Rocana dasa says we must give up but the acaryas tell us differently. Part 1

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Rocana dasa says we must give up but the acaryas tell us differently. Part 1

“The process of initiation is not a magical, mystical experience, although that notion is often promoted by bogus gurus.”

The Ultimate Guru Test – Rocana dasa

In my previous article I showed how Rocana dasa was calling Srila Bhaktisidhnata Sarasvati Thakur bogus by providing an example of the lion guru’s comments upon an initiatory experience that most people would consider to be indeed quite mystical and magical which placed him into the category of gurus which Rocana dasa, in his above noted comment was claiming to be speaking falsehoods and to be bogus.

“Initiation puts a person on the right track and also imparts an initial impulse to go ahead….The nature of the initial impulse also varies with the condition of the recipient. Although the mercy of the Good Preceptor enables us to have a glimpse of the Absolute and of the path to His attainment…,”

Bhaktisiddhanta Sarasvatti on Initiation

   As I observed, a glimpse of the Absolute and of the path to His attainment would certainly qualify in most people’s books as being a very mystical and magical experience.

I have had such mystical experiences as have many devotees I have spoken with. The only thing identical about them that I have observed so far is that each mystical, magical, or perhaps I should say “Transcendental” experience seemed to have been tailor made for the recipient of it. Since neither I nor any of the devotees that I spoke with were gurus, perhaps Rocana dasa would like to expand his category of those who he speaks of as being bogus to include bogus disciples too.

In this article I would like to begin with by thanking Rocana dasa for at least being consistent (it makes our task of debunking him so much the more easier. In my preceding article I only pointed out that Rocana dasa was claiming that Bhaktisiddhanta Sarasvatti is bogus for promoting the idea that Initiation is a mystical experience but in this article I’f like to bring your attention to the fact that Rocana dasa is also saying that Srila Prabhupada is bogus too, for Srila Prabhupada is also telling us that Krsna consciousness is in fact altogether, not just in the process of initiation, a very mystical process:

tesam satata-yuktanam bhajatam priti-purvakam dadami buddhi-yogam tam yena mam upayanti te

 

To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.

 

     “In this verse the word buddhi-yogam is very significant. We may remember that in the Second Chapter the Lord, instructing Arjuna, said that He had spoken to him of many things and that He would instruct him in the way of buddhi-yoga.Now buddhi-yoga is explained. Buddhi-yogam itself is action in Kṛṣṇa consciousness; that is the highest intelligence. Buddhi means intelligence, andyogam means mystic activities or mystic elevation.”

                                                           Bhagavad Gita As It Is Ch 10, Text 10

       I think that it should be pretty obvious to almost everyone by now that Rocana dasa has gotten into the very bad habit of contradicting the acaryas, offering opposition to them and making comments that are quite offensive to them.

What is surprising however is that Rocana dasa is doing these things without any of his supporters noticing and thus some of you are still listening to him admiringly and nodding up and down your heads in agreement to everything he says. You want to follow him evidently. But where do you think that he will be going if he continues this?

What is of concern to us is the fact that the people that Rocana is writing for and attempting to influence aren’t picking up on these facts and that it is taking a bhakta to point them out, something that is just wrong and indicative that the doo-doo or maya surrounding Rocana dasa is very deep, over his own head at least and that he is dragging others down into it with him.

The way that Rocana dasa writes makes him seem to the unwary to be both very reasonable and judicious and also very devoted to Srila Prabhupada and just as we are told by Srila Prabhupada; a thief will think of everyone else as being a thief, so most devotees, being good, will project upon Rocana the same good qualities that they themselves possess, such qualities as openness and honesty. So a lot of people simply assume that Rocana dasa is as he both imagines and presents himself as being, as both a unified whole and a totally surrended soul, two kinds of “animals” which are just as mythical on the material platform as are the basalisk and the chimara.

