The demoniac beings will wear the tilaka and the dhoti in this age of Kali.
Click here Serpent Bon Maharaja The senior disciples of His Divine Grace A.C.Bhaktivedanta Swami Prabhupada have disobeied. They  went to hear his Godbrothers, they became the murderers of their spiritual master.  URL: http://www.harekrsna.org/gbc/black/tripura.htm


Comments from Brahminical Council:


How disciples of His Divine Grace A.C.Bhaktivedanta Swami Prabhupada, “leaders” of Iskcon, can ask to very advanced devotees like Aindra and others, to give them any respect. Aindra Prabhu speaks in a respectful manner, but he says the truth to these cheap leaders. Aindra Prabhu has not committed suicide, he has been killed. He has been killed by envious people, may be Gaudiya-math or Iskcon people, simply because he was an advanced devotee, he was preaching on the basis of his realizations. The association Iskcon-Gaudiya-math is a big danger for the movement of the Lord Caitanya Mahaprabhu in the world. Here is what Srila Prabhupada was fearing. The cartel Iskcon/Gaudiya-math wants to establish Krishna consciousness in the world by copying on the Vatican, Roma, Italy: one religion based on authoritarism, bureaucracy, pyramidal government, with leaders who possess the absolute power, in reality all powers, the political, economic, religious powers. This can seem like christianism in the Middle-Age. All person who is not in accordance with the “leaders” in place is killed.


Statement by Steven J. Rosen (Satyaraja dasa). ISKCON News 26/10/2012


Tridandi Swami Bhakti Hriday Bon Maharaj (1901–1982) was a prominent disciple of Srila Bhaktisiddhanta Sarasvati Thakur (1874–1937), the well-known reformer of Gaudiya Vaishnavism. After Bon Maharaj distinguished himself in the service of the Gaudiya Math, the institution founded by his guru, he was sent to the West as one of Sarasvati Thakur's most trusted missionaries. In the end, Bon Maharaj's success was minimal and he returned to India, both to be reprimanded by his guru and to found his own monastery (and educational institution). His story is well known in the Gaudiya Math and in ISKCON as well.

On the Way to Vaikuntha, the book under review here, is an important addition to our knowledge of this consequential religious figure. An English translation of Baikunther Pathe, originally published in 1943, it introduces the reader to a softer side of Bon Maharaj. No longer is he a removed personage who served his guru's mission but eventually developed blemishes on his reputation. Here he is a soul longing for perfection, trying to compensate for previous offenses, attempting to undo indiscretions of the past.

The book serves to “fill in the blanks,” as it were, showing us Bon Maharaj as a person. So much has been written about him, and his books, disciples and educational and monastic facilities stand as a testament to his depth of knowledge and his lifetime of devotional endeavor. But here we see another aspect of his person. We see his human side -- a sincere soul on a journey to the Ultimate, revealing his character, perceptions, and insights.

Before glorifying salient aspects of this important book, it would perhaps be prudent to express some disconcerting aspects and initial reservations. The translator mentions that this is the first time the work appears in English, and that there is also a Hindi translation as well, but, unless I missed it, we are not informed of the language in which it originally appears. I assume it was Bengali. In addition, there are numerous typos and other careless mistakes -- the work would have benefitted from a thorough editing job. Also, I found the peculiar footnote method of this book a bit off-putting: there are no numbers or indicators as to exactly what the footnotes are referring to. The reader only knows that they are referencing an idea found somewhere on the same page, usually directly across from the footnotes themselves.

These problems are minor. There was one reservation that was more fundamental, however, and this involves the very premise of the book: Aspiring to settle in Vrindavan, arguably the holiest of places in the Vaishnava tradition, Bon Maharaj decides that, at this point in his life, he would be unable to remain there, for its spirituality is beyond his ken. He knows that he has made mistakes, taken some missteps, and that he is not worthy of this holy place. Accordingly, he decides to perform austerities by traveling to the Himalayas.

