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

The Saga of Sulochan, Part 2
By Hrishikesh dasa (Henry Doktorski)
One chapter from my forthcoming book—Gold, Guns and God:
A History of the Hare Krishnas in West Virginia

To read the previous installment of this four-part narrative, go to: http://henrydoktorski.com/nv/Saga_of_Sulochan_1.doc.

Bhaktipada assaulted and nearly murdered
Triyogi dasa had been initiated by Prabhupada in September 1973 in Detroit, and had come to New Vrindaban in September 1985 to attend the much publicized Prabhupada Disciple Meetings. After the conference concluded, he decided to stay at New Vrindaban for a time. His services at New Vrindaban were menial; he assisted in the kitchen and picked up litter around the Palace. He appeared to have some prominent personality dysfunctions, he was sometimes observed muttering under his breath to himself, and the New Vrindaban residents who had occasion to associate with him considered him mentally unstable.
Tulsi dasa, director of New Vrindaban Public Affairs, said that Triyogi had lived in temples in Denver, New York City, and Columbus, Ohio, but had been asked to leave each because of conflicts with temple leaders. “In each place, he had argued with the leaders about the way things were done. I guess he thought he should be the leader. But he had been no trouble since coming here [to New Vrindaban].” i
During the guru reform meetings, 32-year-old Triyogi had heard that the GBC was now considering authorizing the appointment of new ISKCON gurus. As he understood it, anyone could apply for the coveted position; a prospective guru only needed the stamp of approved by the GBC. Despite his formidable mental handicaps, Triyogi had lofty and unrealistic ambitions; he wanted to become an ISKCON spiritual master himself and initiate disciples.
But Triyogi knew that he was practically unknown in ISKCON, despite twelve years of sporadic service in various temples. He would not be recommended in his current position. However, he thought that the GBC might possibly consider him as a candidate for guru if he became a sannyasi and had the endorsement of one of the original ISKCON gurus, so he asked Bhaktipada to initiate him into the order of sannyas, to better support his bid for guruship. Bhaktipada refused, and explained that he must first “prove himself” as a preacher. Bhaktipada said: “I told him I didn’t feel I could do it. I didn’t know him well enough. I told him to stay here at New Vrindaban for six months to a year first, and he became disturbed about that.” ii
Triyogi was visibly upset, and confided in another New Vrindaban devotee that “he felt he had to either kill himself, kill Bhaktipada, or leave.” Later he told that same devotee that he would not kill anyone; he would simply leave. iii
But before Triyogi left New Vrindaban, he approached Bhaktipada once more and “demanded” to receive the sannyas initiation. Bhaktipada refused again and the two exchanged heated words. This was apparently too much for the disturbed Triyogi to bear.
At 5:50 p.m. on October 27th, 1985, Triyogi—in the midst of dozens of devotees—quietly approached Bhaktipada (who was supervising an outdoor bricklaying marathon near the temple) from behind, and struck him once in the head and twice on the back with a three-foot-long iron bar, a brick-prying tool. iv
Bhaktipada lost consciousness due to severe head trauma, and fell to the ground. Kuladri subdued the crazed attacker and instructed devotees to call the local police. Immediately the wounded and bleeding Bhaktipada was put in a vehicle by Kuladri and others and transported to the hospital. He was unresponsive, although it was reported that during moments of semi-consciousness he periodically uttered the names of “Prabhupada” and “Krishna.” v
Tulsi dasa explained: “The assailant wound up and hit him, and then he [Bhaktipada] fell face down on the concrete.” vi
Kuladri exhibited the exemplary qualities of a leader when he instantly assessed the situation, disarmed and restrained Triyogi, and transported Bhaktipada to the hospital, against the wishes of some others who apparently thought Bhaktipada’s injuries were fatal. They wanted instead to take the unconscious spiritual master into the temple where he could leave his body in the presence of Sri Sri Radha-Vrindaban Chandra with the sound of Krishna’s holy name in his ears, but Kuladri overruled their objections. His quick thinking and decisive action ultimately saved Bhaktipada’s life. Kuladri explained: vii
We had this system of roads and parking lots that were put in by bricks, so every evening, after people did their work . . . the community would come together and lay bricks every evening to finish over. It was a community project. Men, women and children came up to lay bricks in this parking lot to finish it.
At that time I was there with my son laying bricks, and I heard a scream and turned around to see Kirtanananda Swami hitting the ground falling over, and Triyogi running away with a pipe in his hand. I immediately ran after Triyogi, tackled him on the grass part of the parking lot, took the pipe away from him, and asked the devotees to call the police. viii
I then ran over to Bhaktipada, found him surrounded by a number of devotees who were chanting and praying, and basically told them I was going to take him to the hospital. It seemed like some of them wanted to keep him there and bring him into the temple and pray over him, but I backed up his car and rushed him to the hospital with a couple other people.
Sheriff Bordenkircher arrived within ten minutes and found an angry crowd surrounding Triyogi. “We had to pry him loose from the group for his safety,” he said. ix
Marshall County sheriff’s deputies first took Triyogi to Reynolds Memorial Hospital where he was treated for minor injuries, and then took him to the Marshall County Jail where he was held in protective custody and placed under a suicide watch. He was charged with malicious wounding, arraigned before Marshall County Magistrate David Buzzard on November 4 th, and returned to jail after failing to post $50,000 bail.
Bordenkircher said he had a general discussion with Triyogi but nothing specific was brought out that explained the reasons for the attack. “It was a philosophical discussion. I got the feeling that he believes whatever occurred, occurred for the good of Krishna and to cleanse the church.” x
Triyogi attempted to escape from the county jail on April 19 th, 1986, but was apprehended by a correctional officer. On May 29 th, in the Marshall County circuit court, Judge Richard A. Warmuth sentenced Triyogi to a fifteen-month term in the county jail for unlawful assault and jail escape charges. The original charge of malicious assault had been reduced to unlawful assault under a plea bargain, and he was given a one-year term for the offense. Triyogi also received a one-to-five year term in the West Virginia Penitentiary for a felony charge of jail escape. Warmuth suspended the sentence under the agreement and placed Triyogi on three years’ probation with a 90-day jail sentence. xi
Bhaktipada thought Triyogi got off too easily, and bitterly complained that Triyogi was not charged with “attempted murder.” Bhaktipada said Triyogi “was not even charged with attempted murder. And his sentence for that crime, plus the crime of attempting to break out of jail was fourteen months. Now it could appear here that there was some kind of deal here.” xii
Two years after the assault, on September 10 th, 1987, Triyogi sent a letter of apology to Bhaktipada and asked for forgiveness. Bhaktipada replied: “Dear Triyogi dasa, Hare Krishna. I am in due receipt of your letter of September 10 th. Yes, I forgive you. Please be very careful never to do anything to harm the spiritual master again, as he is representing Krishna.” xiii
Bhaktipada rushed to hospital
Bhaktipada was critically injured by Triyogi’s assault and was rushed to the hospital, accompanied by Kuladri, who refused to leave his master’s side. One New Vrindaban article described the attack in great detail: xiv
Srila Bhaktipada is directing all the young gurukula boys to move the broken bricks. Walking through the crowd of working devotees, he encourages everyone. It’s 6:00 Sunday night, and all the devotees are working hard to finish the brick marathon so Bhaktipada can begin the Rama Vijaya Mahotsava celebration by piercing Ravana with an arrow. The 15-foot demon scowls at the devotees as the time draws near.
