!
Sankirtana is not just about singing and dancing for the sake of personal safety and financial well-being. If the serpent of bodily consciousness touches the milk of devotional service, then all the milk
becomes tainted. You can’t “have it both ways.” If singing and dancing were enough, Krishna wouldn’t have persuaded Arjuna to fight on the battlefield of Kurukshetra. They would have danced together and, while they were at it, opened a shop selling shoes, saris, and incense so they wouldn’t have to worry about a thing. Pure devotional service is not something easy or cheap, which is why only one in a million can comprehend Krishna. And for those who have not abandoned the basic bodily identifications that lead to deep illusion (I am Russian, I am Jewish, I am American, I am Hindu, etc.), spiritual science is closed off. They are, to use an analogy from the Puranas, like that ladle that does not taste the soup even though it is constantly swimming in it.
The story of Sankirtana Corporation doesn’t end there. The organization carries out its mission, and Muraly Mohan Maharaj, as always, is not sitting still; he travels the world, supporting numerous centers of the spiritual movement in America, Europe, and Russia, writing books, painting, preaching, living his noble mission, and inspiring others to serve. He often says that his life is a unique experiment in completely surrendering himself to Krishna. And this isn’t the first time he’s donated a temple. He did so much for ISKCON in his time that one temple for the benefit of the Gaudiya Math is a small loss. As the saying goes, “The hand that gives is never empty,” and giving is a quality of God. Krishna needs nothing but our love and devotion, for He has everything in abundance.
Who is Vana Maharaj?
1. Bhaktvedanta Vana Maharaj is a destroyer of family traditions. He broke up the family of Parashara and Kamalakshi, devotees and disciples of Gurudev, by insulting the sacred rite of their vivaha and Krishna as the witness.
2. Bhaktvedanta Vana Maharaj is a violator of maryada, Vaishnava ethics. It was no accident that Sanatana Goswami wrote a book on etiquette, and if devotees do not follow it, they will not be able to develop spiritually. We uphold the pure devotee—Sri Srimad Murali Mohan Maharaj—who laid down his life on the altar for this Hare Krishna movement. And let Vana Maharaj’s disciples foam at the mouth. Why are they foaming? Because they are defending his materialistic positions. But we uphold the principles of the parampara and the acharyas, which our Gurudev strictly follows.
3. Bhaktvedanta Vana Maharaj—a propagator and preacher of Sahajya. He deceived the new disciples of the Trefilovs, telling them that they would attain Krishna consciousness through Sahajya-style listening to his lectures. This is what his gurus preached against—what Bhaktisidha;ta Sarasvati, Keshavaji Bhaktipragyana, and Vamana Maharaj himself fought against.
4. Bhaktivedanta Vana Maharaj—who deviated from the teachings of his Guru and elders, who were categorically opposed to Sahajya.
5. Bhaktivedanta Vana Maharaj—who inherited the temple of his brother in God, Sri Srimad Murali Mohan Maharaj, which was built not only through Guruji’s austerities and the instructions he gave his disciples in accordance with his Guru’s teachings, not only through the blessings and yaj;as of Guru Maharaj, but also thanks to the money that Sri Srimad Murali Mohan Maharaj gave to the disciples for the construction of the temple in an extreme situation, when they had nothing—neither a temple nor money. He laid the cornerstone in the foundation. Who invested so much in his disciples, teaching them not only ethics and service to the Deities, but also providing them with a path not only for spiritual development but also for earning money and developing a business for construction, raising their gunas from ignorance to the raja guna, from the work of a shoemaker to the trade of shoe polish. Moreover, the Guru gave his brand, “Sankirtana Corporation,” which was printed on every jar when selling paints, and every customer was given a book by Gurudev, preaching Krishna consciousness. Krishna granted His blessing and good fortune, not only due to the devotion of Shri Shrimad Murali Mohan Maharaj, but also because of the funds he provided to the Trefilovs at the right moment. Guru Maharaj and other devotees regularly visited to offer support at every stage of the temple’s construction over the course of five years; they rejoiced and inspired us to continue the work, and many devotees contributed their energy and offered their blessings.
6. Bhaktivedanta Vana Maharaj—who insulted the pure devotee
, Sri Srimad Murali Mohan Maharaj, who laid down his life on the altar of devotional service to Krishna, the Sankirtana movement. He insulted our dear Guruji, who dedicated his entire self—body, mind, eloquence, money, and other resources—to chanting and preaching the Holy Name of Krishna, at a time when this brought no income, unlike Vana Maharaj today, but was persecuted as ideological subversion amounting to treason against the Motherland and ties to the CIA. And he has been preaching
Krishna Consciousness to this day, since 1980.
