Proves Srila Prabhupada Is ISKCON's Initiating Guru
By:
Krishnakant
Foreword by Dr. Kim Knott
Professor of Religous Studies, Leeds University, U.K.
Originally requested for submission to
a select committee of ISKCON's GBC in October 1996
Contents
• Foreword by Dr. Kim Knott
• Preface
• Introduction
• The Evidence
• Objections Relating Directly to the Form and Circumstances of the Order
• The "Appointment Tape"
• Other Related Objections
• Conclusion
• What is a ritvik?
• Relevant Quotes from Srila Prabhupada's Teachings:
• Does the Guru need to be physically present?
• Follow the Instruction not the body
• The Books are enough
• Srila Prabhupada is our Eternal Guru
Appendices:
• July 9th, 1977 Letter "To All GBC, and Temple Presidents"
• July 10th, 1977 Letter
• July 11th, 1977 Letter
• July 21st, 1977 Letter
• July 31st, 1977 Letter
• Srila Prabhupada’s Declaration of Will (4th June, 1977) &
• Codicil (5th November, 1977)
• Room conversations
• Tamal Krishna’s Pyramid House confessions
Foreword to The Final Order
by
Dr Kim Knott, Senior Lecturer in Religious Studies, University of Leeds, UK.
Whilst researching a recent paper on "Insider and Outsider Perceptions of Srila Prabhupada", I found myself trying briefly to do justice to the different views held by devotees concerning disciplic succession and the role of gurus following Prabhupada's disappearance in 1977. Naturally, I had been aware before this of the periods of crisis surrounding the fall of individual gurus and the waves of shock and sadness experienced by their initiated disciples, godbrothers and godsisters. I had hoped like many, that guru-reforms in the late-1980s would solve ISKCON's leadership and initiation difficulties. Looking again at the issue when preparing the paper, I read some of the arguments for and against the present system, as well as the work of other scholars on questions of guru and succession. It was clearly still a live issue. In the very latest scholarship on "The Parampara Institution" in volume 5 of Journal of Vaisnava Studies, Jan Brzezinski discusses various aspects of this, stressing the importance of qualified, charismatic leadership in the future of ISKCON. His is just one view, but it is indicative of the power of this subject to motivate interest inside and outside the Movement.
Late in 1996 I was asked to read The Final Order, to give my opinions and to discuss the questions posed within it. Reading it, I was left in no doubt that this was a matter of very great significance to ISKCON and about which many devotees felt deeply. It seemed to me that it raised important theological questions concerning spiritual authority and its transmission, the relationship of the disciple and Krishna's representative, the guru, and the proper objects of devotional worship. As an outsider, I am quite unable to judge the matter (and unable to weigh the evidence presented here against the evidence for the present acharya system). However, I am able to commend what is presented here as a serious attempt to argue the case that Srila Prabhupada established a system of ritvik gurus whom he intended would initiate disciples on his behalf. I hope it will be read carefully and discussed widely, not because I support or condemn its position, but because the profound issues it raises demand consideration at all levels. Every devotee has a real stake in the matter.
No doubt it is unwise for an outsider to involve herself by writing such a foreword, but my motives remain my interest in the movement and goodwill to all its devotees.
Kim Knott, February 1997
Preface to the Fourth Edition
It is now a decade since the first edition of The Final Order was printed in 1996. Originally I described The Final Order as a “discussion paper on Srila Prabhupada’s instructions for initiation within ISKCON”. No one who knows the Movement would deny that the paper has provoked a good deal of “discussion”, and thus it has succeeded in its aim to bring this issue into the spotlight.
It would be hard now for ISKCON’s leadership to credibly claim oblivion to the legal documents, personally signed by Srila Prabhupada, that clearly set out his intention to remain the sole initiating (diksa) guru for the spiritual Movement he founded. It is these legal documents that constitute the core of The Final Order paper that has now been distributed all over the world, and is available on the world wide web. There are still countries where The Final Order has yet to be translated (as at February 2006, the following translations were available: French, Spanish, German, Russian, Chinese, Hindi, Bengali, Kannada; with translations in Czech, Dutch, Tamil and Italian underway); added to this ISKCON leaders have placed a blanket ban on its distribution in all ISKCON centres. For these reasons there remain large numbers of ISKCON’s rank and file who have yet to read the paper, in spite of all the media coverage and controversy. But at least for ISKCON’s executive leadership and gurus, ignorance of Srila Prabhupada’s order on spiritual initiation is no longer an excuse. In the introduction to The Final Order we stated that:
“We consider it highly unlikely that anyone is deliberately disobeying, or causing others to disobey, a direct order from our Founder-Acarya.”
Given the GBC’s evasion, obfuscation, violent suppression and downright dishonesty over The Final Order, the above point may now need revising.
There is now a worldwide organisation called the ISKCON Revival Movement (IRM) that holds The Final Order as its foundation, and was set up specifically to promote its conclusions. It has a website with over 100 papers (www.iskconirm.com) by the same author and publishes a quarterly colour magazine called Back to Prabhupada which is distributed free of charge to thousands of subscribers worldwide . There has been worldwide media coverage of the IRM’s activities, including numerous press articles and items on the BBC. The IRM has also made presentations at major academic conferences, including the International Cultic Studies Association, CESNUR and the American Academy of Religion. In addition, the author of The Final Order has been published by various academic and educational publishers including Columbia University Press, Firma KLM, Continuum International Publishing and Facts on File. Through these media the IRM has gained widespread acceptance amongst the scholarly community as a force for reform within ISKCON. Since the formation of the IRM, a growing number of ISKCON devotees and centres around the world have now accepted the conclusions of The Final Order.