The parking lot is a beehive of activity, everyone running around doing their various little tasks. A dozen gurukula boys are buzzing around Bhaktipada, following his instructions. Michael Shockman approaches him from behind, carrying a 20-pound steel spike used for anchoring the forms and prying bricks. But he is not interested in service. His purpose is demoniac.
He approaches Bhaktipada from behind, lifts the spike well over his head, and sends the spike deep into the top of Bhaktipada’s head. Blood showers the gurukula boys around him as they scream in terror. He then pulls the steel rod back like a bat and takes two shots at the base of Bhaktipada’s head, throwing Bhaktipada face down on the bricks. Blood pours from the back of Bhaktipada’s head. Devotees scream in agony: “Bhaktipada’s dead! He’s killed him! Oh, Krishna!” As the screams resound, the other devotees look up from their tasks, and Michael Shockman turns and runs across the parking lot with the spike.
At the first scream, Kuladri looks up and sees Bhaktipada on the ground. He chases Michael Shockman across the parking lot. They race 100 feet, and Kuladri catches up with him. Shockman turns to face Kuladri, swinging the bar at his head. Kuladri is grazed as he tackles the assailant and throws him to the ground. Kuladri pulls the bar away from him and puts it against his neck. He turns him over to the other devotees. Then he jumps up, runs over to Bhaktipada’s car, backs it up to Bhaktipada, and tells the devotees, “Put him in. We’re going to the hospital.” The parking lot is filled with terror and fright. The devotees are weeping hysterically, stunned at the unbelievable, inconceivable, demoniac act that has just occurred.
“Call the hospital, call the police. Have the police come and pick him up. Tell the hospital we’re coming in with Bhaktipada and he’s dying of head injuries.” The car flies up the hill towards town. We’re passing everyone, lights flashing, as Bhaktipada is convulsing in the back of his car, sometimes pushing the devotees away, sometimes calling out “Krishna” or ”Prabhupada.” xv
Bhaktipada was taken to Reynolds Memorial Hospital in Glen Dale, but when the emergency room doctor saw the severity of his injuries, he ordered an ambulance to take him to Ohio Valley Medical Center in Wheeling, where an emergency craniotomy was performed to relieve hemorrhaging on the brain. Kuladri said: “There [at the hospital] I stayed at his side for one month making all medical decisions. That night the doctor asked my opinion of operating on him. I don’t know if they couldn’t get a hold of his parents or not, but based on my bringing him there and my decision they operated on him, and the doctor said he had saved his life that night.” xvi
Four days later Bhaktipada was transferred by helicopter to Allegheny General Hospital in Pittsburgh, Pennsylvania, where a second operation was performed to remove a blood clot in his brain. New Vrindaban residents imagined that they saw in his brain scan the image of the protector of the devotees, the fierce half-man half-lion incarnation, Lord Nrisimhadev, and took this to be an auspicious sign that Krishna would protect their master. Bhaktipada lay helpless in a coma for ten days and was listed on the critical list for almost three weeks. xvii
Brijabasis devastated
I believe I speak for all New Vrindaban residents when I say our love for Bhaktipada increased tremendously during that extremely trying period while he lay for ten days in critical condition in intensive care unconscious in a coma. We did not know whether he would live or die. Because of our intense love for him, we became heartbroken, overwhelmed with grief, and we identified with the residents of Vrindaban when their beloved Krishna was captured in the coils of the gigantic Kaliya serpent and threatened with death: xviii
Seeing the incredible way in which Krishna was enveloped in the coils of the serpent, the affectionate cowherd boys and inhabitants of Vrindaban immediately became stunned out of fear. They had dedicated everything to Krishna, their lives, property, affection, activities—everything was for Krishna—and when they saw Him in that condition, they became overwhelmed with fear and fell down on the ground. . . . Out of fear they could only cry in agony and stand erect on the bank, unable to help their beloved Krishna. . . .
Out of their great affection for Krishna, unaware of the extent of Krishna’s potencies, they became overwhelmed with grief and anxiety because they had nothing dearer than Krishna and because they dedicated their everything—life, property, affection, mind and activities—to Krishna. Because of their great attachment to Krishna, they thought, “Today Krishna is surely going to be vanquished!” . . All the cows and boys were weeping to behold Krishna enwrapped in the coils of the black serpent. Then they became still more overwhelmed with grief. . . .
All the inhabitants of Vrindaban merged into the ocean of grief because they thought that Krishna was finished. . . . Their love for Him was beyond comparison. As soon as they saw that Krishna was in the River Yamuna enveloped by the serpent Kaliya and that all the boys and cows were lamenting, they simply began to think of Krishna’s friendship, His smiling face, His sweet words and His dealings with them. Thinking of all these and believing that their Krishna was now within the clutches of Kaliya, they at once felt that the three worlds had become vacant. Lord Caitanya also said that He was seeing the three worlds vacant for want of Krishna. This is the highest stage of Krishna consciousness. Almost all of the inhabitants of Vrindaban had the highest ecstasy, love for Krishna.
We, like the residents of Vrindaban, also felt vacant on account of Bhaktipada’s absence. We thought of his smiling face, his sweet words and his past affectionate dealings with us and we petitioned Lord Nrisimhadev: “If it is your will, please return Srila Bhaktipada to us.” At New Vrindaban, and at other ISKCON temples throughout the world, devotees performed twenty-four-hour kirtan for Bhaktipada’s recovery.
It was during this time while leading a kirtan in the temple that I began chanting jaya jagad-guru srila bhaktipada. I had always considered Bhaktipada to be a “jagad-guru,” a world-class spiritual master, but I never was bold enough to chant that refrain during kirtans until he was nearly taken away from us. Because of the extenuating circumstances, none of my senior god-uncles protested the heartfelt glorification by a disciple for his master; in fact, some of them joined in the chanting. It is said that one doesn’t appreciate the object of one’s love until it is taken away. Our love for our spiritual father became stronger and stronger due to the fire of separation. For all we knew, we might never see him again.