7. Bhaktivedanta Vana Maharaj—who caused a rift between the Guru and his disciples, inspired them to preach against their former Guru, Sri Shrimad Murali Mohan Maharaj, and undermined the faith of other disciples in the very principle of devotional service, which begins with accepting a Guru. Vana Maharaj, by teaching them Sahajia and severing their connection with Murali Mohan Maharaj, destroyed the spiritual lives of the Tre-phils, to whom Guru Maharaj, Sri Srimad Murali Mohan Maharaj, had given both shiksha and diksha initiation—spiritual birth.
8. Bhaktivedanta Vana Maharaj—who committed an offense against the Deities by removing the self-manifested Deities Nita-Gauranga from the altar.
9. Bhaktivedanta Vana Maharaj—the one who sat on the vyasasana, which is reserved solely for the acharya of the “Sankirtana Corporation,” Sri Shrimad Murali Mohan Maharaj. And in doing so, he committed an offense. Sahajyas are not permitted to put on our Guru’s slippers, nor even to step on his shadow. And certainly not sit on his vyasasana. Let him make his own vyasasana, build his own temple, invite his own deities, and raise his own disciples from scratch from among the untouchables, and let him do whatever he wants in that temple of his.
10. He carried out a hostile takeover and renamed the "Sankirtana Corporation" temple "Gaudiya Math." We, the disciples, are outraged by the boundless violations and insults from this unworthy individual, Vana Maharaja, who has insulted our dear Guru-deva, Shri Shrimad Murali Mohan Mahaj. And we will never tolerate this. And we will fight against it as much as possible, as long as we have the strength. There used to be—by the mercy of Krishna and the Guru—a pure devotee, the nectar of sankirtana-lila. And what do we see now? What a state of sahajya has arisen, debauchery in Krishna consciousness. They have turned the “Nitai Gauranga” temple into a sahajya temple. Vana Maharaja has confused the neophytes; they have succumbed and fallen into a bad situation. Bhaktisiddhanta Saraswati, the Guru-Lion, said: “When our people become Sahajis, they will become more dangerous than they were before joining this movement.” And we defend this Dharma from these attacks, from these Sahajis, and we rise up against this viperous personality who is destroying the movement of Sri Chaitanya with his unworthy actions.
About the Author
His Divine Grace Shri Shrimad Murali Mohan Maharaj (Mamu Thakur) is a spiritual master of the Gaudiya Sampradaya, a follower of Srila Prabhupada, a disciple of Narayana Maharaj, and the founder of the Sankirtana movement in the former USSR.
A preacher, writer, and artist, he left an indelible impression on the millions of people he met throughout his life. He spoke to everyone about Krishna and inspired thousands to devote themselves to His service. Many academics, scientists, and influential figures became interested in Vedic philosophy thanks to the compelling preaching of Murali Mohan Maharaj.
Murali Mohan Maharaj (Mamu Thakur) appeared in this world in 1949 in Perm on the day of Narasimha-chaturdashi.
The name of Mamu Thakura dasa was well known to every follower of the Krishna Consciousness Movement in the former Soviet Union. He was a legendary figure. He was the first to organize mass public appearances and street harinams in all major cities and capitals of the CIS. For example, harinams in Moscow (on Red Square), in St. Petersburg (on Nevsky Prospect and Palace Square), in Tbilisi (in front of the administration building), on the streets of Riga, Tallinn, Minsk, Dushanbe, Almaty, Novosibirsk, Vladivostok, Kharkiv, Yekaterinburg, Omsk, Krasnoyarsk, Irkutsk, Khabarovsk, Tyumen, Novokuznetsk, Ulan-Ude, Chelyabinsk, Perm, the Caucasus Mineral Waters (Essentuki, Pyatigorsk, etc.), Simferopol, and many other cities—this is by no means an exhaustive list.
By rough estimate, he preached in a hundred cities across his vast “homeland.” He printed and distributed ;r;la Prabhup;da’s early books even during the stagnant years, when such distribution yielded no income and was punished as ideological subversion, on par with espionage and CIA intrigues.
He was fearless and devoted to Krishna, and Krishna bestowed His protection upon Mamu Thakura. Krishna’s special mercy, Srila Prabhupada’s special mercy.
It is said that Krishna’s devotees are fearless (narayana-parayana). In carrying out the Lord’s mission, they are willing to go to hell to rescue conditioned souls from the fortress of mah;-m;y;. There is no doubt that Krishna bestows special mercy upon them. The Chaitanya-charitamrita states that no one can preach the holy name without being authorized by the Lord: krishna-shakti vina nahe tara pravartana.
Thus, in 1986–87, he organized the first Hare Krishna ashram in Leningrad (on Zina Portnova Street), and in 1988 he opened the first vegetarian
The Rian Caf; (the first vegetarian restaurant in the history of Tsarist Russia and the former USSR) served as the “Sankirtana” preaching center. Hundreds, even thousands, of people were introduced to the Hare Krishna movement, purchased books, and partook of Krishna’s prasad right here.