“It is on the plane of the Absolute that the disciple is required to submit completely to the good preceptor. On the material plane there can be no such thing as complete submission. The pretence of complete submission to the bad preceptor is responsible for the corruptions that are found in the relationship of the ordinary worldly guru and his equally worldly-minded disciples.”

As we are not these bodies nor these brains neither are we unified wholes in our conditioned state. Those of you who are familiar with such studies as Triune brain theory will recogmixe the implications of this sciene in respect to this truism as well as should the students of psychology. Leaving this discussion of Jiva and Duru Tatva to another time we only refer to it now in order to make the point that Rocanas submission is inconsistent, that he goes from a worshipful attitude upon one hand to another that is openly rebellious in respect to the acaryasa and their siddhanta and that because we tend to share in the self illusion of others in seeing them as a unified identity we are like as not to ignore or dismiss such elements of their character and that elements expression that we are not tuned into.

Those who are assisting Rocana dasa in keepinh up his imagination of himself are mistaken about him, he is mixed bag, containing both good and bad, just as we all are. The onlt difference is that most of us are not trying to position ourselves overtly or covertly as the spiritual leaders of this movementas Rocana dasa is doing.

What Rocanas admirers cannot see is that Rocana dasa doesn’t even recognize Srila Prabhupada, who he is and that Rocana dasas love and devotion is to more to the effigy of Srila Prabhupada than to his essence, to his memory rather than his teachings,

That Rocana dasa actually has trouble distinguishing who Srila Prabhupada really is can be seen through the confusion that he experiences in relation to Srila Prabhupadas vani and vapu, worshiping the one while sometimes attacking the other.

“Although according to material vision His Divine Grace Shrila Bhaktisiddhanta Sarsavati Thakura Prabhupada passed away from this material world on the last day of December 1936, I still consider his Divine Grace to be always present with me by his vani, his words. There are two ways of association – by vani and by vapuh. Vani means words and vapuh means physical presence. Physical presence is sometimes appreciable and sometimes not, but Vani continues to exist eternally. Therefore, one must take advantage of the Vani, not the physical presence.

 

(SP in CC, Antya 5 Conclusion

 

Although one can see Rocana dasa continually praising Srila Prabhupada vapuh, or physical appearance on the other hand we see that Rocana dasa is continually at odds with Srila Prabhupadas vani or words, even to the point of frequently offering contradiction to them as I have shown in this and other articles that he does, going so far as even claiming that Srila Prabhupada belongs in the ranks of bogus gurus for uttering such things as he does, as I have also illustrated in this article.

 

This is among some of the reasons why anyone who is presently looking at Rocana dasa as some kind of advanced devotee whose opinions shoul influence their own personal decisions as to what direction they should take in their spiriritual lives might want to stop and perhaps consider that the direction they should take should be in just the opposite to the one that Rocana dasa is going in.

Now for the main address of this particular article, Rocanas attempt to make us give up the task of fetermining the spiritual qualifications of the men who mean to be ours and the Krsna Consciousness movements spiritual masters.

 

“Recognizing the true spiritual identities and pastimes of such personalities requires a very high degree of advancement. Similarly, recognizing someone to be on the uttama, madhyama or even ruci platform before accepting them as a diksa guru is a somewhat academic exercise. In a sense, it’s even something of a copout. It can be a way to avoid surrendering”

                                                     Easier said than donw – Rocana dasa

In this excerpt from Rocana dasas article and elsewhere in his writings Rocana dasa makes his case telling us that we should abandon any attempt to discern who is actually spiritually qualified to be accepted by us as guru.

Examining the statement above it seems that that Rocanas rational for encouraging us to fo this is based simply upon his personal opinion that we are to blind and to stupid to ever pull it off.

That we are blind Rocana dasa does not hersitate to tell us, understanding that such a claim will not autionatically raise hackles. He still somewhat dusguises it by substituting “sight” with “realization”. But no one likes to be called stupid.

