The intellectual might, the ocean of dharmajnata, knowledge of varnashrama dharma of the scholars of the Sri Sampradaya and that of Vishvesha Tirtha must be sought on matters of great import not on petty matters of ISKCON’s present day crisis the, ‘power usurpation by feminist crisis’ in other words, ‘how to control these nasty feminists who have taken over our sampradaya’s weak male leadership’.
How pathetic of an organization have become, how pathetic of a sampradaya have we become that we have now got to seek out the head of the most respected group of sampradayik vaishnavas – the Udupi Madhava Branch of the Brahma Sampradaya just to ask him an obvious question whether women can become diksha gurus or not.
The Mayapur Community Sevakas said that “if”, a FDG decides to marry her male disciple it is THEN that ISKCON would become a laughing stock.
Scriptures and common sense will say that by virtue of the fact that this movement is divided on the matter of FDG and it’s subsequent reaction that we expose our total lack of understanding of basic values/norms of dharma to, of all the people, Vishvesha Tirtha and some scholars of the Sri Sampradaya shows that this is a branch which has strayed far away from Lord Brahma’s lineage and thus is at the very moment itself a laughing stock what to speak what is to follow.
As a result of these discussions with these prominent personalities two things are made clear to the Udupi Madhavas, the Sri Sampradaya members and any pious brahmana observing this carnival:
1.1 The men of ISKCON not just the married ones, those in the sannyasa ashrama as well are controlled by a certain number of women. Not just any women, women who have no basic sadachara or even any basic dharmikta or any sense of what is stri dharma as Indians have known it since the beginning of this universe.
1.2 The men are not able to just say no to those certain unruly women when they come up with their demands – demands which based on total adharma/total lack of sanatana dharma values.
2. The leaders/sannyasis of ISKCON, are unread in the basics dharma shastras or whatever any Hindu child would think to be a matter of common sense.
Will the other sampradayas take Bhaktivinoda Thakur’s words seriously if we were to tell that that this is the same pantha/organization/sampradaya into which the remaining three sampradayas will merge, when we have to seek their advice on this subject matter or tell them that the male leadership bows before women?
Dharma says that only a man who has interest in having illicit sex with a woman will obey her in some matter which goes against dharma. Uttanapada’s obedience to Suruchi is one such example. It is because he was a sex monger that he couldn’t disobey her thought based on lobham, ahankara, bhoga.
Hence, any group of men who are thusly obedient to the whims and fancies of a woman/women, you are to note what is their character(dharmikta). To be frank, such men are nothing short of prostitute hunters.
In times like these, a devotee in ISKCON will seek solace in the words of H.H. Bhakti Vikasa Swami Maharaja by hearing his lectures and those of Srila Prabhupada. That’s how I keep my attempts at navavidha bhakti going.
(Questions such as why is it that the 3rd line of Srinivasa gadyam bears the words, ‘bahu bhumashraya‘, after all Balaji is eka bhumashraya i.e., his tirtha ksetra is one namely Varahakshetra. Varahakshetra is one. How can it be many? Or is it just that bahu simply means a large tract of land? Or is it that the phrase Ramanuja Muni namankita refers to not just Varahakshetra but Ramanujacarya being a Mahabhagavat that his act of “namankita” causes for the various Vishnu Tatvas to be present in all Ksetras, and thus in that sense He is bahubhumashraya?
This is a question that we should go and answer the Sri Sampradaya about.
Similarly, the Udupi Mādhavas should be asked questions about the various meaning of the first part of the 14th sloka of the vayu stuti.These are questions that one may bother a sampradaya’s acharya with. The petty matters we can solve on our own. But we have not.
Of course, devotees who are so kindly serving our sampradaya by actually taking out the time and making the effort to ask these things to the other sampradaya devotees. Their sincerity is not in question. What is in question is: Why have we come to this?)
One can’t help but notice the sheer disgust on Vishvesha Tirtha Swami’s visage and the way he just shakes his head in a, ‘no’.