Frequently Asked Questions about the ISKCON Revival Movement (IRM)
1. What is the IRM?
The IRM is a body composed of ISKCON devotees from all over the world who want to see the Society put back on track, in line with the directives of its Founder, Srila Prabhupada.
2. Why does the IRM exist?
The spiritual purity and general prestige of ISKCON has undergone a massive deterioration since the physical departure of its Founder on November 14th 1977. Srila Prabhupada single-handedly established ISKCON in 1966 as a great gift to the world, and when he left it was an expanding dynamic force, a beacon of light for humanity. Sadly today it is disintegrating, a fact admitted in a memo sent in May 2000 by the then GBC Chairman Ravindra Svarupa das:
“Therefore the question remains: What, then, will we do? How will we deal with our polarized and disintegrating Society?”
This decline can be traced back to various deviations from the instructions and standards given by Srila Prabhupada, the chief of which being his displacement as the sole diksa guru for ISKCON. The ISKCON Revival Movement seeks to restore ISKCON to its former glory, purity and philosophical chastity through the re-institution of all the instructions and standards that Srila Prabhupada gave, beginning with his role as the sole authority and diksa guru for ISKCON.
The IRM’s position is set out in The Final Order and No Change in ISKCON Paradigm position papers. Both these papers are also available on our website: www.iskconirm.com
3. Is the IRM separate from ISKCON?
It is a movement within a movement, composed of ISKCON members who seek to reform and revive the Society.
4. Is the aim of the IRM to form a new movement?
No. It is to re-establish the original ISKCON that Srila Prabhupada left us. Once this is achieved the IRM shall be dissolved.
5. What difference would Srila Prabhupada’s restoration as the sole diksa guru make?
Firstly, it is the most basic axiom of spiritual life that we can only make advancement by properly following the orders of the guru. If the guru asks for milk and we bring him water, how will he be pleased? And if the guru is not pleased, how will we ever approach Lord Krishna?
For nearly three decades ISKCON has not been doing what Srila Prabhupada ordered. Since Srila Prabhupada left us physically we have not allowed him to initiate even one person via his ritvik, or representational, system. This is the only system of initiation he ever authorised to continue within the Society. If ISKCON members once more start to follow his order, then naturally they will please Lord Krishna, and all spiritual success should naturally follow. Also, with everyone having the same direct relationship as Srila Prabhupada’s disciples, factionalism will be eliminated. For the first time in nearly thirty years there will be united team spirit, with everyone working for the same goal - the service and glorification of Srila Prabhupada and Sri Krishna. Many ISKCON “gurus” have fallen prey to gross sinful activities; and when they leave they often take with them hundreds of thousands of dollars and many of their followers. This continual loss of properties, faith and personnel will be eliminated as faith is only placed in Srila Prabhupada, and not in fallible substitutes. Money currently siphoned off by the 80 or so “gurus” from their disciples in daksina (gifted money) will instead go to temples, making them healthy and strong.
6. How can the IRM be so sure its position is correct, and the GBC’s is not?
The IRM consider their position correct since it is based on signed, legal documents that were directed to the whole Movement. On the other hand, the GBC have presented at least three completely contradictory official positions (none of which are supported by legal documents) and thus do not technically have a position, not to speak of a correct one. We should point out that not only do these various accounts contradict each other, but on occasion contradict themselves too. For example, if we just take the simple question of when Srila Prabhupada was meant to have authorised his replacement as diksa guru for ISKCON, we get the following answer from the following three official GBC papers:
a) On My Order Understood (GBC, 1995): Srila Prabhupada gave the order for gurus at the same time as the order for devotees to act on his behalf, and this occurred on July 7th, 1977 (p. 28 in Gurus and Initiation in ISKCON, GBC 1995)
b) Disciple Of My Disciple (H. H. Umapati Swami, 1997): Eleven diksa gurus were all set up and ready on May 28th, 1977 since “ritvik” means “officiating acarya” which means “diksa guru”.
c) Prabhupada’s Order (Badrinarayan das, 1998): On July 9th, 1977 the eleven were fully functioning as gurus but simply observing the etiquette in Srila Prabhupada’s presence.
Above we see the GBC have given three different dates for when Srila Prabhupada allegedly sanctioned his replacement. a) refers to a garden conversation, b) refers to a meeting between Srila Prabhupada and some of his senior disciples, whilst c) refers to the signed directive on initiation after which this booklet is named. Thus each GBC position paper tells a very different tale. To make matters worse:
In March 2004, at their annual meeting in Mayapur, the GBC officially withdrew the paper On My Order Understood, privately admitting it contained “lies” and “stretched the truth”. It was this very paper that The Final Order set out originally to challenge (please see Introduction) and the fact it has now been withdrawn so ignominiously can only further vindicate the IRM’s position.
Quite clearly the GBC are confused over when successor diksa Gurus were authorised. The IRM argues that this is inevitable since Srila Prabhupada never created any replacement diksa Gurus, only ritviks; and it was this ritvik system he left running with no order for it to be stopped. On this basis we argue that the GBC must first decide on a position, and only then will we be able to judge its efficacy.