I had the privilege of spending four hours with my unconscious spiritual master at Allegheny General Hospital; I was on duty with him from 1 a.m. until about 5 a.m., at which time Umapati dasa xix relieved me. When I first saw Bhaktipada’s condition—his bandaged head was swollen, his face was blackened with bruises, and various tubes were inserted through his mouth and nose—I became dazed and had to sit down. Although he was comatose, I thought there might have been a chance that he might be conscious and could still hear. Therefore, I spent the early morning hours reading to him, telling him stories, and singing the entire morning program. I wrote about my experience in a paper titled Forever By His Side. xx
Radhanath Swami, one of New Vrindaban’s most-respected preachers who joined the community in 1972 and was initiated into the sannyas order by Kirtanananda Swami ten years later, shared his thoughts about Bhaktipada’s “painful condition” with the assembled Vaishnavas during Srimad-bhagavatam class: xxi
Spiritual life is sat-cid-ananda, eternal, full knowledge and bliss. So why does Krishna sometimes put such great souls in apparently painful conditions?
The Pandavas were in a painful condition. Haridasa Thakur was in a painful condition from being beaten in twenty-two market places. When Lord Jesus was being crucified, he was put into a painful condition. Srila Prabhupada was suffering a painful condition when he was suffering heart attacks, severe cold and physical abuse. Nobody came to help him in this foreign land. It was a painful condition. . . .
So now we are all very personally suffering due to the recent incident which has caused Srila Bhaktipada to accept a painful condition. How are we to understand this? How are we to react to this situation? There is a very divine purpose. In the end there is no doubt that Srila Bhaktipada’s glories will be hundreds of millions of times more manifested in this world. We have unflinching faith that this is Krishna’s arrangement. . . .
Krishnadas Kaviraj Goswami, in the Caitanya-caritamrita, explains: “I am crippled. Due to my attachment for this material world, I’m an invalid, and my feet are always slipping, and I’m always falling while trying to traverse this path of bhakti. Therefore, my only shelter is to pray for and grab on to the stick of the mercy of the great souls to support me.”
So at this time when Srila Bhaktipada is in a very critical condition, many of us are realizing how much we need him, how much we need the stick of his transcendental mercy to support us—to support our crippled legs so that we can go on in Krishna consciousness. How much this worlds needs his vision, his sacrifice, his guidance, his example. Srila Bhaktipada does not need this world, but this world needs him. Therefore, let us pray very fervently to Krishna and express to His lotus feet how much we need Srila Bhaktipada’s association, how much we are depending on his guidance.
ISKCON leaders offer support
After Bhaktipada’s assault, ISKCON leaders from around the world visited New Vrindaban, or sent letters and faxes to offer support. Satsvarupa dasa Goswami Gurupada—one of ISKCON’s most-senior elders who joined in 1966 xxii and became one of the original eleven gurus—and a few of his associates flew to Pittsburgh International Airport and took a taxi to Allegheny General Hospital to see Bhaktipada. The cab driver recognized his passengers as Hare Krishna devotees by their attire, and inquired about Bhaktipada’s welfare. It seemed that everyone, even non-devotees, had heard the news about Bhaktipada’s attack. Satsvarupa said: xxiii
On the way to the hospital, we took a taxi from the airport, and had an interesting talk with the taxi driver. . . .
The taxi driver was a simple man. He wore a baseball cap with the words “Vietnam Veteran” stamped on it. . . .
When we told him we wanted to go to the Allegheny General Hospital, he said: “How’s your man?”
I didn’t know whether he knew anything about Bhaktipada, so I said, “The leader of our community is in the hospital.”
“I know. How’s he doing?”
“Well, I don’t know. I think he’s in a very grave condition,” I said. . . .
And he said, “He’ll be all right. You just gotta have faith.”
Satsvarupa came to New Vrindaban and during his morning lecture explained how he saw a similarity between Bhaktipada’s recent assault and Prabhupada’s 1967 stroke: both events caused the devotees to intensely pray to Krishna to “please let our master stay with us and finish his work.” Satsvarupa suggested that the Brijabasis pray to Krishna to “let Bhaktipada do his nice service, instead of going back to Godhead.” xxiv
Devotees are not supposed to ask Krishna for anything, but when you become helpless and don’t know what to do, then you have to ask Krishna: “Our master has not finished his work. Please allow him to come back.”
Prabhupada said that because so many devotees prayed for him, he stayed in the world, although he was supposed to leave. According to the medical report, he was hit with a stroke that would have killed a man. He said he lived because all the devotees were praying for him. . . . So let Bhaktipada do his nice service, instead of going to Godhead. It’s too soon; there’s too much to do. Let him do his service.
Satsvarupa also wrote an article published in Back to Godhead magazine titled “Tribute to a Pure Devotee” in which he compared Bhaktipada to other saintly devotees who had been unjustly per-secuted: Haridasa Thakur, Prahlada Maharaj, the five Pandava brothers, and Jesus Christ. Satsvarupa wrote: “We should take care lest we forget how rare Vaishnavas like Srila Kirtanananda Swami are. . . . Srila Bhaktipada is a truly outstanding leader and teacher of Krishna consciousness. . . . New Vrindaban is quickly becoming one of the most prominent and important places of religious pilgrimage in the world. New Vrindaban . . . is a hallmark of Srila Bhaktipada’s pure God-conscious vision.” xxv
Bhakti Tirtha Swami Krishnapada, one of Bhaktipada’s sannyas disciples who had eight months earlier been approved by the GBC to initiate disciples, flew in from South Africa to lend support and offer encouragement: “We see that Srila Bhaktipada is not just a great spiritual teacher, he is not just guru, but we see he is the senior-most guru in our society. . . . Srila Bhaktipada is the major hope, the major guiding force on this planet at this time. . . . Sometimes it is very difficult to understand why the pure devotee often suffers. . . . Srila Bhaktipada is . . . the major nucleus of ISKCON’s future. Serious devotees will take this as a time to take inventory in their own devotional life, and they will also see and feel that they are responsible.” xxvi
Devotees in Atlanta, Australia, Germany, Switzerland, Austria, Yugoslavia, France and South America put Bhaktipada’s picture on the altar or vyasasan and read daily from Christ and Krishna and his Vyasa-puja book, or chanted Nrsimha prayers or held 24-hour kirtans for his recovery. In Los Angeles Mukunda Swami encouraged all ISKCON devotees to pray for Bhaktipada’s recovery. xxvii
Sampat Bhattacarya, head priest for the Tirupati temple in India, whose son was the priest for the Venkateshvar temple in Pittsburgh, offered special homas (oblations) for Bhaktipada. xxviii
The New Vrindaban Fund Raising Department prepared a special letter to be sent to all New Vrindaban Life Members and Friends “requesting members to write prayers and the mahamantra to help speed Srila Bhaktipada’s recovery. . . . Mr. Kumar Podar, a fund-raising consultant for the department, has volunteered to pay the entire cost for the mailer—$15,000.” xxix
Even some Wheeling residents prayed for Bhaktipada’s well-being. Radha Govinda dasa heard many sympathetic comments from elderly Wheeling residents as he delivered free vegetarian meals on the Palace Charities route: “Practically at every stop, people asked me how Srila Bhaktipada was doing, and said they were praying for him. At one of my last stops, a very favorable lady took me by the hand and told me that she’d heard the news on the radio Sunday night, and that she had prayed all night for Bhaktipada.” xxx
Bhaktipada later claimed, however, that local government officials prayed for him to die. During a conversation with a reporter from the Dan Rather CBS evening news program at Prabhupada’s Palace, Bhaktipada said: “When I was attacked, and I was in the hospital in a coma, one local official told us they were praying for me to die . . . because they’re trying to get rid of this community.” xxxi
Bhaktipada returns home
Despite his severe injuries, Bhaktipada woke from his coma, and began the long and gradual road toward recovery. When he returned home, nearly a month after the attack, he could barely walk or talk as he was in a partially paralyzed condition as a result of brain trauma, and his left vocal chord was paralyzed. He also suffered permanent hearing loss in his right ear and had difficulty with his vision and memory. By regular therapy he regained the use of his arms and legs, although he was hampered because of the polio he suffered in his youth.