 

That Rocana dada has a very low opinion of the devotees ability to think for themselves (if at all) I have mentioned before, but here it is again, just in case you have trouble taking just my own word for it.

“George Prabhu,
Please accept my humble obeisances.  All glories to Srila Prabhupada. Thanks for your last interesting article.  You came up with some novel and effective ways to get all of us thinking about … thinking.  Process thinking – something that many devotees are completely unfamiliar with. You are very fortunate to have the ability to think critically and apply solid logic.  That, and your love for Srila Prabhupada, is what makes so many of your articles outstanding.  I mean that, prabhu.

                                                                                     Rocana dasa

   Yes, but I don’t matter, I am no guru, not even a devotee, just the equivalent of a mean old junk yard dog that Srila Prabhupafa was kind to. So what Rocana thinks of me is unimportant but how he thinks of you both affects his presentation and encourages his self delusion that he is some type of master mind that is “called upon” to lead you.

So rather than coming out and saying straightforwardly that he thinks your just to stupid to ever have a hope in Hell of successding in the task that the acarayas have given to you, to distinguish the spiritual level of your prospective gurus before you accept them, Rocana dasa beats around the bush and confuses the issue, putting on the swank and speaking very scholarly to you so that you won’t be offended by him calling you directly stupid, but so that you’ll still think that he’s smarter than you through his already having have exhausted all of the intellectual routes to such a discovery and having found them wanting. In other words he is saying that you needn’t bother exploring that path for he has already done all the work and made the evaluation for you so that now all you have to do is sign on the dotted line of his constitution, just sign your souls away.

Through one means or another Rocana dasa attempts to persuade us to the conviction that try as we might even were we to continue such a search for the spiritual bonafides of any guru that the results would be fruitless and that thusly, we should abandon it.

Before we do as Rocana suggests to us and abandon the serach for a qualified spiritual master, since the acceptance of a spiritual master who is qualified seems to be THE MOST IMPORTANT THING in our spiritual libes, then not to doubt Rocana, but just to be sure, we should perhaps check to see just what the acaryas happen to have to say about it, whether they concur with Rocana dasa that one can accpt a spiritual master without determining first that he is on the highest platform of devotional service.

“It is neccessary, of course, to be quite sure of the bonafides of a person before we accept him–even tentativly -as our spiritual guide. A preceptor should be  a person who appears likely to possess those qualities which will enable him to improve our spiritual condition.”

           Initiation into Spritual Life by Srila Bhaktisiddhanta Saraswati

From the above noted excerpt it seems that once again, that Rocana dasa is at odds with the acaryas, telling us that we may abandon the task that they have set before us to determine “for sure” or for certain that the person who we are thinking about accepting as our spiritual master is absolutely qualified before we accept them, even ‘tentatively’ as our spiritual guide.

Since Rocana dasa is telling us that we should give up a responsibility that the acaryas are telling us that we absolutely cannot abandon, cannot shirk, we can only come to one conclusion in regards to Rocana dasa, that his preaching is asiddhantic.

Srila Prabhupada brings up the subject of what we are apparently just to short in to ever hope to succeed in oor duty with the following formula on just how such a task may be accomplished:

“In this verse Srila Rūpa Gosvāmī advises the devotee to be intelligent enough to distinguish between the kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī. The devotee should also know his own position and should not try to imitate a devotee situated on a higher platform. Srila Bhaktivinoda Ṭhākura has given some practical hints to the effect that an uttama-adhikārī Vaiṣṇava can be recognized by his ability to convert many fallen souls to Vaiṣṇavism. One should not become a spiritual master unless he has attained the platform of uttama-adhikari. A neophyte Vaiṣṇava or a Vaiṣṇava situated on the intermediate platform can also accept disciples, but such disciples must be on the same platform, and it should be understood that they cannot advance very well toward the ultimate goal of life under his insufficient guidance. Therefore a disciple should be careful to accept an uttama-adhikari as a spiritual master.

