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

Radhanath Swami's Alleged Involvement in Sulochan's Murder

BY: HRISHIKESH DASA (HENRY DOKTORSKI)

Aug 16, 2010 — PITTSBURGH, PENNSYLVANIA, USA (SUN) — In his recent article, Dinanath Carana das asks why so many of Radhanath Swami's programs are outside of ISKCON. I cannot claim to know Radhanath Swami's mind, but as a former resident of New Vrindaban, I guess one factor might be his alleged knowledge of and involvement in Sulochan dasa's brutal murder nearly 25 years ago.


If most ISKCON devotees believed that Radhanath Swami participated prominently in Sulochan's murder, he would probably have some explaining to do, and might be stripped of his high standing in ISKCON. If such a scenario transpired, it is probable that many of his loving disciples would not believe the allegations and would continue to worship him as guru. I expect his disciples who manage his temples would prefer to formally leave ISKCON and create their own society rather than abandon their guru, just as Kirtanananda Swami's disciples did in 1987 when their guru was excommunicated from ISKCON. This is to be expected when the guru commands great powers of charisma, as Radhanath does.


Regarding Radhanath's alleged involvement in Sulochan's murder, we know that Tirtha dasa pulled the trigger, but not everyone knows the extent of the New Vrindaban support group which provided Tirtha with the intelligence, funding, and "spiritual" inspiration to remain steady in his "service for guru and Krishna".


Kuladri dasa, the New Vrindaban Temple President, performed a number of important managerial duties to facilitate the murder, one of which was to provide Tirtha with the latest information from various surveillance sources. Tirtha said that he phoned Kuladri every day, "I called Kuladri . . . to get an update . . . every day."


(Tirtha Swami, cited in Thomas Drescher Before the Federal Grand Jury for the Northern District of West Virginia Investigative Grand Jury, August 11, 1994, Wheeling, West Virginia, 55.)


Kuladri, New Vrindaban's chief manager, was certainly aware of the other devotees who assisted and inspired Tirtha in his mission. Kuladri indirectly implicated Radhanath when he said: "I know Tapahpunja, along with other swamis, were saying that the community had to do whatever is necessary to protect the Swami [Kirtanananda]." At this time there were only three swamis at New Vrindaban: Kirtanananda, Tapahpunja and Radhanath.


(Kuladri dasa, cited by Halasz & Halasz, court reporters, "United States of America, Plaintiff, v. CR 90-87 Keith Gordon Ham, Terry Sheldon, Steven Fitzpatrick, New Vrindaban Community, Inc., Govardhan, Inc., Cathedral of Healing, Inc., Defendants, Before: Honorable Robert R. Merhige, Jr., United States District Judge and a Jury," Day III (March 13, 1991), Martinsburg, West Virginia, 475.)


Kuladri claimed that Radhanath was one of the key actors in this sordid drama: "Radhanath, Hayagriva and Tapahpunja were pushing like crazy for this [murder] to happen."


(Kuladri, cited by Dharmatma, from Trial transcript, cited by Halasz & Halasz, court reporters, "United States of America, Plaintiff, v. CR 90-87 Keith Gordon Ham, Terry Sheldon, Steven Fitzpatrick, New Vrindaban Community, Inc., Govardhan, Inc., Cathedral of Healing, Inc., Defendants, Before: Honorable Robert R. Merhige, Jr., United States District Judge and a Jury," Day IV (March 14, 1991), Martinsburg, West Virginia, 832-837, 941.)


Dharmatma claimed that Radhanath was involved to some degree: "he [Radhanath] was involved to some degree or had knowledge of Sulochan's murder. I know this for a fact."


(Dharmatma dasa, letter to Hansadutta (August 26, 1994).)