The sad thing is that, even to this day, anyone who questions the GBC’s miasma of discordant testimony is ruthlessly hounded from the Society.
Krishnakant
February 2006
If you would like further information on the IRM, including a free subscription to our magazine, or wish to ask questions on the contents of The Final Order, then please email the author at: irm@iskconirm.com or krishnakant108@yahoo.com, or visit our website at: www.iskconirm.com
Introduction
This booklet is a humble attempt to present the instructions Srila Prabhupada left the Governing Body Commission on how he intended initiations to continue within the International Society for Krishna Consciousness. Although we will refer to several papers and articles that have been published by senior ISKCON devotees on this subject, the main points of reference will be the GBC's most recent official handbook on initiation entitled. "Gurus And Initiation In ISKCON" (to be referred to henceforward as GII), and the paper "On My Order Understood" which is mentioned under section 1.1 of the "Laws of ISKCON":
"The GBC approves of the paper entitled "On My Order Understood" which establishes as ISKCON law the final siddhanta on Srila Prabhupada's desire for continuing the disciplic succession after the departure of His Divine Grace. [See Part II: GBC Position Papers in this volume.]" (GII, p.1)
In GII it is the GBC's clearly stated intention to remove incoherence and contradiction from ISKCON's codes and laws surrounding gurus, disciples and guru tattva in general, thus establishing a final siddhanta (philosophical conclusion): We sincerely pray that this paper is in pursuance of those very same aims.
In the interest of ever-greater consistency and philosophical chastity, we feel there are still one or two discrepancies, not fully addressed in GII that might benefit from further investigation and discussion. Although some of the issues thrown up in confronting these discrepancies may seem quite radical, even painful to deal with, we feel that tackling them now will greatly minimise future confusion and potential deviation. It is not unprecedented that guru systems in ISKCON have come under quite radical review. In the past, symbols have been removed, ceremonies curtailed and paradigms shifted - all without too much long-term disruption.
In the whole scheme of things ISKCON is undoubtedly the most important Society on the planet. It is therefore imperative that constant vigilance is maintained in ensuring it does not stray even one millionth of a hair's breadth from the managerial and philosophical parameters set out by our Founder-Acarya. Srila Prabhupada constantly stressed that we must not change, invent or speculate; but simply carry on expanding that which he so carefully and painstakingly established. What better time to closely scrutinise the way we are carrying on Srila Prabhupada's mission than this, his Centennial year (1996)?
It is our strong conviction that the present guru system within ISKCON should be brought fully in line with Srila Prabhupada's last signed directive on the matter; his final order on initiation, issued on July 9th, 1977 (please see appendices ). Sometimes people question the stress placed on this letter over and above other letters or teachings. In our defence we shall simply repeat an axiom the GBC itself uses in the GII handbook:
"In logic, later statements supersede earlier ones in importance." (GII, p.25)
Since the July 9th letter really is the final instruction on initiation within ISKCON, addressed as it was to the entire Movement, it must be viewed in a category of its own. It will be shown that the full acceptance and implementation of this order does not in any way clash with the teachings of Srila Prabhupada.
We have no interest in conspiracy theories, nor do we intend to dredge up the gory details of unfortunate individuals" spiritual difficulties. What is done is done. We can certainly learn from previous mistakes, but we would rather help pave the way for a positive future of re-unification and forgiveness, than dwell too long on past scandal. As far as the authors are concerned, the vast majority of devotees in ISKCON are sincerely striving to please Srila Prabhupada; thus we consider it highly unlikely that anyone is deliberately disobeying, or causing others to disobey, a direct order from our Founder-Acarya. Nevertheless, somehow or other, it does seem as though certain aberrations of epistemology and managerial detail have found their way into general ISKCON currency over the last nineteen years. In identifying these grey areas we pray we may be of some assistance in rooting out unnecessary obstructions to our devotional service to Srila Prabhupada and Krishna.
In this booklet we shall be presenting as evidence signed documentation, issued personally by Srila Prabhupada, and conversation transcripts, all of which are accepted as authentic by the GBC. We shall then look carefully at both the content and the context of these materials to see if they should be taken literally, or whether modifying instructions exist which might reasonably alter their meaning or applicability. We shall also discuss all relevant philosophical issues raised in connection with this evidence, and answer all of the most common objections raised against a literal acceptance of the July 9th initiation policy document. And finally we shall look at how the "officiating acarya system", as outlined in the July 9th order, might be implemented with the minimum disturbance.
We shall base all our arguments solely on the philosophy and instructions given by Srila Prabhupada in his books, letters, lectures and conversations. We humbly beg the mercy of all Vaisnavas that we may not cause offence to anyone or in any way disrupt the vital mission of His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada.
The Evidence
Anyone who knew Srila Prabhupada would often note his meticulous nature. His fastidious attention to every detail of his devotional service was one of Srila Prabhupada's most distinguishing characteristics; and for those who served him closely, was profound evidence of his deep love and devotion to Lord Sri Krishna. His whole life was dedicated to carrying out the order of his spiritual master, Srila Bhaktisiddhanta, and in that duty he was uncannily vigilant. He left nothing to chance, always correcting, guiding and chastising his disciples in his effort to establish ISKCON. His mission was his life and soul.