    NOI 5 Purport by Srila Prabhupada

From the above it seems that both of the acaryas thus far quoted are in agreement that it is a prospective disciple’s responsibility to determine the bonafides of one’s spiritual master BEFORE he accepts him as his spiritual master.

Srila Prabhupada provides us with the personal reasons why we are not to abandon such a task in the above noted purport, because for us to accept a spiritual master upon a lower platform would practically halt our spiritual advancement. Srila Bhaktisiddhanta concurs with Srila Prabhupada, offering us this:

“…or if a disciple submits to a preceptor who is not wholly Good, such a preceptor and such disciple are both doomed to fall from their spiritual state.”

And in addition gives us another reason from the same article:

“’ It would no doubt be highly convenient and helpful to be instructed by a good preceptor who is well-versed in the Scriptures in understanding the same. But one should never submit to another to an extent that may furnish a rascal with an opportunity of really doing harm. The bad preceptor is a familiar character. It is inexplicable how those gurus who live in open sin contrive nevertheless to retain the unquestioning allegiance of the cultured portion of their disciples.”

                                         Initiation into Spiritual Life by Srila Bhaktisiddhanta Saraswati Thakura

Here Bhaktisiddhanta Saraswati advises us that we have a social responsibility as well as a personal reason to not simply give up and accept our doom as Rocana dasa encourages us to do, for as not to do so and accept our task or to fail at it could mean the repeat of the last several decades since Srila Prabhupada’s disappearance or worse.

     After looking at the evidence we must conclude that Rocana dasa’s advice to us, encouraging us to abandon our responsibility to confirm “for sure” or absolutely, the spiritual bonafides of our gurus before we accept them “even tentatively” goes against the teachings of the acaryas and is therefore asiddhantic and an advice we should not take.

At this point it is unnecessary to say anything further to some of us, but Rocana dasa writes in such a way, offering such discouragement to those who may just be beginning their search or who have already become frustrated that a few more words may be needed to restore their faith to them, their faith that the acaryas would never give them a task that they could not possibly succeed at and would therefore have to abandon as Rocana suggests.

   “Recognizing the true spiritual identities and pastimes of such personalities requires a very high degree of advancement. Similarly, recognizing someone to be on the uttama, madhyama or even ruci platform before accepting them as a diksa guru is a somewhat academic exercise. In a sense, it’s even something of a copout. It can be a way to avoid surrendering”

                                                     Easier said than done – Rocana dasa

 

No one said that it would be “easy” but the title of this article is misleading for what Rocana dasa is trying to convey to his readers is that this task is simply impossible after which he concludes that we are just being obstinate if we do not accept his advice and give it up. “Copouts” he calls us.

Rocana dasa has called me names before but I was no more affected by that then his praise for me which has been ample and generous at other times. It is his contempt for others however that actually affects me emotionally. That raises my hackles and draws back the lips from my teeth. Rocana dasa writes in such a way as to make the devotees who are trying to follow the instructions of the acaryas in relation to this matter, feel bad about themselves, to feel so inadequate to the task at hand that they will simply abandon it, surrendering themselves instead to the direction of such superior men and intellects as Rocana dasa may come off to them as being. Rocana further attempts to cow them into submission by telling them that unless they accept his solution that they are simply not serious, “copouts” he calls them. Of course Rocana dasa, at this point does not advise those who may be considering taking his advice that to do so will inevitably put the vast majority of them into the hands of spiritual masters who are unqualified and under whom they cannot progress or that even this is a “best case scenario” and that at the worst that the acceptance of Rocana dasa’s advice stands the very real chance of placing not only the disciple but the society, the disciples friends and family, his wives and children into the hands of even worse than rascals, into the hands of evil men who may exploit, abuse and even murder them.

