Propositional calculus, symbolic logical analysis of 25 statements made in "Tirtha's Letter from Prison".

1. Obeisances

You can take what you want from Tirtha, he just may want more than that later, that he didn't tell you about, upfront. Have cash available.

2. I regret my previous actions and beg to be a servant.

Regretting the results of one's actions is far less noble than remorse, and that is the standard any parole board would consider. Not only does that element appear to be lacking, but the reality lends itself to the scenario that the same mentality is still prevalent, just re-directed toward a different, hopefully more qualified individual this time. Condition of servant is your birth right, no need to beg anyone else for that.

3. Wish to reform my heart, spiritual rehab.

The method of public cleansing that most of the current celebs use, Rehab, has been taken to the spiritual level by the advocates of the "I can take your karma" gang of exploiters currently doing business under the aegis of ISKCON. Tirtha expects some kind of a spiritual Betty Ford clinic to pop open and care for homicidal maniacs who accidentally slaughter some other devotee because he is investigating the acts of inappropriate behavior that Tirtha was not yet aware of. Gita offers us other solutions.

4. Killing Sulocana was my own will.

And therefore, I throw myself on my sword again for my guru, this time Radhanath. While the act may be perceived as "my own will", the motivation which he often honestly reports on having sought from "his New Vrindaban mentors", was not, however, "his". Therefore there are other factors that need consideration beyond simply Tirtha's exoneration attempts of those individuals.

5. No one ordered me to do anything.

See answer #4.

6. Given "permission" by Kirtanananda to act, but not ordered to do so, I took advantage.

You had no "permission" to act from Kirtanananda in January 1986 when you arrived in Los Angeles. You had instruction from Radhanath and Kuladri, "my New Vrindaban mentors" and that, coupled with your stated desire to take advantage of the situation, led you to your current fate, which you feel many sympathize with the plight of.

7. Had I not acted, no one would have, Sulocana would have lived.

This is a misconception that Tirtha harbors or, it could be another attempt as mentioned in answer 4.

8. I believe Sulocana was a grave threat to my guru, friends and mentors at New Vrindaban.

Tirtha came to "believe" this because of the information that he was being fed by several sources, all of which he has not yet mentioned. He would have us believe that he was intimately involved with all these other individuals, living in Radhanath's satellite centers, and yet Radhanath was totally unaware of his actions and/or his intentions. This is a deliberate attempt to mislead, because he still perceives this same threat to "his guru, friends, and mentors at New Vrindaban'.

9. I held no personal grudge against Sulocana.

This is one of the scariest statements that Tirtha makes in all of his writings. He would pawn himself off as "the universal soldier", doing his duty for the good of the colony, but it never flied in the past and it certainly won't fly now. We offer Tirtha and his ghostwriters this challenge: if you can show us one time in Srila Prabhupada's writing where he says that forgiving a murder is in his best interests, one point in any of his letters to his disciples, where he says that forgiveness is more important than justice, then we will back off from our position that Gita orders that Tirtha be killed, citing the same verse that he attempted to use to justify the murder to begin with. "Unpleasant events" aside, let's call this exactly what it was. Tirtha was convicted of murder for hire and that process started when Kirtanananda was incapacitated. "Who was in charge at New Vrindaban at that time?" is a known fact and Tirtha's attempts to obscure these facts to serve his current purposes is most disingenuous and certainly not in anyone's best interests. These are all factors for consideration, when considering his ubiquitous appeals for mercy for himself.

10. I had no faith in the police and saw only two options.

ISKCON may appear to be a quite a divided camp on the issue of loyalty to the American organization, even within the confines of the North American region. The fact that only two options were presented to Tirtha, the same options outlined to myself by Radhanath in his van, only goes to confirm that this was the "prevailing mentality at New Vrindaban at the time". Could Radhanath have been free from such influence then, simply because it is no longer politically correct to support Kirtanananda with that kind of "fanatacism"?

11. Live Kirtanananda and "scandal of some proportions" or New Vrindaban without Kirtanananda.

These, again, are the two options that were presented by "the powers that were" at New Vrindaban at that time. The fact that this attack was "from Sulocana" and not from Triyogi or the actual perpetrators of the physical acts were indicators that the differences were more philosophical than physical, and they involved a certain belief of "infallibility" in certain select individuals. Eons of religious wars have been fought over these points for millennia.

12. If Kirtanananda died, it would be my fault.

This is pretty much "a false statement", unless Tirtha executed Kirtanananda.

13. My calculations were off.

That could be the understatement of the yuga.

14. Level headed devotees wouldn't have done this.

This is an essential fact that makes this kind of an exchange necessary, for the purification of the movement.

15. Therefore, I'm responsible for my acts.

Can you say "I was only following orders!" in ISKCRIT?

16. Forgive me.

Third "appeal for pity", that Tirtha never granted Chakradhari or Sulocana.

17. I expect no slackened punishment.

Nor should any be given....

18. If greater punishment is due, I accept that.

The "greater punishment" that is due is up to certain agents to administer, not for Tirtha to demand or expect to be released from. Punishment, coming from greater authorities, while you're locked in prison for the rest of your life, is something that most long term murderers surrender to in some form or another. What other options do they have… "ISKCON prison ministry working the police for your release", or something?

19. I regret my actions every day & cry over lost association.

Appeal 4 lacks the "remorse", while professing "regret".

20. I again want association.

Were Tirtha free from prison and not a potential threat to the leadership of New Vrindaban, he is exactly the kind of person that New Vrindaban's code of conduct purports to "ban" from the temple "preaching grounds". It is doubtful, standards applied, that he would even be able to buy the Sunday Feast with some of the rest that are still allowed to the temple area on Sundays.

21. My inner realizations are hell.

No doubt! "Gurudev" not much comfort there.

22. I'm in pain and anguish from chasing illusions.

Srimad Bhagavatam uvaca.

23. don't kick me away.

Appeal #5.

24. Forgive me, I'm humble.

Appeal #6.

25. Please instruct me.

The "devotee consensus opinion" that some seek as a solution to the "conscience" problem is not anywhere supported in shastra. Many of those the "successor guru" theorists hold that their "successor guru" is infallible, while others oppose this belief. Further, it is assumed that Tirtha really doesn't want any "instruction", but is just making an obligatory gesture.