It would certainly have been entirely out of character for Srila Prabhupada to leave an important issue, such as the future of initiation in his cherished society, up in the air, ambiguous, or in any way open to debate or speculation. This is particularly so in light of what happened to his own spiritual master's mission, which, as he would often point out, was destroyed largely through the operation of an unauthorised guru system. Bearing this in mind, let us begin with facts that no-one disputes:
On July 9th 1977, four months before his physical departure, Srila Prabhupada set up a system of initiations employing the use of "ritviks", or "representatives of the acarya". Srila Prabhupada instructed that this "officiating acarya" system was to be instituted immediately, and run from that time onwards, or "henceforward" - (please see Appendices). This management directive, which was sent to all Governing Body Commissioners and Temple Presidents of the International Society for Krishna Consciousness, instructed that from that time on new disciples would be given spiritual names and have their beads and gayatri mantras from the 11 named ritviks. The ritviks were to act on Srila Prabhupada's behalf, new initiates all becoming disciples of Srila Prabhupada. Srila Prabhupada thus handed over to the ritviks total power of attorney over who could receive initiation, he made it clear that from that time onwards he was no longer to be consulted. (for further details of a ritvik's duties, please see the section entitled "What is a Ritvik? in Appendices)
Immediately after Srila Prabhupada's physical departure, on November 14th 1977, the GBC suspended this ritvik system. By Gaura Purnima 1978, the 11 ritviks had assumed the roles of zonal acarya diksa gurus, initiating disciples on their own behalf. Their mandate for doing so was an alleged order from Srila Prabhupada that they alone were to succeed him as initiating acaryas. Some years later this zonal acarya system was itself challenged and replaced, not by the restoration of the ritvik system, but by the addition of dozens more gurus, along with an elaborate system of checks and balances to deal with those that deviated. The rationale for this change being that the order to become guru was not, as we had first been told, only applicable to the 11, but was a general instruction for anyone who strictly followed, and received a two-thirds majority vote from the GBC body.
The above account is not a political opinion, it is historical fact, accepted by everyone, including the GBC.
As mentioned above, the July 9th letter was sent to all GBC's and Temple Presidents, and remains to this day the only signed instruction on the future of initiation Srila Prabhupada ever issued to the whole Society. Commenting on the July 9th order, HH Jayadvaita Swami recently wrote:
"Its authority is beyond question [...] Clearly, this letter establishes a ritvik-guru system." (Jayadvaita Swami "Where the ritvik People are Wrong" 1996)
The source of the controversy arises from two modifications, which were subsequently superimposed over this otherwise clear and authoritative directive
Modification a) : That the appointment of representatives or ritviks was only temporary, specifically to be terminated on the departure of Srila Prabhupada.
Modification b) : Having ceased their representational function, the ritviks would automatically become diksa gurus, initiating persons as their own disciples, not Srila Prabhupada's .
The reforms to the zonal acarya system, which took place around 1987, kept intact these two assumptions. The same assumptions, in fact, that underpinned the very system it replaced. We refer to a) and b) above as modifications since neither statement appears in the July 9th letter itself, nor in any policy document issued by Srila Prabhupada subsequent to this order.
The GBC's paper, GII, clearly upholds the above mentioned modifications:
"When Srila Prabhupada was asked who would initiate after his physical departure he stated he would "recommend" and give his "order" to some of his disciples who would initiate on his behalf during his lifetime and afterwards as "regular gurus", whose disciples would be Srila Prabhupada's grand-disciples." (GII, p.14)
Over the years increasing numbers of devotees have began questioning the legitimacy of these basic assumptions. For many, they have never been properly substantiated, and hence an uneasy sense of doubt and mistrust has grown both within and outside the Society. At present, books, papers, E-Mailouts and Internet Web Sites offer almost daily updates on ISKCON and its allegedly deviant guru system. Anything, which can bring about some sort of resolution to this controversy has got to be positive for anyone who truly cares about Srila Prabhupada's Movement.
One point everyone is agreed on is that Srila Prabhupada is the ultimate authority for all members of ISKCON, so whatever his intended order was, it is our duty to carry it out. Another point of agreement is that the only signed policy statement on the future of initiation, which was sent to all the Society's leaders, was the July 9th order.
It is significant to note that in GII the existence of the July 9th letter is not even acknowledged, even though this is the only place where the original eleven "acaryas" are actually mentioned. This omission is puzzling, especially given that GII is supposed to offer the "final siddhanta" on the entire issue.
Let us then look closely at the July 9th order to see if there is indeed anything that supports assumptions a) and b) above:
The Order Itself
As previously mentioned, the July 9th order states that the ritvik system should be followed "henceforward". The specific word used, "henceforward", only has one meaning, viz. "from now onwards". This is both according to Srila Prabhupada's own previous usage of the word and the meaning ascribed to it by the English Language. Unlike other words, the word "henceforward" is unambiguous since it only possesses one dictionary definition. On the other 86 occasions that we find on Folio where Srila Prabhupada has used the word "henceforward", nobody raised even the possibility that the word could mean anything other than "from now onwards". "From now onwards" does not mean "from now onwards until I depart". It simply means "from now onwards". There is no mention in the letter that the system should stop on Srila Prabhupada's departure, neither does it state that the system was to only be operational during his presence. Furthermore the argument that the whole ritvik system "hangs" on one word - "henceforward" - is untenable, since even if we take the word out of the letter, nothing has changed. One still has a system set up by Srila Prabhupada four months before his departure, with no subsequent instruction to terminate it. Without such a counter instruction, this letter must be seen as Srila Prabhupada's final instruction on initiation, and should therefore be followed.