Bhaktipada returned to New Vrindaban on Friday, November 22nd, after four long weeks in the hospital. Tears flooded our eyes, and the eyes of our beloved master, during our emotional reunion; we became joyful when our very life and soul had returned.
Again, we felt something like the residents of Vrindaban when Krishna escaped the coils of the Kaliya serpent and returned to his parents, friends and relatives. “When Krishna finally came out of Kaliya’s lake, He was seen by all His friends and relatives on the bank of Yamuna. . . . The inhabitants of Vrindaban, cowherd boys and men, mother Yasoda, Maharaj Nanda and all the cows and calves, saw Krishna coming from the Yamuna, and it was as though they had recovered their very life. When a person regains his life, naturally he becomes absorbed in pleasure and joyfulness. They each in turn pressed Krishna to their chests, and thus they felt a great relief. Mother Yasoda, Rohini, Maharaj Nanda and the cowherd men became so happy that they embraced Krishna and thought they had achieved their ultimate goal of life. . . . Mother Yasoda simply embraced Krishna and made Him sit on her lap while she shed tears continually.” xxxii
The Brijabasi Spirit described Bhaktipada’s return to New Vrindaban and the emotional ecstasy of the Brijabasis, who also shed tears continually like the residents of Vrindaban: xxxiii
He’s coming home soon. We’ve been waiting so long, feeling almost dead. We can hardly believe it—he’s finally coming home at last! . . . The waiting, the anticipation, and the meditation on Bhaktipada builds and builds, and finally, just a few minutes later a silver van rounds the bend, its lights on, slowly moving. A tidal wave of affection crashes, and the devotees go wild—Srila Bhaktipada has returned home!
Everyone runs to the van. It seems like thousands of devotees are jumping and dancing around it. . . . Bhaktipada is looking out at all the devotees, who are now waving and screaming, “Bhaktipada! Bhaktipada!” Bhaktipada is sitting up, so beautiful, radiant, dressed in saffron. . . . He’s beaming and smiling like a thousand suns.
As the van turns into Bhaktipada’s driveway, Hayagriva stands alongside the garden, his hands grasped around a large conch shell, blowing tunes imported from Goloka Vrindaban. Waves of devotees are swarming all around Bhaktipada. The expression on Bhaktipada’s face is indescribable—as if he is experiencing the agony of separation, but also great ecstasy. Bhaktipada and everyone are simply crying like crazy. Sudhanu, Kumar, Kuladri, and Umapati wheel Bhaktipada inside, and the doors are shut, although many devotees manage to get in.
They wheel Bhaktipada before his Deities, Radha-Vrindaban Chandra, xxxiv beautifully dressed on Their decorated silver srngasana. Bhaktipada is still crying. . . . He bends over, trying to pay full dandavats. But he has to compromise and bends over a little to offer his obeisances. . . .
After a short darshan with the Deities, Bhaktipada is wheeled into his bedroom, and everyone follows, practically tripping over one another. As Sudhanu and others lift him into his bed, Bhaktipada says in a barely audible voice . . . “Now I am aware of what real separation is,” and he begins to cry as they gently lift him onto the bed. They atmosphere is so intense; sweet waves of affection sweep up everyone. . . .
The devotees are overwhelmed with relief and happiness. Srila Bhaktipada is so warm, so rich, so loving. . . . Hladini comes in and kneels a few feet from the bed. . . . She starts comparing Bhaktipada’s return to the Mahaprakash of Sri Caitanya Mahaprabhu. . . . “You’re the king, Srila Bhaktipada. You’re the king!” Bhaktipada shakes his head: “I’m not the king of anything. I’m the servant of the king.” . . .
Hladini tells how Dhruva Maharaj affected the whole universe: “By his austerities, the three worlds trembled. And now, by your great austerities, you’re shaking the whole planet. Everyone is chanting your glories.” Bhaktipada begins to cry softly. The exchange of emotions is intense. . . . Umapati stands next to Bhaktipada and occasionally hands him tissues to wipe his mouth. . . .
Bhaktipada asks for Hayagriva, and when he comes in Bhaktipada’s eyes light up more than ever. “I heard you trumpeting.” “Well,” Hayagriva says in his deep voice, “it’s a special occasion.” . . .
Kasyapa, who’s standing near the door, realizes that Bhaktipada wants to talk to him and goes over to him, kneels down, puts his head in Bhaktipada’s hand and begins sobbing. “Bhaktipada,” Kasyapa manages to say, “your leaving us was just like when Visvarupa, who was the greatest devotee, left Navadvipa. They still had the Lord there, but in the absence of the perfect devotee, Visvarupa, the abode of Jagannath Misra was turned into the abode of mourning and tears. Actually the whole of Navadvipa was devastated by the separation from Visvarupa. Similarly, when you left New Vrindaban, it was the same condition here. I know you’re not bound by our desires or needs, but out of your causeless mercy, you’ve come back and answered our prayers, because we were praying for you twenty-four hours a day.”
The joy of reunion
I was away on traveling sankirtan during the weekend when Bhaktipada returned from the hospital. Monday morning, when I returned to New Vrindaban, I quickly walked up the steps behind his house and entered the back door. xxxv
I expected the worst: Would you be able to walk or talk? Would your mind be able to function properly after brain injury? Would you even be able to recognize me?
My godbrother Kumar greeted me quietly: “Bhaktipada is taking rest now.” I sat down patiently on the floor and began chanting japa. Kumar disappeared and presently reappeared: “Srila Bhaktipada is up. You can go in. But,” he cautioned me, “don’t excite him.”
I tiptoed to the door and peeked in, chanting Hare Krishna in my mind, not sure what to expect. I remembered my heartbreak a week or two earlier seeing Bhaktipada during his coma in the hospital; his swollen head was wrapped in bandages, blackened with bruises, punctured with needles and inserted with tubes.