Specifically, he will traverse the Char Dham (the four holy places), which, he points out, are earthly manifestations of higher spheres of existence: Yamunotri, the source of the Yamuna, is Surya-loka, the planet of the Sungod; Gangotri, where the Ganges originates, is Brahma-loka, where the first created being resides; Kedarnath, high in the Himalayas, is Shiva-loka, the abode of Lord Shiva, greatest among the yogi-devotees; and finally, Badrinath, the penultimate destination, where Vyasa had made his home, is comparable to Vaikuntha, the spiritual realm.

Bon Maharaj reasons that if he could undergo the penances necessary to visit these holy regions, then there will be nothing left for him to see, he will have atoned for his wrong-doings in life, and he could retire to Vrindavan, preparing for death.

At first, this stated premise rubbed me the wrong way. His Divine Grace A. C. Bhaktivedanta Swami Prabhupada (1896–1977) spoke disparagingly of journeying to Himalayas merely for purification: "Mayavadi sannyasis engage in meditation or go to the Himalayas, but we have come to Los Angeles. Why? This is our mission." (Los Angeles lecture, May 14, 1973) Or, ". . . what do you want more? . . . simply by chanting, dancing, and eating prasadam you are making progress. Therefore it is su-sukham. You haven't got to press your nose and make your head down and starve for three hundred years, nothing like that. Go to the forest, go to the Himalayas. . . . No. At your place you chant, dance, and take prasadam. That's all." (Melbourne lecture, April 26, 1976)

And the need to visit "Brahma-loka," "Shiva-loka," and so on, is itself suspect. According to the Gaudiya Vaishnava tradition, of which Bon Maharaj is a part, the spiritual master is the sum total of the demigods. Worshiping the guru is thus sufficient, inclusive of all the rest. By such worship, all benefits of spirituality are assured. In fact, the tradition teaches that by engaging in Bhakti-yoga in this life, one is understood to have performed diverse austerities, including visiting the Himalayas and serving hosts of demigods, in previous lifetimes. Our many lives culminate in Vaishnava-seva, which indicates that one has spent numerous incarnations pursuing lesser spiritual goals.

And so the question arises: Why would a Vaishnava find it necessary to undertake such a potentially distracting pilgrimage endeavor? There is a possible reason, and Prabhupada shares this with us, if indirectly, in the Caitanya-caritamrta (Adi 7.157, purport):

The important point in this verse is that Sri Chaitanya Mahaprabhu regularly visited the temple of Visvesvara (Lord Siva) at Varanasi. Vaishnavas generally do not visit a demigod's temple, but here we see that Sri Chaitanya Mahaprabhu regularly visited the temple of Visvesvara, who was the predominating deity of Varanasi. Generally Mayavadi sannyasis and worshipers of Lord Siva live in Varanasi, but how is it that Chaitanya Mahaprabhu, who took the part of a Vaishnava sannyasi, also visited the Visvesvara temple? The answer is that a Vaishnava does not behave impudently toward the demigods. A Vaishnava gives proper respect to all, although he never accepts a demigod to be as good as the Supreme Personality of Godhead.

This purport helped me appreciate Bon Maharaj's journey to the Himalayas. In other words, while I initially felt certain reservations about the propriety of a Vaishnava even considering that such a journey was necessary, I came to see, through reading the book and contemplating the above purport, among others, that Bon Maharaj did not make this journey as an ordinary pilgrim. Rather, he traveled as a devotee of Krishna, with respect for the demigods even while distinguishing them from the Supreme Personality of Godhead. His example, as conveyed in this book, is educational and instructive.

Like Narada Muni in Santana Goswami's classic Brihad-bhagavatamrita, Bon Maharaj undertook his journey not merely with ultimate salvation in mind, but also with a plan to serve Krishna in Vrindavan, thus clearly separating his aspirations from the many "Hindus" who regularly make such pilgrimages.