Supporting Instructions
There were other statements made by Srila Prabhupada, and his secretary, in the days following the July 9th letter, which clearly indicate that the ritvik system was intended to continue without cessation:
"...the process for initiation to be followed in the future." (July 11th , 1977)
"...continue to become ritvik and act on my charge." (July 19th, 1977)
"...continue to become ritvik and act on my behalf." (July 31st, 1977)
(please see Appendices)
In these documents we find words such as "continue" and "future" which along with the word "henceforward" all point to the permanency of the ritvik system. There is no statement from Srila Prabhupada that even hints that this system was to terminate on his departure.
Subsequent Instructions
Once the ritvik system was up and running, Srila Prabhupada never issued a subsequent order to stop it, nor did he ever state that it should be disbanded on his departure. Perhaps aware that such a thing may mistakenly or otherwise occur, he put in the beginning of his final will that the "system of management" in place within ISKCON must continue and could not be changed - an instruction left intact by a codicil added just nine days before his departure. Surely this would have been the perfect opportunity to disband the ritvik system had that been his intention. That the use of ritviks to give initiates" names was a "system of management" can be illustrated by the following:
In 1975 one of the preliminary GBC resolutions sanctioned that the "GBC would have sole responsibility for managerial affairs". Below are some of the "managerial" issues the GBC dealt with that year:
"In order to receive first initiation, one must have been a full time member for six months. For second initiation there should be at least another one year after the first initiation." (GBC Resolution No. 9, March 25th, 1975)
"Method of initiating Sannyasis." (GBC Resolution No. 2, March 27th, 1975)
These resolutions were personally approved by Srila Prabhupada. They demonstrate conclusively that the methodology for conducting initiations was deemed a "system of management". If the whole methodology for conducting initiations is considered a "system of management" by Srila Prabhupada, then one element of initiation, viz. the use of ritviks to give spiritual names, has to fall under the same terms of reference.
Thus changing the ritvik system of initiation was in direct violation of Srila Prabhupada's final Will.
Another instruction in Srila Prabhupada's Will which indicates the intended longevity of the ritvik system, is where it states that the executive directors for his permanent properties in India could only be selected from amongst Srila Prabhupada's "initiated disciples":
"...a successor director or directors may be appointed by the remaining directors, provided the new director is my initiated disciple..."
(Srila Prabhupada's Declaration of Will, June 4th, 1977)
This is something that could only occur if a ritvik system of initiation remained in place after Srila Prabhupada's departure, since otherwise the pool of potential directors would eventually dry up.
Furthermore, every time Srila Prabhupada spoke of initiations after July 9th he simply reconfirmed the ritvik system. He never gave any hint that the system should stop on his departure or that there were gurus, waiting in the sidelines, ready to take on the role of diksa. Thus, at least as far as direct evidence is concerned, there appears to be nothing to support assumptions a) and b) referred to above. As stated, these assumptions - that the ritvik system should have stopped at departure and that the ritviks must then become diksa gurus - form the very basis of ISKCON's current guru system. If they prove to be invalid then there will certainly need to be a radical re-think by the GBC.
The above sets the scene. The instruction itself, supporting instructions and subsequent instructions only support the continuation of the ritvik system. It is admitted by all concerned that Srila Prabhupada did not give any order to terminate the ritvik system on his physical departure. It is further accepted by all concerned that Srila Prabhupada did set up the ritvik system to operate from July 9th onwards. Thus we have a situation whereby the acarya:
1) has given a clear instruction to follow a ritvik system.
2) has not given an instruction to stop following the ritvik system upon his physical departure.
Consequently, for a disciple to stop following this order, with any degree of legitimacy, demands he provide some solid grounds for doing so. The only thing that Srila Prabhupada actually told us to do was to follow the ritvik system. He never told us to stop following it, or that one could only follow it in his physical presence. The onus of proof will naturally fall on those who wish to terminate any system put in place by our acarya, and left to run henceforward. This is an obvious point; one can not just stop following the order of the guru whimsically:
"...the process is that you cannot change the order of the spiritual master." (C.c. Adi 7.76-81, Lecture, 2/2/67, San Francisco)
A disciple does not need to justify continuing to follow a direct order from the guru, especially when he has been told to continue following it. That is axiomatic - this is what the word "disciple" means:
"When one becomes disciple, he cannot disobey the order of the spiritual master." (Srila Prabhupada Bg. Lecture, 11/2/75, Mexico)
Since there is no direct evidence stating that the ritvik system should have been abandoned on Srila Prabhupada's physical departure, the case for abandoning it could therefore only be based on indirect evidence. Indirect evidence may arise out of special circumstances surrounding the literal direct instruction. These extenuating circumstances, should they exist, may be used to provide grounds for interpreting the literal instruction. We will now examine the circumstances surrounding the July 9th order, to see if such modifying circumstances might indeed have been present, and whether there is inferentially anything to support assumptions a) and b).
Objections Relating Directly To The Form
And Circumstances Of The Final Order
1) "The letter clearly implies that it was only set up for whilst Srila Prabhupada was present."