To my surprise, he didn’t look so bad. He was laying on his bed, propped up with several pillows, incredibly weak and thin, but alive! I stood there silently, waiting. Bhaktipada detected my presence and whispered hoarsely: “Hrishikesh?”
“Bhaktipada!” I shouted in joy, bounding over to his bedside. He extended his arms and I embraced him affectionately, resting my head on his chest. My soul’s ecstasy knew no limit to see him alive and well.
“Bhaktipada! Bhaktipada!” I sobbed, kneeling on the floor besides him. I raised my head, wiped my eyes and looked intently into his eyes: “You scared us too much! We thought we might never see you again!”
Bhaktipada started chuckling and then explained: “You and I can never be separated. You know that I’m not this body, and you’re not yours!”
We both started laughing and I quipped: “Yes, that’s true, Bhaktipada. But it sure is lonely back here without you!”
He concluded: “Yes, that’s how I feel about Srila Prabhupada. But still, you must never forget the philosophy; on the spiritual platform we cannot be separated.”
We loved Bhaktipada and he loved us. How many times, during my telephone conversations with Bhaktipada during those many years while I served in separation out on the road, he reminded me: “And don’t forget, Hrishikesh—I love you!”
Toshan Krishna dasa, a senior devotee at New Vrindaban who served as the manager of the Palace, shared our communal feelings when he expressed his heartfelt feelings for his elder godbrother: “Dear Srila Bhaktipada. . . . You have returned to us. This special gift of Krishna’s mercy, a response to our desperate prayers, gives sign of your compassion to us. You, free to leave us at your time, are welcome in Krishna’s land, your natural place. With this attack all the lights in my universe went out, seeing the vast world condemned. A soothing dream of mine then pictured your triumphant return complete with banners, marching gurukula bands, and decorated floats with joyous crowds of devotees and flower petal showers. It was a transcendental ticker tape parade all to give a hero’s welcome. Relieved, I tried to think of how to do some service, if only a little extra.” xxxvi
Yes, during this trying time we all became extremely diligent to perform our service attentively, to the best of our abilities. We, like Toshan Krishna, attempted to increase our service to the spiritual master. Most of us served Bhaktipada because we loved him. We experienced a feeling of satisfaction, of pleasure, of bliss by helping him serve Prabhupada and Krishna. We wanted to serve a perfect master, and he was happy to accept our service on behalf of Prabhupada and Krishna. Some of our Marshall County neighbors called us “Swami’s white slaves,” but we were happy to be slaves: Krishna’s slaves, Bhaktipada’s slaves. We thought that was the perfection of our lives.
Hridayananda Goswami Acharyadeva, one of the original eleven ISKCON gurus, came to visit, as did Bhaktipada’s 82-year-old mother Marjorie Ham (her first visit to New Vrindaban). Hridayananda flattered Bhaktipada: “I just heard some of your new tape, Eternal Love, when I was down in Key West. You’ve become very prolific—so many books. This is the symptom of a self-realized person, a surrendered soul. . . . Bhaktipada, actually you are a brilliant scholar. We all knew you were quite a scholar before you came to the movement, but then you got involved in building such a big project [as New Vrindaban]. But now, you are manifesting that scholarly opulence. . . . New Vrindaban is actually a great pillar to our preaching all over the world.” xxxvii
Bhaktipada afflicted with anterograde amnesia
However, Bhaktipada was not quite himself after his return to New Vrindaban. Although we did not know it at the time, he had suffered considerable brain damage which significantly affected his memory and personality. He could not remember recent conversations only a few days apart, and he sometimes acted in impulsive ways.
Anterograde amnesia is a condition in which new events contained in the immediate memory are not transferred to the permanent as long-term memory. The disorder is usually acquired in one of two ways: it is either drug-induced, or it follows a traumatic brain injury in which there is usually damage to the hippocampus or surrounding cortices. Patients who suffer from anterograde amnesic syndromes are afflicted with widely varying degrees of forgetfulness, and lose declarative memory or the recollection of facts.
Bhaktipada’s personal servant confirmed: xxxviii
I was Bhaktipada’s personal servant and secretary for nearly a year, from December 1985 until November 1986. During this period I spent a great deal of time with him. In fact, Bhaktipada would hardly let me out of his sight.
This was the time immediately following his head injury. I noticed that he had serious problems with his memory as well as his ability to control his actions and emotions. He just couldn’t remember things. For example, one time a devotee came into his room to speak with him. I was massaging Bhaktipada’s head, as he often had severe headaches at that time. The devotee asked for advice, and Bhaktipada gave it. A few days later, the same devotee returned and asked him to clarify what he had previously said. This time Bhaktipada told him something completely different. The devotee left visibly shaken and confused.
After the devotee left, Bhaktipada asked me why the devotee seemed so shocked. I explained that just a few days earlier, he had spoken with the same devotee and that he had given a completely different set of instructions. Bhaktipada said that he had no memory of the previous conversation and asked me to remind him of what he said. I repeated the original instructions and Bhaktipada said, “Hmmm.... that makes more sense than what I just told him.”
Because of this, Bhaktipada and I devised a system of signals we would use to help him in his conversations with people. When devotees came to him for instructions, and when Bhaktipada became confused or forgetful of previous discussions, he would look at me and I would either give him some nonverbal signals by making expressions with my face or I would gently butt into the conversation to offer enough information for Bhaktipada to know what he had previously said. In this way, Bhaktipada was able to continue to give advice and relatively few people realized how badly his memory was affected. This went on for many months. When I left this service in November 1986, he still had significant problems with his memory. Little by little his memory improved, but it never returned to the levels from before his head injury.
Most of the New Vrindaban Community leaders of that time understood that Bhaktipada had problems with his memory and with his ability to make rational decisions. I recall that other leaders in ISKCON and India also suspected serious problems, but didn’t know for sure. Most ignored or didn’t want to believe that their perfect and pure leader had somehow become damaged or imperfect. Bhaktipada wanted everything to be okay just as much as followers wanted him to be okay. All engaged in mutual denial.
Bhaktipada was in no shape to care for himself, physically or mentally, much less lead a community of hundreds of devotees or a world-wide movement. Many times he felt such extreme pressure in his skull that he suffered incredible agony. Several times he told me he wished he was dead because the pain was so unbearable. One time, on an airplane to India, he told me he could see the Yamaduttas (agents of death) surrounding him.
In retrospect, New Vrindaban Community and ISKCON leaders should have at least temporarily stepped in and relieved Bhaktipada of his duties. Yet no one really gave him a break; individuals continually came to him for advice and instruction. I think one of the main reasons was because they wanted to believe so badly that everything was going to be okay, that nothing had changed. They continued to prop him up even as he continued on his downward slide. I admit that even though I was only seventeen years old at the time I was part of that attempt. All Bhaktipada’s close associates who knew that he was incapable of leading and did not work to remedy the situation were also responsible for propping him up, all in the name of keeping up appearances. In the end, it was a disservice to everyone involved.
