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The Direction of the Kṛṣṇa Consciousness Movement 5
her citations from Śrīla Prabhupāda’s published letters (albeit
“irrefutable”) are only secondary evidence. For her, anecdotal
testimony is prime.
But Śrīla Prabhupāda told us: “Everything I have wanted to
say I have said in my books.” And in a letter, he wrote: “They
1
misunderstand me. Unless it is there from me in writing, there
are so many things that ‘Prabhupāda said.’” This is “irrefutable”
2
counterevidence to Jyotirmayī Devī Dāsī’s main argument, yet
she attributes more weight to the anecdote by Himāvatī Devī
Dāsī, whose testimony cannot be considered irrefutable.
The second, and maybe even more troubling, problem
with Jyotirmayī’s social vision is that she disconnects the
“philosophical knowledge” presented in Śrīla Prabhupāda’s
books from “the social application of Kṛṣṇa conscious
principles,” which she infers from unrecorded anecdotes.
Even if the anecdotes are one hundred percent accurate,
they nonetheless must be understood in light of what Śrīla
Prabhupāda has presented in his books. Her distinction between
“philosophical knowledge” and “application” is improper,
on the principle that a def inite unity of thought pervades all
of Śrīla Prabhupāda’s statements, whether recorded or not.
Hence, for followers of Śrīla Prabhupāda, any authentic social
vision for ISKCON or beyond must derive its authority primarily
from Śrīla Prabhupāda’s books.*
This principle of unity can be understood from an exchange
with Professor Staal, wherein Śrīla Prabhupāda stated: “As the
goal of spiritual realization is only one, love of God, so the
* For further analysis of the main problems with Jyotirmayī’s paper, see
“What About Śrīla Prabhupāda’s Books – A Paramparā Critique Of ‘Women
In ISKCON In Prabhupada’s Time,’” by Kṛṣṇa-kīrti Dāsa.
[http://www.harekrsna.com/sun/editorials/11-15/editorials13399.htm]
1. Letter from Tamāla Kṛṣṇa Goswami, 20 Jul 1977.
2. Letter, 2 Sep 1975.