There is nothing in the letter that says the instruction was only meant for whilst Srila Prabhupada was physically present. In fact, the only information given supports the continuation of the ritvik system after Srila Prabhupada's departure. It is significant to note that within the July 9th letter it is stated three times that those initiated would become Srila Prabhupada's disciples. The GBC in presenting evidence for the current guru system have argued vigorously that Srila Prabhupada had already made it clear that, as far as he was concerned, it was an inviolable law that no one could initiate in his presence. Thus the necessity to state Srila Prabhupada's ownership of future disciples must indicate that the instruction was intended to operate during a time period when the ownership could even have been an issue, namely after his departure.
For some years Srila Prabhupada had been using representatives to chant on beads, perform the fire yajna, give gayatri mantra etc. No one had ever questioned whom such new initiates belonged to. Right at the beginning of the July 9th letter it is emphatically stated that those appointed are "representatives" of Srila Prabhupada. The only innovation this letter contained then was the formalisation of the role of the representatives; hardly something which could be confused with a direct order for them to become fully-fledged diksa gurus. Srila Prabhupada's emphasis on disciple ownership would therefore have been completely redundant were the system to operate only in his presence, especially since as long as he was present he could personally ensure that no one claimed false ownership of the disciples. As mentioned above, this point is hammered home three times in a letter which itself was quite short and to the point:
"So as soon as one thing is three times stressed, that means final." (Srila Prabhupada Bg. Lecture, 27/11/68, Los Angeles)
The July 9th letter states that the names of newly initiated disciples were to be sent "to Srila Prabhupada" - Could this indicate that the system was only to run while Srila Prabhupada was physically present? Some devotees have argued that since we can no longer send these names to Srila Prabhupada, the ritvik system must therefore be invalid.
The first point to note is the stated purpose behind the names being sent to Srila Prabhupada, ie., so they could be included in his "Initiated Disciples" book. We know from the July 7th conversation (please see Appendices) that Srila Prabhupada had nothing to do with entering the new names into this book, it was done by his secretary. Further evidence that the names should be sent for inclusion in the book, and NOT specifically to Srila Prabhupada is given in the letter written to Hamsadutta, the very next day, where Tamala Krishna Goswami explains his new ritvik duties to him:
"...you should send their names to be included in Srila Prabhupada's 'Initiated Disciples' book." (Letter to Hamsadutta from Tamala Krishna Goswami, 10/7/77)
Their is no mention made here of needing to send the names to Srila Prabhupada. This procedure could easily have continued after Srila Prabhupada's physical departure. Nowhere in the final order does it state that if the "Initiated Disciples" book becomes physically separated from Srila Prabhupada all initiations must be suspended.
The next point is that the procedure of sending the names of newly initiated disciples to Srila Prabhupada in any case relates to a post-initiation activity. The names could only be sent after the disciples had already been initiated. Thus an instruction concerning what is to be done after initiation cannot be used to amend or in any way interrupt pre-initiation, or indeed initiation procedures (the ritvik's role being already fulfilled well before the actual initiation ceremony takes place). Whether or not names can be sent to Srila Prabhupada has no bearing on the system for initiation, since at the point where new names are ready to be sent, the initiation has already occurred.
The last point is that if sending the names to Srila Prabhupada were a vital part of the ceremony, then even before Srila Prabhupada's departure, the system would have been invalid, or at least run the constant risk of being so. It was generally understood that Srila Prabhupada was ready to leave at any time, thus the danger of not having anywhere to send the names was present from day one of the order being issued. In other words, taking the possible scenario that Srila Prabhupada leaves the planet the day after a disciple has been initiated through the ritvik system, according to the above proposition, the disciple would not actually have been initiated simply because of the speed by which mail is delivered. We find no mention in Srila Prabhupada's books that the transcendental process of diksa, which may take many lifetimes to complete, can be obstructed by the vicissitudes of the postal service. Certainly there would be nothing preventing the names of new initiates being entered into His Divine Grace's "Initiated Disciples" book even now. This book could then be offered to Srila Prabhupada at a fitting time.
2) "The letter does not specifically say "this system will continue after Srila Prabhupada's departure"; therefore, it was right to stop the ritvik system at Srila Prabhupada's departure."
Please consider the following points:
The July 9th letter also does not specifically state: "The ritvik system should end on Srila Prabhupada's departure". Yet it was terminated immediately on his departure.
The letter also does not state: "The ritvik system should run while Srila Prabhupada is still present". Yet it was run while he was still present.
The letter also does not state: "The ritvik system should only run until the departure of Srila Prabhupada". Yet it was only allowed to run till his departure.
The letter also does not state: "The ritvik system must stop". Yet it was stopped.
In summary, the GBC insists on the following:
• the ritvik system must stop.
• the ritvik system must stop on Srila Prabhupada's departure.
Neither of the above stipulations appears in the July 9th letter, nor any other signed order; yet they form the very foundation of both the zonal acarya system and the current "Multiple Acarya Successor System," or M.A.S.S. as we shall refer to it. (In this context we use the word acarya in its strongest sense, that of initiating spiritual master, or diksa guru).
To argue that since the letter is not specific about the time period in which it is to run, it must therefore stop on departure is completely illogical. The letter does not specify that the ritvik system should be followed on July 9th either, so according to this logic it should never have been followed at all. Even accepting that "henceforward" can at least stretch to the end of the first day of the order being issued, it does not say it should be followed on July 10th, so perhaps it should have stopped then.