It appears obvious from the previous testimony that Bhaktipada was unwilling to (1) admit his inability to function normally and provide competent leadership, (2) get professional help from a qualified therapist for his memory problems, and (3) temporarily delegate important decision-making responsibilities to senior New Vrindaban managers. With the help of his teenage personal servant he used deceitful means to try to keep up the appearance of being in control of his faculties and keep his followers in the dark about his actual debilitated mental and physical condition.
Bhaktipada understood the mechanics of the guru/disciple relationship; a disciple would only surrender completely to a completely perfect spiritual master. If the guru began showing symptoms of weakness or uncertainty, his disciples would lose faith and eventually abandon him. Therefore, in order to maintain his power and position it was essential that he try to continue as the ultimate authority as if nothing had happened. Bhaktipada was not selfless, he was self-centered; he was attached to being the guru and he was not about to give up the post and the benefits he had enjoyed for so many years.
Narcissistic Personality Disorder
Bhaktipada had exhibited symptoms of Narcissistic Personality Disorder (NPD)—defined by the Diagnostic and Statistical Manual of Mental Disorders as “a pervasive pattern of grandiosity, need for admiration, and a lack of empathy”—since childhood xxxix, but after his head injury the symptoms appeared to intensify. Some psychologists believe that NPD functions to compensate for an extremely low sense of self-esteem.
A person is considered affected with NPD if they exhibit symptoms beginning by early adulthood and present in a variety of contexts, as indicated by five (or more) of the following: xl
* has a grandiose sense of self-importance
* is preoccupied with fantasies of unlimited success, power, brilliance, beauty, or ideal love
* believes that he is “special” and unique
* requires excessive admiration
* has a sense of entitlement
* is interpersonally exploitative
* lacks empathy
* is often envious of others or believes others are envious of him
* shows arrogant, haughty behaviors or attitudes
Bhaktipada exhibited all nine symptoms of the Narcissistic Personality Disorder at different times in varying degrees. Certainly he could be kind and affectionate to a surrendered disciple (and why not?—the disciple was providing the excessive admiration necessary to justify his grandiose sense of self-importance), but he could also be callous and cruel if someone did not constantly bend over backwards to please him. Such persons—even long-time dedicated servants like Kanka and Kuladri who eventually recognized he had a problem and disagreed with or challenged him—were more-often-than-not thrown out of the community and labeled as “envious.”
In and of itself, there is no harm in having NPD. Most leaders of human societies have narcissistic tendencies: they believe in themselves, they tend to try to control others, they have grandiose fantasies which function as motivators and guidelines for achievements and goals, and they have a realistic sense of self-entitlement. However, there are varying degrees of NPD: (1) Healthy, (2) Extraordinary, (3) Arrogant, and (4) Psychopathic. xli
An Arrogant Narcissist may exhibit: “Inflated and vulnerable self-esteem with inner sense of superiority and uniqueness. Strong reactions to criticism, defeats or other threats to the self-esteem. Grandiose fantasies support and enhance self-esteem. . . . Mood variations including depression, irritability, elation or hypomania reflect shifting levels of self-esteem. Interpersonal relations serve to protect and enhance self-esteem: arrogant and haughty attitude, seeking admiring attention, and entitled and controlling and hostile behavior. Impaired empathic processing. . . . Compromised or inconsistent superego functioning ranging from temporary extreme moral perfectionism to corruptive consciousness, deceitful manipulative behavior.” A Psychopathic Narcissist may also exhibit an extreme “lack of remorse or guilt.” xlii
As the degree of NPD becomes more severe, it becomes more and more difficult for the narcissist to function in society. Certainly, an Arrogant or Psychopathic Narcissist would have great difficulty in nearly all occupations, except perhaps in the occupation of guru. The guru has absolute authority over his disciples’ lives, and the disciple expects to receive chastisement on occasion, but if the guru’s narcissism is Arrogant or Psychopathic, then he will abuse his disciples to further his own agenda, which is always self-aggrandizement. It appeared that Bhaktipada’s head injury caused his NPD to intensify, and eventually this resulted in unsound decisions being made which negatively affected the community.
Gurus can become addicted to adulation
A person who accepts the post of guru must be extremely careful not to become puffed up with false pride. Bhaktipada liked to preach about this, and he often quoted Proverbs 16:18: “Pride goeth before destruction, a haughty spirit before a fall.” The spiritual master should not be proud of his position; he should preach the chanting of Hare Krishna with all humility. However in this regard, there is reasonable doubt whether Bhaktipada actually practiced what he preached.
Lord Caitanya Mahaprabhu explained the importance of humility in His Siksastakam Prayers: “One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others, can very easily always chant the holy name of the Lord.”
Prabhupada commented on this verse and insisted that the spiritual master must be humbler than everyone else: “The grass is specifically mentioned in this verse because everyone tramples upon it yet the grass never protests. This example indicates that a spiritual master or leader should not be proud of his position; being always humbler than an ordinary common man, he should go on preaching the cult of Caitanya Mahaprabhu by chanting the Hare Krishna mantra.” xliii
It is very dangerous to be a guru, as the guru is constantly admired, glorified and worshiped by adoring disciples. If one has the slightest tinge of material desire, this adoration will eventually go to his head, and he will become addicted to adulation, with disastrous results. xliv
Most people enjoy feeling special. . . . Adulation, the ultimate form of special treatment, has an addictive quality difficult to resist. Being the focus of such attention would activate the excitation levels of any sentient being on the receiving end of it. Whether for a guru or a rock star, this can be a more powerful experience than the strongest drug. It is also one of the great seductions of power.
Successful gurus, rock stars, charismatic leaders of any sort, experience the intensity of adulation amplified beyond most people’s ken. . . . Being the recipient of such adulation and devotion is exceedingly addictive. . . . Since adulation is totally a function of image, should the images crack, adulation disappears, demonstrating that it is essentially empty of real care.
Psychoanalytic theory would say that adulation is the emotional experience a narcissist most craves. What better profession for a narcissist than being a guru? . . . For a guru, adulation and power are intricately connected since the disciples’ surrender is the ultimate source of his power, and adulation is the prerequisite for surrender. A guru is made to feel he is the center of the universe by his disciples.
If the guru becomes addicted to adoration and position, the weeds of desire within his heart will eventually choke the tender bhakti creeper, xlv and he will certainly abuse his power and create havoc for both himself and his disciples. This type of guru, one who imitates the stage of uttama-adhikari, is a pretender, and is sure to fall down and become degraded. Srila Prabhupada explained: “One should not imitate the behavior of an advanced devotee or maha-bhagavata without being self-realized, for by such imitation one will eventually become degraded.” xlvi
Ramesvara Maharja, one of the eleven original ISKCON gurus, appeared to recognize the actual status of the ISKCON acharyas as madhyama gurus, and tried to point this out in a paper presented to the GBC in 1980: “If the madhyama guru presents himself as, or allows himself to be presented or worshiped as an uttama guru, then he is simply cheating his disciples. He is making a false and artificial show, and thus is inspiring cheap, superficial faith and devotion. Rather than true and appropriate glorification, such cheap adoration is actually an insult.” xlvii
The greatest disease: tasting absolute power.