Traveling since 1980, he tirelessly preached to millions of people: students, businesspeople, clergy (such as Men), atheists and believers (Muslims in Central Asia), factory workers and office employees, prisoners, and personally met with scientists such as Andrei Sakharov, Academician Uglov, and Vladimir Lisovsky, political leaders (such as Zhirinovsky), and so on.
Mamu Thakur himself was arrested several times, but not for long. His preaching was so powerful that those who persecuted him became his followers and well-wishers. Others, however, fearing they might lose their class consciousness and their jobs, avoided meeting him.
While organizing the first Krishna consciousness festivals in cities across the Urals and Siberia, the first Ratha-yatr;s, he organized the Pada-yatra, inspired the launch of the first 24-hour radio broadcast in Chelyabinsk, and registered about 20 Krishna consciousness preaching centers, which became known as the “Sankirtana Association.” Later, after being renamed, they became organizations of the International Society for Krishna Consciousness. The success of his preaching was phenomenal. The secret lay in the fact that he did not preach to the material body, addressing the mind and intellect of a person, but to his soul, the personality that is inherently conscious of Krishna, the true
“self,” which is transcendent to all material definitions.
Mama Thakur began publishing the first periodicals: the magazine "Sankirtana-Vedomosti," "Rasa," the newspapers "Without Illusion," "Sankirtana,"
and “Sankirtana-Inform.” In 1993, his first book, *Hare Krishna: Yesterday and Today*, co-authored with leading sociologist and academic Vladimir Lisovsky, was published. The second edition was released exactly ten years later, in 2003.
As a professional painter, he created several dozen paintings: portraits of acharyas, and paintings on Vedic themes (one painting was purchased by the Museum of Religion and Atheism—at that time, the Kazan Cathedral). He made extensive use of his artistic talent to inspire others. For instance, he organized several traveling exhibitions in Minsk, Izhevsk, Almaty, Yekaterinburg, and other cities.
In Yekaterinburg, he registered the “Sankirtana-Art” cooperative and a dozen more similar ones: “Sankirtana-Business,” “Sankirtana-Land,”
“Sankirtana Film,” the Sankirtana Institute, etc. He attempted to register the “Sankirtana” political party and was preparing a proposal for a “Sankirtana” bank. It was an amazing period.
The flourishing of Krishna consciousness in the former USSR was directly linked to his name.
As a result of his vigorous preaching activities, he attracted thousands of people to the Movement. Some learned about Krishna consciousness from him for the first time; others were inspired by him to devotional service and began chanting the mantra and following the regulative principles; still others he recommended for initiation to various ISKCON gurus. There was a time when everyone who joined the Movement received recommendations for initiation from Mamu Thakura. It should be noted that most of them have remained faithful to the principles of devotional service to this day.
In recognition of Mamu Thakura’s contributions, the leadership of the International Society for Krishna Consciousness sent him to the holy dham, Mayapur, and then to preach to the Russian-speaking community in America.
In America, his preaching was just as compelling and vibrant. There, he organized the first Ratha-yatra with the help of Russian devotees whom he brought to the feet of the ISKCON guru, opened a vegetarian caf; in Brighton, and regularly conducts Harinamas. Over the course of several years, regularly publishing in several Russian-language newspapers and magazines (including the medical monthly *Be Healthy*), he launched his own column, “Bhagavad-gita Class,” and in the weekly newspaper “Echo of the Planet,” the column “Your Well-Wisher, Mamu Thakur das.”
Without giving up his work as a painter, he created several large-scale murals for temples in Brooklyn and Chicago, as well as dozens of paintings that he managed to exhibit at a private gallery in Manhattan. The history of the Krishna consciousness movement had never seen anything like this. He did not establish any separate organizations. He preached within existing structures and made people Krishna conscious. This is the most amazing thing.
In 2001, Mamu Thakur das accepted Shrila Bhaktivedanta Narayan Maharaja, one of the most distinguished acharyas of our time, as his guru. His name is now Murali Mohan das. When a person accepts a spiritual teacher, he receives a spiritual name. Just as parents give a name to a newborn, so too, during the second (spiritual) birth, the guru gives a name, restoring his spiritual identity.
At their first meeting, Narayana Maharaja bestowed all his blessings upon Murali Mohan Prabhu, granting him complete freedom of action. In his lectures, Narayana Maharaja repeatedly stated: “I need
“Guru! I don’t need disciples!” In this way, Gurudev seems to be reminding his true disciples that they must become gurus themselves, taking on the responsibility of liberating fallen souls. “Become a guru and liberate all the people of your country…”—said ;r; Chaitanya Mah;prabhu.