Rocana does not tell you this here at this point because he has already accepted such a situation as being the status quo and, as it now seems to be shaping up in such a way that it looks like he may still enjoy its benefits. Rocana dasa has no real desire to disrupt its practices therefore. Rocana dasa is thus positioning himself as a leader, a leader of sheep to the slaughter. Rocana dasa may not be aware of this but the wolves that are awaiting most certainly are.

To be sure of this one needs only refer to Rocana dasa’s article wherein Rocana reveals his acceptance of such a status quo by stating the following in relation to both ISKCON and his own new version of ISKCON, which through his constitution he is attempting to create:

“In both scenarios, there will be failures and disappointments. That cannot be avoided. Gurus will cheat. “Constitutional Issues:

           ‘Rubber-stamp’ Approvals, Part 2 Rocana dasa

Although this may be the status quo of the ISKCON that we have suffered from (or under) since Srila Prabhupada’s disappearance as well as the status quo of the New ISKCON under Rocana dasa’s and his cronies direction, we do not feel that this is a status quo or standard that Srila Prabhupada would wish us to uphold or accept. “Gurus will always cheat.”.Rocan dasa claims that’s fine, but let them do it somewhere else, not in ISKCON.

Who here (besides Rocana dasa) can honestly say that they are so delusional as to think that Srila Prabhupada would ever condone the acceptance of such a condition within ISKCON? If gurus want to cheat and if disciples want to be cheated let them go somewhere else because in ISKCON only the pure devotee of Krsna is meant to be worshipped and followed and only the pure devotee of Krsna Srila Prabhupada can actually make a difference.

Prabhupada: What is the use of producing some rascal guru?
Tamala Krishna: Well, I have studied myself and all of your disciples, and it’s clear fact that we are all conditioned souls, so we cannot be guru. Maybe one day it may be possible…
Prabhupada: Hm.
Tamala Krishna: …but not now.
Prabhupada: Yes. I shall produce some gurus. I shall say who is guru, ‘Now you become acharya. You become authorized.’ I am waiting for that. You become, all, acharya. I retire completely. But the training must be complete.
Tamala Krishna: The process of purification must be there.
Prabhupada: Oh, yes, must be there. Caitanya Mahaprabhu wants that. Amara ajnaya guru hana. “You become guru.” (laughs) But be qualified. Little thing, strictly follower…
Tamala Krishna: Not rubber stamp.
Prabhupada: Then you’ll not be effective. You can cheat, but it will not be effective. Just see our Gaudiya Matha. Everyone wanted to become guru, and a small temple and “guru.” What kind of guru?

Srila Prabhupada – April 22nd 1977 Conversation:

 

What kind of guru? Srila Prabhupada asks. The kind that Rocana dasa and his cohorts and the GBC wish us to accept as being inevitable, the kind who will cheat us and remain ineffective in spreading this Krsna consciousness movement and pushing it on…and anyone who for a minute thinks that Srila Prabhupada or Lord Krsna, God Himself would leave us with the acceptance of this situation as our only option as Rocana dasa proposes that it is, by either way accepting his new constitutionally reformed ISKCON or the one that has been running the show since Srila Prabhupada’s physical disappearance, really doesn’t know either one of them, either Srila Prabhupada or Krsna.

 

cow them into accepting some point of his, like this one that he simply cannot prove reasonably, such as what seems to be his claim that we cannot succeed in determining the spiritual bonafides of those who mean to position themselves as our spiritual leaders. Rocana dasa suggests but does not prove anything. What Rocana dasa suggests is that we will fail in this task because we are simply to blind and too stupid to accomplish it successfully. That he tries to make other devotees feel this way is inexcusable. Rocana dasa’s comments are directed at those whose faith is not yet strong enough to bear up under the weight of a thousand earths, what to speak of the doubts that he is placing into the minds of so many that the acaryas of our faith would assign them a task that they could never accomplish.

To accomplish this task the acaryas tell us that we must be both intelligent and sighted enough to complete it successfully.