The demand for the ritvik system to only operate within a pre-specified time period is contradicted by accepting its operation for 126 separate 24 hour time periods (i.e. four months). Since none of these 126 separate time periods is specified in the letter, yet everyone seems quite happy that the system ran during this time frame. Unless we take the word "henceforward" literally to mean "indefinitely", we could stop the system at any time after July 9th, so why choose departure?
There is no example, either in Srila Prabhupada's 86 recorded uses, nor in the entire history of the English language, where the actual word "henceforward" has ever meant:
"Every time period until the departure of a person who issued the order"
Yet according to current thinking this is what the word must have meant when it was used in the July 9th letter. All the letter states is that the ritvik system is to be followed "henceforward". So why was it stopped?
3) "Certain instructions obviously can not continue after Srila Prabhupada"s departure, and thus it is understood that they could only have been intended to operate in Srila Prabhupada's presence; e.g. someone may have been appointed "henceforward" to give Srila Prabhupada his regular massage. Maybe the ritvik order is of that type?
If an instruction is impossible to perform, for example giving Srila Prabhupada his daily massage after his physical departure, then obviously there can be no question of doing it. The duty of a disciple is simply to follow an order until it is impossible to follow any longer, or until the spiritual master changes the order. The question then is whether it is feasible to follow a ritvik system without the physical presence of the person who set it up.
In fact, the ritvik system was set up specifically to be operational without any physical involvement from Srila Prabhupada whatsoever. Had the ritvik system continued after his departure, it would be identical in every respect to how it was practiced whilst Srila Prabhupada was present. After July 9th, Srila Prabhupada's involvement became non-letter existent, and so even at that stage it was operating as though he had already left. This being the case, we cannot classify the ritvik system dysfunctional, or inoperable, on the grounds of Srila Prabhupada's departure, since his departure does not in any way affect the running of the system. In other words, since the system was specifically set up to operate as if Srila Prabhupada was not on the planet, his leaving the planet can not in itself render the system invalid.
4)"The fact that the order was "only" issued in a letter, and not in a book, gives us a license to interpret it indirectly."
This "letters v books" argument does not apply in this case since this was no ordinary letter. Generally, Srila Prabhupada wrote a letter in response to a specific query from an individual disciple, or to offer individualised guidance or chastisement. Naturally, in these cases the devotee"s original query, situation or deviation may give grounds for interpretation. Not everything in Srila Prabhupada's letters can be applied universally (for example in one letter he advised a devotee, who was not good with spices, to just cook with a little salt and tumeric; clearly this advice was not meant for the entire Movement). However, the final order on initiation is not open to any such interpretation since it was not written in response to a specific query from a particular individual, or to address a disciple's individual situation or behaviour. The July 9th letter was a procedural instruction, or management policy document, which was sent to every leader in the Movement.
The letter follows the format of any important instruction that Srila Prabhupada issued and wanted followed without interpretation - he had it put in writing, he approved it, and then sent it to his leaders. For example, he had one sent on April 22nd, 1972, addressed to "ALL TEMPLE PRESIDENTS":
"The zonal secretary's duty is to see that the spiritual principles are being upheld very nicely in all the Temples of his zone. Otherwise each Temple shall be independent and self-supporting."
(Srila Prabhupada Letter to All Temple Presidents, 22/4/72)
Srila Prabhupada did not publish a new book each time he issued an important instruction, regardless of whether the instruction was to continue past his departure. Thus, the form in which the instruction was issued does not make it prey for indirect interpretations, nor in any way diminishes its validity.
5)"Maybe there was some special background surrounding the issuing of the order that precludes its application after Srila Prabhupada's departure?"
If such circumstances did exist, Srila Prabhupada would have stated them in the letter, or in an accompanying document. Srila Prabhupada always gave enough information to enable the correct application of his instructions. He certainly did not operate on the assumption that his Temple Presidents were all mystic mind readers, and that he therefore only needed to issue fragmented and incomplete directives which would later be made sense of telepathically. For example, had Srila Prabhupada intended the ritvik system to stop on his departure he would have added the following seven words to the July 9th letter - "This system will terminate on my departure". A quick look at the letter tells us he wanted it to continue "henceforward". (please see Appendices)
Sometimes it is argued that the ritvik system was only set up because Srila Prabhupada was sick.
Devotees may or may not have been aware of the extent of Srila Prabhupada's illness; but how could they possibly be expected to deduce from a letter that says nothing about his health, that this was the only reason it was issued? When did Srila Prabhupada say that any instruction he issued must always be interpreted in conjunction with his latest medical report? Why should the recipients of the final order on initiation not have assumed the letter was a general instruction to be followed, without interpretation?
Srila Prabhupada had already announced that he had come to Vrindavan to leave his body. Being tri-kala-jna he was most likely aware of his departure in four months time. He had set in motion the final instructions for the continuation of his Movement. He had already drawn up his will and other documents relating to the BBT (Bhaktivedanta Book Trust) and GBC, specifically to provide guidance for after his imminent departure. The one matter that had not yet been settled was how initiations would operate when he left. At this point, no one had the faintest clue how things were to run. The July 9th order clarified for everyone precisely how initiations were to proceed in his absence.
In summary, you can not modify an instruction with information that those to whom the instruction was given did not have access. Why would Srila Prabhupada purposely issue an instruction that he knew in advance no one could follow correctly, since he had not given them the relevant information within the instruction? If the ritvik system was only set up because he was ill, Srila Prabhupada would have said so in the letter or in some accompanying document. There is no record of Srila Prabhupada ever behaving in such a purposely ambiguous and uninformative manner, especially when instructing the entire Movement. Srila Prabhupada never signed anything in a cavalier fashion, and when one considers the magnitude of the instruction in question, it is inconceivable that he would have left out any vital information.