Janmastami dasa, who traveled with and assisted Tirtha while conducting surveillance on Sulochan in California, explained how he was recruited to assist in the elimination of Sulochan: "In January of 1986, on my return to New Vrindaban [after the Christmas marathon], I was ordered by Radhanath . . . not by Kirtanananda Swami, to terminate Sulochan. This happened with Tapahpunja Swami and Tirtha in November and December of 1985. I was on traveling sankirtan until Christmas and didn't get back to the farm until New Years. Immediately on our arrival at New Vrindaban, Radhanath sought me out and made arrangements for us to meet in his van, where he went through a prepared speech that he had delivered to Tirtha, Tapahpunja Swami and Kuladri many times before. Later talks with Tirtha confirmed this."


(Janmastami dasa, "New Vrindaban History, for the Record", The Sampradaya Sun (December 22, 2006).


Radhanath flattered Janmastami: "You are one of those rare few that Krishna has endowed with the ksatriya spirit and the courage enough to do what has to be done."


(Radhanath Swami, cited by Janmastami dasa, "Chapter Seven: Knowledge of the Absolute is not Absolute Knowledge," accessed from http://www.harekrsna.org/pada/ks/nv/7.htm (November 4, 2008).)


Janmastami remembered in more detail:


Radhanath was saying to those he was giving marching orders to: "Sulochan poses a life threat to both Kuladri and to Kirtanananda Swami. He has written that in his diary, and for that reason alone, this guy must be transmigrated to his next body."


Radhanath was clear in his meaning beyond any shadow of a doubt. "Now that Srila Prabhupada has left us, the entire fate of this movement—OUR movement, Lord Caitanya's movement—rests in Kirtanananda Swami's hands, and according to our nature, it is up to us to do whatever we can to help the movement in that regard." . . .


Radhanath had made his pitch to at least a half a dozen sets of sympathetic ears before someone raised these Gita related questions:


"How have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life."
"The words existent and non-existent refer only to spirit and matter. Why worry?"
"How can a person who knows that the soul is indestructible, unborn, eternal, and immutable, kill anyone or cause anyone to kill?"


Tough questions, but from a submissive audience. Radhanath was undaunted. He quoted Krishna in his response to a potentially explosive volley of inquiry: "Everything has its proper utility, and a man situated in complete knowledge knows how and where to apply a thing, so there is no possibility of sinful reaction. Also, considering your specific duty as a ksatriya..."


That settled it. The order was there from your bona-fide spiritual authority and it was based on scripture, directly from Krishna. Either you followed those instructions or you were going to hell!


(Janmastami dasa, "Chapter 2: Contents of the Palace, Itemized," accessed from http://liberatedyogi.tripod.com.)


Janmastami's story was collaborated by two eyewitnesses. Bhaktipada's chauffeur confirmed: "I was privy to much behind-the-scenes action, and I was there when Radhanath told Janmastami to ‘destroy the demon.'"


(Priyavenu dasa, conversation with the author (September 14, 2003).)


A teenage gurukula boy who served under Janmastami also claimed he overheard Radhanath order Janmastami to "destroy the demon."


(Harivrata dasa, conversation with the author (January 9, 2007).)


On Thursday, May 22, 1986, at approximately one a.m. Pacific time (4 a.m. Eastern time) during the early-morning of Lord Nrsimhadev's Appearance day, the 33-year-old Sulochan sat rolling a joint in his rusted 1976 Dodge van parked at the intersection of Flint Avenue and Cardiff Street, a half-mile from the Los Angeles ISKCON temple. Within a few short seconds his brains were blown apart by two bullets from a hand gun fired through the driver's side window at close range.


The news of Sulochan's murder traveled fast. Lightning fast. Tirtha made a speedy getaway from the Los Angeles temple environs to the LAX airport, where he dumped his rented car and made a quick telephone call to New Vrindaban while waiting for the next flight back east. He said, "I went to the airport, dropped off the vehicle, took the first flight out of Los Angeles . . . It just happened to be going to Dallas."


(Swami, cited in Thomas Drescher Before the Federal Grand Jury for the Northern District of West Virginia Investigative Grand Jury, August 11, 1994, Wheeling, West Virginia, 67.)