Srila Prabhupada tells us:

“In this verse Srila Rūpa Gosvāmī advises the devotee to be intelligent enough to distinguish between the kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī. The devotee should also know his own Andposition and should not try to imitate a devotee situated on a higher platform.” NOI 5 Purport

 

And Srila Bhaktisiddhanta Saraswati Thakura writes:

“But the Good Preceptor claims our sincere and complete allegiance. The good disciple makes a complete surrender of himself at the feet of the Preceptor. The submission of the disciple is neither irrational nor blind.”

Initiation into Spritual Life by Srila Bhaktisiddhanta Saraswati Thakura

And Rocana dasa is telling us basically that we are both to stupid and to blind to accomplish such a task, saying basically that though the request that the acaryas make of us is reasonable that due to our owb inadequacies we do not have the means by which it may be accomplished and have no other choices except to remain obstinate “copouts” or give it up, surrendering to men of superior intelligence (if not vision” such as Rocana dasa and his cohorts, I imagine.

But it is not a “request” that our acaryas are making of us, it is a personal and societal responsibility, a task that we may not abandon, for any reason, but must complete.

But what if we can’t due to our own inadequacies, as Rocana suggests?

Again the question:

Would our acaryas ever assign to us an essential task that we could not complete?

And

Would our acaryas ever assign to us an essential task that was beyond our personal abilities to complete?

These are two different questions and similarly the answers are also different, in answer to the first question the answer would be “no”. In answer to the second question the answer would be “yes” and here is the answer to Rocana. It is indeed all about surrendering, but not to some faithless idiots who think that they know better than Krsna and Krsnas pure devotees.

So what if we were indeed to blind and too stupid personally to accomplish this task? Could we still accomplish it? Yes. Here’s how,

First in answer to our understanding or intelligence being unequal to the task we have this:

tesam satata-yuktanam bhajatam priti-purvakam dadami buddhi-yogam tam yena mam upayanti te

 

To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.

                                     PURPORT

In this verse the word buddhi-yogam is very significant. We may remember that in the Second Chapter the Lord, instructing Arjuna, said that He had spoken to him of many things and that He would instruct him in the way of buddhi-yoga.Now buddhi-yoga is explained. Buddhi-yogam itself is action in Kṛṣṇa consciousness; that is the highest intelligence. Buddhi means intelligence, and yogam means mystic activities or mystic elevation. When one tries to go back home, back to Godhead, and takes fully to Kṛṣṇa consciousness in devotional service, his action is called buddhi-yogam. In other words, buddhi-yogam is the process by which one gets out of the entanglement of this material world. The ultimate goal of progress is Kṛṣṇa. People do not know this; therefore the association of devotees and a bona fide spiritual master are important. One should know that the goal is Kṛṣṇa, and when the goal is assigned, then the path is slowly but progressively traversed, and the ultimate goal is achieved.

When a person knows the goal of life but is addicted to the fruits of activities, he is acting in karma-yoga. When he knows that the goal is Kṛṣṇa, but he takes pleasure in mental speculations to understand Kṛṣṇa, he is acting in jñāna-yoga.And when he knows the goal and seeks Kṛṣṇa completely in Kṛṣṇa consciousness and devotional service, he is acting in bhakti-yoga, or buddhi-yoga, which is the complete yoga. This complete yoga is the highest perfectional stage of life.

A person may have a bona fide spiritual master and may be attached to a spiritual organization, but still, if he is not intelligent enough to make progress, then Kṛṣṇa from within gives him instructions so that he may ultimately come to Him without difficulty. The qualification is that a person always engage himself in Kṛṣṇa consciousness and with love and devotion render all kinds of services. He should perform some sort of work for Kṛṣṇa, and that work should be with love. If a devotee is intelligent enough, he will make progress on the path of self-realization. If one is sincere and devoted to the activities of devotional service, the Lord gives him a chance to make progress and ultimately attain to Him.