Yare dekha, tare kaha Krishna-upadesha, amara ajnaya guru hana tara’ ei desha
Ordinary people suffer from ignorance, and a true disciple of his guru, a follower of Sri Chaitanya Mahaprabhu and a genuine Vaishnava, cannot stand aside, indifferent to the sight of their suffering. Following the instructions of Guruji and Mahaprabhu, Murali Mohan took responsibility for the fallen souls drowning in the ocean of material existence and became a guru. He currently accepts disciples in Russia, the CIS countries, and America.
Muralidass is known to readers for his many articles on philosophy and religion. He is the author of the following books: *The Bhagavad-gita: A Book of Devotion*,
*Hare Krishna: Yesterday and Today* (four volumes), *Acharya*,
"Primer: The Art of Meditation," "Transcendental Mosaic" (five volumes), "A Temple in Every Home: The Art of Archa;a," "The Temple of ;r; ;r; K;;ora K;;or;," "Harinama, D;k;a, Vai;;ava-sadac;ra," “Psychoanalysis of the Incomprehensible,” “Tattva-siddhanta in the Prayers and Songs of the Gaudiya Vaishnavas,” the essay “Notes of a Vegetarian” (in Russian and English), “In Search of Happiness,” “Anatomy of Love,” “The Nectar of Sankirtana-lila,” “Krishna’s Kitchen,” “The Hand of the Giver Is Never Empty,” “The Fruitless Tree,”
"The Culture and Religion of Demons," "If You Want to Be Happy, Be Happy!", “Hinduism and Bhagavata-dharma” and several practical guides on devotional service.
For billions of lifetimes, the soul travels from one planet to another, from one form to another, until it meets a sad-guru, receives the seed of bhakti (bhakti- lata-bij), and gets the chance to return to Krishna.
Muraly Mohan das offers respectful obeisances to his diksha-guru Om Vishnupada Paramahamsa Parivrajaka-acharya Sri Srimad Bhakti-vedanta Narayana Maharaja, the entire guru-varga (the previous acharyas of the Brahma
-Madhva-Gaudiya sampradaya), as well as to all Vaishnavas, sincerely devoted to Krishna, who inspire us to pure devotional service.
In conclusion to this book, Murali Mohan das expresses his deep gratitude, respect, and hope, rejoicing that one or two more conditioned souls, upon reading it, will become interested in the subject of bhakti and become devotees of Krishna.
Books by His Divine Grace
Sri Srimad Murali Mohan Maharaja:
Krishna's Kitchen – The Art of Vegetarian Cooking The Anatomy of Love
On Family Life in Krishna Consciousness
Prema-Avatara, The Life of Sri Chaitanya Jiv jago, Awake, Sleeping Souls
Purity Is Our Strength The Bhakti Manual – Volume One The Bhakti Manual – Volume Two
Varaha and Nrisimha – MY SWEET LORD The Fate of an Unlucky Yogi
Krishna Consciousness As It Is The Fate of a Successful Krishnaite The Bhagavad- Gita, the Book of Devotion Brahma— Creator, Father, Teacher
Hare Krishna Yesterday and Today, Issues 1, 2, 3, 4, 5, 6 Manifesto of Unclouded Happiness
Beauty Will Save the World The Giver’s Hand Will Not Be Emptied Truth and Falsehood The Nectar of Sankirtana-lila
My Gurudev – the Soul of Vrindavan
If You Want to Be Happy, Be Happy! Notes of a Vegetarian
The Tree That Bears No Fruit Psychoanalysis of the Incomprehensible The Message of Divine Love Leo Tolstoy and Krishna Consciousness
Primer - The Philosophy and Practice of Krishna Consciousness In Search of Happiness Hinduism and Bhagavata-dharma The
Culture and Religion of Demons Harinama, diksha, Vaishnava-sadachara A Transcendental Mosaic
A Temple in Every Home
Sri Sri Kishor Kishori Temple (songbook)
Tattva-siddhanta (Prayers and Songs of the Gaudiya Vaishnavas) Art Avatar
Acharya
The Story of Puranjana Hare Krishna—THE BEST! Raga Marg
A Home Where the Whole World Can Live Carthage Must Be Destroyed Bhishma-panchaka
Beyond the Pale The Liberation of Vritrasura The Forest of Delights
His Divine Grace
Sri Srimad Murali Mohan Maharaj
Guru of the Chandala Family
Trefilov
Those wishing to obtain any book or further information on the topics
discussed in this book may contact us at:
muralimohandas@yahoo.com
www.sankirtanacorporation.com www.sankirtana.by www.sankirtana.org
Proofreading by Vishakha d.d.
Layout by Kunti d.d.,
Printed at the “” printing house. Approved for printing. Offset printing.
Format 148 x 210. Print run
1,000. Order No. 1271.
2025
Guru Chandala of the Trefilovs
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