During the japa period preceding the mangal-aroti morning program at New Vrindaban, hushed whispers of the news of Sulochan's death brought great excitement to the devotees in attendance. The news couldn't have taken longer than thirty minutes to reach them after the murder was committed. Dharmatma remembered:


"It was the morning of Lord Nrsimhadev's appearance day. Nrsimha is a form of Krishna that protects the devotees. He is half-man, half-lion. When I came in [the temple room] in the morning everyone was very excited and jubilant and the whole temple was buzzing. Everyone was talking in little circles. It seemed to be a very upbeat mood in the morning. I asked someone what is going on because it was like a festive atmosphere. The devotee told me, "Haven't you heard? Sulochan was killed in California last night!"


During the question and answer period after class, a devotee asked Bhaktipada "how should we understand it when a demon is killed?" Bhaktipada responded that "A devotee isn't disturbed when a snake is killed."


(Dharmatma, from Trial transcript, cited by Halasz & Halasz, court reporters, "United States of America, Plaintiff, v. CR 90-87 Keith Gordon Ham, Terry Sheldon, Steven Fitzpatrick, New Vrindaban Community, Inc., Govardhan, Inc., Cathedral of Healing, Inc., Defendants, Before: Honorable Robert R. Merhige, Jr., United States District Judge and a Jury," Day IV (March 14, 1991), Martinsburg, West Virginia, 832-837, 941.)


When Ramachandra dasa, a New Vrindaban sankirtan picker, asked Radhanath Swami: "Do you know who killed Sulochan?" Radhanath replied: "I don't know, but whoever it was, he was doing devotional service to Krishna."


(Ramachandra dasa, from a conversation with the author on April 10, 2007.)


Dharmatma continued his recollection of the day of the murder and remembered how Kuladri named three instigators who "were pushing like crazy for this to happen."


"Later on after the morning functions, I had a discussion with Kuladri. He was quite disturbed. He mentioned . . . how it shouldn't have been done like that. And that how Radhanath, Hayagriva and Tapahpunja were pushing like crazy for this to happen, and how he had told them not to do it."


(Dharmatma, from Trial transcript, cited by Halasz & Halasz, court reporters, "United States of America, Plaintiff, v. CR 90-87 Keith Gordon Ham, Terry Sheldon, Steven Fitzpatrick, New Vrindaban Community, Inc., Govardhan, Inc., Cathedral of Healing, Inc., Defendants, Before: Honorable Robert R. Merhige, Jr., United States District Judge and a Jury," Day IV (March 14, 1991), Martinsburg, West Virginia, 832-837, 941.)


Janmastami collaborated: "Kuladri was VERY, VERY frightened by the time it was coming to ‘reaction time' because he knew that he and Radhanath were in very deep doo-doo."


(Janmastami, e-mail letter to the author (August 1, 2008).)


Although Tirtha successfully flew from California to Ohio, he was still in dire straits; New Vrindaban hadn't paid him what they promised, and he needed money to purchase plane tickets to get out of the country—fast. Dharmatma described how Bhaktipada and Radhanath came to him to pick up the escape money at the sankirtan house:


"The next day Bhaktipada, along with Radhanath, drove up in my driveway in Bhaktipada's vehicle and tooted the horn for me to come outside. When I came to the car we engaged in some small talk, I don't remember what. And then Bhaktipada asked me if I had six thousand dollars cash in the house. And I said, "I don't know. I will see if you want." He told me to go in and see if I had six thousand dollars.


I went in the house and went into my safe and . . . I counted out six thousand dollars and brought it out to him, and handed it in through the window. I don't remember if I gave it to Radhanath and he passed it to Bhaktipada, or I gave it directly to Bhaktipada. The mood was a little bit strained, and I said, "What is this? So they [Tirtha and Tapahpunja] can get out of the country?" And Bhaktipada and Radhanath smiled and nodded their heads: "Yes." And then they said, "Hey, we've got to go," and they left.