One devotee diagnosed the disease which infected Bhaktipada and some other gurus: “There is no greater disease known to man than that which inflicts those who have tasted absolute power. It is an experience they can never free themselves from. In fact, they are cursed, in this lifetime and probably many lifetimes to come.” xlviii
Hansadutta dasa, a former ISKCON sannyasi guru who fell down from his vows, concurred: “When most conditioned souls are exposed to immense wealth, unlimited prestige, adoration from women and devoted disciples, we go crazy. We can’t help it. Our constitutional position is not lord and master of all we survey, our position is servant of the servant: dasa dasa anudasa. We go crazy. Nearly any conditioned soul would.” xlix
Disciples refuse to admit Bhaktipada unfit to lead
Bhaktipada’s disciples and followers who were aware of his discrepancies were unable to admit that their guru had become flawed. They pretended everything was fine or they tried to rationalize his behavior. They would do practically anything except acknowledge that something had gone terribly wrong, probably because they had a huge emotional investment in his sanctity. l
People justify and rationalize in gurus what in others would be considered unacceptable because they have a huge emotional investment in believing their guru is both pure and right. Why? Why do people need images of perfection and omniscience? This goes back to the whole guru/disciple relationship being predicated on surrender. Surrender of great magnitude requires correspondingly great images of perfection. It would be difficult to surrender to one whose motives were not thought to be pure, which has come to mean untainted by self-centeredness. How can one surrender to a person who might put his self-interest first? Also it is difficult to surrender to someone who can make mistakes, especially mistakes that could have significant impact on one’s life. Consequently, the guru can never be wrong, make mistakes, be self-centered, or lose emotional control. He doesn’t get angry, he “uses” anger to teach. . . .
Disciples usually become more attached to the psychological state that surrender brings than to the guru, whom they never really get to know as a person. Repudiation of the guru (or even doubt and questioning) means a return to earlier conflict, confusion, and meaninglessness. The deeper the surrender, and the more energy and commitment they put into the guru, the greater their emotional investment is. Disciples will thus put up with a great deal of contradictory and aberrant behavior on the guru’s part, for doubting him literally means having their world fall apart. . . .
The deeper one surrenders to an authoritarian structure, the harder it is to detach from it because one’s very identity becomes wrapped around that context—one’s emotions, beliefs, images, worldview, relationships, etc. In fact, the group, with the authority figure at the center, becomes the foundation of all meaning, intimacy, and even possibility for the future. Those in the inner circle or high on the organization’s rungs have an even more difficult time unhooking. Most have achieved more power and feelings of specialness than they ever had before or could on their own.
Bhaktipada’s personality changed
Some devotees began to suspect that Bhaktipada’s head injury also changed his personality; it seemed to make him less compassionate and more callous—one symptom of Arrogant or Pathological NPD. One long-time associate even thought he appeared to become “possessed” by an evil disembodied entity. Kanka devi dasi described her relationship with Bhaktipada and how he changed after his head injury: li
Kirtanananda Swami and I go way back, to 1971, when I lived at the New York temple; my service was sewing outfits for Radha-Govinda. When he visited New York, I would take him out shopping to purchase jewelry and things for the deities at New Vrindaban. He was always so nice to me. Then during the summer of 1972 he invited me to come to New Vrindaban. The Radha-Vrindaban Chandra deities needed outfits. So I came and sewed a beautiful outfit for Their Lordships. Kirtanananda would come and see me every day in the sewing room. After Prabhupada’s visit [during the summer of 1974], I returned to New York.
In 1978, when my marriage was falling apart, he invited me to come back to New Vrindaban with my three kids. The community had just purchased a house; the first on the ridge coming in from highway 250. It was a nice house, with wood paneling. I trusted him; I knew he would take care of me.
The house burned down three weeks later; I believe the fire was set by our neighbors. I was lucky to get out with my children. Within five minutes flames shot out the front doors. The fire engine came after ten minutes, but by then it was too late. Since then, the place was called “Agni-dhama.” I lost everything I had, except for an inheritance; I had $11,000 left.
When my house burned down, Kirtanananda was in India and I was freaking out. My sister had sent me a plane ticket to come and live with her in California. My bags were packed and I was leaving the community when Kirtanananda unexpectedly pulled up in his vehicle and begged, “Don’t leave.” He wasn’t scheduled to return from India for several more days. He said that he had heard about the fire and cut his trip short to come back and see if I was okay. He invited me to stay in the guest house, and he visited me nearly every day. That’s when I gave him the $11,000. I felt useless, like a burden. I could only do a half-day of service, on account of my three children. Yet I was very close to him; we were friends. He would come visit me and we’d sit and talk about stuff.
During the summer of 1979, I worked really hard helping to gold leaf the Palace. I slept only four hours a night for that entire summer. Then I’d go out on the “pick” with Lajjavati, Krishnabhava and Premamanjari. We were weekend girls; we were such loving and supportive friends. Sometimes I had some friction with Kirtanananda when I occasionally refused to go out on sankirtan, but overall we had a good relationship. He loved me.
But after he got hit on the head, everything changed. He was not the same person. He got hard and calloused. It seemed that there was another entity in his body; like he was possessed. He lost his pious side. Dark energy came out. We didn’t have the same relationship anymore. He became abusive to the sankirtan mothers. I was freaking out, “Who IS this man?” I never saw him chant anymore. I decided I had to get out of there and so I left the community.
Kuladri also noticed a change in Bhaktipada after his head injury: “After the attack, he was never the same. I didn’t want to face it at first, but after a while I could not ignore it. Even the local politicians noticed something was different. At that time, we had been making friends amongst the leaders of local and state government; we were the second largest employer in Marshall County; we were contributing a lot to the local economy. After Kirtanananda returned from the hospital, our politician friends came to visit him. But they saw that he was not the same person; they became uncomfortable and gradually retreated and pulled away from us. They saw that something had gone amiss.” lii
Narada Muni dasa, who had served under Bhaktipada as president of the Columbus ISKCON temple and later as director of New Vrindaban Village Estates, said: “I left in December 1985, soon after Bhaktipada returned to New Vrindaban from the hospital after his attack. The community had become a personality cult, not an authorized religion. I could see what was down the road: complete fanaticism.” liii
As one of the senior leaders at New Vrindaban, Narada Muni may have been notified of the plot to assassinate Sulochan and invited to participate. However, unlike others, he undoubtedly perceived the premeditated murder of a godbrother, even one as vociferous as Sulochan, as “complete fanaticism.” Since he realized that he was powerless to stop it—New Vrindaban had become a “personality cult” and he was outnumbered by fanatics—he and his family left the community at the first opportunity.