                                                                             Bhagavad Gita As It Is Ch 10, Text 10

 

There it is, Lord Krsnas and Srila Prabhupada’s personal assurances that even if we are not ourselves intelligent enough to complete the essential service of determine the spiritual bonafides of a guru before we accept them that Lord Krsna himself will supplement our intelligence, providing us with whatever amount of understanding that we lack but which we are in need of in order to accomplish this essential task. All that we have to do is to “keep the faith, baby”, surrendering ourselves to this essential task, even if we think, even if we believe, even if we know that we, just in and of ourselves without the help of Srila Prabhupada’s and Lord Krsnas mercy are simply inadequate, simply to weak, frail, blind or stupid ro be ever to accomplish it and that is what faith is and that is what surrender is.

mūkaṁ karoti vācālaṁ

paṅguṁ laṅghayate girim

yat-kṛpā tam ahaṁ vande

śrī-guruṁ dīna-tāraṇam

(CC Madhya 17.80)

By the mercy of the guru, even a dumb man can become the greatest orator, and even a lame man can cross mountains. As advised by Lord Brahmā, one should remember this śāstric injunction if one desires success in his life.

Now as to Rocana dasa’s consideration that we are to “un-realized” or blind ourselves to “see” another’s spiritual level or even their identity, this being one of the other reasons that, per Rocana, should compel us to just give up.

“Recognizing the true spiritual identities and pastimes of such personalities requires a very high degree of advancement.”

                                                     Easier said than Done – Rocana dasa

vraja-vāsī yata jana, mātā, pitā, sakhā-gaṇa,

sabe haya mora prāṇa-sama

tāṅra madhye gopī-gaṇa, sākṣāt mora jīvana,

tumi mora jīvanera jīvana

 

“Śrī Kṛṣṇa continued: ‘All the inhabitants of Vṛndāvana-dhāma-My mother, father, cowherd boy friends and everything else-are like My life and soul. And among all the inhabitants of Vṛndāvana, the gopīs are My very life and soul. Among the gopīs, You, Śrīmatī Rādhārāṇī, are the chief. Therefore You are the very life of My life.

 

Śrīmatī Rādhārāṇī is the center of all Vṛndāvana’s activities. InVṛndāvana, Kṛṣṇa is the instrument of Śrīmatī Rādhārāṇī; therefore all the inhabitants of Vṛndāvana still chant “Jaya Rādhe.” From Kṛṣṇa’s own statement given herein, it appears that Rādhārāṇī is the Queen of Vṛndāvanaand that Kṛṣṇa is simply Her decoration.”,,,

                                              CC Madhya 13.150 –purport by Srila Prabhuhupada

For those who have eyes, let them see.

Jesus said, “For judgment I came into this world, that those who do not see may see…”                                                 John 9:39

Everything is given in my books for you.

(Letter to: Guṇagrahi:—Bombay 14 October, 1973)

 

“I shall live from my books and you will utilize.”

My the mercy of our spiritual masters we are given spiritual eyes with which to see.

The Scientific method relies upon not just PR or Pure Reason but also upon augments to both our own personal intelligence and to our perceptual abilities which takes the form of such things as computors and libraries in respect to the former and in such things as in microscopes and telescopes in the later. Without such augments it would simply not be possible to accomplish many scientific tasks due to our own personal limitations.

In Krsna consciousness we have both Krsna and the acaryas supplementing our intelligence and perception in our scientific methodology so with such provisions set before us how can we ever fail at it? There is only one way and that is if we take Rocana dasas advice and give it up.

Unless, at this point Rocana dasa would like to propose that Krsna, God Himself does not have sufficient intelligence to lend us to coomplerte the essential task of determining our spiritual masters bonafides before we accept them I think that although I’d like to finish off my comments on Rocanas B.S that for now I’ll give it a rest.

Hare Krsna. All glories to Srila Prabhupada and goodnight to all.

                                                                            George A. Smith