(Dharmatma, from Trial transcript, cited by Halasz & Halasz, court reporters, "United States of America, Plaintiff, v. CR 90-87 Keith Gordon Ham, Terry Sheldon, Steven Fitzpatrick, New Vrindaban Community, Inc., Govardhan, Inc., Cathedral of Healing, Inc., Defendants, Before: Honorable Robert R. Merhige, Jr., United States District Judge and a Jury," Day IV (March 14, 1991), Martinsburg, West Virginia, 832-837, 941.)


The money was delivered to Tirtha and Tapahpunja, but before the two could get on a jet to India, they were apprehended by police and incarcerated. Tapahpunja was released after three days, but Tirtha is still under lock and key for more than 24 years. Tirtha spoke about the first person who visited him in jail, the "most kind and compassionate" Radhanath Swami:


"When I was first arrested and put in jail, it was Radhanath Swami who first came to see me. He spoke to me in a most kind and compassionate manner, explaining that my life was now completely in Krishna's hands. Speaking with him through the thick security glass, I was ashamed and embarrassed to be in such a predicament. He told me to concentrate on Krishna and nothing else. Only Krishna could help me now. Before leaving he gave me copies of the all-in-one Srimad-bhagavatam, Caitanya-caritamrta, and Bhagavad-gita. Reading these books anew would mark the beginning of my new life in prison, and a new era of consciousness, not as a convict, but as a devotee. . . .


When I next spoke with Radhanath Swami he said that I was most fortunate, for Krishna was showing me great mercy by ripping everything away so abruptly. Perhaps if it didn't kill me it would make me much stronger. Die before you die. Surely this is what death is like for the soul too attached to home and hearth. Indeed, it surely felt like death, with everything I held so dearly, now gone in an instant."


(Tirtha dasa, "The Twenty-Six Qualities," part 12: "Exile," which was published on Tirtha's website (tirthainprison.com) but later removed.)


One may ask: how can a humble and renounced devotee who would never hurt a fly help instigate a murder of a devotee godbrother? Prabhupada explained that even the most humble devotee "should be as angry as fire" "if there is blasphemy against one's guru."


In Caitanya-caritamrita (Adi 7.50), Prabhupada wrote: "One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly."


Nevertheless, the author of these instructions, Lord Caitanya Mahaprabhu, did not tolerate the misbehavior of Jagai and Madhai. When they harmed Lord Nityananda Prabhu, He immediately became angry and wanted to kill them, and it was only by the mercy of Lord Nityananda Prabhu that they were saved. One should be very meek and humble in his personal transactions, and if insulted a Vaishnava should be tolerant and not angry. But if there is blasphemy against one's guru or another Vaishnava, one should be as angry as fire. This was exhibited by Lord Caitanya Mahaprabhu.


When a great demon, or snake or scorpion, is destroyed, everyone becomes happy. Prabhupada explained in Srimad-bhagavatam (7.9.14, purport):


Translation: [Hiranyakasipu's son, Prahlada, speaking] My Lord Nrsimhadeva, please, therefore, cease Your anger now that my father, the great demon Hiranyakasipu, has been killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake, all the worlds have achieved great satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember Your auspicious incarnation in order to be free from fear.


Purport: The most important point in this verse is that although saintly persons never desire the killing of any living entity, they take pleasure in the killing of envious living entities like snakes and scorpions. Hiranyakasipu was killed because he was worse than a snake or a scorpion, and therefore everyone was happy.


"Such demon, who simply troubles the devotees, such demon, a very dangerous demon. So when such demon is killed, even saintly persons are satisfied."


A sadhu, a saintly person never approves that one should be killed. Never. Even an animal. A sadhu does not approve. Why animal should be killed? That is sadhu's business. But Prahlada Maharaja says: modeta sadhur api. A sadhu, a saintly person, is also pleased... When? When a scorpion or a snake is killed. They're also living entity. A sadhu is never satisfied seeing another living entity being killed, but Prahlada Maharaja says "Even a sadhu is pleased when a snake is killed or a scorpion is killed. So my father is just like snake and scorpion. So he's killed. Therefore everyone is happy." Everyone was... Such demon, who simply troubles the devotees, such demon, a very dangerous demon. So when such demon is killed, even saintly persons are satisfied. Although saintly persons, they do not want anyone should be killed.