“Foolish consistency”
Some close associates certainly recognized Bhaktipada’s failing memory and personality change, but most of us who only rarely had close contact with him were ignorant of this condition. Yes, we may have noticed time to time that Bhaktipada seemed perhaps a little absent-minded, and that he sometimes acted in impulsive ways which appeared bewildering or paradoxical to us. Yet we still loved him so much that we instinctively followed him submissively like a small child obediently follows a parent, even if the parent might behave inconsistently.
Periodically when Bhaktipada was informed that he had contradicted himself, he quoted the American poet, Ralph Waldo Emerson (1803-1882), who wrote in his essay, Self-Reliance: “A foolish consistency is the hobgoblin of little minds.” In other words, if we couldn’t understand Bhaktipada it was because our minds were too small. The guru is always right, even when he’s wrong.
Bhaktipada also liked to quote Walt Whitman (1819-1892), who wrote: liv
Do I contradict myself?
Very well then I contradict myself,
(I am large, I contain multitudes.)
When asked why he changed his mind so often, Bhaktipada replied: “If Krishna changes, I change. What can I do?” lv
Bhaktipada told us that Krishna was inconceivable, and because guru was the perfect servant of Krishna, he also was inconceivable. Our duty was simply to surrender to Krishna through guru. Bhaktipada always hammered home Krishna’s conclusion of Bhagavad-gita: “Abandon all varieties of religion and just surrender unto me. I shall deliver you from all sinful reaction. Do not fear.” (18.66) We didn’t challenge Bhaktipada; after all, Krishna demanded surrender from Arjuna and Bhaktipada demanded it from us. We were following in Arjuna’s footsteps. And besides, our eyes had been tinged with the salve of love. We would do anything to protect our beloved spiritual father. Absolutely anything.
New Vrindaban Security intensifies
On December 4th, Bhaktipada held a press conference in which he called Triyogi a “crazy fanatic” who had been “influenced” by Sulochan. lvi
Bhaktipada said that he was not surprised by the attack: “A person who is a servant of God has to live with these things. I think whenever you have a spiritual force, you have a counter force. The assailant was a crazy madman.” lvii
Sthayibhava dasa, the head of New Vrindaban Security, held an open meeting and participants suggested various methods to protect Srila Bhaktipada, such as: “screening devotees through the police computers for criminal records and running checks to ascertain those who may have an unstable mental history, or disturbed records from previous temples. . . Two bodyguards are proposed to accompany Srila Bhaktipada at all times. One will act as a driver for Srila Bhaktipada.” lviii
Bhaktipada said: “Someone suggested that I should have bodyguards. I had them for a week, and I wouldn’t tolerate it. I told them: ‘If you want to do something, get me a dog. I think I can live with a dog.’” lix
To help insure his safety, Bhaktipada acquired two guard dogs, a 120-pound German shepherd which he named Gudakesh and a schnauzer which he named Gurudas. Kuladri explained: “Bhaktipada said he didn’t want people [bodyguards] hanging around him. He wanted his privacy, and he spent ten or fifteen thousand dollars on police dogs instead.” lx
Sulochan praised Triyogi’s assault
Sulochan couldn’t resist writing his own commentary about Triyogi’s attack, and wrote a fifteen-page document claiming that Bhaktipada lived by violence and that if Triyogi recognized the offenses Bhaktipada was committing against Prabhupada, that would have been a noble motivation for killing him. The document also said the ISKCON “gurus” had more or less declared open season on themselves and they had no one else to blame. Sulochan predicted it was only a matter of time before each “guru” was dead or wished they were. lxi
Regarding the recent attack on Kirtanananda, many devotees simply don’t know what to think. Whatever Triyogi’s immediate motivation may have been, personal or otherwise, we know that the remote or original cause was the false platform of these “gurus.” Had they been honest and sincere from the beginning, then this, and all the other acts of violence over the years, would not have been possible. . . .
Kirtanananda lived by violence. He personally authorized so much physical violence against his godbrothers and godsisters that it was no surprise to us that his punishment also came by violence. . . . By failing to rectify themselves at New Vrindaban on September 16 th, these “gurus” more or less declared open season on themselves and they have no one else to blame. It is only a matter of time before each “guru” is dead or wishes he were. This is just a fact of life. Their fate is sealed by their own actions.
Regarding the guilt or innocence of Triyogi dasa, that can be looked at in several ways. Kirtanananda certainly deserved to be executed but whether or not Triyogi had the right to do it is the question. . . . . Triyogi is also a disciple of Srila Prabhupada and if he had recognized the offenses Kirtanananda was committing to Prabhupada, that would have been a noble motivation for killing him. . . .
He can also expect a reward for performing a deed that will save others from spiritual ruin at the hands of Kirtanananda. It is said in the story of Narada Muni that even if one unknowingly serves a pure devotee he gets the same benefit. So it makes logical sense that if one unknowingly kills an offender to a pure devotee, then he will also get the benefit.
Sulochan allegedly said: “The mistake Triyogi made was that he should have used a high-powered rifle with a scope. . . and that he should have laid in the woods and blown his brains out. . . from five hundred yards away. He could have done a better job and gotten away easier.” lxii
New Vrindaban authorities suspected that Triyogi had been influenced by Sulochan, although no evidence existed to prove their assumption. Bhaktipada later claimed that Triyogi and Sulochan had plotted together. They “held the same opinions. They were in the same temple, they were from the same places. Who wouldn’t conclude that they were working in concert?” lxiii
Tirtha dasa, a Viet Nam war veteran and a Bhaktipada disciple initiated during April 1978 in Columbus, Ohio, explained: “Sulochan foolishly intimated that he had a hand in coaching Triyogi’s attack. That was akin to signing his own death warrant. Sulochan was already greatly disliked at New Vrindaban due to his rambling exposé, The Guru Business. Plus he openly advocated the use of violence against all of the ISKCON gurus. Quite naturally, Sulochan became a prime target for New Vrindaban’s frustration and anger.” lxiv
Sheriff Bordenkircher said investigators had dismissed any likelihood that Triyogi’s attack on Bhaktipada involved a conspiracy: “There’s no evidence of that. In the beginning, there was a concern—and I think the concern was reasonable, but we found nothing to indicate that.” lxv
Bordenkircher continued: “When it comes down to the act of one person—being Shockman—assaulting the Swami. . . the crime itself; it is clear to us after a thorough investigation that there was no conspiracy. It appears to be that Shockman may well share some of the philosophical differences that Bryant has with the nation of Krishna.” lxvi
Sulochan’s best friend, Puranjana dasa, explained why Sulochan and Triyogi could not possibly have been cohorts: lxvii
So the rumor was started that Sulochan was good friends with Triyogi and that they had planned the attack. This made no sense to the intelligent observer however. Triyogi wanted to get “voted in as a guru”