On the Way to Vaikuntha, then, is a travelogue of transcendental proportions. Bon Maharaj is both poetic and descriptive, a great writer who considers his audience well, elucidating his journey in terms of feelings felt and places visited. The reader, too, will feel a sense of awe when witnessing, through Bon Maharaj's eyes, the grandeur of the Himalayas, always filtered through Vaishnava philosophy, Puranic stories, and the author's love for the sacred terrain before him.

But more, the work serves as poignant confessional literature, wherein Bon Maharaj expresses great regret in disappointing Srila Bhaktisiddhanta Sarasvati Thakura as well as his longing for true spiritual attainment. It is to be highlighted that despite the intense nature of this arduous pilgrimage, Maharaj moves through the various realms as a dedicated Vaishnava, chanting the holy name, honoring prasadam, and living an austere life punctuated by dedication to the Supreme.

Moreover, his affection for his guru is clear. This was a pleasure to read, especially given the negative things that are sometimes said about him in both the Gaudiya Math and ISKCON. The events in this book occurred some six years after Srila Sarasvati Thakura's demise, and Bon Maharaj had, by that time, been severely castigated not only by the guru himself but by many of his Godbrothers. Still, his dedication is unmitigated, perhaps even enhanced. There are many heart-rending expressions of this. My favorite is the following:

Long years have passed since his disappearance, but I can never forget him. What unprecedented affection! What instructions! What glorification of the secrets of internal worship! What authoritative reprimands! What talks! Since his disappearance, it seems like half a Yuga has passed. Even now, how will I ever find a trace of the moon of Vraj without the compassionate glance of my ever worshipful master Shri Varshabhanavi Dayita Das [Srila Sarasvati Thakur]? Why can I still not just call out 'Krishna' in divine madness? What else is there? Why do I still have so much attraction to this despicable life? But oh -- there, on the other side of the Ganges, begins the divine land of the gods. Proceeding just a bit further, I shall leave this world behind and enter Svargalok. Oh gods in heaven! Be merciful to me and let no memory of this world arise in my mind while I dwell in your heavenly land! Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare -- with these words, I crossed the bridge.

To conclude: In this book, Bon Maharaj shares his dreams with us, both literally and figuratively, and we see a sincere and repentant sadhu. He several times mentions his offenses at the feet of his Master, sometimes with specifics and sometimes more generally, as in the above quote. Whether this is mere humility or reference to his historically verifiable transgressions, it is heartening to read, and I believe he is sincere. Unless one reads the book, it is difficult to tell, and so, for this reasons and others too numerous to mention, I highly recommend this gem of devotional literature.

* * *

About the author: Steven J. Rosen (Satyaraja Dasa) is an initiated disciple of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. He is founding editor of the Journal of Vaishnava Studies and an associate editor of Back to Godhead Magazine. Author of over 30 books on Vaishnavism and related subjects, he lives in the New York area.

Srimad Bhagavatam: Talks between Narada and the king Pracinabarhi

canto IV, chapter 29, text 1b (purport of the verse 85)



Bhaktih krsne daya jivesv

Akuntha-jñanam atmani

Yadi syad atmano bhuyad

Apavargas tu samsriteh

« If a living entity is developed in Krishna consciousness and is merciful to others, and if his spiritual knowledge of self-realization is perfect, he will immediately attain liberation from the bondage of material existence. »

Purport by his Divine Grace Srila Prabhupada:

In this verse the words daya jivesu, meaning « mercy to other living entities, » indicate that a living entity must be merciful to other living entities if he wishes to make progress in self-realization. This means he must preach this knowledge after perfecting himself and understanding his own position as an eternal servant of Krishna. Preaching this is showing real mercy to living entities. Other types of humanitarian work may be temporarily beneficial for the body, but because a living entity is spirit soul, ultimately one can show him real mercy only by revealing knowledge of his spiritual existence. As Caitanya Mahaprabhu says, jivera ‘svarupa’ haya–krisnera ‘nitya-dasa’: « Every living entity is constitutionally a servant of Krishna. » One should know this fact perfectly and should preach it to the mass of people. If one realizes that he is an eternal servant of Krishna but does not preach it, his realiz ation is imperfect. Srila Bhaktisiddhanta Sarasvati Thakura therefore sings, dusta mana, tumi kisera vaisnava? Pratisthara tare, nirjanera ghare, tava hari-nama kevala kaitava:  « My dear mind, what kind of vaisnava are you? Simply for false prestige and a material reputation you are chanting the Hare Krishna mantra in a solitary place. » In this way people who do not preach are criticized. There are many Vaisnavas in Vrindavana who do not like preaching; they chiefly try to imitate Haridasa Thakura. The actual result of their so-called chanting in a secluded place, however, is that they sleep and think of women and money. Similarly, one who simply engages in temple worship but does not see to the interests of the mass of people or cannot recognize devotees is called a kanistha-adhikari:

Arcaryam eva haraye

Pujam yah sraddayahate

Na tad-bhaktesu canyesu

Sa bhaktah smritah

(Bhag.11.2.47)

Srila Prabhupada says in a letter to the President, His Excellency Dr. Rajendra Prasada,

President Indian Union, Rashtrapati Bhavan, New Delhi.

(Through his private secretary Sri Visvanatha Varma)


« Believe me or not, I have got the clue of going back to Godhead just after leaving my present material body and in order to take along with me all my contemporary men and women of the world I have started my paper Back to Godhead as one of the means to the way. Please do not think of me as a wonderful or a mad man when I say that I shall go back to Godhead after leaving my present material body! It is quite possible for everyone and all of us.

In the Bhagavad-gita it is said very clearly that whosoever may adopt the specific principle of accepting Sri Krishna the Personality of Godhead, he will be able to achieve the highest transcendental goal of life… »


Comments from Brahminical council:

When the art of writing is used by a rascal to glorify another rascal, that leads to the pollution of the mind of the reader.

The principal occupation of the Lord Caitanya Mahaprabhu was not to visit the temples of the demigods, particularly Siva’s one, no. The Lord Caitanya Mahaprabhu sometimes went in the temples of the Lord Siva in order to show us the example. The Lord Siva is accepted in our guru-sampradaya as the greatest devotee of Krishna. Narada Muni very often goes to visit Kailasya, Siva’s home, in order to hear him speaking about the sublime activities of the Lord Krishna. The devotees like hearing him when he gives descriptions of the Lord Krishna, in his hymn which he gives to the Pracetas (S.B.IV.24)

The devotees never go to Siva’s temples for material benefits, the asuras yes. Caitanya Mahaprabhu who was the Lord Krishna Himself has taken the features of a devotee in the age of kali, He shows the example, He honored the devotees as it must be done, moreover the Lord Siva. The Lord Siva is the spiritual master of the whole world, he is very, very merciful, he accepts the prayers of the devotees as those of non-devotees.

Kas tam caracara-gurum

Nirvairam santa-vigraham

atmaramam katham dvesti

Jagato daivatam mahat

Translation:

« Lord Siva, the spiritual master of the entire world, is free from enmity, is a peaceful personality, and is always satisfied in himself. He is the greatest among the demigods. How is it possible that Daksa could be inimical towards such an auspicious personality? » (S.B.IV.2.2)

Purport by His Divine Grace Srila Prabhupada:

Lord Siva is described here as caracara-guru, the spiritual master of all animate and inanimate objects. He is sometimes known as Bhutanatha, which means « the worshipable deity of the dull-headead. » Bhuta is also sometimes taken to indicate the ghosts and demons, not to speak of others, who are godly: therefore he is the spiritual master of everyone, both the dull and demoniac and the highly learned Vaisnavas. It is also stated, vaisnavanam yatha sambhuh: Sambhu, Lord Siva, is the greatest of all vaisnavas. On one hand he is the worshipable object of the dull demons, and on the other he is the best of all Vaisnavas, or devotees, and he has a sampradaya called the Rudra-sampradaya.Even if he is an enemy or he is sometimes angry, such a personality cannot be the object of envy, so Vidura, in astonishment, asked why he was taken as such, especially by Daksa. Daksa is also not an ordinary person. He is a Prajapati, in charge of fathering population, all his daughters are highly elevated, especially Sati. The word sati means « the most chaste. » Whenever there is considération of chastity, Sati, this wife of Lord Siva and daughter of Daksa, is considered first. Vidura, therefore, was astonished. « Daksa is such a great man, » he thought, « and is the father of Sati. And Lord Siva is the spiritual master of everyone. How then could there possibly be so much enmity between them that Sati, the most chaste goddess, could give up her body because of their quarrel? »

