To Be or Not To Be a Rtvik Christian Hari... Is That the Question?
BY: YUGA AVATAR DAS
Mar 17, AUCKLAND, NEW ZEALAND (SUN) — Having recently learned that my guru, Tamal Krishna Goswami, was personally present as Srila Prabhupada's secretary when this momentous rtvik moment occurred, and in fact that he was personally involved in the written correspondence on July 9th,1977 is indeed very interesting in itself.
The virtual unimportance of the correspondence, the lack of written formal setting compels one to accept it is lacking... it appears insignificant. It is verified by Tamal Krishna Goswami and Srila Prabhupada's signatures. But to change a whole Sampradaya diksa heritage, the accepted way of doing things for the future based on this letter, seems very bizarre. Compared to Srila Prabhupada's last Will and testament it surely pales into insignificance. But these devotees I have never heard of seem intent that this was indeed the intention of Srila Prabhupada.
My siksa guru Tamal Krishna Goswami always impressed upon me the position of Srila Prabhupada as the Founder/Acarya of ISKCON, and he considered himself a member of ISKCON. Yet Madhu Pandit das and his colleagues would have us believe we should be like much of Christendom. Jesus would be at home in the Rtviks "vision" of what eventuated during the last days of Srila Prabhupada. They have determined a Christian-like persona for our Srila A.C. Bhaktivedanta Swami Prabhupada, where he blindly accepts you, without the personal determination. This robs both parties of the "depth and nectar" of sweet association which is naturally present when guru and disciple take so much relish and solace in their individual services.
If I had to be a guru, would I accept everyone to be my servant and take their karma? What about all those in Christianity who use Jesus as a excuse to sin and confess weekly? Then habitually continue to keep on sinning, their saviour being always the full-time fall guy. Would I want to suffer for those who are insincere? No! Definitely not!
I arrived just after Srila Prabhupada had left the planet. In 1979 his personal disciples had a far more developed perception. They naturally had served him personally. Even a friend had been his personal servant for one glorious week in Perth, western Australia. Yet am I meant to be on an equal platform, having never personally seen him, except on video? They personally massaged him, felt his energy and had personal reciprocation. His individual, personal physical presence at an advanced age, allowing intimacy of a rare nature, gave those close servants an endearing opportunity to serve and please him.
They at least had his personal darshan, to see and be blessed by asking personal questions relevant to one's own situation. Whether he actually accepted them personally in these brief moments, his involvement with them individually, how he took prasadam? Was he pleased by their service? He was there, personally involved!
My personal understanding is that both disciple and guru are indeed meant to make a qualified inspection of each other. This natural process develops into personal loving dealings. These points are indeed covered in many Bhaktivedanta purports.
Later on, after many years like a farther and son they have naturally have built up, over time, such a bond that it is extremely loving and happily self-fulfilling. This I have personally experienced with my siksa and diksa gurus.
My own relationship with Srila Prabhupada, I know beyond any doubt was not the same as his personal disciples had. Personally, I often found it very hard to hear through his very strong accent. I always wanted to be personally accepted and loved, like I was by Bhavananda prabhu, and then later by his grace Tamala Krishna Goswami. Actually I have stayed to try and serve because I was accepted by them.
Another interesting point is that the Rtviks would seem to have us accept that no other qualified uttama adhikari acarya is coming in our time. They and the Narayana Maharaja devotees are preaching that we can only advance in the presence of such great personalities, when actually this is nonsense. When my diksa guru fell down, I took shelter of other siksa godbrothers and kept on serving, with their blessings and friendship nourishing my very existence in devotional service. Srila Prabhupada was also always present in his siksa, morning classes and devotee association.
These understandings are naturally involved in bona fide guru and disciple relations, is this not the case? The guru should ascertain the sincerity of his candidate, through service and submission to the personal desire of guru and his intent. Otherwise we fall and become "fanatics and sentimentalists" only.
So it seems the choices are between a Rtvik Christian view with changing sastric truths and village gurus, or accepting the historically accepted diksa-siksa parampara with an infallible guru.
Your servant,
Yuga avatar das