(A. C. Bhaktivedanta Swami Prabhupada, Srimad-bhagavatam 1.8.27, lecture, Los Angeles (April 19, 1973).)


"So there are these snakelike persons. They are envious about our movement, and they are opposing. That is the nature."


A sadhu, a saintly person, never likes killing of any living being. They are not happy... Even a small ant is killed, they are not happy: "Why ant should be killed?" What to speak of others, even a small ant. Para-duhkha-duhkhi. It may be an ant, insignificant, but at the time of death he has suffered. A Vaishnava is unhappy: "Why an ant should be killed?" This is para duhkha-duhkhi. But such Vaishnava is happy when a snake and a scorpion is killed. Modeta sadhur api vrscika-sarpa-hatya. So everyone is happy when a snake or scorpion is killed because they are very, very dangerous. Without any fault they bite and create havoc. So there are these snake-like persons. They are envious about our movement, and they are opposing. That is the nature.


(A. C. Bhaktivedanta Swami Prabhupada, Srimad-bhagavatam 7.9.8, lecture, Mayapur (February 28, 1977).)


It was very simple: Sulochan was a demon, period. Killing him was good for him, good for the devotees, and good for the entire world. That was the prevailing belief at New Vrindaban at the time and the devotees involved in the planning, support and execution of Sulochan's murder quoted these verses to justify in their minds their unusual "devotional service."


Even if the New Vrindaban ksatriyas failed in their attempt to assassinate Sulochan, they believed that their lives would still be successful, for if somehow they were to die performing their prescribed duty, or if they were executed by the state after being convicted in a murder trial, they would ascend to the heavenly planets. Krishna promised Arjuna in Bhagavad-gita (2.32): "O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets." Prabhupada elaborated: "If he [Arjuna] should conquer his enemies, he would enjoy the kingdom; and if he should die in the battle, he would be elevated to the heavenly planets, whose doors were wide open to him. Fighting would be for his benefit in either case."


Clearly, Sulochan was one "who blasphemed the devotees of the Lord" and carried a "deadly weapon" "with an intent to kill." He deserved to be "killed in self-defense" "with no punishment awarded to the executioner." Even a "very meek and humble" devotee should become "angry like fire, wanting to kill" the offender, "when there is blasphemy committed against superiors." "When such demon is killed, even saintly persons are satisfied."


Those involved in the plot to destroy Sulochan were confident that their actions were sanctioned by guru (Kirtanananda Swami Bhaktipada), sadhu (Radhanath Swami and Tapahpunja Swami) and shastra (Bhagavad-gita, Srimad-bhagavatam and Caitanya-caritamrita), and would be pleasing to Prabhupada and Krishna. Even a normally kind and humble devotee who would never harm an ant could take part in this noble mission with enthusiasm. Some may have even felt special honor to be called by Krishna to perform such a glorious task: to render valuable service by protecting the saintly pure devotee of the Lord. What sincere disciple could ask for more?


However, sanity came a little too late to those devotees who conspired in Sulochan's murder. After Tirtha was arrested and the government began a serious investigation of the community, Tapahpunja fled to Ireland and Janmastami fled to India. Within a year Kuladri resigned his post at New Vrindaban and moved to Arizona, and Radhanath Swami began spending more and more time in India, far from the scene of the crime, only to return to New Vrindaban a few times a year.


In conclusion, if there is any lesson to be learned by this sad story, perhaps it is that we should beware of the dangerous mindless cult mentality which can develop between disciples and a charismatic guru whom they believe can do no wrong. I sincerely hope that we have learned a lesson from these unfortunate events which occurred at New Vrindaban in the past and that we keep a vigilant eye on potential similar situations in the society of Vaishnavas today.








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