Neglect Them Also
By Kurma Rupa Dasa

When I heard the news about TKG’s death I was taken by the suddenness of it.  I checked two websites and read about the accident and learned that he left a will expressing his wish that his disciples build his samadhi in Govardhana, or alternatively in Mayapura. I read an article written by a godbrother entitled “TKG goes back to Godhead,” and other articles eulogizing TKG’s accomplishments. Offline, I experienced a mild nausea.

As I reflected, it became apparent why. The eulogies rang hollow as I had previously heard many of the same voices express how TKG had wronged them and others in various ways during his tenure in the movement. In reality, their feelings towards TKG were mixed, yet they had no trouble denying it and going into overdrive glorifying him in public. Of course, a funeral is not the proper time to delineate the dark side of the deceased, but I had hoped for more honesty...for authenticity.

Why does his death demand that we ignore the facts, the reality, of his status? His life was unquestionably mixed, as was his death. What is the problem? He did some good things and some bad things; but why, after his death, should we only express the good? Why deify him? When TKG was preparing his presentation describing the numerous heresies that had cropped up in ISKCON’s first 30 years, I heard him boast that he had been a key player in ushering in all of them! He himself knew that he was no saint; what to speak of his godbrothers.

Social tradition dictates we should only speak well of the dead, but are Vaishnavas obliged by that? No, we are obliged to distinguish reality from illusion for the welfare of all. But the whole of ISKCON followed social tradition, at least officially. A society dedicated to getting out of illusion created an illusion, a myth, an exaggerated estimation of TKG’s status, and from now on the victims of his bullying, intimidation, political maneuvering, and underhandedness must live with this lie. How tragic. Yes, we must forgive him, but must we also close our eyes? I think not.

So when I read Ruefuss’s essay on neglecting mundane men in Vaishnava dress, I was impressed. Impressed that there is a man who has the ability to examine the facts and, despite public opinion, reach a more accurate, though unpopular, conclusion; and then take on the risk of voicing it. I might add that his conclusion is based not on emotion, but on historical data and a critical assessment of TKG’s writings. I admire Ruefuss’s ability to penetrate the surface of things, and his courage to speak up despite the flak he will undoubtedly get from the many blind following sentimentalists rampant in Kali Yuga. Perhaps Ruefuss is an incarnation of Hans Christian Anderson’s kid who publicly said, “Hey, look! The Emperor is naked!”

Another thing that disturbed me is that TKG ordered his followers to construct his samadhi. The term “samadhi” refers to two things: an elevated state of awareness beyond the modes of nature, and a mausoleum honoring those who have achieved such a state. In Vaishnava terminology, “samadhi” refers specifically to full absorption in the nama, guna, rupa, and lila of Sri Krishna.  Those Vaishnavas who leave their body absorbed in samadhi are exalted and to commemorate their unique achievement their followers construct a samadhi tomb in which they place their remains. Yes, Srila Prabhupada instructed his followers to put him in a samadhi, but he demonstrated that elevated state by his absorption in translating Srimad Bhagavatam and hearing kirtana up to his last breath.

One of the survivors of the accident mentioned that TKG’s last words were spoken to the driver as the vehicle ran off the road. He said, “What are you doing, you fool?” Seconds later, the vehicle struck a tree and the surviving devotee checked TKG’s pulse and concluded he had died instantly from a severe head injury. TKG’s order that his followers construct a samadhi forhim carries the assumption that he achieved that elevated state though he did not demonstrate it.

Though it may be hard to bear, this evidence indicates that TKG’s state upon departure fell short, and owing to the violent circumstances, that should not be a surprise nor should it be considered a defect. Nevertheless, TKG has a samadhi in Mayapura and will have a pushpa samadhi in Govardhana.

What’s the harm? We create an inaccurate account of history...a myth...a legend, an illusion. We dupe ourselves and others in the name of bolstering the faith of his disciples, uniting the institution, taking only the honey like the bee, and so on. Worse, we now open the door for anyone with a few wealthy sentimental followers to be awarded a “samadhi.” We deteriorate the tradition. In due course, at least in ISKCON, the term “samadhi” will lose its true meaning and will become synonymous with “death” and “tombstone.” And those who refuse to participate in the swindle, the honest devotees, those who are dedicated to living with their eyes open, will no doubt be ostracized. More tragedy.

And what to do with people who embrace the myth despite having information to the contrary? What to do with those who lack the courage to maintain awareness of the Truth?  What to do with the duped, the cheated?  Bhaktivinoda Thakura classifies them as dharmadvajis also, inasmuch as they serve to perpetuate the myth.

And what to do when they label Ruefuss as venomous for having taken the risk of exposing a mundane man in the dress of a Vaishnava? The Thakura recommends that if anyone argues that avoiding such nondevotees (dharmadvajis) is sadhu ninda, their company must also be shunned.