Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita

To hell with all the rubbish, time-wasting, power-
politicking religio-institutional / inter-institutional hostilities! Are
there not yet innumerable grumblers, intent on being inexorably
encumbered by such endless, trivial affairs?

To hell with the materially concocted hallucination of
having so-called friends and enemies amongst the Vaishnavas!

To hell with the perfidiously inflicted, heartlessly top-
heavy centralized manipulation of manpower and money! On
the threadbare plea of “spreading love of Godhead,” do such
scheming preoccupations now indispensably supersede our
life’s mission of becoming mad after Krishna?

To hell with scrambling to savor varieties of mundane rasa
on the pretext of fostering socially feasible spiritual enrichment!

To hell with the fools who conscientiously avoid hearing,
chanting, and remembering the Lord’s rasa-lila and other


madhuurya pastimes with the gopis. They will never attain
perfection. If I chance to encounter the likes of such imposter
Vaishnavas, I will close my ears to their philosophical
absurdities, refuse to see their faces, and scorn the dismal air
about their corpse-like material bodies.

To hell with fashionably passing off sub-religious quasi-
Krishna-conscious eclecticism as harmonious devotional
practice!

To hell with the deliberate dumbing down of the Krishna
consciousness movement!

To hell with pandering to the psycho-physical indulgences
of the movement’s lowest common denominator!

To hell with the deaf ears of the conceited, self-
complacent, ivory-towered religio-administrative elitists!

To hell with spineless, self-serving ecclesiastico-political
correctitude!

To hell with our having distributed billions and trillions of
transcendental literatures all over the world in scores of
languages to give everyone else a chance to become fully
Krishna conscious!

I say to hell with it all!

Much of the afore-denounced may be wonderful,
meritorious or (de)pressingly important on one level or another,
but if in the end, after all is said and done, we ourselves, as
individuals could not effectively grasp, take to heart, factually
realize, and blissfully relish the deepest essential living import of
the Gaudiya Vaishnava siddhanta (learning to love Vrajendra-
nandana Shyama by carefully pursuing the bhavas of the supra-
exemplary damsels of Vraja), what would we have really gained
from the whole affair? Truly speaking, what would be the sense
or significance of any other allegedly laudable undertaking or
feat? Are we merely amassing sukriti (or duskriti) for another
valiant try in some future birth, or what? – an inconversant step
in hopefully the right direction? Do we really know what we are
doing? Do we want Krishna-prema or not? Kindly do not hastily
suspect these questions to be in any way inconsequential. Okay,
Krishna consciousness is a gradual process – as gradual as we
make it. It really doesn’t have to be that gradual, though.


Candidly speaking, charity really begins at home. It’s true that
the highest realization is to take all risk, to go out of one’s way
to save the world. That is our mission, for sure. Even so, still
higher than that, ultimately, the very highest realization, the
profoundest mission, is to save oneself. First make yourself
spiritually fit. Doctor, heal thyself! First chant and dance in
ecstasy like a madman, then worry about saving the rest of the
world.

Higher than becoming guru is to become an accomplished,
fully self-realized disciple, and that hardly implies that one
should pompously pose as a king with no clothes to passionately
impress the little neophytes with how much one might have
superficially garnered from the lines of letters on the pages of
piles of books. A mesmerizing, ostentatious cerebral miscellany
indeed! Nowhere is it mentioned in any shastra that neophytes
and intermediate devotees achieve prema by initiating hundreds
and thousands of disciples. It is really best not to accept any
disciples at all. Better by far we humbly endeavor to chant
shuddha-nama via the intent prosecution of yuga-dharma nama-
sankirtana with a view to achieve ultimate raga-maya perfection
at the feet of Shri Guru. Then we may hope to become truly
empowered instruments in the hands of the predecessor
Acaryas.

He Radhe-Shyama! Please allow me at this point to
elaborate on this proposition for the careful deliberation of the
revered readers, to whom I offer my koti koti dandavat-
pranamas.

We should bear in mind that Shri Caitanya Mahaprabhu, in
personally demonstrating the exemplary course of pure
devotional conduct to edify the people of this dismal domain,
adopted two programs of vital concern, which are in fact, to a
large extent, intrinsically inter-supportive of each other. The
three internal purposes of His advent, primarily corresponding
to the tripad-vibhuuti-cid-jagat (internal, spiritual, all-sentient
world comprising three fourths the kingdom of God), were
essentially a matter of His pursuing the internal rasika
relishment of pure devotional bhavas. The one external purpose
of inaugurating the movement of mass sankirtana for the


deliverance of materially conditioned jivas should be seen as
relevant, or consequential, to His appearance in this ekapad-
vibhuti-acit-jagat (dull material world covering only one fourth of
God’s kingdom). It is a fact that His propagation of the Holy
Name enhanced, in certain respects, His direct relishment of
Radha’s intensified happiness in the form of Her overflowing
benevolence toward others in view of Krishna’s expanded bliss.
Nevertheless, it should be noted with profit that the internal
absorption was primarily effective whereas the external parallel
was a subsequent effect rooted in His aspiration to taste the
ever-expanding sweetness of Krishna-prema.

Radha is the complete whole personification of Krishna’s
compassionate nature expanded into innumerable personified
counterpart aspects of the same intrinsic supra-mundane
potency. As the experiential value of ten-million fold must
necessarily be established on the basis of the experiential value
of one, so without the premise of Radha’s actual experience of
personally meeting with Krishna, the assertion of Her ten-
million-fold happiness in making arrangements for the other
expanded aspects of Herself to meet with Him remains only so
much meaningless verbiage. Similarly, it is said that anyone can
have the experience of ten-million-fold the happiness of
personally meeting and embracing Krishna by preaching the
sankirtana movement to convince other conditioned souls to
take steps toward Him. Even so, it would behoove a thoughtful
devotee to initially come to the position of personally
experiencing Krishna, embracing Krishna in unalloyed prema –
face to face, eye to eye, cheek to cheek, hand to hand, chest to
chest, etc., etc. Obviously, without gaining the actual direct
experience, one could hardly realize in a practical sense
whether one would be in fact subjectively sustaining ten-million-
fold ananda or not. One might question whether one is being
“transcendentally” conned by an inducting missionary hype or
what! If most neophyte book distributors and “preachers” were
to consider the idea on the basis of the relatively paltry slight
rapture they experience on the preaching field, they might
conclude that if the experience of meeting Krishna would be
one ten-millionth of the experience they undergo in the course