The Lord Caitanya Mahaprabhu went to Varanasi to convert the Mayavadis into devotees. He has not gone to Varanasi specifically for visiting a temple of Lord Siva:

Prabhu kahe–suna, sripada, ihara karana

Guru more murkha dekhi’ karila sasana

Translation:

« Sri Caitanya replied to Prakasananda Sarasvati, « My dear sir, kindly hear the reason. My spiritual master considered Me a fool, and therefore he chastised Me. » (Caitanya Caritamrita, Adi-lila, 7.71)

Purport by His Divine Grace Srila Prabhupada:

When Prakasananda Sarasvati inquired from Lord Caitanya Mahaprabhu why He neither studied Vedanta nor performed meditation, Lord Caitanya presented Himself as a number one fool in order to indicate that the present age, Kali-yuga, is an age of fools and rascals in which it is possible to obtain perfection simply by reading Vedanta philosophy and meditating. The Sastras strongly recommend:

Hare nama harer nama harer namaiva kevalam

Kalau nasty eva nasty eva nasty eva gatir anyatha

« In this age of quarrel and hypocrisy the only means of delivrance is the chanting of the holy names of the Lord. There is no other way. There is no other way. » People in general in Kali-yuga are so fallen that it is not possible for them to obtain perfection simply by studying the Vedanta-sutra. One should therefore seriously take to constant chanting of the holy name of the Lord.

Murkha tumi, tomara nahika vedantadhikara

‘Krisna-mantra’ japa sada,–ei mantra-sara

Translation:

« ‘You are a fool,’ he said. ‘You are not qualified to study Vedanta philosophy, and therefore You must always chant the holy name of Krishna. This is the essence of all mantras, or Vedic hymns.’ » C.c. Adi-lila.7.72)

Purport by His Divine Grace Srila Prabhupada:

Sri Bhaktisiddhanta Sarasvati Gosvami Maharaja comments in this connection, « One can become perfectly successful in the mission of his life if he acts exactly according to the words he hears from the mouth of his spiritual master. » This acceptance of the words of the spiritual master is called srauta-vakya, which indicates that the disciple must carry out the spiritual master’s instructions without deviation. Srila Visvanatha Cakravarti Thakura remarks in this connection that a disciple must accept the words of his spiritual master as his life and soul.Sri Caitanya Mahaprabhu here confirms this by saying that since His spiritual master ordered Him only to chant the holy name of Krishna, He always chanted the Hare Krishna maha-mantra according to this direction (‘krisna-mantra’ japa sada,–ei mantra-sara).

Krishna is the origin of everything. Therefore when a person is fully Krishna conscious it is to be understood that his relationship with Krishna has been fully confirmed. Lacking Krishna consciousness, one is only partially related with Krishna and is therefore not in his constitutional position. Although Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead Krishna, the spiritual master of the entire universe, He nevertheless took the position of a disciple in order to teach by example how a devotee should strictly follow the orders of a spiritual master in executing the duty of always chanting the Hare Krishna maha-mantra. One who is very much attracted to the study of Vedanta philosophy must take lessons from Sri Caitanya Mahaprabhu. In this age, no one is actually competent to study Vedanta, and therefore it is better that one chant the holy name of the Lord, which is the essence of all Vedic knowledge, as Krishna Himself confirms in the Bhagavad-gita (15.15):

Vedais ca sarvair aham eva vedyo

Vedanta-krid veda-vid eva caham

« By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas. »