6) "Does not the "Appointment Tape" contain relevant information that clearly frames the July 9th order as being only applicable whilst Srila Prabhupada was physically present on the planet?"
In the GBC's handbook GII, the sole evidence offered in support of modifications a) & b) is extracted from a conversation, which took place on May 28th, 1977. The paper appears to concede that there is no other instructional evidence, which directly relates to the function of ritviks after Srila Prabhupada's departure:
"Although Srila Prabhupada did not repeat his earlier statements, it was understood that he expected these disciples to initiate in the future." (GII, p.35)
Since it is the sole evidence, there is a section exclusively dedicated to the May 28th conversation. Suffice to say it was not referred to in the July 9th letter, nor did Srila Prabhupada demand that a copy of the taped conversation be sent out with the final order. From this we can deduce, with absolute confidence, that it cannot contain a scrap of modifying information vital to the understanding of the final order. As a point of fact, the May 28th conversation was not released till several years after Srila Prabhupada's departure. Thus once more we are expected to modify a clear written instruction with information, which was not accessible to the very people who were issued the instruction. As will be seen later, the May conversation has nothing in it to contradict the final order.
As a general point, later instructions from the guru will always supersede previous instructions; the final order is the final order, and must be followed:
"I may say many things to you, but when I say something directly to you, you do it. Your first duty is to do that, you cannot argue - "Sir you said to me do like this before", no that is not your duty, what I say to you now you do it, that is obedience you cannot argue." (Srila Prabhupada S.B. Lecture, 14/4/75, Hyderabad)
Just as in the Bhagavad-gita Lord Krishna gave so many instructions to Arjuna, he spoke of all types of yoga from Dhyana to Jnana, but all this was superseded by the final order:
"Always think of Me and become My devotee"- should be taken as the final order of the Lord and should be followed." (Teachings of Lord Caitanya, chapter 11)
The final order given by Sankaracarya,"bhaja Govinda", was also meant to supersede many of his earlier statements - all of them, in fact. As mentioned in the introduction, the GBC itself recognises this as an axiomatic principle of logic:
"In logic, later statements supersede earlier ones in importance." (GII, p. 25)
It is not possible to have a "later" statement than the last one. Therefore we must follow the ritvik system by the GBC's own logic.
7) "Srila Prabhupada stated many times that all his disciples must become gurus, surely this proves that Srila Prabhupada did not intend the ritvik system to be permanent.
Srila Prabhupada never appointed or instructed anyone to be diksa guru for after his departure. Evidence for this claim has never been produced, indeed many senior leaders within ISKCON have conceded the point:
"And it's a fact that Srila Prabhupada never said "Alright here is the next acarya, or here is the next eleven acaryas and they are authorised gurus for the Movement, for the world". He did not do that." (Ravindra Svarupa das, San Diego debate, 1990)
Srila Prabhupada unequivocally stated that the diksa guru must be a mahabhagavata (most advanced stage of God-realisation) and be specifically authorised by his own spiritual master. He had always strongly condemned the assumption of guruship by those who were not suitably qualified and authorised. We quote below from Srila Prabhupada's books where the qualifications of the diksa guru are stated.
Maha-bhagavata-srestho brahmano vai gurur nrnam
sarvesam eva lokanam asau pujyo yatha harih
maha-kula-prasuto" pi sarva-yajnesu diksitah
sahasra-sakhadhya yi ca na guruh syad avaisnavah
"The guru must be situated on the topmost platform of devotional service. There are three classes of devotees, and the guru must be accepted from the topmost class." (C.c. Madhya, 24.330, purport)
"When one has attained the topmost position of maha-bhagavata, he is to be accepted as a guru and worshipped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru." (C.c. Madhya, 24.330, purport)
Aside from the qualification, Srila Prabhupada also taught that specific authorisation from the predecessor acarya was also essential before anyone could act as a diksa guru:
"On the whole, you may know that he is not a liberated person, and therefore, he cannot initiate any person to Krishna Consciousness. It requires special spiritual benediction from higher authorities." (Srila Prabhupada Letter to Janardana, 26/4/68)
"One should take initiation from a bona fide spiritual master coming in the disciplic succession, who is authorised by his predecessor spiritual master. This is called diksa-vidhana." (S.B. 4.8.54, purport)
Indian man: When did you become spiritual the leader of Krishna Consciousness?
Srila Prabhupada: What is that?
Brahmananda: He is asking when did you become the spiritual leader of Krishna Consciousness?
Srila Prabhupada: When my Guru Maharaja ordered me. This is the guru parampara.
Indian man: Did it...
Srila Prabhupada: Try to understand. don't go very speedily. A guru can become guru when he is ordered by his guru. That's all. Otherwise nobody can become guru.
(Srila Prabhupada Bg. Lecture, 28/10/75)
Thus, according to Srila Prabhupada, one can only become a diksa guru when both the qualification and authorisation are in place. Srila Prabhupada had not authorised any such gurus, nor had he stated that any of his disciples were qualified to initiate. Rather, just prior to July 9th, he agreed that they were still "conditioned souls", and that vigilance was essential lest persons pose themselves as guru. (please see Appendices April 22nd 1977)
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